Radix Journal

Radix Journal

A radical journal

Tag: Multiculturalism

An Uncertain Idea of Europe

The historic “Brexit” vote marks, by my count, the first derailing of a major globalist project. For many years we were promised/threatened: “Jean-Marie Le Pen in the Second Round!,” “Financial Meltdown (Unless Some Elite Jews Save Us)!,” “Greece to Leave the Eurozone!,” “Nationalist to Win Austrian Presidency!” etc.

Now, finally, a Happening has happened!

Actually, Brexit is clearly the second Happening of this year, after Donald Trump’s successful hostile take-over of the Republican Party from the Goldman Sachs/Neocon mafia. For this alone, Trump’s name will resound throughout the ages.

Of course, neither Brexit nor Trump, in themselves, will save Great Britain or European-America. What is so exciting is rather the method: for the first time in living memory, power is being wrested from corrupt ethno-plutocratic nation-wrecking elites through semi-cryptic ethnic appeals to the White masses.

The historic “Brexit” vote marks, by my count, the first derailing of a major globalist project. For many years we were promised/threatened: “Jean-Marie Le Pen in the Second Round!,” “Financial Meltdown (Unless Some Elite Jews Save Us)!,” “Greece to Leave the Eurozone!,” “Nationalist to Win Austrian Presidency!” etc.

Now, finally, a Happening has happened!

Actually, Brexit is clearly the second Happening of this year, after Donald Trump’s successful hostile take-over of the Republican Party from the Goldman Sachs/Neocon mafia. For this alone, Trump’s name will resound throughout the ages.

Of course, neither Brexit nor Trump, in themselves, will save Great Britain or European-America. What is so exciting is rather the method: for the first time in living memory, power is being wrested from corrupt ethno-plutocratic nation-wrecking elites through semi-cryptic ethnic appeals to the White masses.

There is no telling what this will lead to, which is why the elites are so scared, but there is no doubt the chances of freedom and survival for European humanity increases everywhere.

Why now? Peak Diversity + The Internet, I guess.

Ethnocentrism is an emotion, always politically exploited, often by those hostile to our people, a weapon, rather than an end in itself. Some of the Brexiteers (for example, the eternal shill and selective Churchill-quoting1 Daniel Hannan) are already agitating for more immigration. They’re not interested so much in an actual Great British Nation as the “sovereignty” of a non-nation/administrative unit known as the “You-Kay.”

Ethnocentrism alone is blind. Emotion must be combined with reason. What is our reason? We believe in Darwin and evolutionary science. Man is, at bottom, a biological entity and, in particular, his potentialities are circumscribed by his genetic heritage. This must be recognized so life may continue its upward evolution, towards the stars, rather than back into the muck. Genetic similarity and quality are fundamental to forming a higher nation, rather than a Third World.

The liberal argues, simultaneously:

“Those Intelligent Design Christians are so dumb! Haha, everyone knows Darwinian evolution and genetics are real!”

“Oh my, anyone who suggests Darwinian science may have public policy implications should be hounded from polite society!”

These people are criminals: A lack of intellectual curiosity, combined with self-righteous incoherence and moral cowardice.

We refuse nihilism and preach a spiritual awakening in service of a great cause.

Given the quality of the official Brexiteers, it’s no surprise that Richard Spencer was not entirely enthused by the prospect of Faragistan. The nations are real. The nation-state—the harmony of ethnos and polis—is “the political masterpiece.” But, the fact of the matter is, our blood does not stop at mere linguistic or political boundaries. No individual nation-state can claim to be more important than the whole that is the greater European bio-culture, our magnificent family of nations.

The Identitarians have been guilty of small-mindedness, too. To paraphrase Roman Bernard: WE ARE NOT HOBBITS!

Thus, the online masses of disenchanted Anglo NEETs are rallied across the world to an epic Kulturweltkampf in the name of an awesome Sorelian myth—Empire Europa.

The universal European ethno-state! Whitemanistan!

The cultural foot soldiers of the Anglo-American Alt-Right are already being felt in the motherland: The French fachosphère is beginning to identify (((anti-Gentiles))) in the comment sections and even the Germans (what with all their “freedom & democracy” are liable to be shipped to Merkel’s gulags) are making videos about it.

But building an ethno-state is hard. Do we have precedents in our history? To an extent:

Sparta & the Delian League: Eternally glorious Sparta was a real ethno-state; the Athenian-led Delian League united Greek city-states in the common struggle against Persia. Small.

Frankish/Catholic Europe: Charles Martel halted the Arabs at Poitiers; Charlemagne founded a short-lived empire, but this established a common religion (Christianity) and elite language (Latin) for most Europeans, among much else, it was a basis for the unity of the Crusades. De facto racial boundaries with Arabs and Jews (limpieza de sangre). Accidental.

The American Republic: The Founding Fathers knew a nation could only be built from related stock of high quality (“free White men of good character”), Lincoln agreed (Monrovia, etc.), intensified in the 1920s through action of culture-warriors like Madison Grant and Lathrop Stoddard (eugenics, immigration restriction). Unsystematic, vulnerable to parasitism (and, with comfort, sentimentalism).

The Third Reich: The big tamale. Don’t say anything good about this. SYSTEMATICALLY & FOR FIRST TIME CONSCIOUSLY REORGANIZED CULTURE AND SOCIETY AROUND THE GENETIC WELL-BEING OF THE GERMAN PEOPLE. Eugenics. Baby boom. Jewry removed. Waffen-SS! A bit too systematic (i.e., German). (Muh northwest European gene pool.)

I don’t know enough about the Roman Empire. Unbelievably grand, stoic, manly. Impression: Glorious power, no purpose. Much like America. Unwise.

The European Union is dying. But we need some kind of European union, don’t we?

The European national cultures are a strange thing: each nation has its own state of discourse, its own norms of reference, and things get lost in translation. Ethnocentrism tears us apart.

But the cultural differences are increasingly superficial. Some ethno-genetic differences remain. We’re watching the same Anglo-American culture and producing the same Judeo-Americanized garbage. At most, we just dub it in French or German. So we get this hostile, foreign culture in our own tongue. A small consolation! (The French state is working hard to subsidize cinema so we can also watch Judeo-French garbage, but even the French can’t bear to watch it.) When I see a bunch of SUVs (not tourists), etc., parked outside a French church, I think: “The Americans have invaded.”

As Rammstein intoned: “We’re all living in Amerika!”

European nations are, increasingly, mere linguistic-statal artifacts. Sad to say, but true.

But this is a reality to grapple with: cultural struggle and political action will then, mostly, remain national. And that’s fine. When they’re not deporting Richard Spencer, Orbán & co. in Central Europe are doing a fine job. (Pray hope Putin is taking notes.)

The European Union was/is not a superstate in the making. It’s far gayer than that. Hitler/De Gaulle explained you don’t found an Empire by signing bits of paper. (But, America! I hear you say. No, the American Empire dates from Sherman’s torching of Atlanta, not 1776 and all that.)

Perhaps there should be an Empire. But how to build it? Napoleon and Hitler tried. Third time’s the charm, eh?

You can say: “We should have a European foreign policy!” But then you would need a European Army. And who would pay for that? Then you need European taxes, etc.

It’s a very messy business.

Today the great European nation is, still, America. The European Union is an epiphenomenon of the American phenomenon: The EU will still speak English after the Brits self-deport themselves. Anglo-Americanization will continue. The EU stems from globalist ideology, bourgeois borderless-ness, postwar effeteness, Last Manhood, Anglo-Americanization/American hegemony, not European Wille zur Macht.

Julien Rochedy asks: “How many divisions has the EU got?”

So proclaiming European brotherhood is one thing, building an Empire is another. But how many even proclaim our brotherhood? Dominique Venner was a bon Européen. Jean-Yves Le Gallou defines Frenchmen as “Europeans of French expression.” But most are not so wise, certainly not the official Brexiteers or the Front National. And too many, a Russian, a Frenchman, will identify with an empire or a language rather than the blood that made them possible and gave them their quality.

France should be declared a “European Republic,” you know, by and for European people. So should Germany, Argentina, Russia (if I may be so bold), Australia, at least one of the post-American splinter states, the future Boer city-state (contradiction?) in South Africa, etc.

Some Jews tearfully discuss the Alt Right. To paraphrase:

*“Judea for the Jews! Anything else is anti-Semitic.”

*“Oh yes! And oy vey, all this European nationalist sentiment on Twitter rising. Shut it down!”

“By the way, mental illness among the goyim is the only reason we ever got pogromed.”

Etc., etc., times infinity.

Television is a big part of the answer: Countries in which kids are watching English-language subtitled TV, e.g. Greece, Romania, Netherlands, Flanders, and Scandinavia, are full of “right-wing shitlords.” The Germans aren’t far off. (Frauke Petry in English. Oh my!) If you put this English-language TV systematically throughout the entire White world, you could probably have a Boreal Federation. (Which would be English-speaking, but who cares? We used to speak French, Latin, Greek, and could have spoken German.)

The Identitaires mostly get it.

Diaspora Blacks revel in Pan-Africanism. Even the Muslims have their Organization of the Islamic Conference and the Arabs, their League. The Diaspora Jews have their goddam ethno-state (financed by your blood & treasure, filthy goyim).

Where’s the “Pan-European League”? Who are the undermen again?

We need, at minimum, a League: The United States, Canada, Carolingian Europe, the British Isles, Scandinavia, Mediterranean Europe, Visegrád, Dinarics, Orthodox Slavs, Aussies, Kiwis, etc. Don’t be shy! Even the Argies, maybe.

Then, the stars!

I have to admit when I see the average European goyim I do not think “MASTER RACE!” No, we are damaged, too much Bolshevism, and perhaps, dysgenics.

Europeans are a creative breed. No doubt about it. But the White race did not evolve in the current environment of mass transportation and softening comfort. Modernity is proving to be an extinction-level for event for our breed of humanity. We were not designed for close-up competition with more tribal peoples, not when our ethnocentric reflexes have been so overtaken by our maudlin niceness due to easy living and miseducation.

All of humanity is being “hamsterized,” by their ability: School, mom’s basement, (welfare) office, home, retirement. It doesn’t feel real. One is given money from the Government or (bureaucratic?) BS jobs. Then one trades this for food. Our non-existent life experiences are replaced with imaginary ones concocted by Hollywood & co. Total disconnect from reality. We are totally free to indulge in our pet fantasies, both inborn and injected. (See: Schopenhauer, Tocqueville, and Pierce.) The Matrix in other words.

The average honorless, faithless, feckless goyim, especially the pseudo-educated type, measures political morality and success by the yardstick: “To what extent is the straw in my cage kept consistently fresh?” (Provided by the cage/hamster-owner, of course.)

We are supposed to vote for Hillary Clinton. Plutocratic pseudo-egalitarianism. Rule by Marxist banksters [sic]. Funded by Spielberg, Soros, Abrams, & co. Voted in by Blacks, Mestizos, and feminists. How can anyone not see the discrepancy!?

Reality: It’s the Matrix, in the name of Star Trek.

Lies, lies, lies.

Our people are not evolved for this environment. Thus, we are going extinct, or rather, a culling is occurring. Only the best will survive. But even if only 10 percent of us survive, we will be better for it.

We’ll build the ethno-state in Antarctica if we have to. (Circa 2100: Climate change turned out not a hoax, America RIP, welcome to Eurafrica.)

Our people are currently showing their boundless creativity and idealism in service of an evil cause. Hence, a German woman invites a migrant into her home via the “Refugees Welcome” website, is promptly raped in her sleep. Hence the (male) [sic] Norwegian politician is raped by migrant and feels guilty when the savage is deported to Hackedvaginastan.

Oh yes, they were miseducated, but frankly, we don’t need these kind of people in our gene pool. We should be immune to it. Darwin Awards for all!

But you think we’re bad? Look at the Sub-Saharans, the Indios, the Indians (sorry), etc. The East Asians are impressive in their way, but a bit monolithic, no? I can understand why the Jews come to think they are the real Herrenvolk—but only by latching on to another’s civilization. They can’t even found a nation without massive subsidies from the American and German goyim, acquired through systematic bribery and blackmail by the ever-loyal Diaspora. They have no cohesion. Israelis are too busy scamming each other. (Someone predicted this.) (In my experience, the Sephardim can be as dense and slow-witted as any goyim. The Ashkenazim, to be sure, run rings around us, and they incidentally consider the Mizrahim little better than niggers. (I exaggerate not: The Mizrahim, inspired by American Blacks, founded the “Israeli Black Panthers” to fight the vicious racism of the Ashkenazim. “We wuz Schwartzes!”)

Now look again at our people: without us, “humanity” will surely consume this Earth like a swarm of locusts. (See: Haiti.) And the best of our people, they are something. Especially when they are inspired by the right Ideal. And they need a great Ideal to be truly roused. One as great as the deceit of Equality is evil.

A great man once said: “Europe is a racial entity.” And: “We must think in terms of centuries.” Don’t be modest now!



    Hannan conspicuously avoids discussing Churchill’s postwar immigration policy↩︎
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The Camp of the Saints: Where Literature and Life Collide

The Camp, although so redolent of Gitanes and High Mass at Nȏtre Dame, was in some strange way about me. It suggested that I was part of a cultural continuum that transcended national boundaries, which somehow encompassed Celtic, Anglo-Saxon, Germanic, and Latin; Classicism, Christianity, and humanism; conservatism as well as liberalism.

There is something about the sea that makes it a useful metaphor for change—a combination of its constant movement, its exhilarating ozone, its swift mutability, its vastness and mystery. Depending on what shore one stands on, the sea is a road or rampart, highway to freedom or gateway for invaders, origin of life or cause of death—or all of these things at once.

Nineteenth-Dynasty Egyptians fearing another descent by the Sea Peoples, or Lindisfarne monks glimpsing at longships, understandably had less agreeable ideas of Ocean than Portugal’s Henry the Navigator, England’s Walter Raleigh, or all those other swaggering Europeans from the Age of Discovery. But always, to look out to sea is to invite introspection, consider possibilities.

One numinous day in 1972, a forty-something French novelist named Jean Raspail looked out over the Mediterranean from Vallauris, west of Antibes. He was privately-educated and widely-travelled, the winner of the Académie Française’s Jean Walter Prize for empathetic writings about the unlucky native peoples of South America, a traditionalist Catholic acutely aware of his country’s position in the world. He had seen pulsating poverty around the globe, knew the realities of overpopulation and ethnic conflict, and now he had a revelatory vision of his prosperous Provence suddenly so engulfed. “And what if they came?” he asked himself. “And what if they came?”

He records that The Camp of the Saints almost wrote itself, with him starting to write each morning without quite knowing where the story would have taken him by evening. There was certainly no shortage of source-material, now that Situationists and Soixante-huitards were the mainstream, and all of European civilization—under ideological attack. “The Wretched of the Earth” had been co-opted as auxiliaries by Marxists and as potential consumers by capitalists; the colonies were being abandoned; Catholicism was in freefall; and traditions had become trammels. Judging from permitted public discourse, everyone—from bishops, politicians and academics to actresses—was united in embracing an idea of “France” as outmoded and morally reprehensible. France needed to atone, according to this new narrative, for empire and exploitations, to reinvent herself for a post-national age, effectively commit suicide in order to save her soul.

To Raspail, such ideas were risible, as they probably seemed to the majority of the French—but he also knew that they needed to be taken seriously. He saw that darkly comic notions could have revolutionary consequences. So he stitched real-life quotations from contemporary public intellectuals and celebrities into an epic imagining of a million-strong convoy of India’s poorest and most misshapen, setting out inchoately from the mouth of the Hooghly in rust-bucket ships, and across the Indian Ocean towards the Cape of Good Hope, and so around to Europe—a Promised Land of plenty, trailing the stench of latrines. This reverse colonization by the Tier Monde’s least enterprising was the perfect antithesis of the elitist European navigators, the old continent recoiling back in on itself in tiredness and toxic doubt. Old Europe, expansive Europe, Christian Europe, the Camp of the Saints (Revelations, 20:9)—and for that matter easygoing Europe, too—was suddenly a shrinking island in a world of angry water.

In lambent language, Raspail visualizes the multitudinous currents that ebb and flow through his fictive France as “The Last Chance Armada” creeps through preternaturally calm waters en route to disembarkation and destiny. He tells all too believably of moral grandstanding—the mood-mélange of calculation, foolishness, hysteria, and myopia—the excited solidarity that surges through France’s marginal minorities—the ever-shriller rhodomontade about international obligations, human rights and anti-racism – the cowed silence or wry acceptance of the minority of realists. A river of hypocritical canards flows South from studios even as their utterers decamp in the opposite direction—leaving in their rubbish-strewn wake fellow French too poor or old to move, and a tiny number of patriots too attached to their homeland to consider forsaking it even in extremis.

These last-standers hold out on a hilltop, as all of France and Europe fall to what Raspail brilliantly termed “stampeding lambs”—immigrants, who are simultaneously individually inoffensive and cumulatively catastrophic. For a brief spell, the diehards assert their identity as their ancestors had always been prepared to do, patrolling their tiny borders, using hunting rifles to pick off interlopers, revelling in simply being French and in France (although one is an Indian volunteer). This is even though—or because—they guess it is only a matter of days before their own annihilation, which is inevitably ordered by Paris.

The Camp was highly original—Raspail’s realization that immigration was the defining issue of his (and our) age, his clear-eyed examination of intellectual trends then still far from their logical denouements, his uncompromising commitment to la France profonde, and to Christianity—all rendered in strong and sonorous prose. His narrative, howsoever exaggerated for effect, was a distillation and condensation of observable reality. He laid bare the weaponization of words—gentle words like “tolerance,” “compassion,” “non-discrimination”—and the harsh facts underlying ‘liberal’ contemporaneousness. “I see the UN has decided to abolish the concept of race”, one Camp resistant remarks sardonically. “That means us!”

Acclaimed authors were not expected to have such retrograde attitudes, and mainstream publishers (Laffont in France, Scribner’s in America) were not supposed to publish anything that emanated from the Right Bank. So there was a savage backlash from littérateurs (although Raspail also had intellectual allies), who saw the book as a betrayal by one of their own. Some must also have recognized themselves, or elements of themselves, in the book’s more contemptible characters. Reviewers dutifully assailed it in hyperbolical terms; one typical American article called it “a fascist fantasy…a disgusting book”. The reviewers thus morally purged, and the book (from their point of view) sluiced hygienically down the pissoir, it fell into abeyance, read chiefly by those on the furthest Right fringes of French life.

Yet it never went out of print in France, and every few years showed itself dangerously above the surface, usually in response to some news story paralleling his plot. It has now entered a new half-life, still sometimes ritualistically condemned, but increasingly accepted as a part (albeit a slightly embarrassing part) of the literary landscape. The novel undoubtedly helped create the intellectual space, which has made it possible for Alain Finkielkraut, Michel Onfray, Michel Houellebecq, Renaud Camus, and Éric Zemmour to examine some of the countless dilemmas of immigration, often on prime-time media slots—‘a cathode-ray apocalypse’, according to one terrified old-timer.

Some early denunciators have sportingly admitted that they had been wrong to condemn The Camp—but it has dogged Raspail’s career nonetheless, and undoubtedly prevented him from being elected to the Académie Française in 2000. Yet even if he was forbidden to join the ranks of “les immortels” (as Academicians are nicknamed), ironically his book is likely to live for longer than most of those produced by present Academy members (except, maybe, Finkielkraut). As the author observed in a September 2015 interview,

“What’s happening today isn’t important, it’s anecdotal, because we are only at the beginning…Politicians have no solution to this problem. It’s like the national debt—we pass it on to our grandchildren.”

When Sea Changes was published in 2012, several commentators pointed out similarities to The Camp—a comparison more flattering to me than Raspail—and similarities could indeed be found, although also major differences. The Camp, which I read when I was nineteen, had unquestionably been an influence on me, helping crystallize pre-existing intuitions. It had proved to my youthful satisfaction something I had always felt (despite always being told I must not)—that immigration really mattered, more than almost any other political question. The book suggested not just that it was reasonable to take an interest, but that it was irresponsible not to do so. Raspail linked ancientness to modernity and aesthetics to demographics, and there was a fey romance in his worldview, so at odds with the boring mainstream (within which every choice seemed to come down to either Leftish vapidity or Rightish philistinism).

The Camp, although so redolent of Gitanes and High Mass at Nȏtre Dame, was in some strange way about me. It suggested that I was part of a cultural continuum that transcended national boundaries, which somehow encompassed Celtic, Anglo-Saxon, Germanic, and Latin; Classicism, Christianity, and humanism; conservatism as well as liberalism. I was in Raspail’s redoubt, even though I was not French, nor Catholic, indeed whether or not I believed in Christianity. When Raspail’s character Professor Calgues peers out from his seventeenth-century house towards the ominous beachhead, he was someone, whose motivations I could comprehend, and on whose side I instinctively aligned.

Ever afterwards, when I heard of some new landmark in loss—more restrictions on free speech in Belgium, liberalization of German citizenship laws, immigrant rapists in Malmo, riots in Bradford, a mosque opening in Granada (the first one since the Reconquista)—they seemed to be of more than local significance. I watched passive-aggressive phalanxes overwhelm one old bastion after another, and wondered when somebody with power would take notice, do something. But like the fifth-century Romans, who were cheering so enthusiastically at the Colosseum that they did not hear Alaric’s attack, twentieth-century Europeans seemed dangerously distracted from their dispossession. I was clearly a bit of a prig, yet I still think I had a point.

Then 9/11 sparked mass interest in immigration for the first time since Enoch Powell. Overnight there were newspaper columns, radio and TV programmes, think-tank reports…and then those dead were fading into memory, and immigration was continuing just as before. Even new bombs in London, Madrid and elsewhere did not slow the flow (cliché notwithstanding, it was never a “tide”, because tides go out again). Politicians, who projected Western power often violently abroad, were fostering weakness at home—even as public concern against mass migration, always considerable, continued to grow. The protesting-too-much, Stakhanovite rhetoric about diversity somehow equalling strength was heard much less often, but the underlying disease (literally dis-ease) remained untreated. If anything, the temperature kept rising, the boils—suppurating.

By now, I had exchanged Deptford for Lincolnshire, and a 1990s flat for an 1840s house across a field from a 1380 church, near a beach on which Viking rings have been found. It was only natural that I should imagine this ghosted frontier as besieged, not now by Danish pirates, but by soft-power cannon-fodder, human shields for an internationalist army. Hesitantly, with frequent halts, and feeling rather inadequate to the task, I started to makes notes for Sea Changes.

It mattered that the unwanted incomers should be comprehensible, sympathetic people doing exactly as I would have done. (I am, after all, an immigrant too.) Ibraham Nassouf had every reason to flee Basra, and every reason to think he would find a home in Britain. Who could not feel sorry for a man doubly betrayed, first, by his own culture, and then, by the West? But it mattered even more that the unwilling recipients should also be comprehensible and sympathetic, because this was the perspective usually absent from media discussions about immigration. The name of Dan Gowt given to my decent, out-of-his-depth farmer had several connotations—Daniel in the lions’ den, the old-fashioned disability of gout, and the old landscape, in which he had long-ago lodged so securely (gowt being an Anglo-Saxon term for a “drain” or “dyke”).

I wanted also to dissect the contemporary leftist mentality, which loves to see itself as ‘radical’, yet which is so reminiscent of previous religious outbreaks. So I named my chiliastic, self-regarding journalist John Leyden, in a nod to the especially obnoxious Anabaptist preacher John of Leyden. It just remained to give the too-British-to-be-quite-British name of Albert Norman to my never-quite-serious conservative journalist to have all the principal protagonists, after which, like Raspail, I let the action partly write itself.

Less happens in Sea Changes than in The Camp. The scale is smaller, the tone—more intimate. It is undoubtedly a more ‘English’ book in its slightly untidy, unsystematic approach to even this hugest of events—at times, more like reportage than a novel. Sea Changes is also more plangent—few of The Camp’s calumniators remarked on its essential calmness, Raspail’s belief that the time of the Europeans was over, and this was irresistible, part of a great cosmic cycle, in which sometimes one and sometimes another group rotates to the top. The ending of Sea Changes is much less dramatic, in fact, inconclusive—there could theoretically be a Sea Changes II.

Maybe there will need to be, because despite Raspail’s efforts, the Europe of 2015 is in an even sorrier psychological state than it was in 1972. To take one small but piquant example, Raspail suggests that French radio broadcasts Eine Kleine Nachtmusik as an instinctive response to the Last Chance Armada’s landfall, instead of the previously prevailing pop and trivia. This now sounds wildly romantic—today, the pop and trivia would continue unabated. (That cheering from the Colosseum…)

In retrospect, 1970s can seem like a decade of realism. They were certainly freer years intellectually. Would The Camp find a mainstream publisher now, in any Western country? Maybe, but most publishers, howsoever nominally committed to freedom of expression, when given an obviously controversial and not obviously commercial text, would probably prefer some other publisher to exercise that right. At the least, the text would probably be redacted to reflect today’s neuroses. France, like every European country, has a manically active and, at times, aggressive Left always looking for things to hate, to give them a raison d’être in a universe emptied of meaning—and they are usually acceded to by publishers, universities, institutions, and governments, because it is easier that way. Certainly, I found it impossible to place Sea Changes with any major firm, or even an agent, despite its more-in-sorrow-than-anger decidedly un-apocalyptic tone. Although it sounds immodest, I do not think Sea Changes is any worse than many of the books published by big firms (and I had no problem finding an agent for other books)—so I am compelled to conclude that the problem was the subject-matter.

That subject-matter is every day being added to, as real events catch up with Raspail’s plot-line (once called so unlikely). Europeans of all classes stare in compassion, but also dismay, at the oncoming pulses from Syria, Afghanistan, Eritrea, and all points East and South, encouraged by a worldly-unwise Roman Cathartic Pontiff and an angst-ridden German Chancellor so desperate to erase her people’s past that she is willing to convulse their present and sell their future. (And these are the conservatives.) The ultra-Left, of course, welcomes the turmoil, full certain that Jerusalem will be built here as soon as Europe falls. Mainstream opinion squats guiltily in the middle, morally obese, dining chiefly on sweets, wallowing in a diabetic kind of delusion. “Britain opens its arms to refugees”, gushed a Times headline—below a photo of a child staring through a rain-streaked Hungarian train window—the editors never seemingly considering that the effect is more like an opening of veins.

Few of our many self-appointed gatekeepers (who are also our gaolers) ever seem to ask themselves, “What happens next?” Of course, genuine refugees ought always to be assisted—as they would (presumably) help us if our situations were reversed. Few Europeans would object to costed and conditional schemes to assist those really in need, with refugees returned as soon as it is safe for them. Many Europeans would also accept that some of their governments bear much responsibility for the catastrophes in Afghanistan, Iraq, Libya, and Syria. But we also know that many of the new arrivals are economic opportunists, who know their human rights (and maybe even Islamist infiltrators), that those, who come, will stay, and their families will join them—and that behind this vanguard, whole new hosts shuffle on from all horizons.

How many will there be? Where will they live? How will we pay for them? What mental baggage do they bring? How will they adjust to us—or will we be told yet again to adjust to them? How will their being here affect the idea we have of ourselves, and our communal identities? Will there even be an “us” several decades hence? A Jesuit priest, who had spent most of his life in Africa and Asia, noted he had been “called home” to Italy to oversee arrivals—but if this continues, how much longer will he have a “home”? Will our children and grandchildren be better or worse off living in a continent even more divided than now, and more likely to be majority Muslim? Fifty years hence, what will be the state of the fought-for freedoms of the Left, or Christianity, stable states, and free economies of the Right—innovations and inheritances alike engulfed in a sea of perpetual Otherness?

It is possible to find inadvertently comic touches even in the midst of compulsory métissage, as we watch the tergiversations of politicians straddling contradictory demands, unwilling either to “embrace” or to be “left behind”: the Finnish Prime Minister, who so crassly offered to put up refugees in one of his houses; Sinn Féin’s wolfishly-grinning Gerry Adams toting a sign saying “Refugees welcome”; the English bishop, who demanded 30,000 more refugees, yet declined to offer any house-room in his mansion; that the Royal Naval flagship picking up Mediterranean migrants was H.M.S. Bulwark (rather than, say, Sponge); the German open-borders activist, who understandably felt “very sad” after being stabbed by clients.

To the sardonically-inclined, the present spectacle is, at times, reminiscent of religious ecstasies—mass swoonings, passionate and ostentatious self-flagellations (too passionate, too ostentatious to be true), votive offerings, and even icons, in the shape of little, drowned, doll-like Aylan Kurdi, lying so rigidly to attention at the margin of the Aegean. There is vast emotion out there in the hinterland—but how deep does it go? How many truly feel for people they do not know? Already, there are panicky pull-backs by mainstream—politicians suddenly seeing what they have allowed, upswings for non-mainstream parties representing old Europe, surging demonstrations, hostels burned…and these are just the immediate effects.

Then there are the absorbing psychological puzzles, like Chancellor Merkel—rectory-reared like so many of the worst (and best), privately haunted by the idea of Europe dying, yet pursuing policies guaranteed to expedite this, somehow believing that economic prudence, strong institutions, and family life can be achieved without social solidarity. The outwardly stolid operator would seem to be a little girl inside, aghast at the nature of the world, seeking inner absolution by changing everyone and everything else. Her ignoble example filters all the way down to the likes of the Hessian provincial politician, who told a restive audience of his own people that if they did not like the idea of 400 immigrants being deposited in their little town, they should be the ones to leave.

Unsatisfied with this, Merkel is offering Turkish EU membership as a bribe for helping halt the Syrian tsunami—all too ably assisted by foreign equivalents like David Cameron and the European Commission’s suitably-named Jean-Claude Juncker. To offer European membership to a developing nation with a burgeoning population, dominated by an historically antithetical faith, unstable and corrupt, riven by terrorism and bordering Syria, Iraq, and Iran is a stroke of geopolitical genius that might be disbelieved if suggested by a satirical novelist, just as Raspail’s forecasts were ridiculed by so many of his contemporaries.

Human beings notoriously tend towards short-term thinking, but we can sometimes make serious attempts to avert looming catastrophes, as seen in relation to climate change. Why can we not similarly exert ourselves to protect unique national cultures, irreplaceable efflorescences of the human spirit? Must our continent of cathedrals and charters be overcome, drowned as surely and sadly as the Kurdish boy? Must all that is excellent and European be agglomerated down in the name of a spurious equality?

Or maybe there is still a way to break free from merciless logic through some blend of activisms that can remind us of who and what we were, and could be again. Maybe we can turn our alleged end into a brave beginning. History is fluid, we have resources, and there is scope for practical idealism. We, who have inherited this most enviable of civilizations, need to believe that and look for a future—because the alternative is unspeakable.

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Who Makes History

Foley died on his knees. With his last act, he condemned his government as his “real killers,” and couldn’t even spit defiance at those about to murder him. He had to condemn the actions of his own brother. He denounced his country.

The most we can hope for is a good death. James Foley did not get a good death.

This is not a judgment on his courage. Such a verdict depends on information we will never have. Making a speech against American foreign policy and then suffering the knife may be an act of astounding bravery if the price for refusal had been the butchery of other hostages. Or his relative stoicism may have been a simple surrender to fate, like we see in the blank faces of those about to be cut apart by chainsaws or pickaxes in Mexico’s cartel wars.

Regardless of context or circumstance, Foley at least met his end with dignity, with no crying or begging for mercy as the steel bit into his throat. Put aside bravado–can you honestly say you would done better with your neck under the blade?

But none of that changes the reality that Foley died utterly defeated. And we can think of recent alternatives. In 2004, Iraqi insurgents captured one Fabrizio Quattrocchi and forced him to dig his own grave. Infuriated, he attempted to rip off his hood and screamed, “Now I’ll show you how an Italian dies!” The insurgents shot him to death in a panicky display of weakness. Quattrocchi was hailed as a hero, a man who met his end in a way the Romans would have recognized. 

In contrast, Foley died on his knees. With his last act, he condemned his government as his “real killers,” and couldn’t even spit defiance at those about to murder him. He had to condemn the actions of his own brother. He denounced his country. And he met his end with words of self-loathing on his lips, broadcast to the rest of the world.

President Barack Obama, in a statement of a few minutes before he returned to playing golf, said “one thing we can all agree on” is “there is no place in the 21st century” for the Islamic State. Of course, this is the same thing people say about the British monarchy, organized religion, or single-sex bathrooms on college campuses. It’s the simple assumption that we have seen the End of History at a student activities fair at Oberlin, and Gaza, Aleppo, and Baghdad are just playing catch up.

But the rejection of liberal modernity is precisely what ISIS is all about. And as large populations within increasingly Islamized Western nations support the Islamic State–including over a quarter of young “French people”–Obama’s passivity is hardly justified. Indeed, the man who beheaded Foley was a British subject and more British subjects fight for the Islamic State than Her Majesty. It’s a simple statement of fact to say more Muslims in Britain are willing to die for the people who beheaded Foley than to try to save him, and those who want to see a successful display of multiculturalism should look to Raqqa rather than Washington.

After all, the America of Obama or the Britain of Cameron are cultural nullities, unable to even define themselves, let alone why anyone should die for them. Indeed, even now, Obama’s statement suggested that the United States must still justify itself to the Islamic World. Before he could offer meaningless platitudes, the President ritualistically insisted that the Islamic State has nothing to do with Islam.

  • The main victims of the Islamic State are–wait for it–Muslims.
  • Obama says that the Islamic State may “claim out of expediency that they are at war with the United States or the West, but the fact is they terrorize their neighbors”–evidently because Muslims who war on the West directly are better somehow.
  • And the President claimed that “no faith teaches people to massacre innocents,” a statement so utterly self-refuting that it requires no further comment by me.

While progressives love to pretend that “education” is the answer to all the world’s problems, the fact is that liberal modernity and all it has to offer has been tried, tested, and found wanting by Western born mujahideen. Michael Brendan Dougherty identifies Islamic radicalism as a revolutionary creed akin to Communism and National Socialism which:

[O]ffer visions of justice that are larger and deeper than some dirty court system. And the struggle in establishing them holds out prizes that are extremely rare for men of the West: glory, martyrdom, and heroism. Revolution beats a life of traffic tickets, creditors, bosses, and — if you’re especially lucky — angst about real-estate.

But it goes deeper than seeking thrills or even fulfilling existential desire. Ultimately, the mujahideen are staking a claim to history and offering a challenge to History, carving out their names in blood and fire across the crossroads of civilization.

In contrast, President Obama says that “the future is won by those who build and not destroy. The world is shaped by people like Jim Foley and the overwhelming majority of humanity who are appalled by those who killed him.” This is an extraordinary claim to make about someone who was essentially a spectator to his own death. It’s even more stupefying to say this of the masses who may have taken a moment to tweet #prayers with a sad emoticon and then gone back to giggling about Mariah Carey getting divorced again.

James Foley was certainly brave in his way–no physical cowards work as freelance journalists in war zones. He even returned to his work after previously being captured in Libya and living to tell the tale.

However, he had a specific agenda with his work–he was trying to expose the “atrocities” of the Assad regime and support the “democracy” movement. Foley may have been a freelancer, but his worldview was eminently predictable and pro-Establishment–trying to break down questions of race, religion, and identity into a game of good egalitarian democrats versus bad reactionaries.

Thus, he was quick to draw critical attention to incidents that the media would call Islamophobic, like when an American military officer made comments critical of Islam during a class on terrorism. He tweeted out articles that we would consider parody, asking if right wing terrorism was as big a threat as Al-Qaeda. And he aggressively, incessantly pushed for NATO intervention in Syria and arming the opposition to Bashar al-Assad–even though he also considered civilian casualties inflicted by the Israeli and American militaries to be murder.

Like so many liberals, he was embarrassed by American power but eager and dependent upon it, disgusted by militarism but anxious to find new crusades to spread Lady Gaga at the point of a gun. His condemnation of Bashar al-Assad is especially poignant given the Islamic State’s actions. As a member of a minority sect, Bashar al-Assad’s power partially rests upon his being able to protect minorities from Sunni militants. The “authoritarianism” is an admission that left to their own desires, one group will simply attempt to slaughter everyone else.

Foley was among th
ose believed that power is passé, and that Assad’s removal would somehow lead to a liberal democracy. Instead, Foley was beheaded by the very rebels he was assisting. The “good” moderate rebels of the Free Syrian Army that Americans are so desperately counting on are irrelevant as they are squeezed between Assad’s forces and those of the Islamic State. If Foley “shaped history,” it was as one of those who inadvertently paved the way for the Caliphate. 

Foley’s death has not taught anyone anything, or even made a real impact. His beheading caused less sincere outrage and righteous anger than Gavin McInnes questioning the mental health of transsexuals. One of the main responses in the aftermath was a desperate plea “not to watch,” to shy away from the reality of violence underlying all social order and pretending that it doesn’t exist. Liberals acted like ISIS was Sarah Palin–“don’t look at it, lest we give it credibility.”

While this is framed as some kind of resistance to the propaganda of the Islamic State, it actually furthers its aims, strengthening the divide between hysterical Eloi wiling their lives away in fantasy and the hard men of the Caliphate imposing facts on the ground.

James Foley’s mother Diane said that she had “never been prouder” of her son because he gave his life trying to “expose the world to the suffering of the Syrian people.” However, even this is an admission of passivity–what difference does it make if “suffering” is “exposed” unless it is followed by action? The implicit premise is that when Third Worlders suffer, it is somehow Our Fault and Our Responsibility and Foley lived his life in order to awaken guilty Whites to the needs of their dusky charges.

Yet Foley’s mother went on to plead for the release of the other hostages on the grounds that, like her son, “They have no control over American government policy in Iraq, Syria or anywhere in the world.” But journalists do have control, or at least participate in the struggle for control. In Syria, Ferguson, or anywhere else, journalists advance a certain Narrative which supports specific policy aims. These policy aims, like any state aims, are imposed by force and backed with violence. What journalists seem to want is the freedom to advance an agenda while denying responsibility for its effects, to gain credit for their good intentions while avoiding any obligations for additional suffering. 

Foley’s family, the President, and the media interpreted the meaning of his life and death in light of the consequences to the Syrian people. Implicit in all of this is an admission that it is somehow illegitimate and immoral to take on the responsibility of history for your own interests. But contra the fantasies of the great and the good, it is the Islamic State that is shaping history in the Muslim world, and may someday shape Europe as well. Insofar as Foley had an impact, it was in opening the door for them. His defeat was total.

There is no escape from history. Those who shape history take upon themselves the responsibility to shed blood and have their own blood shed. Those who think they are only “bearing witness” are either deluding themselves or serving as useful idiots. And your status as a “journalist,” or “civilian” or “American” somehow exempts you does not mean that you are exempt. “There are no innocents anymore.”

But modern Westerners would rather die than accept the responsibility of being alive, or acting in a world defined by struggle rather than pretty lies. Whites who have a future must divorce themselves from the morality, values, and eventually the political systems of a dying culture, lest we share its fate. We can accept the responsibly of survival–or die on our knees, wondering why it is the people we tried to help killed us.

American Revolutionary hero Nathan Hale, quoting the play Cato, uttered the immortal words “I only regret that I have but one life to lose for my country” before he was executed. Foley’s last words, as deservedly immortal in their own way, were “I guess, all in all, I wish I wasn’t American.”

We will never know if he was sincere or if this was forced. But if his death is any kind of a commentary on what it means to be “American” today, then yeah, me too. 

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Militarized Status Quo

Accept it or not, but what America is currently seeing in Missouri is the new phenomenon of militarized status quo. With rapidly shifting demographics, a changing economy that jeopardizes the jobs of millions of low-skilled workers, and a declining willpower to deal with crime long-term, this is the only thing that can keep majority non-White areas in check.

As the Ferguson riots rage on into another week, America is faced with the knowledge that we can only control non-White violence with uncompromising force. That the current status quo that bourgeois Whites enjoy is only ensured by this is an uncomfortable fact for many Americans to accept.

Accept it or not, but what America is currently seeing in Missouri is the new phenomenon of militarized status quo. With rapidly shifting demographics, a changing economy that jeopardizes the jobs of millions of low-skilled workers, and a declining willpower to deal with crime long-term, this is the only thing that can keep majority non-White areas in check.

Except America’s elite doesn’t want to hear that, and this attitude is reflected in the most middling response to rioting in American history. Many within the government and nearly the entire media has come out publicly on the side of the rioters—while at the same time, the System ist still reverting to tear gas and rubber bullets to quell further violence. Deeds speak louder than words, and in this case, the strong-arm response to the protesters reveals that the System is more than willing to do what is needed to be done to keep the violence contained, even if it might not like the fact it’s firing upon Blacks. Going off Aethelwulf’s brilliant article on the Euromaidan protests, the state in this situation seems more than willing to use sufficient power to maintain its status quo—unlike the government of Viktor Yanukovych. They don’t need to use deadly force in this situation and they don’t need to up the ante because this outbreak of violence does not really threaten the general order of things. This is not prime territory for business and they are no urban elves or government headquarters nearby. They’re content with the response so far.

Local police, decked out in military gear and boasting armored vehicles, were able to deter looting and keep the destruction to a minimum. You would expect the Ferguson Police Department to receive some recognition for this feat, but they have only been recognized for their similarity with Bull Connor’s dreaded Birmingham Public Safety force. It’s worth repeating my earlier assertion that the System is uninterested and unwilling in curbing non-White aggression in the long run, and we’re seeing this mentality play out in the farce that is the national response to this episode.

The prevailing narrative is that Michael Brown was shot down in cold blood while he was trying to surrender to police. After peaceful protests got under way, the all-White police detachment started firing tear gas from their hi-tech tanks and suppressed the non-violent demonstrators with brute force.

We all know that this is entirely bogus and Brown was shot after he stole cigars from a local store, attacked the attending clerk, and then likely assaulted an officer. We also know that the “protests” were mostly characterized by looting until the police showed up in equipment that Bashar al-Assad could envy. And the rioters promptly went back to pillage mode when the riot squads were replaced by the hugs of the highway patrol.

But the center of attention has already passed from the riots to the militarized police and their strong-arm tactics. Sympathy for the looters and calls for the demilitarization of police departments have come from all sides of the political aisle—with Rand Paul being the loudest voice. Due to this convergence, the left has taken the time to pat their conservative bedfellows on the head for their progress on racial issues.

What Rand Paul and others choose to not realize is that the fully-armed police force is the only thing ensuring that business stays in the area and that Republican voters are left unharmed by the rioters. The riot squads perfectly represent militarized status quo. The only way for the town of Ferguson and its surrounding areas to continue to function in modern America is to deploy militarized groups to coerce the hordes back into relative docility. The Blacks that comprise the ghetto only respond to one thing in this situation—force. That is why you need armored vehicles that were intended for Iraq if you want to ensure your community doesn’t get overrun by Black mobs. Safe, lily-white suburbs aren’t ensured by the Constitution—they’re ensured by battle-ready cops. The status quo for conservatives are these suburbs that were created by White flight and protected by well-funded and well-equipped police.

Ferguson used to be one of these suburbs before the “Black Undertow” caught up with it and turned it into a majority Black town.

Law and order has traditionally been the GOP’s calling card as it sided with the interests of their suburban voters and kept the status quo in place. Business could resume in places like New York and communities could ensure that non-White criminals would have little chance of invading their neighborhoods.

In the wake of Ferguson, many Republicans seem eager to drop their association with law and order in another moronic attempt to appeal to non-White voters. Like past attempts, it won’t work. But more importantly, if they sign onto legislation that eliminates mandatory sentencing and cracks down on tough police measures, they jeopardize the ideal status quo they cherish. Crime will take an upturn and businesses may find it harder to operate in some areas of the country. More Ferguson-style riots will break out and more racial wealth redistribution will occur to sate the evergrowing hordes. Whites who can’t afford to live in urban elf enclaves will be driven further out into the recesses of suburbia and more city areas will be inhospitable for occasional visits. The cost of living in an urban elf enclave will increase and the chances of going into debt will skyrocket for those Whites eager to cling to a postmodern lifestyle.

This must be a worthwhile trade off for Al Sharpton’s praise.

However, the new militarized status quo will protect society enough to ensure that the System can keep going and not risk too much chaos. Enough Whites will accept the extra cost the gated community or the longer commute if they know they can still can come home to eight different channels of ESPN. A couple of Whites might be outraged now by the newly, militarized police but most will accept it as the price they must pay for comfort and security.

Even the reasoning behind the displeasure with militarized police reveals what the left and the right think about the problem long-term. The left views it as just another tool to oppress minorities, the right views it as an extension of big government. In the end, both sides will accept it because it guarantees something for each. It guarantees the order of the modern society that the left dominates and it guarantees the security of the Republican-voting suburbs. Neither side will get serious about demilitarization unless they are willing to address the deeper problems plaguing America’s inhabitants. You can rest assured they will never do that.

When America saw itself as a White country, we didn’t need police officers armed to the teeth and tanks parked in the station. We knew we’d have safe streets and riots weren’t tolerated. We no longer consider ourselves a White country though, and militarized police is now a fact of life.

The System’s severe reaction to the riots—albeit reluctantly—contradicts the notion that I gave credence to that the System doesn’t want to use, and won’t use brutal coercion in dealing with race riots. They might not want to, but they have, and they will use it again in the future. Some may cheer the police response as some kind of White backlash against black criminality when it’s not—it’s just the System’s natural reaction to threats against America’s multiracial status quo.

Ignore the initial disgust to these harsh measures from members of our elite class. They were only repulsed that it was done by White bumpkins against lovable Negroes. The Department of Justice and the White House can theoretically stop these officers from stomping the crowd at any time, and they pressured the Missouri Governor to replace them with the more diverse and softer Highway Patrol. And that group continues to fire rubber bullets and turn up the crowd control. They have no problem with the militarized status quo—even when they have to fight their own base to maintain it.

I wondered previously how many more LA-style race riots can the System afford. After witnessing the response to Ferguson, they certainly can afford a lot more.

We will see more advanced noise sirens, more tanks, more police looking like Army Rangers in Afghanistan, and more totalitarian measures to keep anarchy limited to our culture. The police officer who killed Brown is screwed and his trial (I don’t see how they won’t indict him) will be one long, drawn out inquisition of the sins of White people. The criminalization of White self-defense is real and done in order to appease the low-impulse control Black underclass. But that doesn’t mean they’re going to take away the tanks and crowd control sirens—those are here to stay. That’s anarcho-tyranny. This is the reality of the multiracial, continental strip mall we live in.

The fact that the state has to use this show of force to maintain the status quo should wake up a few Whites to the grim reality of this new order. Not many, but a few. When they see images of feral Blacks robbing liquor stores in pants all the way down to their knees, a few will realize that the dogma of racial equality is an utter sham. When they see protests all across the country in honor of a hulking black thug, a few will see the cultural narrative as utterly corrupt. And when they see a White officer who could easily pass for Middle America’s poster boy get run down for protecting his life, a few will realize that the justice system doesn’t serve the interests of Whites.

Incidents like Ferguson are bound to produce an awakening of racial consciousness for a few Whites. We are only going to see more events like this in the future and more Whites will wake up to the living nightmare that is the American Dream.

All the while, the rest of society will grow to accept militarized status quo.

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UKIP and the Sailer Strategy

The UK Independence Party has stolen the show, and the polls leading up to the upcoming May 22nd European Elections in their country – much to the shock and dismay of the rest of the rainy isle’s political establishment.

There’s anarchy in the UK and you can’t blame street-class punks for the ruckus. Instead, it’s a bunch of older guys decked out in the unintimidating colors of purple and yellow wrecking havoc in Great Britain.

The UK Independence Party has stolen the show, and the polls leading up to the upcoming May 22nd European Elections – much to the shock and dismay of the rest of the rainy isle’s political establishment.

But what about this party is attracting so many disaffected voters and angering so many of their political colleagues? The answer is that they are for restricting immigration – which is an item much desired by the British people but is repulsive to British elites.

This phenomenon is not limited to the UK as right-wing parties all over Europe have made significant strides in recent years and are set to make even larger gains in the upcoming EU elections. But UKIP being situated in our paternal land of the British Isles is a case that calls for further analysis and a comparison with the political climate in America. In particular, what does UKIP have to say about the much vaunted Sailer Strategy and is their operation an item for us to emulate?

UKIP was created in the early 90s as a single-issue organization dedicated to opposing the EU. Unlike the British National Party, they weren’t ethno-nationalists cleaning up their image to appeal to voters—they were solely concerned with the apparent threat of European integration for libertarian reasons.

They’ve remained a marginal party for the majority of their twenty years of existence, until the recent collapse of the BNP and the emergence of Nigel Farage as the face of UKIP in recent years.

Farage, as a documentary produced by the BBC reveals, is UKIP in human form. Hailing from a middle-class background and with work experience in the London financial trade market, Farage does not cut the figure of the average nationalist politician. And he isn’t. He’s a libertarian who’s political philosophy was formed by John Stuart Mill’s On Liberty and is mainly concerned with restoring the UK to the status it enjoyed under the leadership of Margaret Thatcher.

If you watch this documentary, you would take Farage to be the British version of Rand Paul, add in more charisma and a perennial pint in his hand. He never talks about the declining culture in Europe or how it its native people are threatened by modernism and rapidly shifting demographics. The documentary primarily covers him discussing the “tyrannical” regulations and bureaucracy that has been created by the EU and how it hurts entrepreneurship and the free exchange of goods.

All of these items are the same topics that are continually rattled on by the Republican Party in the United States to the avoidance of issues that actually matter for the long-term survival of the White race. The difference between Farage and the average GOP politician is that he is strongly in favor of restricting immigration and understands that it has had an enormously negative effect on his native land.

This is where the BBC documentary veers from its cheery coverage of Farage and takes a derisive tone towards this particular stance. Every journalist that was previously singing the praises of Farage denounce his stance on immigration and claim it makes no sense if you believe in libertarian principles such as the free exchange of goods. While the documentary depicts this as an unavoidable blemish on UKIP’s platform, it is actually one of the primary causes for their success and why the party has managed to steal blue collar votes away from the Labour Party.

The commentators interviewed for the documentary and the producers behind it have no problem giving preferential treatment to Farage’s libertarian side, but they have zero tolerance for any attitudes that might be critical of the United Kingdom becoming an island of forced multiculturalism. That’s because libertarianism is not a threat to the System, while playing with White interest politics is.

It is clear that UKIP is in no way run or even composed of serious ethno-nationalists and this documentary concedes that.
Rather, the system is concerned that too much of UKIP’s success is derived from the same troth that every party of the right (whether center-right or far-right) has to appeal to in order to do well in elections. That is white angst, and the concern is that UKIP might actually try to implement the demands of this frustration rather than misdirect it towards ends that matter little to the actual interests of White people.

White angst is the dirty secret to conservative politics in the Anglosphere. Politicians and strategists understand that Whites are feeling the crunch of rapidly changing demographics and diminishing economic prospects and exploit it as much as possible for political gain. The Republican Party certainly exploits it, and so do the Tories. The problem is that they don’t actually try to solve the problems that are causing White angst. They just target it at frivolous issues like the capital gains tax and the all-encompassing power of teachers’ unions.

Which makes UKIP somewhat of an insurrection against the political establishment and has drawn comparisons between it and America’s Tea Party phenomenon. Both groups share several similarities and appeal to similar demographics. They’re both dependent on older, middle-class voters who are worried by mass immigration and feel that they have lost their respective countries. They spout off about the political status quo and continually use language that renders the impression that both movements want to take back their countries from powers that have wrestled control away from the proverbial people. For UKIP, that power is the EU. For the Tea Party, it’s the democratically-elected Obama administration (which will be out of office in two years, but don’t get hung up on facts like that).

UKIP also shares the unfortunate tendency to respond to accusations of racism by digging up every non-White supporter they have and giving them a press conference. This tactic, like in the States, doesn’t work in the British Isles.

But there is one substantial difference that makes the two groups different beasts—UKIP actually wants to resolve some of the causes of White angst. The Tea Party, as Richard Spencer has noted and like the party it has become linked to, turns white angst into fights about defunding Obamacare and eliminating Common Core standards in education. Immigration is a secondary issue and when it comes to debating the topic, the only opposition tolerated is towards illegal immigration–not immigration in general.

UKIP on the other hand has made anti-immigration a primary part of their political platform and seems intent on implementing some impediments to the flow of mass migration. The Tea Party seems content to remain a massive scam operation that sucks money out of retired citizens who think their donations go towards winning back America.

This is why UKIP has become the darling in the eyes of many who dream that one day the GOP will wake up and actually begin to fight for White interests. VDARE and others see the success of UKIP and Front National and say “This is what we need to do in America.” They see their gains as the Sailer Strategy in motion and double down on their belief that this is all that takes for America to become a White country again.

But this is a hopeful delusion as UKIP is not a phenomenon that we can emulate in America, nor does their platform fully restore Whites to their rightful place as the masters of their own destiny.

For those who don’t know what the Sailer Strategy is, here’s an outline of the idea that is promoted by Steve Sailer and others on the paleo-right. Essentially, it argues for the GOP to solely pander to Whites and correlates with his ideology of “citizenism.” Citizenism is a not explicitly racial political alignment that merely calls for the GOP to focus on the interests of the citizens who already live here rather than those outside of the country. Sailer engaged in a debate with Jared Taylor on the topic of his ideology versus White Nationalism and it forms the bedrock for the form of American nationalism preached by Peter Brimelow and VDARE.

While it is notable that UKIP is actually keen on implementing policies that would temporarily halt the flow of non-Whites to their country (and this is a good thing), it is not enough to reverse the tide of degeneration that’s sweeping through Europe. Besides, their political focus is not of an ethno-nationalist bent and they would be content if the UK simply returned to the Thatcher-era. All they want is an efficient economy where they can attain more comfort and live their lives without so many immigrants.

Even if they eliminated immigration entirely, the UK would still retain the same values that ruined it in the first place and the cult of profit would not be diminished in the slightest. Thus, the UK would very likely end up in the same predicament that it is in now.

That’s not to say their efforts to reduce immigration aren’t beneficial and if you are a British citizen, you shouldn’t withhold your vote from the party because they aren’t doing enough metapolitical activity. But we should be realistic about what a UKIP victory would accomplish and not pedestal their organization as the one we should all replicate.

Their method of using the political process to further their goals can also not be replicated in the US for the time being. VDARE seems eager for America to have its own USIP and how this third party or outside pressure group on the GOP would finally restore the historic American nation.
The only way you can believe this is if you have a naive view of the American political process. There are some major differences between America’s electoral process and Britain’s. For one, Britain restricts the amount of fundraising a party can amass and publicly funds opposition parties like UKIP to pay off their administrative costs. Meanwhile, America allows for unlimited campaign fundraising and any limits to campaign financing keep getting knocked down by the Supreme Court. This has led to the Republican Party (and the Democractic Party as well) to become a handmaiden of a small donor class that dominates its policy decisions and controls the party’s structures.

Some point to the Tea Party’s development as a sign that the power of this donor class is not as all powerful as it has been portrayed, but those same people overlook the fact that the Tea Party is largely an “Astroturf” movement and is never directed against issues relating to long-term White interests. Furthermore, the donor class that supports the Tea Party and “insurgent” conservative politics are only marginally different from the establishment GOP and the majority of them support open borders and recoil from the thought that America should be kept White.

These donors have immense power since money drives the political process in the United States. To run a competitive Congressional race, a candidate would have to amass at least a million dollars, if not more, to have a chance of winning. Our movement unfortunately does not have the money to spend on a campaign like that and we cannot afford to waste our precious time, resources, and the few people willing to involve themselves in our cause in efforts such as campaign politics.

Even the watered-down rhetoric we would employ in a “citizenist” campaign is not tolerable to the Republican Party and the figures that VDARE has latched onto as potential saviors of the republic (such as Jeff Sessions) argue against immigration for exclusively economic reasons—not because it threatens the so-called historic American nation. Even if you ran a campaign that only used code words such as the historic American nation, “Treason Lobby,” and “minority-occupation government” (MOG) the GOP’s donors would hurriedly rush to whatever district you were running in, pour millions of dollars to defeat your campaign, and pressure every single figure in the party to denounce you.

It is also disingenuous to lie to ourselves into believing that we can take America back. No, we can’t take America back nor should we attempt it. America is dying and trends such as rampant illegal immigration further balkanize Americans along racial lines (which is a good thing). In a citizenist campaign, we would be forced to denounce any type of racialized thinking and give lip service to Christian fundamentalism if we would have any hope of fending off the attacks of the donor class and attracting the base. Those are items that are a bridge too far for us and it would only alienate a significant portion of the people who are interested in our cause for the right reasons.

The formula for UKIP’s success is they actually believe the bullshit they preach about wanting a normal liberal democracy with less immigrants living off welfare. That is not what we want and is incredibly foolish to demand that Identitarians stop promoting our own ideology and instead, advocate a non-racial political agenda that none of us actually believe in. It is one thing for the Freedom Party in Austria and Front National to moderate their nationalism, actually attain power, and see results of their dediabolization, which also doesn’t call for them to act like idiotic, bible-thumping patriotards. It is quite another for us to do the same, achieve little success, and end up acting like and being labeled idiotic, bible-thumping patriotards. I’d rather be smeared as a Neo-Nazi.

The success of UKIP and other right-wing populist parties in Western Europe is a positive sign for our people and the policies they want to implement would alleviate the non-White swamping of our ancestral lands. But if we want to preserve White identity, we have to do more than win elections—we have to offer a metapolitical view of the world that counteracts the liberal mindset that dominates our people and guides our philosophy once we grasp power.

And in America, it is pointless for us to see their success and try to emulate their tactics over here. America is a different place with a completely different set of circumstances. We should not waste our money and resources on fruitless electoral politics. We should focus our energies on developing ideas, culture, and groups that present an alternative view of the world and create a sense of community for those who share our beliefs. With that strategy, we can create the root for our renewal and develop the resources and manpower to take on larger projects, such as electoral politics, when the time is right.

Until that time, we can only cheer on the developments in Europe and carry on with our metapolitical endeavors.

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Uncanny X-Men

Much has been written about how the superheroes of American comic books were developed largely by Jewish creators, and that within the symbolism of the comic book world, the popular superheroes were designed, often consciously, to represent Jews. According to this understanding, it has also been frequently pointed out that the “secret identities” of these superheroes are symbolic of the *crypsis* Jews have often felt necessary in a milieu of potentially hostile Gentiles. 

Occasionally, it has also been mentioned that the intrinsic moral code that motivates these superheroes to use their powers for good has its root in the notion of Jews being essentially benefactors of society or “a light onto nations.” Less has been written about the implication of their “super-powers,” that is, special gifts that the heroes possess and which are absent in the wider world they are charged to protect. 

And the super villains also have super-powers. . . 

Much has been written about how the superheroes of American comic books were developed largely by Jewish creators, and that within the symbolism of the comic book world, the popular superheroes were designed, often consciously, to represent Jews. According to this understanding, it has also been frequently pointed out that the “secret identities” of these superheroes are symbolic of the crypsis Jews have often felt necessary in a milieu of potentially hostile Gentiles.

Occasionally, it has also been mentioned that the intrinsic moral code that motivates these superheroes to use their powers for good has its root in the notion of Jews being essentially benefactors of society or “a light onto nations.“ Less has been written about the implication of their ”super-powers,” that is, special gifts that the heroes possess and which are absent in the wider world they are charged to protect.

And the super villains also have super-powers…

As the years have worn on, however, Jewish creators of these comic books have been more revealing about the Jewishness of their characters (and even its implications), much as Jews in wider society have felt less of a need to conceal their identity.

Clark wasn't really from Kansas.

Clark wasn’t really from Kansas.

In at least one important and salient case, a superhero is depicted openly as a Jew and with his fantastic powers deriving from—or at least being enhanced by— his experiences as a Jew, specifically, the suffering of the Holocaust. This character is “Magneto” of the X-Men series. Interestingly, this superhero is, for the most part, perceived a villain, albeit a very complex one.

Indeed, watching the rivalry between Magneto (Max “Magnus” Eisenhardt) and “Professor X” (Charles Francis Xavier), particularly in the films, one is briefly tempted to view the X-Men series as a somewhat politically incorrect addition to the comic-book canon. The films, being products of their time, are pro- multicultural and pro-feminist—featuring Mutant superheroes of both genders and all races exercising roughly commensurate super-powers and working to safeguard a liberal, multicultural world. But at first blush, they do not seem obsequiously philo-Semitic. The Jewish Magneto has been twisted and made hateful and vindictive by his experience in the Holocaust, and, to a degree, the audience is invited to sympathize with his plight. Nevertheless, Magneto is a terrifying entity: he not only sees human as his persecutors but as his inferiors, an outmoded species that deserves to be subjugated and displaced (maybe even eliminated) by the highly evolved Mutants. The WASPy Professor X, on the other hand, is depicted as the moral center of the X-Men universe.

Hence, if we take Magneto as the representative of Judaism in the series, are the X-Men pro-multicultural, yet anti-Semitic? (Or at least are they “anti-Semitic” according to the hyper-sensitive contemporary usage of that term, in the way that, for example, the ADL sometimes fears that the Democratic Party is becoming “anti-Semitic” when it makes vaguely critical statements about Israeli?) Does the X-Men series represent a break from the metaphor of Jews as benevolent superheroes—indeed, a break in popular culture from the depiction of openly Jewish characters as anything but benefic? Do the virtuous X-Men, opposing Magneto, represent the “talented tenth” of a multicultural society, instead of crypto-Jews? Are the X-Men “progressives” who will, with their greater intelligence and wisdom, lead the rest of humanity in an evolution to a multicultural Utopia, where everyone will be a uniquely talented “Mutant” regardless of race and creed?1

This seems to be at least the exoteric meaning of the Mutants’ multiculturalism. Though upon closer examination, there are more nuances at work here. To understand this, a good starting point would be to ask just who is Professor X, the leader of the Mutant coalition that seeks to avert Magneto’s plans for human subjugation? In the films, whether played by Patrick Stewart in his older incarnation or by James McAvoy as a younger man (both employing British accents), ethnically, he is apparently Anglo-Saxon. But this by itself is hardly definitive, as frequently characters who are not necessarily Anglo-Saxon are Anglicized in order to broaden their commercial appeal.

Indeed, Stan Lee, who developed the character, is understood to have taken Yul Brynner, an actor of Gypsy ancestry, as the inspiration for Professor’s X physical appearance in the comic book (though in fairer youth, Professor X is blue eyed and blonde as one can see in an accompanying illustration). To be sure, it is much more useful to look at the comics developed by Stan Lee, which form the basis for the popular film series. Here, one gets the strong sense that Professor X—whose very moniker suggests crypsis—is likely also Jewish.

The Origin of Professor X

The first clue comes in the form of Xavier’s biological father. In the original comics created by Stan Lee, we come to understand he is the son of a Nuclear Scientist residing in New York City, who had worked on the Manhattan project. The development of the atomic bomb was led and dominated by Jewish scientists, and in the popular consciousness, it is understood to be a largely Jewish achievement, summoning to mind names like J. Robert Oppenheimer and Albert Einstein (whose real contribution was lobbying for the funding of the project). This impression is especially strong in the minds of American Jews, who might take pride in the Manhattan project as an example of Jewish scientists outwitting the German establishment, which unwisely excluded Jews and thereby failed to develop the weapon of global hegemony.

Another salient clue to the possible ethnicity of Xavier comes with the introduction of his stepbrother, Cain Marko. Cain is certainly an unusual name for Stan Lee to have selected for this character. It is, of course, biblical in origin. And unlike common Torah names like Isaac or Rebecca, Cain carries with it ominous, pejorative connotations. Hence, we can very reasonably assume it was meaningful to Lee. And as in Cain and Abel, a rivalry springs up between Cain and the young Xavier that becomes abusive.

“Cain” and Xavier

In Medieval Europe, the story of Cain and Abel was popular and, like the story of Jacob and Esau, was seen as describing the conflict between two archetypal characters—one Jewish, the other Gentile. At this time, however, it was the cursed Cain who was associated with the Wandering Jew, forced to drift for all of eternity for the transgression of killing his brother. Yet this meaning, like so much else in the Bible, derives from a process of cultural appropriation, whereby the original symbology is altered as it passes from one culture to another, from Semites to Europeans. In this case, the symbols have, in fact, been inverted so as to take on the opposite of the original meaning.2 It is likely that Cain was originally understood to be representative of the Gentile, whereas Abel, the innocent and wrongly slain Jew. In the story, Cain is not a nomad (or, at least, he does not start out that way until he is cursed); rather, he is a landed farmer. Abel, on the other hand, is the nomadic herdsman, the archetypal profession of the Jewish patriarchs and most ancient Jews. All interpretations of the story of Cain and Abel, whether Jewish or Christian, concur, however, that the one named Cain is the evil “Other” (possibly even the son of the Devil).

It seems possible, if not likely, that Stan Lee is making a distinction between Jew and Gentile with the introduction of this biblically named character, who is not related to Xavier by blood. It is also interesting to note that a great source of the conflict between the two comes from Xavier’s ability to read Cain’s mind, leading to Cain’s anger and resentment of Xavier. Whether deliberate or not, Xavier’s “mind reading” ability seems like a comic-book metaphor for Freudian Psychoanalysis. It’s worth noting that psychoanalysis was developed by a Jew (who was, by the way, highly conflicted about his own Jewishness), and for a century it has been enveloped in a certain urban Jewish culture. Moreover, Cain resentment towards Xavier seems metaphorical of that of patient towards his analyst, who, in effect, knows him better than he knows himself.

Interestingly, Cain eventually becomes the arch-villain “Juggernaut,” via the possession of an ancient Demon named Cyttorak, who, being one of eight such beings seeking to reclaim the world, could be understood as a god of the polytheistic pantheon. Hence, Cain the Gentile reverts to his evil Pagan roots. It is important to note here as well that Juggernaut is a superhero nearly opposite to Xavier, relying solely on brawn, not brains.

It is possible, however, that Xavier’s early conflict with Cain may never have been written. Indeed, Stan Lee had originally planned for Magneto and Xavier to be actual brothers related by blood, which would have unequivocally indicated them both as Jews, hence eliminating the mystery surrounding Professor X’s ethnicity. Though had he done this, he would have lost the opportunity to depict what very likely appears to be a parabolic conflict between Jew and Gentile, where Jewish brains (Xavier) triumphs over Gentile brawn (Juggernaut).

Xavier’s inaugural encounter with an evil Mutant, The Shadow King, whom he encounters in Cairo, is also of interest. The Shadow King, who here takes the corporal form of Amahl Farouk, an Egyptian crime lord, is understood as an entity of pure psychic force that “feeds on the hatred of humanity,” a force which possesses others and commands them to do his evil bidding. According to the backstory, he was born from the first human nightmare and exists as the explanation of all great human evildoing in all times and places. As a concept, he harkens back to Amalek, regarded in Rabbinical tradition as an enemy that reoccurs through all times, taking different corporeal forms: the Armenians, the German National Socialists, and the Palestinians have each been referred to by Rabbis as “Amalekites.” (For what its worth, The Shadow King’s Egyptian form, Amahl Farouk, harken back, phonetically and orthographically, to Amalek.)

The evil Amahl Farouk inspires yokels to oppose gay marriage.

The evil Amahl Farouk inspires yokels to oppose gay marriage.

Perhaps more important, however, is that the Shadow King is Egyptian and is encountered in Egypt. As the Bible relates, next to Cain and his descendants, the Egyptians were one of the great early archenemies of the Jews. But is this merely coincidence? Supportive of the relevancy of this detail is what Professor Xavier does after he defeats the Shadow King; like the Jews of the Bible, who escaped the God-smote Egyptians during their famous Exodus, Xavier travels to Israel.

In Israel, Xavier works at a psychiatric hospital where he treats the mentally ill, including the Jewish woman Gabrielle Haller, who has become catatonic because of her experiences during the Holocaust. Xavier cannot help but fall in love with her and eventually impregnates her, before leaving her in Israel on good terms. Their confused child becomes the arch-villain Legion, whom is known for his multiple personalities. Perhaps the schism between his mother and Xavier created these internal schisms within Legion, and they are not just personal but political.

In Israel, Xavier also meets and befriends the Holocaust Survivor Max “Magnus” Eisenhardt, who will later become Magneto. He and Magnus have long debates on the challenges that humans face with the ascendancy of Mutants. Magnus’s view of humanity is decidedly darker than that of Xavier’s, and he is insistent that humans will seek to oppress or eliminate this new minority, as they have done to others in the past. Xavier is more optimistic and believes coexistence is possible. Nevertheless, despite their seemingly opposed worldviews, the two become fast friends, and Xavier discovers in Magnus “a fascinating kindred spirit.” In fact, Stan Lee himself never viewed Magneto a villain, as he related in an interview.

I did not think of Magneto as a bad guy. He just wanted to strike back at the people who were so bigoted and racist… . [H]e was trying to defend the mutants, and because society was not treating them fairly, he was going to teach society a lesson. He was a danger of course … but I never thought of him as a villain.

Bigoted and racist?

The Great Schism

In the end, Professor X and Magneto’s views develop thusly: Magneto believes that Mutants or “Homo Superior” should be protected by any means and, intriguingly, should have a Homeland. The slaughter or enslavement of humans he sees as a completely reasonable means to achieve these goals. Professor X agrees that Mutants represent a higher stage of evolution—or, more precisely, a new people that must be identified and cultivated, hence the founding of Professor X’s “Gifted School of Youngsters.” He also concurs that humans are prone to destroy that which they fear and don’t understand. However, he ultimately hopes that Mutants can live in peace with human kind. In a scene from 2011’s X-Men: First Class, Xavier and Magnus concisely sum up their positions:

Xavier: We have it in us to be the better men.

Magnus: We already are.

Xavier and Magnus take separate paths.

Xavier and Magnus take separate paths.

For obvious reasons, Magneto has often been compared to Malcolm X, while Professor X to Martin Luther King Jr. (their respective monikers not withstanding). Indeed, MLK and Malcolm X were two figures that were doubtlessly on Stan Lee’s mind when he invented these characters in 1963. Though the radical Zionist Meir Kahane is also considered, likely more accurately, as inspiration for Magneto. Professor X, on the other hand, can perhaps be best likened to the Diasporic Jew, deeply interested in the safety and prosperity of his people but convinced this can be best achieved through peaceful coexistence, maybe even integration, with Gentiles.

Contrasting the two super-powers of Magneto and Professor X is also instructive. Magneto is a “materialist”: his attacks come in the form of matter (specifically, metal), which he marshals against his foes; his powers are thus almost necessarily violent. Professor X relies on reading minds and, frequently, mind-control (a most peaceful solution to any conflict if ever there was one). One is tempted to see in this the contrast between the Israeli Jew, armed with the gun, the missile, and the tank, versus the liberal, American Jew, armed with media, film, TV—and comic books!—who is able to neutralize potentially hostile adversaries through “mind control.”

Ultimately, the difference between these kindred spirits—whatever their disagreements and however they might tussle—might merely be one of strategy and not end goals; their relationship vis-à-vis humanity might be compared to that of Good Cop/Bad Cap or Diplomacy versus War.

One faction of the Mutants is openly hostile and dangerous to humans and, presumably always will be; the other faction acts as guardians of humans—and also of the Mutants (half of whom, again, are adversarial to humans). One wonders if Professor X is intended as a hero and model for humans and some “Mutants,” whereas the edgier and cooler Magneto is designed as a hero and model for other “Mutants.” (Humans are not allowed a hero of their own in the X-Men universe.)

Cynically, given the reluctant and often cozy nature of the pair’s rivalry, one might even view Professor X as “controlled opposition.” Maybe Magneto and Professor X, a latter day Moses Hess and Karl Marx, decided long ago that as Lenin put it: “The best way to control the opposition is to lead it ourselves.” Invariably, Professor X was destined to seems like the “good guy” (after all, he’s controlling your mind!). He is thus a master a thousand times more effective than the one who endeavors to rule openly with steel.

We might have been friends!

We might have been friends!

Super Christians

What to make of the “X” in Professor X and X-Men? While ostensibly drawn from Xavier’s surname, given the context, its symbolism seems to stretch much further. “X” is certainly suggestive of rootlessness and non-identity; Malcolm X took the moniker as a symbol of his erased heritage, which was, ironically, the basis for his racial nationalism. When used by a person of presumed Jewish identity, “X” has an even deeper connotation of lost identity.

Certainly, an “X” in lieu of a last name has often been used by illiterates when signing documents. But for early Jewish immigrants arriving in America via Ellis Island, who were either illiterate or unfamiliar with the Latin alphabet, signing a document with an “X” could be seen as tantamount to disavowing ones Jewish religion. It is frequently reported that these immigrants, particularly those from Eastern Europe, associated the “X” with the image of the Christian Cross. Wikipedia describes:

The word “Christ” and its compounds, including “Christmas”, have been abbreviated in English for at least the past 1,000 years, long before the modern “Xmas” was commonly used. “Christ” was often written as “Xρ” or “Xt”; there are references in the Anglo-Saxon Chronicle as far back as 1021. This X and P arose as the uppercase forms of the Greek letters χ (Ch) and ρ (R) used in ancient abbreviations for Χριστος (Greek for “Christ”), and are still widely seen in many Eastern Orthodox icons depicting Jesus Christ.

Hence, among these immigrant Jews, there arose the practice of signing documents with “Os” (the slur “kike,” likely derived from the Hebrew word kikel, is thought to have its origin in this practice). Is it too much to see significance in the “O” in Magnet-O?

The “X” taken as an allusion to Christ (whether this was Stan Lee’s intention or not) is quite suitable for Professor X, who with his purported desire to save both “Mutant” and human is by far the more Christian of the two. Like Christ (perhaps the ultimate Crypto-Jew), Professor X is a Jewish character with a Jewish enemy, developed by a Jewish scribe for the moral instruction and guidance of a non-Jewish world. To wit: “Love thy enemy.”

And if the X does have this additional significance, does this also mean we should interpret X-Men as “Christ-men” or “Christians” in the manner we read X-mas as Christmas? Who knows? But perhaps it’s not a bad rumor to spread, whether it was an intended allusion or not. Doubtlessly the idea of the “Christ-men” versus the vindictive and antagonistic Jewish Magneto would, at the very least, cause fuss and moral angst among that particularly effeminate breed known as “fan boys.” Stan Lee himself could quash it … but then one could reasonably contend that the nomenclature arose unconsciously from a Jungian impulse … or better that Stan Lee was being evasive in the manner he appears to have been with Professor X’s apparent ethnic identity.

Professor X’s status as an invalid further establishes him as a Christ figure. Indeed, the villainous Alien that crippled him in the original comic book series was named, quite unsubtly, Lucifer. But his status as a disabled hero has a Jungian dimension as well. Christ is the wounded god, transfixed to the cross; Professor X is, likewise, transfixed to his wheelchair. The figure of the Fisher King, a being synonymous with Christ and appearing in Arthurian Grail Legends, is likewise lame and without the use of his legs. Interestingly, in the film X-Men: First Class, Profess X is injured by a human: when Moira Mactaggert fires a bullet at Magneto, he deflects it, unintentionally wounding his friend in the spine. The guilt is for Professor X’s metaphorical crucifixion is thus transferred, at least in part, away from super beings (Alien or otherwise) and onto humans.

Had Stan Lee been an open Joseph Campbell acolyte, à la George Lucas, we’d perhaps be inclined to suspect details like this were deliberate. Though maybe this is naïve … for as Stan Lee succinctly points out in an interview:

I have never been a Joseph Campbell follower. There are so many people who write so learnedly and at such great length about things that to me seem so obvious.

And the Midrash, too, offers insights for storytellers.

Return of the Gods

Whatever differences might exist between Professor X and Magneto, they are both in tiresome accordance with the zeitgeist: openly multiculturalist and therefore unavoidably hostile to the existence of European-derived peoples. Additionally, merely the idea of “Mutants”(often depicted in this series as misshapen, freakish beasts) as “Homo Superior” is distasteful and feels inherently degenerate. Even Nietzsche, who waxed about a “Superman”—and who, perhaps, inspired comic books as we know them with this term—made explicit his aversion to the idea that man should seek to become another species. A better version of the species? Certainly.

All this said, one is inclined to take solace in the fact that superheroes, who seem to grow more popular in film everyday, are inherently problematic for a monotheistic (in our case, Judeo-Christian) culture. After all, the superheroes that receive our reverence, “offerings,” and “tithing” at local movie theaters—which are no less than modern day temples—are tawdry bowdlerizations of the gods and heroes we’ve always worshiped. (Marvel’s bland “Thor” is the most explicit example of this, but he’s certainly not exceptional.)

Indeed, one is even, quite gradually, witnessing an Anglicizing of comic book characters in the works of Christopher Nolan and Zach Snyder. It’s an appropriation that reminds us of the Cain and Abel myth mention above, when the meaning of a myth is turned on its head. The common practice in comic books of “retcon,” retroactive continuity, that is, the alteration of previously established facts in the continuity of a fictional work, may even eventually explicitly Gentilize a character like Professor X (though, to be sure, this would mean destroying an interesting and illuminating backstory). Lord of The Rings, Braveheart, Gladiator, 300 and even the often lurid Game of Thrones offer glimmers as well of the gods seeking to return. Even Hellboy, with its charismatic “villains” such as the Elfin Tuatha De Danann, indicates the call of the gods, albeit through a hostile priest serving as medium. Dare I say that Harry Potter is a sign?

Perhaps one day, in a not-too-distant future, these modern-day temples will finally fill with the real gods in their true and noble form and offer services worth attending. What is lacking now is the bards of the scale of Wagner and Shakespeare to sing of them. And they are coming, getting better, getting wiser. One should remember, and take courage in the fact, that artists like Nolan and Snyder have to contend with very strong social taboos; but with bold and careful decisions, they have succeeded in creating popular art with radical-traditional characteristics. Perhaps social restraints are necessary for the creation of great art? Pressure, after all, makes diamonds. And there is potentially—not to sound vulgar—a lot of money to be had in restoring this particular priesthood. Hence, one should be keen to assist such artists who seem promising.

Could mass-media become community-forming, as opposed to community-destroying? Could what was formerly known as “Comic Con” become a Pagan festival on the scale of Bayreuth—an event attended not only by geeky “Cosplayers” but intelligent, cultured men and woman of all walks of like, who seek to honor the gods, the bards, and high art? Am I getting carried away?


  1. The original and early X-Men were exclusively White Caucasians. Nevertheless, one is inclined to wonder if, in becoming increasingly multiracial, the X-Men (and superheroes in general) can still represent Jews. To wit, whereas once it was conceivable for the adopted Clark Kent to have been a Jew “passing” as a Gentile, with African-American or Asian-American characters, this is now much more difficult … unless the metaphor becomes more abstracted similar to Steven Spielberg’s “robots” in A.I..

    With the X-Men, if one assumes, likely incorrectly, that there is still a concerted effort to maintain them as metaphors for Jews, it could be tenuously argued that maybe a certain amount of racial admixture is being acknowledged and condoned as will invariably occur amid host populations, provided the most gifted are drawn into the gene pool selectively as are recruited by Professor X into his “Gifted School of Youngsters,” and in the token proportions that are suggested by the largely Caucasian X-Men. The problem is that as comic books and the films derived from them become increasingly popular, they will invariably become less Jewish as both the audience they pander to and their creators become more diverse. This is especially true as their original creators die off and have less direct control over the brand. It’s a form of the same syncretism that also Germanized Christianity. In most cases this means more multicultural (i.e. the enlightened and gifted multiracial “talented tenth” mentioned in the article). The esoteric elements of this art will also likewise suffer as they are less comprehended, revised and/or take on less or more generalized meanings as occurred with Christianity.

  2. The story of Cain and Able is very likely itself an appropriation of the Egyptian Myth of Set and Osiris. And again the appropriation inverts the meaning of the original myth, making what was once the hero of the story, the antagonist and vice- versa. Osiris, like Cain, is associated with agriculture and is a rising and dying vegetation god like Jesus Christ. He is slain by Set who, like Abel, is associated with animals and was a god of foreigners. Interestingly, the name Set appears to be continued in the Jewish revision of the tale in the form of “Seth,” who is the surviving brother of Abel and who populates the earth alongside the presumably non-Jewish tribe of Cain before the flood extinguishes the latter. Notably, while Set is antagonistic in the Egyptian Myth, he is made “good” in the form of Seth in the Jewish revision. In Genesis 4:25, there is a “folk etymology” for Seth’s name, which derives from the Hebrew word for “plant” as in “plant a seed.” Hence, there seems perhaps a later effort, whether conscious or unconscious, to disassociate the name from the idea of a wanderer or foreigner, to say nothing of an antagonistic Egyptian god.
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The “Risk of Becoming a Multicultural Hellhole” Index

“The UK will go down before the other countries because it has much less space.” So sayeth Michael Anissimov. Geopolitically speaking, the UK’s historical fortunes will not be determined by its land area, so I knew he meant it would ‘go down’ culturally and demographically i.e. it would be swamped in a grunting tidal wave of non-Europeans facilitated by traitorous European bureaucrats and their ilk.

 

“The UK will go down before the other countries because it has much less space.” So sayeth Michael Anissimov. Geopolitically speaking, the UK’s historical fortunes will not be determined by its land area, so I knew he meant it would ‘go down’ culturally and demographically i.e. it would be swamped in a grunting tidal wave of non-Europeans facilitated by traitorous European bureaucrats and their ilk.

However, I couldn’t agree with the statement. Land area is useful in playing with demographic statistics, but the United Kingdom is not the population-densest European country suffering from a steady stream of third-world immigration. The Netherlands and Belgium have even less space and possibly more immigration, so why wouldn’t they be the first to go down?

My instant response was to suggest a better metric using urbanization rates and immigration rates, since those are the most reliable indicators for whether a country is ‘going down’ culturally and demographically or not. High urbanization typically means less children, more irreligion, social isolation, technological dependence, nihilism, leftism and the normalization of a myriad of social and sexual deviancies. High immigration means egalitarian-universalist politicians, an apathetic population or pathological altruism and itself results in societal degradation: crime, rioting, ‘Zones Urbaines Sensibles,’ usw.

I figured by combining the urbanization rate for a European country with the level of non-European immigration, we could get a pretty good idea of the country’s risk of ‘going down,’ and becoming a no-holds-barred multicultural hellhole. With that in mind, I have devised a simple metric for determining the chances that a country will be ‘going down’ sometime soon. I present, ladies and gentlemen, Mark Yuray’s “Risk of Becoming a Multicultural Hellhole” Index:

Index = ((% of population of non-European ancestry / 2) + (Urbanization rate / 2)) * 0.01

A very simple formula. But what can it tell us? Here’s the data.

(Percentage of population of non-European ancestry was collected, estimated or calculated by yours truly primarily using government statistics websites. Urbanization rates are from the UN World Urbanization Prospects 2011 revision.)

Risk of a European Country Becoming a Multicultural Hellhole:

Darker red indicate a higher risk of becoming a multicultural hellhole. Pink indicates lower risk.  

Darker red indicate a higher risk of becoming a multicultural hellhole. Pink indicates lower risk.  

Some highlights (excluding Greenland, Russia and Kosovo*):

Country most at risk: Belgium

Country least at risk: Liechtenstein

Average risk: 0.37 (Approx. Italy or Austria)

Top 10 most at risk:

  1. Belgium
  2. France
  3. Cyprus
  4. Sweden
  5. The Netherlands
  6. Iceland
  7. San Marino
  8. Andorra
  9. United Kingdom
  10. Denmark

Top 10 least at risk:

  1. Liechtenstein
  2. Bosnia and Herzegovina
  3. Slovenia
  4. Moldova
  5. Albania
  6. Romania
  7. Slovakia
  8. Croatia
  9. Serbia
  10. Poland

You’ll notice that the United Kingdom is only the 9th most likely to become a multicultural hellhole. Eight other European states are more at risk.

Some may ask how Bosnia, Moldova or Albania could be ranked so lowly for becoming multicultural hellholes — aren’t they already multicultural hellholes? Yes, but they are intra-European hellholes. The ethnic conflicts that erupt there are between native European peoples. I guarantee you that neither Bosnia nor Moldova will be have gay parades, ‘human rights’ crusaders, ‘social justice,’ or a long list of Congolese asylum-seekers waiting to loot the country sooner than the countries ranked above them.

Finally, you may notice some countries have nearly non-existent non-European minorities (Iceland, San Marino, Andorra) but are still ranked quite highly. This is because of their abnormally high rates of urbanization. Iceland, San Marino and Andorra are all essentially city-states, which makes them extremely vulnerable to large migrations of poor third-worlders. One-tenth of the immigration France or Britain receives each year would devastate any of these countries, and all the countries tend to share the same cosmopolitan urban elite predicted by the urbanization rate: hence, the risk of becoming a multi-culti hellhole.

The last interesting bit is Cyprus. For those who are unaware, approximately one-third of Cyprus is Turkish, and they currently run the northern half of the island under the unrecognized Turkish Republic of Northern Cyprus. In some regards, Cyprus already is an international, multicultural hellhole; one where a non-European minority has seceded from European rule. There is a lesson here for other highly-ranked countries.

N.B. :

  1. I did not include Russia due to its historically large non-European minorities. Greenland was excluded since it’s a historically non-European nation. Kosovo was excluded to due a lack of data at the current moment.
  2. Here is the data in excel format, if anyone cares to play with it themselves.

This article was originally published at Mark Yuray’s blog, Aramaxima.

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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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Re: Rainbow Nation

If the American experiment was doomed to failure because of the Founders’ materialistic and rationalistic professed ideals, then why couldn’t it be argued that in the same manner, Christianity’s universal outlook enabled later heresies like the People’s Temple?”

I enjoyed reading Andrew Rurikson’s recent article, which describes Jim Jones’s People’s Temple 1978 mass suicide in Guyana as an allegory of the liberal West’s own disintegration. Jim Jones is an embarrassing figure for the liberal Left, indeed.

Though Jones has conveniently been requalified as a “religious extremist” after the assassination of Congressman Leo Ryan, he had somehow embodied the multicultural experiment when he was officiating in the United States. At a time when many churches were still racially separated, Jim Jones gained some fame for racially integrating his church and drawing a predominantly Black following.

A superficial examination — which happens to be the official one — would be that the People’s Temple started drifting towards a totalitarian sect because of Jones’s personal failings, chiefly his fantasy that he was some kind of messiah.

Thus, Andrew’s piece was spot on in stating that far from being an “accident,” the Jonestown massacre, during which 913 followers were forced to drink lethally poisoned Kool-Aid, was the logical conclusion of Jones’s fanatical inclusivism.

Any ideology or religion that negates the necessity for it to be rooted in a particular people and a genuine tradition will, sooner or later, devolve in an oppressive cult, since only coercion can make different people keep being part of the same religion, nation or civilization. Western liberalism, which was intended as a a liberating doctrine for the ascendant bourgeoisie — and only for it — became a totalitarian ideology once its proponents had deplored that men being born unequal, freedom had paradoxically to be equally enforced on societies so that everyone could become equally “free” at last.

This seeming paradox—the transformation of a supposdely liberating doctrine, classical liberalism into a totalitarian ideology, modern liberalism—was noted by James Burnham in his prophetic essay Suicide of the West.

Burnham convincingly argued that this transformation of liberalism—which explains why the word “liberalism” has a more modern meaning in the Anglo-Saxon world than in continental Europe, where it retains a more classical sense—was inevitable because of the antagonistic nature of liberty and equality. A society, Burnham argues, cannot be free for all; either it renounces equality, or liberty. Though he failed to recognize the devastating effects of liberty itself, Burnham provided a compelling case for radicals who want to understand why what happened had to happen because of structural flaws.

Which brings me to a minor problem I see in Andrew’s article. If we are to believe that only a bad tree can bear bad fruits, according to the Biblical parabola, how can a Christian explain why Jim Jones, who started as a Christian priest, became a self-proclaimed atheist and Marxist who ended up founding a religion dedicated to himself and comitted to a multiracial worldview? If the American experiment was doomed to failure because of the Founders’ materialistic and rationalistic professed ideals, then why couldn’t it be argued that in the same manner, Christianity’s universal outlook enabled later heresies like the People’s Temple? This question is opened and, at this point, I do not have a definitive answer to it, so I would like to leave it open for Andrew and our readers.

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