Aug 12, 2015

British MP George Galloway Exposes Jewish Power in the West

via English Ásatrú

George Galloway MP openly states that Jews are entirely responsible for almost all the subversive and genocidal, anti-European, morally criminal political ideologies of the 17th, 18th, 19th and 20th century.

Thoughts on the German Dispossession

Meine Ruh’ ist hin,
Mein Herz ist schwer.
-Faust, Wolfgang von Goethe

In the late eighteenth century, German literature bore witness to a tumultuous revolt against the Enlightenment’s sentimentality, objectivism and claims to rationality. The rebellious literary and musical movement that attacked these themes came under the umbrella term Sturm und Drang (‘Storm and Stress’) because of the value it placed on emotional extremes and individualism as encapsulating the European condition. The key figures of the movement included geniuses like Goethe, Herder and Lenz — young men who challenged the conventions of their narrow-minded society in both their writings and their lifestyles. Scholar David Hill writes that “the writers of the Sturm und Drang were impelled by an urge to protest against the aesthetic and moral values of a social world that they felt had become deadeningly oppressive.”[1]

One of the most incisive ‘discoveries’ of the movement was the rejection of the outer forms of national identity — bland bureaucratic ‘citizenship’ and manners — in favor of German  Innerlichkeit (inwardness) and Kultur. It was a rebellion against European man’s habit of becoming entangled in a web woven by his own talent for efficiency and organization. It was, at its most basic level, a rejection of the court system and an elevation of the Volk. Hill describes the movement as “a gesture of dissatisfaction with the properties of a culture that had begun to seem superficial and alien and a wish to discover alternative, more authentic values among the common folk and in nature.”[2] Frustration is arguably the most common experience of the characters of the ‘Storm and Stress’ canon, primarily in reaction to the constraints imposed on the individual by society, its laws and fashions.

I was moved to deeply reflect on these themes of frustration, ‘storm’ and crisis amidst a stifling and misguided society while discussing Germany’s ‘refugee’ crisis with friends from Erlangen. It is a horrifying reality that the entire West is currently under a rapidly escalating assault of mass non-White migration. Make no mistake about it: The gates have been fully breached, and the tide of non-Whites into our nations will only swell further as time progresses. It has already been described as the greatest mass movement of people since World War II, but it’s really much more significant than that. The mass movement of people during and after World War II was largely a European affair, consisting of Europeans moving within Europe. What we are currently witnessing is the largest ever movement in human history of non-Europeans into European territory. Taking into account non-European movement into the more recently claimed European territories of the United States, Canada, South Africa and Australia, the current migration wave is nothing less than beginning of the end for European man. This, and not some putative future disaster or collapse, is the crucial period in the history of our race. This is the hour of our dispossession.

Already this year, the number of Africans reaching Italy is up 300% on the alarming 2013 figure. Across the West politicians continue to lie to gullible electorates, with empty promises that immigration will be slowed, made more selective, or halted. The sleepwalking Whites of the United States have continued to vote for the agents of a system that has decreased their share of the population from 89.5% of the population to 63.7% between 1950 and 2010. The gullible British have continued to vote for the agents of a system which has allowed the annual level of non-European immigration to increase from 19,000 in 1991 to 290,000 in 2013, a 1426% increase. The brainwashed Swedes have continued to vote for the agents of a system which has introduced a foreign population which now comprises at least 27% of the nation. The duped Danes have continued to vote for the agents of a system that has increased the rate of non-European immigration more than 183% between 1994 and 2014. The hoodwinked Dutch were told in the 1970s that they would host temporary ‘guest workers,’ and they now have a permanent and growing non-White demographic that currently stands at 10% of the total population. The beguiled White Australians have allowed their share of the population to shrink to around 75% from 90% just a few decades ago. The outwitted Whites of Canada have allowed nearly 20% of their population to consist of ‘visible minorities.’

Europeans seem incapable of breaking free from their voting patterns, or seeing that their entire political system has been fatally compromised from within. Remarking on instinct, Friedrich Neitzsche once observed that ‘When the house burns one forgets even lunch. — Yes, but one eats it later in the ashes.’ The efficacy of the European man’s political system has burned to the ground, and yet European man continues to eat his lunch, oblivious, in its ashes. He returns to the polling booth again and again; a collective Sisyphus exerting meaningless effort on a meaningless task that will never provide a reward. With each ballot, he passes a death sentence on the meagre number of descendants he chooses to produce.

Nowhere is this unfolding horror more acute than in the cradle of Sturm und Drang. Over 16 million residents on German territory, more than 20% of the population, are not ethnic Germans. Germany takes more non-White migrants than any other EU member state. In the last twelve months alone, Germany’s immigrant population has swollen 3.7%. The number of ‘refugees’ expected to be settled in Germany this year is double that of last year’s figure, meaning almost half a million Africans and Middle Easterners will be arriving in the land of Goethe by year’s end. And yet, these horrible statistics are not the worst aspect of the German problem.

Dedicated followers of a suicidal fashion.
Dedicated followers of a suicidal fashion.

It’s a familiar fact to us that the West has been subject to excoriating critique. Its legacy has been degraded. Its people have been encouraged to despise themselves. Its genetic and cultural stake in the future has been declared illegitimate. But no European tribe has been more thoroughly degraded and shamed than the Germans. This ancient, storied, and glorious nation now commences its death rattle. Its birth rate is the lowest in the world. As the dark hordes flood the waning Fatherland, six million of its natives will reach retirement age over the next fifteen years.

I am not ashamed to state that I relate these facts with deep-felt emotion. The loss of this dying tribe will have an impact not only on the broader cause of European man, but on the fate of the world. Adult Germans were found by Richard Lynn to have the highest IQs among Whites, and among the highest IQs in the world. The raw genetic material of this inexhaustibly creative tribe has enabled it to overcome two successive military defeats in the twentieth-century, one of which was crushing beyond all imagination, as well as brutal occupation and loss of territories. Despite these setbacks, the Germans persisted in creating one of the strongest economies in the world. In the end, however, the final defeat of the Germans will not come from the removal of their material capital, but rather their failure to reproduce the genetic capital underpinning their success. By 2060 the German population will shrink to such a level that depressed parts of East Germany will be forced to close stores and medical centers, and cease the provision of public transport. A number of small towns in Saxony, Brandenburg and Pomerania have already begun contemplating plans for gradual ‘run-off’ and ultimate closure. Once-thriving centers of German genius and commerce will give way to the tragedy of desolation and despoliation.

As ailing Germany convulses under the Sturm und Drang of its impending dispossession, we find it betrayed by many of its own. Pathological altruism, of the kind I have earlier explored, is rampant. Berliner Mareike Geiling, 28, has set up Refugees Welcome, a web-based service which seeks to provide homes for recently-arrived Africans with young German men and women. The service has so far placed sixty-three invaders in towns and cities around Germany. The project began when Geiling decided to offer her room to a ‘friend of a friend’ who had ‘fled’ Mali. Geiling’s explanations for the service are typical of the indoctrinated: “I always tell people these refugees have the same issues and things to do as we do; they have to sleep, they have to eat, they have to shower.” Thus, all that is required by the indoctrinated for a ‘refugee’ to be “just like us” is that they need to eat, sleep and shower. How low now hangs the once-proud standards of Volk and Kultur! And since these people are “just like us,” her web-service arranges for rent to be paid via social welfare where possible, or via crowdfunding by pathological Whites if the invader has no other options. The slogan ‘Refugees Welcome’ has even been commercialized, adorning a range of products like baseball caps, t-shirts and bags — available for purchase by those eager to exhibit their fashionable desire to displace themselves.

White Pathology Meets Capitalism
White Pathology Meets Capitalism

Is it really any wonder that Africans are streaming into Germany? Has there ever been an invasion, or mass demographic displacement in history, that has been met with such impeccable manners? Why, the only thing the German’s aren’t doing is dying off at a faster pace.

Race realists will be aware that Geiling’s venture is risky in the extreme. Young male immigrants in Berlin are at least three times more likely than their German peers to commit violent crimes. Geiling, it should be recalled, is part of a generation raised on a television and social media diet of liberal lies on race and ethnicity. She thus suffers from the same delusion as the young British journalism student who ventured to the ‘refugee’ camp at Calais to report sympathetically on their ‘plight.’ She was given a crash course in race realism when the poor downtrodden victims of Western oppression subjected her to a gang-rape described by police as being of “a particularly brutal nature.” As Geiling waits for her own introduction to race realism she flatters herself by assuring the media that her scheme will help ‘refugees’ integrate and learn the language, and open the eyes of German hosts to the fact that people seeking asylum are “no different from anyone else.” “We think this enriches the picture of refugees,” Geiling has stated without irony. Crime statistics enrich it quite enough, fräulein. As the number of ‘refugees’ in Germany has increased, one finds that the number of rapes and aggravated sexual assaults occurring in Germany has also increased in a pattern repeated across Europe.

Pathological altruism is not confined to German youth, and the nation has more than its fair share of Cuckservatives. An excellent example is self-styled ‘Conservative’ politician Martin Patzelt, of Angela Merkel’s Christian Democrats (CDU). Patzelt has taken two Eritrean invaders into his home, where his wife cooks and cleans for them while he tries to find them jobs locally. The Eritreans have been staying with him for a month now, with no signs that they will be leaving any time soon. Local employers have informed the hapless Patzelt that the fact sie sprechen nicht Deutsch will render them utterly useless as employees. Incidentally, it’s not the first instance of insanity from Patzelt. Last year the xenophile wrote an open letter to Green politician Hans-Christian Stroebele, suggesting that more German citizens accommodate refugees in their homes as a better option than migrant hostels. Suggesting that not everyone in Germany had lost their senses, Patzelt soon began receiving anonymous death threats, forcing him to confine his maladaptive brand of hospitality to his own home.

German Cuckserative Martin Patzelt offers his wife’s services to two Eritreans
German Cuckserative Martin Patzelt offers his wife’s services to two Eritreans.

In what may be the last gasp of German ethnic nationalism, a number of protests and desperate actions have recently been taking place against the influx of foreigners. There has been a large increase in attacks on invader hostels, and the Saxon town of Freital has witnessed marches every night in protest against a ‘hotel home’ for migrants at the town’s Leonardo Hotel.

Such schemes, of course, are not democratically approved. The mayor of Freital, which is situated on the outskirts of Dresden, was only informed that the second largest invader housing center in the state was to be created under his nose just two hours before buses carrying dozens of invaders began arriving. Apparently terrified by the prospect of Germans organizing in defense of their interests, when a group named ‘Freital Defends Itself’ formed in response to the invasion, the police quickly declared a state of emergency that remains in force. In a desperate effort to prevent the ‘refugees’ from being turned into lampshades, around 300 invaders are now inside the hotel, where they are protected by a 10ft-high wire fence and a 24-hour police guard.

While Freital’s lamps go unshaded, the invaders have invoked the pious sympathy of the pathological, the effeminate, and the maladaptive. None have paused to consider that the dusky new guests of the Hotel Leonardo may be delighted to be ‘confined’ to a space which boasts a sauna and fitness suite, as well as many of the precise comforts they had in mind when they set out to invade Europe. And all paid for by the ageing German taxpayer.

By contrast, the 1200 German taxpayers who protested nightly at the African incursion haven’t been so well-treated. Empty pejoratives have been levelled at the citizens of Freital, whose concerns at the invasion have been portrayed as nothing more than the fanaticism of ‘Nazis’ and ‘racists.’ Locals, some of whom have inhabited the space for centuries, have now been placed under curfew and banned from approaching the hotel. Meanwhile hundreds of insidious fad-followers and Antifa types have been allowed to swamp the small town to express their ‘solidarity’ with the saintly inhabitants of the Hotel Leonardo.  These pro-invader trend-followers have been placing posters at bus stops in Freital that read: “Kein mensch ist illegal,” and “Nazis secretly eat falafel.” Like “Refugees Welcome,” the slogans have been commercialized: t-shirts and other products can be bought by “with it” consumers.

‘No-one is illegal’: Another pathetic specimen from the effeminate Left
‘No-one is illegal’: Another
pathetic, very smug specimen
from the effeminate Left
Abandoned by the authorities, and condemned to Sturm und Drang by the homogenous mass of ethno-masochistic trend-followers, true Germans have been forced to resort to desperate measures. But ethnic self-defense has been outlawed across the West, and no more so than in Germany. In February, a 39-year-old German was prosecuted after he set fire to an unoccupied building intended to house asylum seekers in Escheberg. He admitted the act, explaining that he was protecting his family from the six Iraqi men who were supposed to take up residence there a day later. Although represented as an act of blind prejudice, the arson was a desperate but considered (he made sure the building was unoccupied) action that took place in the wake of an epidemic of criminal cases involving the rape of German women by Asylsuchende (see here, here, here, here, here, here, here and here for just some of them). Victims have ranged from pre-teen girls to blind pensioners. Protests against invader settlements are often explicitly linked to the protection of local girls from so-called asylum seekers. These protective efforts have been counter-protested by individuals plainly lacking in masculinity or any sense of protective interest over their women or land.
Any living creature that does not jealously and effectively protect its resources and exclusive reproductive access to females will quickly lose out in the evolutionary struggle. The Cuckservative meme, and the cuckold analogy more generally, resonate very deeply because they highlight a fundamental truth about the current predicament of the true European. The struggle is not merely one between Europeans and the out-groups we are forced to compete with. Rather, one of the biggest struggles we face is the internal struggle — the civil war between those Europeans who want to succeed in the struggle for existence and those content to see their history and their genes vanish from the face of the earth.

In this sense our struggle is very different from that of times past. How often we hear in White advocacy of the need to educate the masses about the dangers of immigration, the extent and nature of Jewish influence, and the importance of our genetic interests. It is true that none of our facts and arguments are given fair hearing or allowed to reach the numbers we would like. But, at the same time, there is an abundance of information out there that is readily accessible to anyone with a smartphone. Never before has the case for White ethnic nationalism been so well-documented, so well-publicized, and so prepared for growth. We all found our way here, and many more could easily do the same. The bitter truth is that vast numbers of Whites know that their numbers are collapsing, and that they are being displaced. The real difference between our age and previous ones is that this generation has been immunized against the impact of our arguments, and against this reality. They have been immunized in the sense that they can indeed be made aware that they are being subjected to genocide, but have been indoctrinated to welcome that eventuality.

The cone snail is a fascinating work of evolution. Incredibly slow-moving, the species can feed off fast and nimble fish by releasing weaponized insulin into surrounding waters. After the blood-sugar levels of its prey plummets, slowing it sufficiently, the cone snail can consume it at leisure. Likewise, a cocktail of ideological toxins has been released into European culture, slowing, doping and distorting reality for huge numbers that will soon fall victim to displacement and extinction. Immune to the cocktail, and possessing an as-yet unperfected antidote, we can only watch as the dupes are delivered into the maw of the predator. I am often confronted with young Leftist friends who express high levels of anger because of issues like unemployment and the frustration of life goals. They ‘can’t find a job,’ they ‘can’t find a good woman,’ they ‘can’t afford a family,’ their life ‘lacks meaning.’ They are in many respects great examples of the stereotypical ‘angry young man.’ I ask them as plainly as I can: Who has poisoned your waters?

Their anger should fire them up to seek out real change, and to be at the forefront of the true revolution. And yet they have sipped too heavily from the cultural toxins around them. They join pointless ‘Occupy’ protests and direct their anger and frustration at an amorphous, White, male ‘1%.’ And, as White males themselves, they eventually come to view their situation as being their own fault, and the fault of the White, capitalist world they believe they inhabit and contribute towards. They direct their anger, eventually, towards the self. Hating themselves, they will give endless credence to the victim cards held up by a growing line of Jews, Blacks, Hispanics, and Arabs. They will have sympathy for everyone but themselves. They will take an Eritrean into their home, but shout down anyone who dares point out that their sisters and daughters are being raped and murdered in the same streets. I ask again: European, who has poisoned your waters?

In the past, Europeans indulged in the luxury of fratricidal conflict. The British and the Americans, the French and the Germans, the Serbs and the Croats. They squabbled over borders, over religion, over ideas. We are now engaged in the greatest European conflict of all. It crosses borders and religions. It is a struggle between those who want the race to continue and are willing to man the wall, and those who are content to open the gates and see it go under. This is the struggle for life. We have chosen to engage in the effort to survive. I therefore don’t care if you are Basque or Bosnian, Swiss or Swedish, Austrian or Australian — I only care that you are on the side of ethnic survival.

In this, the hour of our dispossession, there is no such thing as German nationalism, English nationalism, French nationalism, or Swedish nationalism. Your fight is mine, and my fight is yours. If Germany falls, we all fall. With this in mind, I’ll finish by paraphrasing John Donne.
No White man is an island, entire of itself; every White man is a part of the race, a piece of the continent. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend’s or of thine own were: any European’s death diminishes me, because I am involved in his kind, and therefore never send to know for whom the bells tolls; it tolls for thee.


[1] D. Hill (ed) History of German Literature: Vol. 6: Literature of the Sturm und Drang (Camden House, 2003), 15.
[2] Ibid, 18.

Before & After the Camp of the Saints: The Untranslated Writings of Jean Raspail

via Counter-Currents

Jean Raspail
It is rather more pathetic than contemptible, the desperate struggle of William Buckley’s National Review coterie of tame Tories to win acceptance by the Establishment as “responsible” conservatives. In the magazine’s endorsement of George Ball’s (incorrectly identified as George Will’s) proposal to “send an armada of rescue boats” to save the Southeast Asian refugees, Ball is quoted as asking:

What could more elevate our national spirit than participation in a great human enterprise? What could more lift our hearts—and evoke world admiration—than the spectacle of a flotilla of our own ships embarked on the most spacious operation of mercy ever undertaken?

Armada? A “Last-chance Armada” perhaps? Reality overtakes fiction and becomes a grotesque parody of itself. The mocking laughter in the background is that of Camp of the Saints author Jean Raspail. The boat people, the demographic equivalent of an oil slick, lap at our shores today, ready to foul our already murky gene pool tomorrow. Raspail saw it all yesterday. But even Raspail, plumbing the depths of Western weakness and degeneration, did not imagine that the West, far from being paralyzed by such a spectacle, would in fact send out its own vessels to speed the Asiatic invasion.

English-speaking readers know Raspail only as the author of the brilliant tragicomic novel Camp of the Saints. Though unquestionably the most remarkable of Raspail’s works, he had already won an Académie Française prize for his writings. The main corpus of his literary output, however, has not been translated.

To read Camp of the Saints and then go back and read Raspail’s other works in the order they were written is a fascinating and exhilarating experience. The themes which came to fruition in the author’s literary masterpiece are present from the beginning, ripening with time and becoming more complex and more profound in the mind of a man gifted with both a most acute perceptiveness and the ability to communicate and share his understanding.

In 1949 Raspail and a small group of companions paddled the route of the 17th-century explorer La Salle, from Montreal to New Orleans by canoe. For almost anyone else this would have been the adventure of a lifetime, but for Raspail it was only one episode in a succession of fascinating travelogues. He and his French companions (he voyaged with no multiethnic crews like Thor Heyerdahl) next set themselves the task of being the first to motor from the tip of South America to the terminus of the Pan-American Highway in Alaska. Like good French patriots, they used only French equipment. The story of this trip is told in Terre de Feu—Alaska (René Julliard, Paris, 1952).

Raspail’s scathing and very French satire is in evidence from the beginning as he describes the advice he received from a local on his arrival in Juan Peron’s Buenos Aires:

Put a photo of Evita in your windshield and the government will give you gasoline for free . . . say that the government of Peron and the Señora is the best ever created for the poor . . . you will be received as kings.

Raspail mixes his acrid comments on contemporary Argentina with historical anecdotes, such as the story of a 19th-century French adventurer who ruled Patagonia as a self-proclaimed emperor.

From time to time, white women being rare, the aforenamed emperor and his henchmen would rape all the Indian women in a village, to assure, they said, the future of the empire.

Or the account of the modern “King of Patagonia,” a ruthless landowner who, faced by the problem of recalcitrant Indians, invited them all to a feast in their honor: “The menu consisted of poisoned whale meat from which none recovered and the lands changed hands.”

Raspail tells of getting “well and truly lost” in the grim Chilean desert, of churning through the mud of an equatorial rain forest when “the life of the expedition depended strictly on the strength of the chains” on the rear wheel of their vehicles. Many of the images, as the banana republics roll by, are familiar to the point of being clichés: an Ecuadorian settlement where “our arrival doubled the traffic in the village”; a Colombian town out of a John Ford Western with twenty-three saloons on the main street and the priest and the school teacher the only men without guns; the Costa Rican navy, consisting of “two picket boats which had their days of glory during World War I”; the Nicaraguan war on illiteracy promoted by Managua placards saying “Learn to read.” At a Honduran border post a sergeant had to talk personally to the Minister of War before allowing the expedition to leave. At the Mexican frontier, a Mexican customs official “glances at the vehicles and without preliminaries asks, ‘how much will you pay for fast work?’” Raspail’s keener remarks indicate the direction he will take in future writings. Discoursing on Costa Rica, he admits:

Our greatest surprise was to find that this strong country has few mulattoes, Indians or blacks. The Costa Rican population is over 75% pure white and the nation tries to preserve the homogeneity of the race by all means.

By the time of Secouons le Cocotier (Let’s Shake the Coconut Tree) in 1966, Raspail was a veteran author, having written several travel books dealing with the Old and New Worlds as well as two novels, Le Vent des Pins (The Wind of the Pines) and Les Veuves de Santiago (The Widows of Santiago). Secouons le Cocotier, his observations on the Caribbean and its inhabitants, is the produce of a more mature and developed writer. The sardonic tone which makes Camp of the Saints so enjoyable is almost fully developed.

A true world traveler and a man with considerable powers of insight, Raspail despises the facile superficiality of tourism and tourist literature of the “sun-filled days, fun-filled nights” genre. His own descriptions of and conclusions about the tropical paradises he has visited are of a different nature. In the opening to Secouons le Cocotier as he tells how he is being tormented by mosquitoes he recalls that in Léopoldville every night spraying machines would lay down insecticide, making it possible to sleep peacefully with the windows open. “That was before independence, under the rule of the infamous colonialists, the Belgians. In Léopoldville, the mosquitoes have come back. Pointe-à-Pitre (Guadeloupe) they never left.”

As in Terre de Feu, Raspail cannot resist sharing with his readers some of the more conventional images. He roars at the absurdity of the divided island of St. Martin, an “illogical island” shared by France and the Netherlands. The 7,600 inhabitants are divided by an undefended border into two colonies with separate laws, courts, currency, educational systems, police forces, and civil services. One side is governed by a French sous-préfet, the other by a Dutch lieutenant governor. Telephone service from one side to the other is routed through Paris and Amsterdam. There are two road systems (with different surfaces) and two power systems—the Dutch half is 220 volt; the French half 110. Raspail imagines the situation of a French business group constructing a luxury hotel in the Dutch sector with American capital, crossing the border in trucks with Dutch license plates, but French spare parts, with French workers being paid in Florins at French union rates, enjoying Dutch social security benefits and French hours of work. The inhabitants of the island, Raspail adds, are all English-speaking.

In a more serious vein Raspail writes of Americans “stuffed up to their throats with dollars.” Tourist dollars, he insists, do nothing for the poor of the Third World, only for their elites. “Don’t forget Haiti, there the population starves beneath the banners which proclaim, across the avenues of Port-au-Prince, ‘Prosperity through Tourism!’” Cuba under Batista he characterizes as “the brothel of America.” He advises the French Caribbean tourist industry to forget the Americans and welcome French Canadians “without forgetting the lonely French Canadian woman, hungry for black lovers.”

One of the most delightful stories in Secouons le Cocotier explains why the Third World will be coming beggar bowls in hand to Westerners until we have beggared ourselves trying to fill them. The fishing industry on St. Martin, a modern, efficient operation entirely out of place in the Caribbean, is worked by Japanese labor. The sous-préfet who is showing Raspail the operation asks him, “Do you know where they take the thousands of tons of fish?” Raspail replies, “To Japan, I suppose. A nation of cat people who eat nothing but fish. One hundred and twenty million mouths to feed . . .” “No, they sell their catch to Italians.” The title of the chapter describing this incident is “Alas, the Japanese Aren’t Black.” Raspail then goes on to demolish the myth of the “rich idle planter,” with a drink in one hand, a cigar in the other, and yet a third on the bottom of a Negress. The fact is, Raspail notes, the planters keep the economy, such as it is, going. They work harder than any of their black employees, often as much as seventeen hours a day, Sundays and holidays included.

Hilarity of Camp of the Saints intensity bubbles up in Raspail’s fanciful advice to the few remaining pure-blooded Carib Indians. To impress the tourists, Raspail tells an old chief, you must have a wooden idol of a horrible-looking god. The chief objects that his people don’t know how to make an idol. They are all Catholics and the priest would not permit it. Tell the priest it is a joke, says Raspail, and he promises to send photographs of totemic figures from other cultures. “Give your god a long red throat, two black holes for nostrils and big pointy teeth. Place a couple of fearsome-looking savage warriors in front of the idol to sell tickets.” The chief denies that his people are savages. Raspail advises him to let them be savages for eight hours a day, instead of going to the factory, fields or whatever. Then in the evening, thanks to the tourist dollars, they will be able to live in fine homes hidden behind a hill, eating steaks and watching television. For the tourists, however, there must be primitive huts occupied by naked children, scantily clad young girls and old women smoking pipes. At night, as drums beat, Indian men should stand immobile, arms raised to the sky, while their bare-breasted women move in a circle with small rhythmic steps and prostrate themselves before the great god Caiman, whom no tribal member has worshipped for generations. In gratitude for all this counsel, the chief offers Raspail his niece, a virgin of marriageable age. The girl is fourteen, slight, graceful, golden-skinned, with long black hair and almond-shaped eyes. Why not, Raspail wonders, after a thorough medical examination?

Almost as amusing is Raspail’s account of the French dialect spoken by the Caribbean blacks. While Guadeloupe has been French longer than Nice, Savoy, Corsica, or Lorraine, Raspail observes, the language of the Guadeloupeans remains incomprehensible. Other Francophones, such as backwoods French Canadians, are almost impossible to understand, but “no one arms them with a microphone” and gives them hundreds of thousands of listeners. While radio broadcasts contribute to a standard French of some quality elsewhere, the inhabitants of the Antilles encourage their miserable dialect for pseudonationalistic reasons. “Creole,” Raspail asserts, “isn’t a language; Creole is noxious.” When the French headmaster of the Pointe-à-Pitre lycée tries to have his students speak proper French, he is accused of wanting “to disfigure the black soul.”

Raspail defines Black French as child’s language in its simplifications, abbreviations, absence of number or gender, suppression of propositions and conjunctions—all of which, it might be noted, are more important in French than English. To render atomic bomb in Creole, which independence-seeking forces want to make the official language of the Antilles, one would probably have to say bom un pile zombies.

The black elite never speak Creole, except to the common people. Among themselves they speak “in waves of florid eloquence, lyrical torrents . . . in French bristling with the imperfect subjunctive, adjectives ending in ism, abstract nouns ending in ion or ism with at least five syllables that one must look for in the dictionary.” The black and mulatto upper class consists of dentists, lawyers, doctors, notaries, pharmacists, and businessmen. “I always ask myself why the black upper crust has so few engineers, physicists, architects, pilots, or master mechanics, but that’s another story.”

The serious and pensive Raspail comes to the fore as he expresses his concern over a few hundred desperately poor and oppressed white Guadeloupeans, descendants of refugees from the French Revolution. Raspail composed “two useless letters” on their behalf, one to the French Ministry of Overseas Departments and Territories suggesting they be repatriated. The other was to Prince Rainier of Monaco. Rainier, according to Raspail, has historical grounds for claiming to be Lord of Matignon (the white region of Guadeloupe), and is urged to take some action to ameliorate the condition of his subjects. “It is somewhat heroic, the racism of 300 isolated people which hasn’t been compromised in two centuries.”

Secouons le Cocotier contained other Raspail musings:

I don’t know if I like or dislike the art of the Antilles, for one very simple reason—it doesn’t exist . . . I like those who preserve the purity of their race, one beside the other, for everyone has the right to favor his own skin and to pass it on unmixed.

In 1971, five years later and five years closer to Camp of the Saints, Éditions Robert Laffont published a collection of five Raspail novelettes under the general title Le Tam-Tam de Jonathan. If Camp of the Saints had not been written these short works would have been sufficient to establish the author as one of France’s most able satirists. Significantly, all of the novelettes are on racial themes.

The first work in the collection, L’Ascenseur du President Césette (President Césette’s Elevator), deals with a black Caribbean dictator, an Idi Amin type with intellectual pretensions, “a philosopher and theoretician of Transcendent Blackness, whose works completely fill two rows in the library under the general title of Essential Works of President Césette: discourses, laws, memoirs, essays, theses, studies, etc.”

Césette’s aide-de-camp describes himself as “a humble servant of the greatest thinker of our times, finest head of state in the world, and the incarnation of Transcendent Blackness.”

As the tale begins, President Césette’s ridiculous excuse for a nation is falling apart. For fifteen long hot days there has been no electricity in the capital “because of the traitorous and illiterate imbeciles” of the National Power Company. Earlier, similar problems with the National Telephone Company had resulted in the execution of its officials and technical personnel, and their replacement by Japanese. Césette orders the execution of the National Power Company officials and promises each member of the firing squad three cups of rum, a cigar, and a signed portrait of the President.

Césette’s black Caribbean republic only exists because the Belgians are running the postal service, Americans are in charge of public works, Germans operate the bus lines, the French supervise the mills, Cubans work in the sugar factory, and Canadians are responsible for the water purification facility. In short, the country is the deformed, helpless progeny of black nationalism, kept alive in an iron lung of white expertise. For Césette the situation is intolerable. He calls the foreign technicians to his office to tell them, “Gentlemen, you are my friends, but I wish with all my heart that you will leave as soon as possible.” He orders all top posts to be filled by blacks within three weeks—in time for the national anniversary. The technicians tell him it is impossible, out of the question. But there is a ray of hope. One “technical” position in this nation-sized chronic care unit is filled by a black man. He operates the one elevator in the country, a creaky four-occupant Otis in the three-story National Hotel (the highest structure in the land). During the last six months, however, it has broken down five times.

The President announces the founding of the National Elevator Company, appointing the hotel elevator man the Director General. Two weeks later the elevator breaks down. Césette cancels all appointments and heads for the National Hotel with three jeeploads of soldiers as an escort. Wonder of wonders, the elevator is repaired and the President proposes to eliminate one more vestige of colonialism by changing the name of the elevator from Otis to that of the operator/repair man, Agenor. Six days later, with the anniversary of the republic imminent, the elevator fails once more, this time killing Agenor. Césette slips over the edge into outright madness and calls out the presidential guard for a general massacre of whites. A difficulty presents itself, what do they use for transport? The last three jeeps and the presidential limousine have broken down, so off they go on horseback. The novelette ends with the occupation of the shambles of Césette’s republic by an international military expedition.

When Papua New Guinea became independent on September 16, 1975, only those whose minds had been totally rotted out by liberalism could suppress a cynical grin. The situation was absurd—178,000 square miles of jungle, 750 languages spoken by the mutually hostile, semi-cannibalistic tribes, an illiterate education minister, and other political, social and economic horrors too numerous to mention. It was anti-imperialism gone crazy. Written years before the event and once again proving that reality follows Raspail’s art, the second of the author’s novelettes, La Lettre de Papou (The Letter from Papua) took a Papuan request for nationhood as a comic excuse to slip a mocking stiletto into the gut of the U.N. He tells of two white diplomats greeting each other in a black-packed U.N. headquarters bar with the classic, “Dr. Livingstone, I presume?” Raspail also takes a casual but well-aimed swipe at “sentimental exhibitionists who adopt orphans in every corner of the world, taking care to vary the colors.”

Papua’s demand for independence, written by a retired French diplomat as a practical joke, purportedly came from a primitive New Guinea chief and was addressed to the U.N. Secretary-General, who read it aloud to the General Assembly. To allay any fears about his character, the chief gives the formal assurance, “It has been over twenty years since I ate anyone.” The head of the Indonesian delegation becomes apoplectic at the chief’s suggestion that Indonesians taste funny. As Raspail puts it:

Everyone at the U.N. knew, down to the last idiot in the Yemen delegation, that the Papuans are the most backward savages in the world and they would need another hundred years of colonization by civilized people. But in the name of the dignity of man, national self-determination, racial equality and respect for the culture and genius of each nation, this truth would never be spoken.

Nowhere did Raspail come closer to Camp of the Saints than in his third novelette, Sur la Ligne No 7 Bis (Louis-Blanc—Pré-Saint-Gervais) Noirs Sont les Tunnels du Metro (On Line No. 7A, Louis-Blanc—Pre-Saint-Gervais, the Metro Tunnels are Black). He presents the problem of migrant workers from French Africa in the Paris subway system in the form of a rhapsody:

Blacks of all countries, blacks of all tribes, blacks and blacks, in such numbers that the Prefecture of Police hesitates to publicize the statistics for fear of waking people up.

The story concerns an Africanized Paris subway line of the 1980s, staffed 80% by black “guest workers.” The tunnel is as black as an African river, the train is a dug-out canoe, the stations are riparian villages. At the end of July, in prime Parisian holiday time, the white employees go on vacation and the line reverts to Africa, replete with improvised jungle drums. “A hundred years of Westernization is wiped out in ten seconds.” A black stationmaster cum witch-doctor couples with a black ticket-seller in an orgiastic initiation ceremony. White passengers, observing the goings on, think it is publicity for a visiting African folklore troupe. In the end, on the demands of the African diplomatic corps, the whole affair and its accompanying carnage is covered up by the media.

Une Étrange Exploration dans la Forêt Africaine en l’an 2081 (A Strange Exploration in the African Jungle in the Year 2081), the fourth novelette, continues the attack on one-world internationalism. It imagines a situation a hundred years hence, in which the earth is ruled by the U.N., and the white population is 50% mongrelized. Though all is peaceful and things are not too bad, life is rather dull. In a moment of boredom, it is agreed to mount an expedition to a hitherto unexplored region of Africa, perhaps the last terra incognita. What the multinational safari stumbles upon is a comical black military despotism boasting such political dignitaries as the Ministers of the Bananas, of the Moon, of Birds, Hunters, Plants and Rivers. The story ends in what is by now almost Raspail’s literary trademark—a general massacre of whites, with the “civilized” blacks of the expedition lending a helping hand.

The final short novel has the telegraphic title Suis au Cœur du Combat dans Japon Païen et Lubrique Stop Christ Vaincre Stop Angelica (Am in the Thick of Battle in Heathen and lustful Japan Stop Christ Conquers Stop Angelica) deals with a cultural clash of a different sort. Angelica Burke-Simson, the principal character, is a stupid, bigoted but very wealthy American spinster, the pillar of her Baptist Church. She has just been hustled for $5 million by an impoverished rajah who claims he has converted all his Hindus to the Baptist creed. When Angelica arrives in Japan to conquer for Christ like a modern St. Francis Xavier, the American ambassador dispatches an embassy staffer to meet this “vice-president of the DAR, honorary president of the South Dakota Democratic party, etc.” Her misadventures are humorous if predictable. Angelica explains to her Japanese interpreter that the Word of God is as necessary to man as bread and pure water. The Japanese, who drinks only tea and eats only rice, politely agrees.

Raspail calls the writing of Camp of the Saints “fifteen months of creative exaltation.” Much could, indeed much should, be said about this extraordinary work. But since it is available in English it lies outside the scope of this article. Following its publication, Raspail returned to nonfiction. Drawing upon his tremendous store of travel experiences, he produced in 1974 La Hache des Steppes (The Ax of the Steppes), a collection of essays on forgotten peoples, “peoples of the shadows.” It is an intensely personal and often moving work. The ax is a magnificent artifact of black stone given to Raspail by his father, a symbol of the physical link with the rich heritage of European man. In the book’s first chapter, “The Broken Thread,” the alienation and shallowness of contemporary man are identified with lack of awareness of his cultural inheritance. Raspail counts back through his ancestors, “in only fifty generations we have rejoined Charlemagne and his immediate successors . . . and we are no longer French.” In his daily life the average person is likely to come in contact with fifty people whom he knows by name, yet he knows perhaps but two or three of the fifty ancestors.

La Hache des Steppes deals with such peoples as the allegedly Caucasian Ainus of Japan, “our white brothers the Ainus from whom we have been separated since the Neolithic gloom.” A veteran of the LVF, the French volunteer force which fought on the Axis side on the Russian front in World War II, tells Raspail of coming across a village of the French descendants of Napoleon’s invasion of Russia. On the basis of this discovery, the veteran asserts, “I would like to be able to explain to the Marxists that it is not economics but race which is the master of history.”

As shown by both his early and more recent literary output, Raspail’s world view is complex. He decries the impact of the white world on the nonwhite. “The Christian missionaries have always cut off native peoples from their origins.” Then again, when discussing the Caribs, he explains he “learned the unbreakable law: every Indian woman who marries a black must leave the tribe.” In this manner

the Carib people assure their survival. Rejecting any alteration of their blood, which is impermissible, they are saved by their faith in race . . . One comes down to the conclusion that the will to survive, hatred and blood consciousness will serve as a similar defense for other races in peril, the white race especially.

To term Raspail a racist a white supremacist does not agree with the literary evidence. More accurately, Raspail is a man convinced of the importance of the concept of race in human affairs. In championing diversity of types and rejecting the notion that mankind is united or should be united, he has placed himself squarely within the circle of the growing and intellectually vigorous New Right in France. While he sympathizes with other peoples who have lost their roots, he is more concerned about the future of his own race. It has often been remarked in the pages of Instauration that the 20th century is witnessing the decline and possible fall of the white race. Raspail stands in the great tradition of Lothrop Stoddard and Madison Grant as one of its prophets and chroniclers of this looming tragedy.

William Pierce's Land: 30 Years of White Community

via Kevin Alfred Strom

Listen Now

A small part of the National Alliance community
in West Virginia
. . . This month is the 30th anniversary of The Land, the intentional White community of the National Alliance, located in the beautiful countryside near Hillsboro, West Virginia, and founded in 1985 by Dr. William L. Pierce. On today’s program, I’ll be celebrating that anniversary, sharing with you Dr. Pierce’s words written on the founding of our community, some of which have never been made public until today, and looking toward the future as our community grows.

The large, two-story building you see in the photograph, with the Life Rune (an ancient European symbol of life, creation, birth, rebirth, and renewal) on its front is the community’s main office building; the house and outbuildings on the right are one of our staff residences. Also on the Alliance’s West Virginia campus, which covers nearly a square mile of wooded mountains and meadows, are the National Vanguard Books warehouse and offices, a meeting hall, maintenance facilities, and residences for staffers. (Further South, following the ridges of the Appalachian Mountains—which form a relatively racially-healthy “White belt” across eastern North America—stands the Alliance’s National Office complex built by Alliance Chairman Will Williams in eastern Tennessee.) Here in the unspoiled mountains, surrounded by the inspiring beauty and history of this place, White men, women, and families have worked for the cause of White renewal since 1985.

A few months after the move to The Land, Dr. Pierce wrote to National Vanguard subscribers and supporters in a letter, telling them about

…the relocation and reorganization of our entire editorial, publishing, and book-distributing activity. Our former offices, near Washington, DC, had become both too cramped and too expensive for us to remain there. Consequently, in August we moved everything except our editorial operation to Baltimore, Maryland, where we now have more room and lower overhead expenses. Our worldwide distribution of books and other printed materials has continued without interruption from the new location. And we have found and stocked a number of valuable new books, which will be listed in the latest edition of our book catalog, to be mailed to you later this month.

I and a few associates, however, did not move to Baltimore. Instead, we settled on a rugged, undeveloped mountainside more than 100 miles from any large city. We wanted an environment unlike any which can be found in what America’s cities have become, an environment conducive to thinking about and writing about the problems now besetting our race.

To anyone living in Washington or any other major city, of course, certain aspects of these problems are painfully evident. One’s nose is rubbed in them every day of the week. The effect — at least, the effect on me — is to generate a sustained state of barely contained rage. It is [enough] to make me so angry that I want to kill. Since that is not feasible, I write. Mostly I write about the things that make me angry: about the controlled media and the controlled politicians; about the perverse judicial system and the race-destroying churches; about official lies and official hypocrisy; about the malignancy of the educational system and the greed, cowardice, and irresponsibility of those with the power to make changes; about Jews and lawyers, feminists and homosexuals, sanctimonious liberals and mush-headed conservatives.

There was a time when I thought this rage such a good thing I made periodic visits to New York City — perhaps the only place in America more rage-provoking than Washington — in order to keep up my steam. But eventually I came to realize that more than rage is needed, that we must address ourselves to other matters than the manifest problems which so provoke us. We must better understand the failings in ourselves which made it possible for these problems to arise and fester unhindered. More to the point, we must learn how to cure ourselves before we can hope to eliminate the problems. This requires looking beyond the symptoms of our disease to its causes: above all, to its moral and spiritual roots. But when we are having our noses rubbed in the symptoms every day, it is difficult to look beyond them — and even more difficult to cool our rage enough to have clear vision.

So that is the reason — in addition to the increasingly onerous overhead expense and the lack of needed working room — we moved our editorial operation from a Washington suburb to a wild mountainside. We wanted to get far enough away from the problems about which we had been writing so that we could begin to see more of the forest, and see it in a new light.

To state it in more ambitious terms, we wanted to begin doing more than the analysis and criticism which has been the standard fare in National Vanguard. We wanted to begin developing some positive ideas about solutions, about new approaches to living. We wanted to establish a better basis for building the new consciousness — and eventually the new order from which a new people might some day arise — which has been proclaimed on its logotype as the aim of National Vanguard from the beginning.

I had been thinking about doing that, developing plans and accumulating resources, since 1977. And in August we made our start. I had hoped that the move might set back the publication schedule for National Vanguard no more than a month or six weeks. But new ventures generally produce new and unforeseen problems to overcome, and that has been the case with ours. Expenses in getting established at the new location mounted more rapidly than anticipated, requiring us to do many things ourselves that we might have hired someone else to do if there had been more money. And everything was harder and more time consuming than we thought it would be. So six weeks has dragged into five months.

I don’t want to get into an exposition in this letter of all the practical difficulties we have encountered and overcome in the past five months. except to say that this experience itself already has begun to yield some new — and, I believe, valuable — insights.

In his “Prospectus for a New Community,” sent to potential community members in 1985, Dr. Pierce writes of the spiritual basis of the proto-society that was to begin on The Land:

…The Cosmotheist Community began in 1974 as a religious discussion group which met weekly in the homes of interested persons in the Washington, D.C., area. These persons shared a concern for the fundamental values and goals — or lack thereof — on which the directions being taken by modern, American society depend. They felt that materialism, egoism, and a lack of any sense of responsibility to the future had become so widespread and so deeply entrenched that the spiritual and moral basis of Western civilization was being eroded dangerously.

In their meetings they explored the causes of this spiritual illness: the urbanization which has been growing rapidly since the beginning of the Industrial Revolution, with the consequent breaking of the bonds between people and land; the historical failure of Christianity to take the physical basis of man’s existence into consideration along with the spiritual basis and to build a community of blood as well as faith; the spread of democracy as a political doctrine, with the consequent decline in quality and responsibility of the leadership of the nations of the West, especially the United States. Underlying these trends they saw the common problem of wrong values, a problem made more intractable by an unnatural life-style.

…The Cosmotheist doctrine has been expressed in part by many men. The great British playwright, George Bernard Shaw, was a Cosmotheist, and he spoke through such characters of his as Don Juan (in Man and Superman), who declared man’s purpose to be the service of the Life Force in its eternal quest to know itself. The German giant of philosophy, Frederich Nietzsche, also was a Cosmotheist. His character Zarathustra expressed Don Juan’s truth in different words; he saw man’s purpose as preparing the way for a higher, more conscious, more nearly godlike man. And the English poet William Wordsworth was giving expression to his Cosmotheist awareness of divinity when he wrote: “And I have felt/A presence that disturbs me with the joy/Of elevated thoughts; a sense sublime/Of something far more deeply interfused,/Whose dwelling is the light of setting suns,/And the round ocean and the living air,/And the blue sky, and in the mind of man:/A motion and a spirit that impels/All thinking things, all objects of all thought,/And rolls through all things.” Another English poet, Alexander Pope, summed up the Cosmotheist view very concisely in the words: “All are but parts of one stupendous whole/Whose body Nature is, and God the soul.” The Cosmotheist doctrine may be epitomized very briefly in the following statements:

There is only one reality, and it is the Whole — the purposeful, self-creating, self-evolving Cosmos, which has both material and spiritual aspects, inseparably conjoined. Thus, Creation and Creator, Cosmos and Theos, Whole and God, are but different names for the same reality.

Man is part of the Whole, and his consciousness is one manifestation of a universal, immanent consciousness.

Man’s ordained or natural purpose is the same as the Creator’s purpose, which is self-realization.

Man properly serves his ordained purpose by striving toward ever higher ever more conscious levels of existence, both biologically and spiritually. His ordained task is to advance, generation by generation, along the Creator’s path of evolving self-consciousness. In the past he advanced blindly, driven by the immanent urge toward self-realization, self-completion. Now he must guide his advancement.
This doctrine imposes obligations on those who accept it. Since man is not only an agent, but also a part of the Creator, he is obliged to conduct himself accordingly. Since his purpose is service of the Creator’s purpose, he is obliged to prepare himself to render service as effectively as possible. Effective service depends on knowledge, consciousness, and discipline. Each man and each woman has the obligation to know his identity and his purpose and to elevate that knowledge, through purposeful living, to an ever-present consciousness; furthermore, he has the obligation to be strong and fully in control of himself, so that he can apply his knowledge unfalteringly in his service.

Knowledge can be gained by diligent study almost anywhere, but consciousness is dependent on life-style and environment. And discipline is the product of lifelong training. The members of the church realized the impracticability of attempting to discharge their obligations in a satisfactory manner while living in an environment determined by values opposed to their own. They also recognized the formidable obstacles to raising children properly in such an environment.  With these problems in mind, in 1978 they began a building fund for the purpose of acquiring land where an environment more congenial to their needs could be established.

Images included in the Prospectus

Images included in the Prospectus

In October 1984 the Church purchased a 360-acre site on a mountainside in east-central West Virginia. The site was virtually in a natural state, with only one 100-year old farmhouse on it and no utilities. At the time of the purchase, one family moved into the farmhouse and began the preparatory work for bringing other families and single people onto the land. Wells were drilled, septic tanks dug, power and telephone cables brought in, and an internal road improved. A bathroom was added to the farmhouse, and mobile homes were brought in for additional  dwelling space. A second family settled on the land in mid-1985, and a large building was erected to serve as a church/community center, with a central area for meetings and religious services, a 7,000-volume reference library, shops, offices, and room for classrooms and other facilities. At this time the construction of the interior of the building, the improvement of dwelling units, and the development of other community facilities are ongoing projects.

…The most immediate need of the community is for suitable [individuals and families] to become members. The basic building unit of the community is the nuclear family, and so couples and a sexually balanced mix of single men and women are being sought. The aim is to integrate four or five new couples into the community each year, with an ultimate limit of perhaps 50 families (200-300 people, including children).

…Persons who become members of the community are expected to be full-time members, without outside commitments or activities. …Every adult member will be integrated into the economy of the community, by participation in the community’s income-producing activity, its food-producing activity, its educational or construction activity, or a combination of these.

…The most essential attribute of the community is its purposeful, religious nature. It does not exist primarily for the sake of its members, but to serve the Creator’s purpose. Therefore… each member of the community is required to subordinate certain personal prerogatives to the community purpose. Commitment to the community’s goals, obedience to its rules, and adherence to its doctrine are obligations for every member….

I was there for most of this work and, together with Fred Streed and Will Williams and Robert Pate and others, we built new structures, dug six-foot-deep trenches across rocky hills and ravines to run power and communications cables between the residences and new buildings on The Land — and kept the publications, book orders, and radio programs on schedule at the same time. I remember the long treks between Baltimore and Arlington and Hillsboro, gradually bringing Dr. Pierce’s library, workshop,  typesetting equipment, laboratory, inventory, and other necessaries onto The Land. I was working on The Land when my first two children were born. I remember Dr. Pierce’s regular hikes to the summit that some called Pierce’s Peak, where he would look out on a sea of fog that seemed to extend to infinity; and the nights we would look up at the Milky Way, bright as a silver half-moon in those dark hills, and contemplate our race’s place in the Universe.

Not all of Dr. Pierce’s ambitions for the community on The Land were realized in his lifetime. The size of the community has not yet reached 50 families. Gardens were and are grown there, and much of the fuel for heating comes from local timber, but total self-sufficiency in food and fuel, without dependence on purchases, was never achieved. But there was another kind of self-sufficiency — which was reached. The Land has hosted innumerable gatherings of racial idealists who come together to further our work, the largest of which have filled our meeting hall to overflowing. The Land supported itself through the help and participation of thousands of like-minded men and women, National Alliance members and supporters, who subscribed to the publications and recruited others to help in our community’s consciousness-raising work.

After Dr. Pierce’s death, The Land went through a period of serious decline. But it did not die. After the founder’s unworthy successors finally gave up what they did not deserve and did not even understand, Dr. Pierce’s close associate William White Williams became Chairman of the National Alliance. And he is working unceasingly to restore our community, both physically and spiritually. In the last few months, there have been numerous meetings and significant gatherings on The Land, repairs to the infrastructure there are ongoing, permanent residents have moved in, and a Chief of Staff — National Vanguard‘s Michael Olanich — has taken charge there.

We’ll be continuing our series celebrating the 30th anniversary of The Land soon. But first, starting next week, be sure to be listening as we remember the 100th anniversary of the execution of Jewish sex killer Leo Frank, right here on American Dissident Voices.

'Testing' and 'Lesson Giving' as Theoretical Underpinning for Liberalism and its Abuses

via Majority Rights

I would like to take occasion to set out a neglected and important matter for consideration - the hypothesis that “testing” and “lesson giving” are not only underpinnings of liberalism but can be disingenously used and enormously abused as excuses for all manner of trangression. With the false halo of innocence under the rubiric of enlightenment empiricism these ways of looking at the world moved from the laboratories of science to gain vast popularity and practice, not only for the good reasons of solid, verfiable warrant and benign remedies, but also for utility among the populous contra postive traditions and inherited forms - the enlightenment’s prejudice against the superstition of prejudice can serve as powerful and destructive warrant in the wrong hands, giving thoughtless actions, ill-considerd for their ramifications, an ostensible appearance of noble precedent.

For decades now, I have been considering the idea that “lesson giving” could provide a convenient excuse for liberalism, viz. as an excuse for those taking liberties by its means and in regard to the effect on those who are more or less violated by the taking of liberties, which is then written-off as “a lesson.”

I saw that the idea of “testing” could also be disingenuously used along with “lesson giving” to provide excuses for excessive license and liberal behavior. I suspected thus, that “testing” and “lesson giving” were being used all too conveniently to bypass accountability to social capital and human ecologies.

The excess of these ideas, their pervasiveness and popularity are set in motion at the very theoretical underpinnings of liberalism. To begin, these were a liberation from mere tradition, custom, habit, superstition - e.g., from absurd religious requirements. The evangelizing of these values gradually spread through just about all of the world. Liberalism became the water in which we swim - toxic waters for its impervious linearty, promise of limitless progress, pursued as an impervious and deliberately non-discriminatory technology to the destruction of our peoples in their distinct human ecologies. Liberalism which started out as a liberation from tradition became a pervasive tyranny of its own, requiring a second liberation. Nevertheless, to begin, and to some extent always, the empirical project of suspending belief, testing and learning from the results is a positive liberation and compelling for some very good reasons.

Even so, testing and lesson giving become overvalued for their material yield, of course, and as a holdover of the enlightenment’s own customs, habits, positive attributes in culture and peoples. There remains a willful naivete of these notions which is very compelling, seductive as it combines a promise of both innocence and powerful warrant; to get there, however, requires theoretical detachment from human agency, subjectivity, social relevativity and with that, a detachment from accountability - leaving adherents susceptible to the disingenous: the perversion of these notions to the point of hyperbolic liberalism is largely a result of Jewish academia, media and political manipulation; but also provides convenient excuses for objectivists to disingenuously accrue power; while the promotion of objectivism at the same time serves as a means of creating a naivete ripe for exploitation as it finds its way down to an intransigence in pop-culture.

Left unaccountable, unsophisticated by the post modern turn and in the wrong hands (e.g., popular puerile hands and those who would pander to them), these ideas can provide almost boundless excuses for the most destructive liberal behavior. Just about anything can be written-off as “testing” and “lesson-giving.”

Thus, it is an eminently worthy consideration for Majorityrights to engage and focus on these matters which underwrite liberalism. We need to understand where they go too far, what qualitative and quantiative limitations there should perhaps be and by contrast also the proper applications - post modernity does not only evaluate progress but the value of tradition and inherited forms as well.

I would call attention to the detriment of the popular application of the empirical view, in its tendency to focus on momentary and episodic units of analysis, while doing violence to relational and cultural/systemic processes and ecology; with that, rupturing historical evolutionary patterns.

At this very moment I realize that I have been misunderstood previously as not recognizing that science proper is capable of taking patterns into account. Of course it can. Let me correct that here by noting that it is especially in the popular manifestation of empiricism through enculturation of the enlightenment project, in turn instigated for hyperbolic liberal purposes by YKW, that this “empiricism” is conducted with crass and destructive carte blanche.

We call these problems of “modernity” while recognizing that they have been twisted and exaggerated beyond all reason by the YKW.

They (the YKW) have done the same to post modernity, to where it is unrecognizable as the postive correction to modernity that it was meant to be (e.g., a liberation from mere facticity and a capacity to reconstruct traditional and inherited forms where good and benign). That is why I have been so vigilant to articulate the post modern remedy for the public project as it is supposed to be - as a means to manage the best and worst of modernity and tradtional/inherited forms.

I have called attention to the fact that hermeneutics and social constructionism proper provide a post modern remedy - especially for the public -  to help them away from this myopic, scientistic focus and disingenuous bypassing of accountability that filters down from the specialty of the scientist to common, everyday, popular menality and practice.

I have called attention to the fact that reconstructing the validity and warrant of social classification (viz., “race”) is necessary to provide delimitation to calibrate, regulate and govern accountability to systemic historical processes and human ecology.

I have indicated that the idea of sacrament (monogamy, life-long and or partner-wise) must be introduced for people to have the authentic freedom of choice within and between group relations. Particularly as ritualized, this would re-connect the episode (the empirical) to the broader relational and historic pattern - accountability to its ennobling and caring ensconement. It is a connection of accountbility to the historical systemic group pattern. It provides integrity to the whole group - and a control variable, if you want to look at it scientifically.

But these are only the broadest outlines. I have yet to get people to participate in this critique and remedy of modernity and of its Jewish distortions, despite its obvious necessity and importance as it bears upon our experience of runaway liberalism to the detriment of our group’s human ecology.

Hence, I pluck-out and focus on the popular abuse of these two enlightenment memes: “testing and lesson giving.”

Consider with me, if you will, where the use of these memes are valid and where they become abuse.

And what to do in remedial application? How does it work?

How can you know things before you test them thoroughly? How do you know if your partner is, or will be appropriate enough unless you “test” them? Can “testing” be relied upon to provide an accurate assessment? Testing can have an episodic bias and focus to the detriment of the relational and protracted cultural/systemic patterns. A lesson may be too costly.

The problem and the question is to provide practical means for assessment when trying to correct for the potential reckage of an over-emphasis on “testing” (writing-off caution), “lesson giving” (writing off the damage) and its resultant liberalism.

Testing and lesson giving create a problem for accountability. These ideas are all too facile. The “tester” can apparently always justify the test as providing a lesson and postive feedback therefore - even if the consequences were negative in the sense of being destructive to individuals, relationships and the cultural/systemic pattern.

Hermeneutics seeks to amend this relation blindness with the inclusion of broader social systemic historical views.

I learned that Roman’s ace in the hole was to treat this all as “a lesson.” And that is how I learned the supreme necessity of being critical of the scientistic view on that score - one can-write off any miserable deed as a “testing” and a “lesson.”

This is in reference to a grandiose wallflower who I had the misfortune to have known in Pila, Poland.

As I got “a lesson” from him which was supererogatory, I may as well share that surpluss “learning” here and use it to help correct the egregious pattern which he’d invoked.

Marxism (esp., the Hegelian dialectic), Christianity (both Catholic and evengelical variants - apparently having no problem with assimilating OT aggression and revenge), the narrowist petty nationalism when convenient, lack of a superego restraint on social abuse for not having a biological father in his life to say “no” and counter the unconditional love of his mother, and just plain jealousy, these were all factors to his sociopathology.

However, the theoretical backing and practice of “testing and lesson giving” are the aspects that provoke the most interest for the scientistic imperviousness, halo of secular innocence and authority to underwrite liberal destruction
This man is a computer nerd whom I will call Roman Schneidemühl. He is not German, he is Polish/Ukrainian, maybe part Jewish, but has a name that sounds similar as Schneidemühl; and my dealings with him were in Pila, which had been known as Schneidemühl when it was a German city. So I will call him Schneidemühl, to designate the man and the place from which I learned just how his way of thinking, so useful in solving computer problems, could be applied imperviously, in a literal minded way (a-social theoria), to be so unreasonable and destructive when applied to praxis (the social interactive world).

My own buried memes of Christian compassion (Roman was very ugly and came across as very practical, senstive, caring about his people, thus with good reason to cooperate and incapable of such spite) and the sense of guilt that the cooperators of Pila persistently tried to invoke in me was also a part of the trap.

The naivete and disingenousness of his scientism served perfectly for him to play the role of the hypocrite. Roman played the role (in the extended prisoner’s dilema articulated by Bowery) of “the hypocrite” - the one who creates an unclear situation in interface of both outsider (in this case, me) and cooperators (in this case cooperators were an unexpected mix of Pila’s respectable people steeped in social capital, including police ties and its organized criminal element). This would allow the cooperators to “take the ten” by means of his deceptive hypocrisy of “testing” and “lesson giving.” Likely what made him more convincing and dangerous in his hypocrisy was that he deceived himself, even, into thinking that he was innocent; and that I should have to prove my innoncence (through testing) which of course, is impossible.

So much for my attempt to build community there and help defend Poland against the impending ravages of the West. It is for the illustration of its means to betray and obstruct our efforts at community building and solidarity of Whites that I take licence to use this personal account to hopefully help understand a broader essential problem for our struggle.

No matter how destructive, no matter how well founded a defense and objection, Roman Schneidemühl would always fall back on the idea that he was innocently using testing methods to make his way toward foundational knowledge. He could not even understand why I would be upset in the wake of the vast destruction he aided and abetted.

I have called it “didactic incitement” and it is in all likelihood a means by which untold millions have been betrayed. And what, after all, is more destructive and painful than betrayal.

Unfortunately, he is surely not unique as a grandiose administrator of scientistic religiosity, in providing a catch all excuse to be used by any, from the sheer pop culture, Hollywood movie consumer to those steeped and retaining the media of years gone by - Christianity (in Roman’s case, an evangelical variant) and “wisdom” of the kind.

He is surely not unique in the use of “testing” and “lesson giving” as excuses for egregious desruction.

Hence my presentation of this matter for your urgent consideration - the correct use and place of testing and lesson giving and a shared examination of the destructive warrant it provides for liberalism.

As a wise man once asked, “as teachers, are we wise?”

Illegal Aliens Account for over 30% of Murders in Many States

via American Freedom Party

Republican presidential candidate Donald Trump deserves credit for forcing all 17 Republican candidates to talk about the social costs of illegal immigration, but it is not “Trump’s issue.” We will be making a fatal mistake if we let the media discuss it that way.

As Ann Coulter has pointed out, this is the most critical issue of the 2016 race because this is the issue that will define whether or not there will even be an American nation recognizable as the “home of the free and land of the brave.”

But illegal immigration is not “Ann Coulter’s issue” any more than it is “Tom Tancredo’s issue.” It is America’s issue — not only because it will define America in the 21st Century but because it also defines American elections and who will be voting in elections in 2020 and beyond. It also illuminates the power of the mainstream media to keep issues off the national stage.

Think of illegal immigration this way: If the liberal media can keep illegal alien crime out of the “kitchen table debate,” they can keep any issue out of the debate. And they will if they can get away with it. For those reasons, illegal immigration is much more than an issue of public policy; it is the poster child for media malpractice.
The media’s attempt to suppress public awareness over illegal alien crime and the effects of illegal immigration on American workers’ jobs and wages is nothing less than censorship on a massive scale. We need to start talking about it in those terms and hold the media accountable for the lack of ethical standards.

The mainstream media – including, sadly, major segments of the presumably conservative media, like the Wall Street Journal — are working overtime to keep the American public and the American voters in the dark on the scope of illegal alien crime. The murder of Kate Steinle in San Francisco exposed only the tip of a massive iceberg, and the media establishment is desperate to avoid dealing with the iceberg underneath.

Let’s look at a few numbers. You haven’t seen them in the New York Times, Atlanta Constitution, or the Miami Herald, nor have they been featured on NBC Nightly news or CNN. So, the average American is blissfully unaware of them.
  • Between 2008 and 2014, 40% of all murder convictions in Florida were criminal aliens. In New York it was 34% and Arizona 17.8%.
  • During those years, criminal aliens accounted for 38% of all murder convictions in the five states of California, Texas, Arizona, Florida and New York, while illegal aliens constitute only 5.6% of the total population in those states.
  • That 38% represents 7,085 murders out of the total of 18,643.
  • That 5.6% figure for the average illegal alien population in those five states comes from US Census estimates. We know the real number is double that official estimate. Yet, even if it is 11%, it is still shameful that the percentage of murders by criminal aliens is more than triple the illegal population in those states.
Those astounding numbers were compiled by the Government Accountability Office (GAO) using official Department of Justice data on criminal aliens in the nation’s correctional system. The numbers were the basis for a presentation at a recent New Hampshire conference sponsored by the highly respected Center for Security Policy. You can view the full presentation here:

The federal Bureau of Prisons category “criminal aliens” includes legal immigrants who have been convicted of serious crimes, but over 90% of incarcerated criminal aliens are illegal aliens, so it is reasonable to use these numbers as a close approximation of the extent of illegal alien crime.

Similar data is available at the state level if state officials have the desire to look for it. The Texas Department of Public Safety reports that between 2008 and 2014, 35% of the all murder convictions were illegal aliens—averaging 472 murders each year from 2004 to 2008.

Do you know the numbers for your state? Does your congressman, Senator, or Governor know those numbers? Of course not. If you are afraid of the answer, don’t ask the question.

There is widespread public ignorance of illegal alien crime in every state because the mainstream media does investigate such matters. Why? Because they do not want the public to think about such things. The media, from the Associated Press down to the Main Street News, does not even allow the phrase “illegal immigrant” to appear in print.

So, the numbers are out there in the criminal justice system and correctional institutions, waiting to be compiled and published. State attorneys general and state legislators could access the data if they were interested, and so could the media, but they don’t. In fact, in Colorado in 2006, the state legislature passed a law ordering the state Attorney General to compile accurate data on the costs of incarcerating illegal aliens and send a bill for reimbursement to the federal government. The state AG sent the feds a bill for only half the real costs — the cost of inmates in the state prison system and not the costs imposed on taxpayers by an equal number of inmates in county jails across the state.

The US Department of Justice’s Bureau of Justice Programs publishes an annual report on the State Criminal Alien Assistance Program, a report that includes data on the number of criminal aliens incarcerated each state prison system and each county jail. It takes some prodigious digging to find the data, but it is there.

But our mainstream media, our self-described guardians of the First Amendment, consciously avoids the effort and declines to put a public spotlight on the problem or demand public scrutiny and public accountability. Why?

The answer is that public debate on the problem of illegal alien crime does not serve the progressive political agenda. The issue is swept under the rug and anyone who raises it is called a racist.

This is media malpractice of historic proportions, and publishers and editors are the unindicted coconspirators in those 7,085 murders.

Fighting for Appalachia: The Challenge to Liberals and Conservatives

via TradYouth

The organized Left and Conservative, Inc. have awakened to a stark reality in recent times. The people of Appalachia are growing increasingly tired of the constant betrayal by both sides of the political class in America. The radical Left is at least beginning to realize that the hillbillies, ridge runners, farmers, miners, and the other salt of the Earth folks who live and raise their families in the hollers, valleys, and mountains of the region are tired of being lied to, they are tired of being used and abused, and they are ready for a political and social change unlike any other region in the American Empire.

If the Left and Conservative, Inc. don’t watch themselves, the Traditionalist Worker Party has the potential to sweep the region both politically and socially. The question is not if our values of Christian social justice, Identity, Traditional values and economic nationalism will become a powerful force in the region, but simply when. 

The Republican stooges of Conservative, Inc. have come to the White working class Christians of Appalachia for generations and told them that they will be defenders of traditional marriage, of the unborn, of their unique heritage, and of their communities. These promises speak to a people that is hard working, family-oriented, dedicated to their Christian Faith, and strong believers in heritage and culture. While the promises made by the Republicans sound great, as soon as the ballots are cast and the Republicans take their oath of office, they instantly begin doing the will of the international bankers and capitalist business interests.

Republican politicians pass legislation to send Appalachian jobs overseas while they capitulate on social issues to appear more “progressive” and “on the right side of history” in the hope to pick off 1% of the urban hipster demographic and the hope that the organized Left won’t call them buzz words like racist. Republican politicians day in and day out work to dismantle the core of Appalachian society, the Appalachian people.

When corporations with close connections with the Republican Party poison the water of hundreds of thousands of mainly White Appalachian families, the punishment was the company only beingfined $11,000 by a federal agency for two workplace safety violations related to the incident.” The lives and health of folks in Appalachia are irrelevant if they get in the way of the insatiable capitalist drive to make as much money as possible.

Mountaintop removal mining is prevalent in the few mines still open in Appalachia, where Republican lawmakers allow companies to literally blow mountains into pieces to get at coal that leads to poisoning the environment and people of Appalachia. Ecological reports state that,
mountaintop removal mining has already destroyed more than 500 mountains encompassing more than 1 million acres of central and southern Appalachia. After the coal companies blast apart the mountaintops, they dump the rubble into neighboring valleys, where they lie the headwaters of streams and rivers, like the Kanawha, Clinch, and Big Sandy. The exposed rock leaches heavy metals and other toxics that pose enormous health threats to the region’s plants and animals — and people.”
The Republican leadership allows companies to hire workers that work long hours in unsafe conditions for low wages while companies can destroy and poison the environment. When the coal is gone, the companies will leave behind a trail of broken lives and a wasteland of an environment for millions of people to live in.

Republicans give millions of “tax incentives” and other gifts to companies while they cut the safety net for the average person. Food Stamps to guarantee good food for poor people is slashed in majority Republican States while corporate welfare is increased every single year. The Republican Party are the tools of international business, pimping out millions of poor Whites to work for slave wages in the mines, farms, and factories for bosses based in New York and around the world.

Voting Republican will not make the lives of White Appalachians better, it will only continue a slide from poverty to total economic desperation and eventually demographic displacement. Not content with simply starving out working class Whites, the Republicans are encouraging refugees from the Third World to come en masse into rural White areas.

Starting with small numbers such as the “Twenty-one Syrian refugees will arrive here in the next two weeks, a figure expected to increase as the U.S. begins to take in an expanded number of refugees fleeing Syria’s bloody civil war.” This number is quickly increasing with “up to 10,000 Syrian refugees, most of them Muslims, will be resettled in cities throughout the U.S. in 2015, with that figure expected to surge to near 75,000 over the next five years.”

The #cuckservatives of the GOP are dedicated to destroying their own base

The #cuckservatives of the GOP are dedicated to destroying their own base

In Lexington, Kentucky, an increasing number of of refugees are being brought in to the city, refugees without an ethnic, religious, or cultural tie to the area. The refugee racket in Lexington alone has had “2,500 refugees from 32 countries have settled here. ‘Last year we had a huge year,’ Kleine said, with 299 people immigrating, most joining families that were already here. KRM is expecting 250 to 260 this year. KRM’s goal is to find employment for the refugees and help them become self-sufficient.”

While thousands of White Kentuckians whose families have been in the State for generations struggle with unemployment, the newly arrived refugees are given job classes, help with finding work, and other benefits denied to everyday Kentucky residents. White citizens are second-class citizens in the eyes of not only Washington, but also our State governments who pander to refugees and illegals before taking care of their own actual constituents.

As the infrastructure of Appalachia decays to unsafe levels across the board, millions of tax dollars are spent on resettlement programs for refugees. While the children of rural Kentucky go to school with holes in their hand-me-down clothes, the illegal immigrants in Kentucky are looking at getting drivers licenses and benefits from the State and Federal government.

The Federation for American Immigration Reform estimates that illegals cost Kentucky alone $279,567,052 a year (not including the cost of refugees and legal immigrants). This is hard-earned money that could be spent putting Kentuckians back to work, starting job programs for students and the chronically unemployed, and rebuilding the roads, the bridges, and the schools of the State. The taxpaying White working class is subsidizing not only big capital but also hordes of people who legally should not even be in the region in the first place, thanks to the Republican politicians in office at both the national and the local level.

Republicans are welcoming in refugees and both legal and illegal immigrants into already suffering areas with high unemployment in order to please international capitalists and big business while giving their constituents the shaft.

The Far Left builds their entire ideology upon the proposed idea of fighting class warfare and standing up for those who are oppressed. These points although are not universally put into practice, they are only done for everyone who isn’t White. While Appalachia has the highest level of poverty in the nation, the barista and iPhone Leftists of America’s universities and liberal enclaves are far more interested in viciously attacking poor and working class Whites for their supposed “privilege” than providing any solutions to Appalachia’s generational poverty, poor healthcare, and decaying infrastructure.

The Left does not care about poor White people because in their mind a Black attorney in Prince George County, Maryland is still oppressed by a crippled former coal miner from West Virginia. The Left focuses their time, money and attention on promoting in-State tuition for illegal immigrants, “Gender Neutral” bathrooms, Pussy Riot hired whores attacking priests and cutting down crosses, and period blood “paintings” in our communities and our nations’ schools.

The Left may talk a game about fighting for workers rights but they actually just support open borders to funnel in tens of millions of legal and illegal immigrants to take our jobs and drive down our wages.

Just one example of how the Left’s support for open borders and increased legal immigration hurts American workers was found in even a Leftist publication like the New York Times where they reported,
“Real wages for meat packers were 45 percent lower in 2007 than in 1980. By bringing in immigrants and moving to smaller communities, the industry, which does not face significant import competition, was able to lower wages and increase the pace of work.”
The New York Times continued by noting,
Lowering the level of immigration, strengthening unions and raising the minimum wage would all be helpful in improving the lives of less-educated Americans.”
The Left goes so far to say that even when you grow up in a trailer in an economically depressed area with no help in sight, you are inherently “privileged” and then must accept being passed up for jobs, promotions, and opportunities to someone of a different race simply for the crime of being born White.

Feminist author Gina Crosley-Corcoran wrote on an Occupy Wall Street website,
“I came from the kind of Poor that people don’t want to believe still exists in this country. Have you ever spent a frigid northern Illinois winter without heat or running water? I have. At twelve years old, were you making ramen noodles in a coffee maker with water you fetched from a public bathroom? I was. Have you ever lived in a camper year round and used a random relative’s apartment as your mailing address? We did. Did you attend so many different elementary schools that you can only remember a quarter of their names? Welcome to my childhood.

o-OPRAH-570Gina Crosley-Corcoran continued however that even coming from abject poverty she and all other Whites should flagellate themselves for their Whiteness because she learned in college about “White privilege” that “I know now that I AM Privileged in many ways. I am Privileged as a natural born white citizen. I am privileged as a cis-gendered woman. I am privileged as an able-bodied person.” Due to being born White no matter how poor you are or socially disadvantaged you and your community is, in the Left’s mind you owe every other race an endless supply of money, jobs, and opportunities that you need just to survive in order to repay them for the generational “sin” of Whiteness.

The Left wants to actively hurt Whites, especially working class ones who might not accept the Modernist and degenerate “values” of cosmopolitan America until we stop existing. With Black celebrities like Oprah saying that the only way to end racism is “All Old White People Are Gonna Have To Die,” how can we not accept that in the Left’s mind is that their victory will only be had when Whites are literally exterminated through demographic and cultural displacement.

The Left promotes a view of America where Whites are attacked not just on the streets, but in the courtrooms of America by our very own Federal government. Mary Frances Berry, former Chairwoman, US Commission on Civil Rights said “Civil rights laws were not passed to protect the rights of white men and do not apply to them.” We live in an America where the Federal government arrested and indicted a student at Ole Miss for hate crimes charges for “allegedly hanging a noose around the neck of a statue” while when a group of Black men beat a White man unconscious (eventually leading to his death) for the crime of being White and walking down the street of a majority Black neighborhood, the punishment is nearly nonexistent.
Local Cincinnati news reported that,
Officials said six teenagers beat Mahaney in August 2012 until he lost consciousness and then continued until a neighbor called police” the perpetrators “got probation, had to write a book report and serve 10 days on a work detail. The next teen had to undergo a year of mental health treatment. Two other teens had to complete a nine-month disciplinary program.”
Hanging a noose in a drunken prank on a statue is officially a Federal hate crime but beating a White man in a clearly racially based attacked gets not even a slap on the wrist. The laws of America are so clearly biased against Whites the mantra of law enforcement and our justice system seems to be #WhiteLivesDon’tMatter.

This anti-White attitude calling for the extinction of Whites as the only way to cure the various supposed ills we are the cause of is not limited to politicians like Eric Holder or media darlings such as Oprah, but goes also into our university system. Dr. Kamau Kambon, a former visiting professor of African Studies at NC State University, said at a “Black Media Forum on the Image of Black Americans in Mainstream Media“that “we are going to exterminate white people because that in my estimation is the only conclusion I have come to. We have to exterminate white people off the face of the planet to solve this problem.

There is no call for racial reconciliation or even separatism that would allow each group to live in their own communities. Organized Leftism is dedicated to the persecution and elimination of all Whites, men and women, elderly and children, rich and poor. In the demented mind of a coalition of international Jews, traitorous self-hating Whites, and various non-White activists, only Total War against all Whites is the acceptable way to deal with the issue of race in America.

The reality facing Whites in America but especially in Appalachia is one in which the Democrats and the Republicans have both sold them out and are both actively working towards their economic and demographic destruction. Both political parties have been bought by the international bankers and as the great Huey Long said “The only difference I ever found between the Democratic leadership and the Republican leadership is that one of them is skinning you from the ankle up and the other, from the ear down.” What Appalachia needs is not more policies from the Republicans and Democrats, what it needs is representation from a new political movement that will work for the best interests of the people.

The logo of the Traditionalist Worker Party
The logo of the Traditionalist Worker Party
The Traditionalist Worker Party is being created to be a voice for White Americans, especially the working class, who have been denied a voice politically and socially for decades. We will follow the example of Father Charles Coughlin when he said “I believe that when a banker speaks, you can go the opposite way and be right” by promoting an economic policy that is neither capitalism nor communism but Third Positionist, an economic model that  benefits the average person while still allowing business to make profits and prosper.

We will not send your sons and your tax dollars to foreign lands for the sake of International Jewry and big business, no we will keep them here at home where they belong, to be invested into the local community. As Father Coughlin said “I have dedicated my life to fight against the heinous rottenness of modern capitalism because it robs the laborer of this world’s goods. But blow for blow I shall strike against Communism, because it robs us of the next world’s happiness.”

Unlike the Democrats and the Republicans, the Traditionalist Worker Party will be a voice for the voiceless. We will put you back to work. We will stop these racist anti-White programs that use Affirmative Action and immigration to deny you jobs and a home to lay your head in at night. We will put clothes on the backs of the naked, food in the bellies of the starving, and medicine in the hands of the sick.

We will put people first, not lobbyists or political interests.

If elected we will stop the Republicans’ and Democrats’ plan to use HUD and other programs to flood millions of foreigners into your communities and instead focus on building up our people and our towns, counties, and states.

The Traditionalist Worker Party will also stand firm on Traditional Western values that both the Republicans and the Democrats work against. We will stand for morality and Tradition, not the passing fancies of the current degenerate age. We will empower faith leaders and their communities to be free from federal and state tyrants who actively attack the Christian Faith. We will wage a crusade against those that wish to murder millions of our unborn brothers and sisters and then sell their corpses for profit like Planned Parenthood, because a society that does not protect the sanctity of life is not one that will ever be blessed by Providence.

We will break the chains of economic slavery levied upon you by usurious banksters and an economic climate designed through taxation and deprivation to drive you into poverty. The Traditionalist Worker Party will invest the fortunes being spent in foreign aid to nations that hate us on rebuilding our infrastructure and giving job training to young people and unemployed workers.

No longer will global corporations and the elites be allowed to use tax havens to not pay their fair share of taxes. While lowering taxes for both the common man and businesses we will ensure that corporations do their fair share in shouldering the burden of paying taxes for the state to use for the benefit of the entire community. We will stop the exploitation of the economically weak and ensure that both labor and capital can coexist in a healthy and positive environment.

The attacks levied against Traditional Western culture from universities and the media will be stopped and our culture and heritage, both the victories and the defeats, will be remembered, celebrated, and taught to the next generation. We will instill civic, ethnic and cultural pride in our children so that they might be good stewards of their land and their extended family.

We believe that a people and a community has the right to determine who governs it through the God-given right of self determination. We will be what Appalachia and the rest of traditional America both want and need, a movement of the people and by the people who will work to organize millions of White workers, housewives, children, and the elderly to stand up for themselves and demand Christian social justice, fair wages, self determination and an environment that is morally and physically healthy for the next generation to grow up in.

The question is not if the Traditionalist Worker Party will gain the support of the White workers. It is when. We will not stop fighting until we have our demands of a healthy and organic society that embodies all that is good, righteous and just. If you stand with us, we will win this fight against those who wish to make your children aliens on the land your ancestors won for them with their blood and sweat and we will defeat our foes. With our victory, you and your descendants will live happier, healthier, and more fulfilling lives, but only if you stand with the Traditionalist Worker Party and take a stand for Faith, family and folk. Through the gifts of Providence and our own dedication and sacrifice, we will win.

Hail victory!