Majorityrights Central > Category: Genetics & Human Bio-Diversity

Along with White Leftism, The White Class and other useful theoretical tools that Jews abuse and obfuscate as they direct White identity into the foibles of the Right.

This discussion will have a fringe benefit of provoking and flushing-out those who are not truly concerned with our people.

Social Constructionism is a European, anti-Cartesian discipline: When conducted properly, Not Jewish

This essay is to be something of a summing-up and clarification:

“You alone are uncontingent my friend. I would counsel epistemic humility” 
- DanielA

Say what?

Thus, in background to this essay:

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A-Symmetry as Semiotic of European Evolutionary Advance

Morphology is a branch of biology dealing with the study of the form and structure of organisms and their specific structural features.

While becoming the first geneticist to popularize Mendelism, William Bateson observed puzzlement in his colleagues over a strange morphological phenomenon in crustaceans.

His colleagues noted that some species of crabs have asymmetrical appendages, one being larger than the other, but when one of the pair was lost, another grew back in mirror image to the other. To this they were disposed to ask, how did the crab gain symmetry?

Through the extended analysis, Bateson hypothesized that his colleagues had been asking the wrong question. They should rather have been asking, “how did the crab lose asymmetry?”

It was in fact, in the course of this very investigation into the biological laws of symmetry that William Bateson first coined the term “genetics.”

…....

And from this inquiry he established “Bateson’s rule”, which asserts that when an asymmetrical appendage is regrown after loss, the resulting limb will be symmetrical, in mirror image with the other limb.

The rule by itself is not of particular relevance to our concerns for European ontology and nationalism. However, steps taken in ecological and cybernetic analysis and arrival at Bateson’s rule of morphology do have significant implications, suggesting hypotheses for semiotics of ecological (and ontological) correction -  including of human ecology.

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The most fundamental questions of who we are and how we might organize in our defense has a cogent, preliminary answer outlined by the Euro-DNA Nation 

We organize our identity as advocates of our people, who are of indigenous European descent, for the maintenance of our distinct genus on the whole and in the maintenance of our distinct species as well.

The very act of participating in the Euro-DNA Nation establishes a degree of merit to individuals as worthy members from the onset: This person is willing to undertake a minimal act in essential distinction of themselves and their group in flight or fight for the defense of European types.

There are additional qualities that need to be drawn-out by means of criteria other than genetics, of course. For example, Bowery might seek demonstrations of particular skills to confirm the type that he is looking for in his particular community. Lister would be correct to look for additional criteria beyond genetics and so on. These particular qualitative concerns are provided for in the Euro-DNA Nation as well.

We may hypothesize and verify that we do have a definition of White/European Nationalisms which can move easily in consensus, neither yielding to slobs or snobs.

Although there is some confusion over what constitutes White/European Nationalism by way of slobs and snobs, there is a de facto consensus that all people of indigenous European parentage, including Russians, are valid members. With that, there is a normal provision that the various kinds of Europeans ought to be able to maintain their distinct demographics and not have them blended away, not even with other European types. This normal provision protects against the slobs, those who cannot see the depth and importance of European differences from one another and in some of their slovenly cases, not even seeing difference from non-Europeans. It also protects against snobbish definitions of White, which would deny the overwhelming Europeanness or the value of some European kinds; in this case again, they are not seeing or acknowledging a difference that makes a difference from non-Europeans. Their concerns that some patterns among those others which are unlike theirs and not distinctly European might damage their kind if integrated, are alleviated by the human ecological accountability of the particular national and subnational bounds.

Thus, by maintaining national, regional and communal differences and values we may handle concerns of the snobs and the slobs. The snobs, those who do not really care for certain native Europeans, not recognizing them as a part of “us”, may be placated by the fact that borders with these groups that they do not particularly care for are maintained. They have the means to stem limitless blending away. Therefore, they do not need to throw these people overboard along with the non-Europeans. On the other hand, the slobs, people who have a tendency to be lax in recognizing the differences between Europeans or even worse, from non-Europeans, are, by the means of these national, regional and communal accountabilities, also prevented from going too far.

This framework allows for more and less pure alike, it maintains both genus and species of Europeans and thus provides a crucial basis that in theory might serve organizational grounds for our identity, its defense and expanse, even, into new territories.

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Some men may like a nice, tight, 9 year-old girl now and then. What’s your problem?

Summary

Part 3, takes as a point of departure the idea of “authentic range” as established at the bottom of part 2. Here is a 411-word summary of part 3, from that point:

It is important to understand that Jewish academics take, abuse and pervert otherwise good, functional, socially organizing ideas:

In this part, 3, I focus on the abuse of the concept of marginals and how the correct application of it and hermeneutic means to foster marginal participation is necessary not only to establish the authentic boarders of our system of people but also toward its maintenance.

That is particularly important as we are an open system, therefore subject to corruption and dissolution. White males, naively and disingenuously brought to bear against other groups in universal maturity, have their optimal rate, its normal, protracted, authentic unfolding and nature seized upon opportunistically by non-Europeans.

As our system is open and not merely self corrective, is subject to additional changes as we are reflexive, adaptive creatures, its management requires the use of hermeneutic method - its positive use is made possible by the very open endedness but also internal relation of the system; that to designate and reconstruct the pattern by establishing and maintaining rules through the method’s affordance of socially established as opposed to scientistic (inauthentic) rules.

Given our open system and availing ourselves of its opportunities, I discuss: how incentives and disincentives for participation are necessary and may be established through these rules; how rites of European manhood ought to be revised to suit our authentic nature under the circumstances; how our moral order ought to provide for a sacralization of routine but also of sex, in order to act as a homeostatic corrective to hyper competitive models of the west; how symbiosis might be achieved within our group and between out-groups.

Please beware that I am still correcting the style, refining details, that the ordering might deviate a little as well from this summary. This may represent a revisable draft even of this summary. However, this is the basic form and content. Also beware that I take a reader though a sometimes meandering and digressing tale of the benefits of adopting the proposed suggestions and the consequences of not doing so. Finally, at times I may torture the reader with bad English sentences and paragraphs, particularly as I make my way through these ideas in the first place. However, I will be working to make the English style less painful to the reader; along with installing more organizational cues in the essay. That will be my next chore – be warned that organizational cues/rubrics may not be done to the reader’s satisfaction yet.

Key word:
Hermeneutics is a response to the failure of the Vienna school to create a positivist language and other failed Cartesian efforts as revealed particularly by Gödel and Heisenberg. Hermeneutics is a method opting instead for a socially engaged, ongoing process of applying broader historical and temporal orientation and then closer “readings” of data as need be. There is a recognized connection between knower and known.

With hermeneutics epistemology is subsumed into praxis (into practical, interactive, social concern)

Concern is a better term to use than utility. We would not want people to think that it would be a good idea to use up say, the national parks and rain forests, etc. That is, non-use has its practicality - that is a large and important difference from Dewey’s instrumentalist emphasis.

Epistemology taken into praxis, into social concern then, is not mere Deweyan instrumentalism.

It respects the ecological flexibility of unused potentiality for change.

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I coined the term Pervasive Ecology and hypothesized that it provides a context of the broadest utility that one may take in White advocacy because it may be universalized but not foundationalized.

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Audio Version

....We have now reached a moment at which we can begin to know something of the process of this phony and crooked disease in the pathway we are following. At present, I don’t think there are very many of us. A few thousand maybe. But this is a very extraordinary epoch in which this knowledge is now becoming a part of the thinking of quite a lot of people. Thank god.

    - Gregory Bateson, “Paradigmatic Conservatism.”

I developed this hypothesis, which I call The Charmed Loop of Didactic Incitement, as an elaboration of Bateson’s Double-Bind hypothesis. I believe that it is at least a component or aspect of what he was talking about in that statement, specifically where he says, “We are beginning to know something of the process of this phony and crooked disease in the pathway we are following” .. he is alluding to a mechanistic process wherein abuse and exploitation under a phony rubric of “teaching” or “lesson giving” facilitate quantification of interests accruing to perpetrators, overcoming the borders and boundaries of the victims while the qualitative, niche ecological differences of victims are ground down, any recourse they might take apparently justifying the abuse.

Bateson culminates his epoch studies with a question, “As teachers, are we wise?”

Didactic Incitement is a predictable strategy of liberal internationalists, taking for granted the legitimacy of their incitement to a phony universal maturity. So long as the contextual force is strong enough to hold in place their interests over the victims, they can apply this for a steady increase and maximization of their interests at the expense of the victims, like stepping on a lever, a mechanism as it were, that continually overcomes their pattern boundaries, has them continually “pay up”, so to speak, their resources and warrant, as it continually reconstructs resource to their position at the continued exploitation, abuse and diminishment of the unfortunately positioned victims who desperately try to protect and conserve their sovereignty and native resource from this abuse.

Bateson added, “the road to hell can be paved with bad intentions as well.”

I propose The Charmed Loop of Didactic Incitement as a useful elaboration on Bateson’s Double Bind Theory.

The Double Bind proposed by Bateson in “Toward a Theory of Schizophrenia” entails:

1. A preliminary paradoxic injunction such as

“I am a liar”

“Disobey me”

“Be spontaneous!”

2. A prohibition of metacommunication - prohibiting talk about talk that might clarify the confusion, particularly to clarify good will or lack thereof on the relational level of perpetrator and victim.

3. A tertiary re-framing which prevents escape from the circumstance - for example, a child as dependent upon their parents cannot easily escape the field, and is therefore confronted with an intolerable choice between protecting their capacity for sensible judgement or the relationship - as mammals, relationships are profoundly important. And they begin to manifest communological pathologies (in a futile attempt to protect the necessary resource of their faculties, as one cannot not communicate)

There is no apparent way out, as one proves that the cruelty of didactic incitement is justified no matter what recourse is taken…

Didactic Incitement, that is to say abuse under the rubric of teaching, and making one tough, particularly if it is overdone and there is enough contextual force over the victim to keep them from escaping the field, can create a reflexively recursive phenomenon of a pernicious Charmed Loop.

No matter what avenue of escape the victim chooses, they will lose and only add to the warrant of the perpetrator’s recursively accruing interests.

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The DNA Nations - 2020 Update

A reading through of this update of a preliminary document of the DNA Nations concept to provide the basic specificatory structure to follow up for those who care for the curation of our diverse kinds of people. While our focus is on European peoples, curation for the preservation of our kinds - genus, species - and potential coordination on the basis of genetics, the concept does not preclude negotiating with mixed kinds, does not prescribe violence, exploitation in any way shape or form and does not preclude non-Europeans from curating their kinds for preservation and working out the means for their coordination with European kinds as well

The DNA Nations - 2020 Update

An implicit union of unions and coalitions thereof based on DNA criteria.

Euro-DNA Nations

James Bowery’s “Laboratory of the States” platform proposes sovereignty through free choice, as people may “vote with their feet” to establish human ecologies through controlled experimentation. The control would be established through freedom from association—that is, the freedom to not associate with others. However, under the current circumstances, efforts to instantiate these deliberately organized “human ecologies” are best conducted in an implicit manner. Indeed, under the circumstances, they must be largely implicit (for example, regarding laws which prohibit realtors from mentioning race to buyers or sellers). Bowery suggests promoting abstract terms such as “our valuation of freedom of choice”. Later, the communities should be able to enforce explicit freedom of and from association.

This freedom from association is corollary to individual freedom of choice and association. Rather than trying to overthrow the the liberal zeitgeist of our epoch, Bowery maintains that we ought to hold liberals to their principles. We will respect and grant their valuation of freedom to go/and or be associated with whom they like and we as European peoples expect the same freedom of choice to go/ and or associate with whom we like.

As far as European Americans and other European diaspora go, Bowery has, since his initial proposal for the laboratory of the states platform, concluded that rather than state-sized units, county-sized political units are more optimal—the sheriff and county being the most viable and manageable scale of organization in defense against the nation-state apparatus in its death throes.

I would argue that the initial state is rather a step toward unionization – a virtual and rules based association, though not made formal as a political action group to begin, just an informal union of unions based on voluntary DNA groupings.
 
Furthermore, Bowery argues that strong valuation of freedom of choice is a distinctly Western characteristic and therefore precious. I concur. He elaborates farther that it is imperative to maintain the unique human ecologies that evolved with this Western characteristic of individual freedom of choice. I concur as well.

This freely and deliberately chosen state/county human ecology is very different from the deeply situated, naturally evolving human ecologies of Europe and Russia, where our people have evolved over tens of thousands of years in relation to particular habitats. It is surely critical for us to maintain these ecologies as well. We would not want to be without either the freely chosen state/county-sized ecologies of European diaspora derived by choice within a lifespan, nor without the truly deep, historical ecologies of our European and Russian nations. These are both goods that we would want to maintain, and yet they are very different concerns. This focuses WN on the task of coordination.

We wouldn’t really want to give up either, but how to coordinate these two goods? This is where a Euro-DNA-based nation begins to look like a potential means of coordination, allowing for various expressions of our native Europeans while never losing sight of their essence.

There is a third crucial matter to coordinate. If a nation of European descended peoples is to have an economy big enough to fund a space program and other large projects, it is likely to need a size larger than the average state (let alone county) to provide for a sufficient economy; and if, as Conner adds, nations of European peoples are to hold up to the growing power of China, they will need to be large.

Thesis: The Indigenous Euro-DNA Nation would provide a means for coordinating smaller States/Counties, both freely chosen human ecologies and those of deep, historical evolution, while providing the means for pursuing a mutual larger manifestation as well.
Given the anti-White hegemony that European peoples are up against from above, along with the turmoil and throngs of anti-Whites that they are up against on all fronts, an endogenous approach is the most practical for the coordination of European peoples sovereignty.

By endogenous here, we mean from the inside out. That is, in proposing autonomous, sovereign nations of European peoples, we should begin with those who would like to be a part of it first—begin by focusing on what we can do as opposed to what we cannot do. It is endogenous also in that the nation is corporeal, literally of the people—their native European DNA being the prime criterion for inclusion. That would be in contrast, though not in opposition, to other WN nation building efforts using an exogenous (from the outside-in) approach, such as the Northwest Front.

There are clear practical advantages of a native Euro-DNA Nation that begins as a formal declaration of a wish as confirmed by voluntary signatories. Firstly, signing-up would only mean that one is expressing a wish to be a part of sovereignty for European peoples. It does not require relinquishing one’s current citizenship.

Nor does it mean antagonizing non-Europeans. We may extend the DNA Nation concept and its freedom of association to them as well. But just as the conscientious are concerned for the preservation of genus and species, pervasive ecology, so too is it perfectly legitimate to look after our European kind.

For whom it may concern, the indigenous Euro-DNA Nation focuses from the start on our most precious concern, our DNA, while not encumbering us with present obstacles to land-situated nations. The Euro-DNA Nation would be non-situated in the beginning (and to some extent always).

However, DNA without land, without habitat indefinitely, would be problematic for a number of reasons. Therefore, it must be an objective of the Euro-DNA Nation to establish sacrosanct Euro-DNA Nation “lands” eventually; the plurality of lands is a deliberate usage. In fact, more safety and resources would be provided if these lands are non-contiguous and disbursed throughout the world. Naturally, WN would seek to re-establish our traditional territories as European, particularly those in Europe, but would also seek to secure sovereign territory in North America, South America, Russia, Australia and New Zealand. Nevertheless, in not being strictly contingent on obtaining land, the nation is rendered more flexible and more practical so that it can start with land claims of any size, even small claims.

Once coordinated as such, its ultimate viability may strive to cover the largest land-masses possible. Thinking about these issues first as a means of coordination with Bowery’s “Laboratory of the States” platform, and in line with that, the DNA Nation being freely chosen would allow people to select various native European sub-categories (if they match), some distinct, some perhaps blended in various ways and degrees. Considering the problem secondly in terms of how to coordinate WN of in its largest possible size, it also provides a highly practical means to instantiate a goal for protracted expanse, as it is highly flexible in its ability to cover territory.

The DNA Nation is also practical in that it does not require unnecessary risk and engagement on the part of participants. Signing-up does not render one complicit with illegal activity of any kind. It only means an expressed wish for sovereignty from non-native European coercion, and to be with persons of indigenous European extraction.

Separatism is a first step, Separatism is the ultimate aim, and Separatism is always possible.

If you wish to express a wish that you might one day be a part of this union of unions that is the Euro-DNA Nation, you may sign up; and specify particular category/union as you wish. DNA proof will ultimately be required for consideration of membership.

The Native European-DNA Nation sign-up along with its subcategories will be provided.

Note 1: The freedom of and from association promoted by the Laboratory of The States/Counties is conceived by Bowery to be an implicit choice. In his estimation, explicit Whiteness does not work. Taking the example of the draconian legal constraints placed on American realtors regarding the mere mention of race to buyers or sellers provides a salient example of how hazardous explicitness can be. However, the explicitness of the DNA registry does not contradict the implicitness strategy due to its being voluntary and not representing a legal status, but rather an expression of a wish. Discretion is nonetheless advised.

Daniel Sienkiewicz

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Science’s capacity to explain the “what” but not the “why” has excelled itself again in a new study of population genetics reported under the title Genes predict village of origin in rural Europe.  It is published in the European Journal of Human Genetics.  Coordinated across ten European institutions, the study is, in fact, focussed on three different area of bucolic Europe, as the abstract explains:

The genetic structure of human populations is important in population genetics, forensics and medicine. Using genome-wide scans and individuals with all four grandparents born in the same settlement, we here demonstrate remarkable geographical structure across 8–30?km in three different parts of rural Europe. After excluding close kin and inbreeding, village of origin could still be predicted correctly on the basis of genetic data for 89–100% of individuals.

All four grandparents being born in the same settlement is probably about as tight as one could reasonably expect to frame an investigation into rural population structure.  The result - that up to 100% of study subjects could be gene-mapped to within 8km of their familial villages - reveals not merely an increasingly refined technical capacity on the part of the researchers, but a remarkable portrait of European blood and soil.

I don’t think I would be presuming too much upon the study’s methodology to say that the portrait endures because, while a certain number of individuals move away and the rural population as a whole is declining, others move into these areas far less frequently.  It is easy to fall into the trap of seeing a wider picture of conflict between the modernity, dynamism and cosmopolitanism of urban life - a life which is heterogeneous and destabilising in character - and their opposites among the fields of green and gold.  It is worth remembering that, irrespective of whether one is born to town or country, in a healthy, monist society everyone’s forefathers will have worked the land in all weathers with forks, graips, shovels, hedge knives and hoes, brewed the beer, baked the bread and butchered the livestock, or milled flour, made pottery, worked iron, and taken up arms alongside his brothers when bidden.  Timelessness underpins everything.  And while science cannot tell us why the genes of the people who did all this, and which we all carry today, should be preserved and not lost to Neo-Marxism, globalism, Christian universalism and Jewish millenarianism, yet we are them, we serve them, and in the turn to our selfhood they are no longer a mystery or a mere portrait.