Majorityrights Central > Category: Anthropology

First of 1,000 technologically exorbitant rescue platforms to be launched Oct. 1

Posted by DanielS on Wednesday, 30 September 2015 03:30.

Strabag Corp. is proposing to unleash what amounts to a technologically advanced amphibious attack on native European populations. On October 1rst, a press release inauguration has been set for the first in an exorbitant plan of 1,000 landing platforms to be deployed in the Mediterranean. In light of this, please take note of Kumiko Oumae’s report in the newly established News section.

Strabag corporation plans to build a bridge from from Al Huwariyah in Tunisia to Agrigento in Sicily.

Since the idea for the creation of a bridge between Africa and Europe is a project that would take them until the year 2030 to complete if it gets started on time and isn’t thwarted in some way, they want to call on Austria to supply state funding for 1,000 rescue platforms to be permanently installed into international waters between North Africa and Italy. The first one of these platforms will be unveiled in the water on 1 October 2015, in Licata Harbour. The press will be invited at 0630 that day.

          Map shows where in the Mediterranean the bridge is planned and 1,000 platforms are to be arrayed

Outreach to exponentially growing African and Middle Eastern populations, with an extravagance of rescue operations to facilitate their migration into Europe - a migratory affliction that would wipe-out native European populations - apparently knows no limits. No expense and detail of concern would be spared while the threat to the very survival of Europeans that these plans augur to aid and abet is ignored.


What is it really, that is called “xenophobia”?

Posted by DanielS on Wednesday, 16 September 2015 08:06.

An ancient instinct that is vital: ” Wait, who are you? “

What is it really, that is called “xenophobia”?: Article translated and republished from “Nya Dagbladet Analys”

What really is referred to by the word “xenophobia”?

Xenophobia is no human idea, it is not a political ideology. The inherent notion that individuals from other ethnic groups are different is as old as humanity itself.

That political leaders throughout human history have tried to either foment or stifle this innate team spirit does not change its origin or function. Ultimately, while it has often come to be called xenophobia, it is a kind of defense mechanism of an ethnic group. It has a cohesive function but is also vital to the group’s survival.

It is easy to think
today that racism is obsolete in modern societies, and political ideas that multicultural and multi-ethnic societies are something we can decide to create, and then use various integration programs as a tool to make this work artificially.

It is important to remember that “xenophobia” has always been the human diversity condition. Without this desire or sense of distinction and boundaries no ethnic group could have existed for very long before it would be adulterated and perish again.

The world’s major ethnic groups; blacks, whites and Asians, and all its subsets of peoples did not come into existence overnight. It has taken nature tens of thousands, if not millions of years to enrich the earth with the human diversity which we have today. The birth of a new ethnic group has always been dependent on a distinct geographic location. For the purpose of various ethnic groups’ birth and continued maintenance, they have always required “xenophobia”, more properly termed “alien skepticism” or “stranger caution” as a prerequisite.

The principle or the basic human function is exactly the same as in individuals. An individual who is not skeptical or cautious when confronted with a stranger will not survive in the long run. This instinct is basically in all living creatures on earth and is deeply rooted.

The function and conclusion of prejudices

“Alien skepticism” or “fear” of the unknown is a kind of first line of defense. Here comes the concept of prejudice. An individual always makes a first assessment of the foreigner—a judgment before it knows any details for sure. We must also understand that individual assessment, when the unknown has become known, can shift from prejudice to “judgment”, a conclusion based on knowledge.

However, today we are told by the modern political system that prejudice is just ignorance and as soon as this ignorance is gone, the foreigner should be welcomed. In fact, the individual’s or group’s conclusion could be that the foreigner cannot necessarily be given a pass, and may intend to cause us harm.

Racists in every expression of the negative sense, of course, are also those who want to cause an ethnic group’s unity and uniqueness to perish through mixing and division. Many nations and entire civilizations during the history of humanity have vanished for this reason.  Either by displacement and extinction or by blending them away out of all recognition.

A true defender of the world’s human diversity turns naturally against both extremes of racism and genocide.  Moreover, the criminalization of these two extremes is stated in the UN Declaration of Human Rights of 1948, saying that not only is performance of these acts criminal but it is also criminal to instigate them. Thus, the express intent or encouragement to try to create a multi-ethnic society, which inherently violates the right to the preservation of the ethnic and cultural characteristics of the group, or displacement or eradication of a people, could fall within the scope of this crime. In the UN declaration it says, among other things, that the following shall be considered as genocide:

“Deliberately inflicting on the group conditions of life intended to lead to its complete or partial physical destruction; (d) to take measures intended to prevent births within the group; (e) Forcibly transferring children of the group to another group. “

In the ongoing development of today’s Sweden where a large number of non-European immigrants are coming to the country, a natural segregation process is marked by Swedes who move away from immigrant areas while various immigrant groups cluster together, and those immigrant groups quickly receive a residence permit and can select where in the country they want to stay. In this way the crime referred-to in the last paragraph concerning genocide may be relevant, eg. in cases where parents are not allowed to put their children into any school but are forced to send them to the local multi-ethnic schools where Swedish children in many Swedish schools already are a minority in their own country.

In the next step they might endeavor to create a multi-ethnic society through the use of integration programs, and this could fall within the scope of “hate crimes” because there would be a restriction of the indigenous group’s autonomy.

The general conclusion regarding the question of earth’s ethnic diversity is that the property known as “xenophobia” is a necessary evil. The key instead now is to thwart its extremes. The leading political establishment in general seems to dumb-down and exaggerate the image of our instinct for caution, instincts like defense and self-preservation. This they do, among other things, by trying to characterize as a disease, what is actually an instinct and a function that acts as a guarantor for the conservation of all communities, by using a negative-sounding designation such as “xenophobia”. If there is an “undue fear” of the unknown, its assessment must of course be something that is considered “reasonable” and make sense, and it needs to exist and be expressed.

There has also been a confusion between the fact that ethnic groups are different and should be valued as such, with the idea that ethnic groups are ranked differently, the two are very different things. The most extreme manifestations of the debate would not even concern themselves with the thought that there are different kinds of people on earth.

This is often presented as options of black and white, where either you accept today’s multicultural and ethnic change in Sweden beyond recognition, or you accept hatred and abuse against all immigrants who are in Sweden and the need to advocate a hundred percent purity. Swedes are a generally balanced people and have an absolutely predominant wish for neither of these extremes. Discernment is often the first casualty when debate deteriorates.

Reliance on these extremes and extremists, mainly in politics, business and the media is driving the currently extreme situation. However, what remains and ensures that we can get a more balanced society and social climate in the future, is that our age-old instinct for self-preservation can take on a balanced and natural expression.

Swedes may be very open-minded, but they also have a right to their own preservation.

NYD Analysis



Posted by DanielS on Tuesday, 01 September 2015 21:16.


White Left Imperative to defense, systemic health of European peoples

Posted by DanielS on Wednesday, 19 August 2015 13:21.

This is being re-posted for a few reasons.

In the years since it was first posted there has yet to be any argument to refute its value to organizing the perspective of interests in whole and fundamental parts for those who care about European peoples. Though its further detail and application would provide benefit, it has not yet gained the currency it should have among WN, who mostly continue to argue that they are “of the right wing”, against “The Left” or “neither left nor right”, thereby foregoing organization in their power, and reacting as our enemies would have it.

The White left thesis may not have gained currency for another reason - it had a very short time (about 4 hours) as a leading article when first republished at Majority Rights before J. Richards posted a sensationalistict, highly conspiratorial and tabloidesque story, with ridiculous imagery leaping forth (the photoshopped arms on this man seem to parody the image just below on the White Left article) - distracting from the careful discussion that the White Left thesis deserves.

Next, for this essay to be understood properly, it needs the context of being published alongside the Kant essay (his moral system as coherence, accountability, agency and warrant). In fact, for the purpose of the Kant essay to be understood, it also needs this juxtaposition; but while important, it is a primary step at this point to the highly relevant arguments which the White Left essay makes. So as not to not distract from these more relevant concerns thus, I place the Kant essay secondly and under the fold, only advising that philosophically, theoretically, it is antecedent for a proper understanding of the history of European philosophical requirements. Finally, republication will provide occasion to shore-up minor errors that should not be passed-on as these essays are a worthwhile resource.


Leftism as a Code Word (Part 1):

When our advocates call our enemies The Left, they are making a crucial mistake: obfuscating our two greatest problems and the means of solution at the same time.

In an interview with Dr. Sunic, Professor MacDonald says, “these neocons, their only interest is Israel. [Otherwise] they tend to be on the Left [?]. They still are on the Left [?] when it comes to immigration. All these things are just really leftist.” [?]

Dr. Norman Lowell says that “the Left” [?] has shipped industry and with it, jobs, to China.

In his article Women on the Left, Alex Kurtagic discusses some of the same subject matter that I had dealt with in a previous article, and to which I have given some consideration over the years – among that, sorting out different kinds of feminists in relation to White interests. In concluding that these “leftists” [?] have nothing to offer women, he places feminists in the same category: de Beauvoir, who did indeed fashion herself a leftist of sorts (taking women as her advocacy group, and Marxism as her guide), but was not Jewish; and Friedan, who was Jewish, but more liberal in what she promoted than leftist.

In an interview for Alternative Right, Kurtagic goes on attacking “the leeeft, the leeeft, the leeeeft,” and I cringe, not for the reasons that he may think; i.e, he may think that I am lamenting an attack on a centralized economy, or open borders multiculturalism, PC “enrichment”. Maybe he would think that I am waxing nostalgic for the Soviet Union where he and Sunic had the misfortune to grow up, or that I want to take away private property? Maybe he thinks I am cringing because I want to jealously limit his horizons, tell him what kind of art and architecture that he can have? Maybe he thinks I want everybody to be equal or treated equally? No, I am cringing because another perfect Jewish trick is being promoted to the detriment of White people.

These counterproductive ambiguities are circulating among our best advocates – hence the need of clarification and definition emerges salient. It is not about competing with them and showing them up; it is about getting the framework of our advocacy correct.

Naming the Jew can be risky business indeed and that assuredly accounts for why White advocates have used code words: e.g., liberals, non-Christians, leftists, etc. I submit that if one is in a situation where it is too dangerous to name the Jew, then liberal – at least in terms of its fundamental meaning, viz., openness to other groups of people – is the better code word as it also encompasses those problems of ours that are truly not of Jewish making but of our own. And that the Left is the worst code word. That is the subject of this thesis, for reasons that I will elaborate shortly. Agreed, the charge of liberalism is problematic, with a decided image problem, it has one appearing stodgy and logically entailing ground yielding conservatism in response; thus, another term should be supplied – but not the Left.

When one does have to confront the Jewish question more directly, but is in danger, not free to speak in just any way, one of the best strategies for defending against charges of anti-semitism should be to distinguish between “virulent” and “relatively benign” Jews in accordance with Faussette and Bowery’s theory regarding the cycle of Jewish virulence. Jews, long a people without a nation (beginning with Babylonian captivity and for nearly 2,000 years after that), developed an uncaring, parasitic relation to their host nations, particularly among the elites of their vested interest. After a period of consolidating the wealth of a nation to themselves, the most ‘virulent’ ones escape over the border for a new host country to exploit, while the relatively ‘benign’, situated and accountable ones are subject to the wrath of the host nation’s people who realize belatedly, “’the Jews’ did this to us!” This perpetuates the cycle as the virulent elite bribe their way into a new country, gain farther sympathy, critical absolution and pseudo-justification for their exploits as they point to what ‘they do to us’: the Holocaust, the Inquisition, the pogroms, the Roman occupation.

With this distinction however, we should be able to mitigate the charge of anti-semitism, noting that our large grievance is with the virulent elite (as well as with White traitors, especially those in influential positions) not with those Jews normal, situated and accountable to a local culture. Nevertheless, as anybody who has experience will tell you, the pattern of antagonism and indifference to European interests exists not only among Jewish elitists, but in them as a whole. Thus, we need to discriminate against them and separate from them as an entire group, even if some are worse than others and should be looked upon as more criminally liable.

. . .

As with most normal White people, liking my people and myself, I spent most of my life saying that I was neither Left nor Right, if those terms emerged as an issue.

For good reason: as with all normal White people, I’d been repulsed, had a very strong aversion to identifying as leftist. I saw rabid Jewish advocates of non-Whites along with anti-White Whites and heard them called “THE Left” all my life. Yet, I looked at what was being called “the Right”, and I could not quite do that either – it meant that one would be an ignorant hole by definition. I use this vulgarism deliberately to demonstrate that you can indeed, define a term through the pattern of its use in common parlance. Note that a person will be called a hole when they harm others when they do not have to; or, when they let people harm them when they do not have to. That’s characteristic of the Right for a reason – they’re not accountable; they wish to believe in their sheer, objective innocence and not accountable to an encompassing, but delimited “we”, as such.

However, with our struggle’s growing recognition of the disregard of our people in more difficult circumstances, middle, working class and more, their increasing awareness having shown in the Wall Street protests; moving to understanding of the consequences of corporate plutocracy’s quest for cheap labor; its transgression of borders; its relation to the military industrial complex - growing recognition that this is not in our interest as Whites – our need to not identify as rightists becomes acute.

At the same time, with the population explosion threatening to overwhelm our demographic and our environment, it is also of acute importance to not identify with the phony “Left” either, which is really just more catastrophic liberalism, if you look at it. That understood, I have come to the realization that saying one is neither Left nor Right is an inarticulate halfway point to extricating oneself from promulgated Jewish definition of the terms. That once one sorts out Jewish perversion and corruption of the terms, that the Left is the best way for us to identify as White advocates.

When our advocates call our enemies “the Left” they are making a crucial mistake: obfuscating our two greatest problems and the means of solution at the same time.

Our advocates are obfuscating the agency of Jewish machinations hiding behind a twisted definition of “the Left.” The Left has the moral high ground and the label, Left, has the appearance of that moral high ground because it is supposed to be socially accountable, even if it is a misnomer: which it is, in Jewish application of the term – leftist classification indeed, for Jews, non-Whites, and anti-White Whites, but prescribing obsequious, cataclysmic liberalism for Whites. With that, they are obfuscating the motive of Jews to define us as Rightists and their motivation to drive us there when we react to this misnamed liberal prescription.

At the same time, our advocates are obfuscating our other large problem – our wish for the “innocence” of objectivism or the appearance thereof, the pretense of such objectivism in order to avoid accountability – that is Rightism.

While Jews will use this argument too, that they are simply better, meritorious, when it serves their interests, Jewish political planners and academics generally want to maneuver us into a rightist position because it leaves us naive, organizationally weak, amoral, and unaccountable to our own as a relational class of people. White traitors also want us to be rightists so that they can avoid accountability.

Finally, in calling “the Left” our enemy, our advocates obfuscate the means of solution by creating an aversion to what we need – a social classification of ourselves as a people, a full class of people. The Left is always about social classification if you sort out abuse of the term.

Understood how the term is deployed when clear, “The Left” is a function of systemic classification, designating a group of people the interests of whom are to be looked after as a class – protecting against outsiders, e.g. “scab” union busters and plutocratic exploitation of labor. We classify ourselves as Whites for highly analogous reasons: to protect ourselves from opportunistic outsiders and from elitist exploitation and indifference.

If our philosophy is correct, as White advocates, we are leftists - that is because we are advocating a people, not objective facts. We are not simply describing facts, independent of interactive involvement and consequences. We are, if we are good White advocates, saying, “if a tree falls in the woods and there are no White people left to hear it, to talk about it, at least, it may make a noise, but may as well not for all it matters.” We are taking a people-centric perspective and a White-people-centric position, specifically. We are acknowledging that nothing exists outside of interaction and how facts count must be negotiated between people. As mammals, caring about closer personal relationships, as we do, we most crucially care about White people.

In fact, the moment we refer to ourselves as Whites, or indigenous Europeans – when we refer to ourselves as a people - we are classifying, we are parceling a relative classification of ourselves socially and that is the reality. Whereas the Right, inasmuch as it pursues objectivism independent of interaction, social interaction, and a negotiation of how things count, is always something of an illusion.

If Kevin MacDonald looks at two DNA strands and says, this one is Jewish and this one is White, he must address at least one colleague with this information, in seeking agreement. In some cases, data will be agreed upon by nearly 100% of people and that will generally be called, “objective.” A few may disagree, but they will be considered crazy. Nevertheless, the data, the observation and how it counts, occurs in social interaction (or it may as well not occur at all).

Moreover, to identify who we are as a full social class would give us the moral high ground and powerful organizational function at once. Whereas, when we are made averse to the term Leftism, we are obstructed from accountability to the relative classification of ourselves and others as a people – a classification that takes into account processes, all stages of development (within the lifetime) and evolution (beyond the lifetime); a classification that makes an important difference as it takes into account and respects our paradigmatic differences, differences that make a difference from other groups; our qualitative form and function, systemic pattern, its ecological disbursement, niche differences, logics of meaning and action understood as vastly different from non-Whites; that can make us more cooperative among ourselves and less conflicting with non-Whites when practicality is the better part of valor.

The White Class: viz., persons of native European descent, with interests relative to its class as such, would entail two-way accountability straight away, from those on top and from those in developmental, marginalized stages; i.e., to our relative, relational interests, irrespective of whether White traitors and non-Whites, those outside the White Class, are more or less “objectively” capable. Non-Whites might be allies, but they are not in the class. White traitors are traitors, their abilities only making them more offensive. The White Class, The Indigenous European Class (with its subcategories, yes), would define who we are and to whom we are largely accountable

Coming back to our first big problem in calling “them” the “Left.” ...

When our advocates attribute Leftism to our enemies, they are not addressing the agentive Jewish machinations against our people, but rather attributing the problem to an ideology or less, a devil word, the “Left.” This obfuscates the fact that Jews are classifying themselves and looking after their own interests, hiding their own agency in promoting hyperbolic liberal ideas and antagonism to Whites – promoting those outside or antagonistic to the White Class as “marginals” come to “enrich” us. Jewish agency is hidden behind the attribution of “the Left” – whether the agency behind economic Marxism or the cultural Marxism of PC.

Our second big problem obfuscated by calling our enemies, ‘the Left.’ Our wish for the “innocence” of objectivism or the appearance thereof, the pretense of such objectivism in order to avoid accountability.

Whether of religious speculation which seeks to establish its pure innocence, a clique of scientistic elitists who seek to establish the pure objective warrant of their discoveries, or the pure might-makes-right of the quasi-individual and the corporate “individual” of U.S. law, the Right is characterizable as a quest for objectivism which would make quick work of accountability –  through a naïve wish to be innocent through objectivism or worse, through a cynical wish to avoid accountability through a pretense of objectivism.

The White Leftist perspective would not begrudge persons who do some things better their due, their difference, so long as they are accountable to the relative interests of the class; however, people tend to want to believe their success is more a result of their sheer independence than it actually is – the Right is pseudo objectivist, faithfully, slavishly leaving nature to its own devices – “we are caused”, pseudo detached from the social, anti-social, therefore unaccountable and inhumane as such – “that’s just the way it is”, according to nature. Failing that, the Right can and will often seek to evade account in the elusive and insensible speculation of religion.



Natural rights, human rights or social classification apprehending the important distinctions?

Posted by DanielS on Monday, 17 August 2015 12:59.

“Natural rights”, “human rights” or “social classification”, what is the difference that can make a difference for us at this point? I would argue assertion of social classification. John Law is distinguishing our relative difference as a people but places it in the background to a distinction of “natural rights” as an expression overwhelmingly distinct from other peoples and a singular expression of Europeanness - apparently forever lost if we set it aside as a priority at certain times in the life span, in our system and in our history? I would argue that rights are one product of our social expression which will be lost if we do not, as de Benoist would advise, learn to prioritize the social from whence individualism derives. It’s a White Left thing.


John Law’s erudition is in evidence in distinguishing “natural rights”  vs “human rights” in European history.

He argues that de Benoist is making a mistake in bundling “human rights” with “natural rights.” That he is throwing out the latter along with the former in his criticism of human rights.

In effect, I would say that de Benoist is arguing that “Human rights” are a Cartesian, universalist derivation of rights which are to be done away with as both destructive to the very grounds of what individualism there is to be had and at the same time done away with as a naively adopted, neo-liberal, universalist imposition aimed to break down market barriers to, and differences from, the rest of the world.

Law’s point is, in effect, that in not distinguishing the universal and Cartesian “human rights” from its forerunner, the telos of “natural rights” as a telos relative only to European cultures, that de Benoist is also discarding the distinct and inherent civic rights as natural rights born of Europeans and meant solely as a means to express and maintain our particular European character, civility and liberty. These civil liberties are an epiphenomenon that are both a unique prerogative in expression of our relative kind and a crucial means to maintain our peoples.

It appears to me that de Benoist’s emphasis in criticizing individualism is more correct at this point. De Benoist may not be so much mistaken at this point in not distinguishing the kind of rights as in not emphasizing relativizing social grounds in firm contrast to other peoples and support as such that dynamic classification of bio-racial systems provide.

Law, on the other hand, is jumping the gun a bit in presuming our relative distinction in the telos of natural rights. I can’t speak for de Benoist but of course I have acknowledged the importance of something like that protection of rights and individual liberties within the relative and bounded classification of European peoples, but I would favor a new way of devising them which would suffice for post modern performance requirements (e.g., warrant, accountability, coherence, agency, obligation, legitimacy, prohibition), since the telos of natural rights are likely to prove a partly obsolete relic of a more “stable” order and perhaps on a slippery slope to the Cartesian universality of human rights that came of them.

In either case, returning to the rights structures of bygone epochs is not our priority. Far from it, and in that respect, de Benoist is not wrong to be strongly critical of individual rights as a key agent in leaving us susceptible to destruction.

Neither again is Law wrong in emphasizing that something like rights are necessary to Europeans.

But until such time as we have overcome the Cartesian de-legitimization of social classification and Jewish exploitation of that de-legitimization, particularly in regard to White peoples’ ability to discriminate for that prohibition, individual rights are better treated as a subset and permutation of positive attributes that the class (whole social groups of European peoples) would birth were it not in jeopardy - rights would be an epiphenomenon and not the sole distinguishing characteristic and means of our salvation - indeed, preoccupation with abstract premises as such can be a hindrance at this point, particularly if belabored where no “rights” grievances are, or indeed, can be raised. Rights treated as a shining beacon of European virtue (even in teleological form) would tend to run stiffly roughshod over the radically social source of our distinct character, our interdependence as a social group, and the performance requirements of our post modern condition, which require the assertion of our classification as relatively distinct from the rest of the world - a crucial social classificatory distinction that makes a difference.

“Testing” and “Lesson Giving” as theoretical underpinning for liberalism and its abuses

Posted by DanielS on Friday, 07 August 2015 17:32.

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.


English genetic heritage is not German.

Posted by Kumiko Oumae on Sunday, 02 August 2015 14:17.

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Not German.

There is a common myth that English people are a mixture between Celts and Germans, and that they are mostly German. This myth is pervasive and opens the door to many misunderstandings. As a service to the Majorityrights’ readership, I will present just a small teaser quote from Stephen Oppenheimer’s 2006 article on this subject which exists at Prospect Magazine.


Prospect, ‘Myths of British ancestry’, Stephen Oppenheimer, Oct 2006, wrote (emphasis):
The fact that the British and the Irish both live on islands gives them a misleading sense of security about their unique historical identities. But do we really know who we are, where we come from and what defines the nature of our genetic and cultural heritage? Who are and were the Scots, the Welsh, the Irish and the English? And did the English really crush a glorious Celtic heritage?

Everyone has heard of Celts, Anglo-Saxons and Vikings. And most of us are familiar with the idea that the English are descended from Anglo-Saxons, who invaded eastern England after the Romans left, while most of the people in the rest of the British Isles derive from indigenous Celtic ancestors with a sprinkling of Viking blood around the fringes.

Yet there is no agreement among historians or archaeologists on the meaning of the words “Celtic” or “Anglo-Saxon.” What is more, new evidence from genetic analysis (see note below) indicates that the Anglo-Saxons and Celts, to the extent that they can be defined genetically, were both small immigrant minorities. Neither group had much more impact on the British Isles gene pool than the Vikings, the Normans or, indeed, immigrants of the past 50 years.

The genetic evidence shows that three quarters of our ancestors came to this corner of Europe as hunter-gatherers, between 15,000 and 7,500 years ago, after the melting of the ice caps but before the land broke away from the mainland and divided into islands. Our subsequent separation from Europe has preserved a genetic time capsule of southwestern Europe during the ice age, which we share most closely with the former ice-age refuge in the Basque country. The first settlers were unlikely to have spoken a Celtic language but possibly a tongue related to the unique Basque language.

Another wave of immigration arrived during the Neolithic period, when farming developed about 6,500 years ago. But the English still derive most of their current gene pool from the same early Basque source as the Irish, Welsh and Scots. These figures are at odds with the modern perceptions of Celtic and Anglo-Saxon ethnicity based on more recent invasions. There were many later invasions, as well as less violent immigrations, and each left a genetic signal, but no individual event contributed much more than 5 per cent to our modern genetic mix.


You can click the link in the quote and read the full article. These facts should be of great assistance to British readers—particularly the English—because it will allow them to demonstrate that they exist as a native people to the British Isles, and are distinct from continental Europeans such as the Germans who they are most often associated with.

Given that they are native people, and not a proposition nation, their claim to their land is beyond contention.

Kumiko Oumae works in the defence and security sector in the UK. Her opinions here are entirely her own.

Europeans, Asians and racial ambiguity: where to draw the lines?

Posted by DanielS on Wednesday, 22 July 2015 15:31.

And head-off the risk of ambiguity, old and new, becoming a tool of liberal contention.

A few days ago Kumiko and I were contesting how this man - Zakirzhan Niyazov - should be designated.

She felt that he should be considered “Asian” whereas he appears to me, on balance, to be more of a Caucasoid prototype - that is, he seems to me to be slightly more kindred of The Caucuses and Europe. He probably could fool me as kind of sort of Bulgarian or something like that, but he is actually of the direct genetic lineage which, after coming out of Africa, has been in an area around southern Kazakhstan and its Kyrgyzstan border for 40,000 years.

That Spencer Wells (Niyazov’s genetic discoverer) would say that his people are closely related to Europeans does not help much in disambiguation - Wells also considers Europeans to be very closely related to Africans: “Racism is not only socially divisive, but also scientifically incorrect. We are all descendants of people who lived in Africa recently. We are all Africans under the skin.”
Hiding behind PC for popular audiences, Spencer Wells downplays or ignores the signficance of mutations that have occured since man left Africa.

Nevertheless, we might proceed as if he provides operational verifiability enough in his genetic evidence to say that Niyazov’s is a proto-population of both Europeans and East Asians. If one hopes to investigate with rigorous disamiguation just who is European and who is not, Niyazov’s people are: a tight knot, gnarly lot, a gordian knot, or an important “white box” -  an area where the details necessary to sort and name elements are unknown to us - choose your metaphor for the challenge.

Wells found that following a first wave out of Africa which went down the western coast of India, another wave - specifically, Niyazov’s forebears - came out about 40,000 years ago and went not to Europe through Turkey, or even through the Caucuses, but went straight east, to central Asia where they evolved alone in situ (apparently southern Kazakhsan near Kryzykstan) for about 10,000 years - incubating a primeval population from which sprang Europeans, East Asians and some of India.


Coming back to the contention over the ambiguity of this white box then, Kumiko argues that his people and nation belong clearly in “the Asian sphere of influence.”

Russians, a White, viz. European people, play insufficient part of this man’s people’s history to assert their designation, how they should “count” as a nation and people.

On the other hand, I look at him prima facie and see a tilt toward European. Especially when I look at his father, I see someone who at first blush looks like someone that I would guess to be “Russian.”

I would guess that his grandfather was from somewhere around the Caucuses, South Russia or Ukraine (one of the guys in the old Dannon Yogurt commercials about Ukrainian men who live to be well over 100, supposedly because they eat yogurt):

Granted that there is a slight epicanthic fold in Niyasov, his father and grandfather, but many Europeans have that degree of an epicanthic fold, including Germans, English and in fact, some people of most all European nations.

Europeans seem less perturbed and more familiar with these ambiguites than White Americans, but I digress. How do we handle these ambiguties?

When confronted with ambiguities of Europeans mixed with other Europeans and living in other European nations my first instinct is to look for means of damage control to native populations; conflict resolution to stave off overcompensation and destructive, incorrect puritanism in how they look at ambiguous Europeans. Therefore, in order to reduce anxiety as such, I seek to have their difference honestly recognized while recommending their right to abode being limited to safe, minimal numbers in porportion to the purer native stock.

In native populations that have been more mixed for a while, I would imagine that is their “native type.” It would be a matter of arriving at a more complex formula of what range and ratios comprise the natives. Naturally, those populations which were ambiguous from the start, in the sense of being a “primordial stew”, phylogenetic forebears to different kinds, they too would have native status to their nation.

My instinct thus, is to resolve matters of racial ambiguity by national designations and assignment. For those of us more serious minded, however, this is far from an arbitrary matter or flight of imagination. While these ambiguities do require at least a modicum of social constructing, real lives, ancient human and natural ecologies are at stake.

If Niyazov’s people are a primeval type which has both European and Asian elements and particularly as they are evolved in that area then that is a very powerful warrant as to their sovereign nation in consradistinction to regional imperialism, whether European or Asian.

Sorting out Niyazov’s people may not easily solve problems of the geopopolitical chessboard, but it should help greatly in clarifying just what and who is in dispute.

The Regional Imperialist Twist (also known as Igor’s boogie):

Freedom for Tibet! er, Kyrgyzstan, er Southern Kazakhstan, er proto- Europeans, er proto-Asians… Asians… East Asians..

..there you have it, a problem for the would-be nationalist solution seems to arise within the framework of geopolitics. Our case in point, regarding the European sphere of influence, viz. what is a nation of European people and therefore under its allied interests as opposed to an Asian nation and arguably thus, under its allied interests, closer concern and protection.

I confess to not being attuned to the need to fight on these lines of “Asian vs European” spheres of interest, but then I am not preoccupied with the relation of populations, their requirements and resource scarcity. Still, it is a practical concern and we are all pragmatists to some exent - because we have to be.

Thus, despite mine and GW’s more idealistic view, interested as we are in populations in relation to territory and habitats, human ecology and warrant, trying to sort out nations on genetic lines that are ambigously tangled can still give rise to contention and thus the requirement for negotiation on radical pragmatic grounds of “how things count” - as in the case of Niyazov, which requires the negotiation and social construction of our alliances as native nationalists.

The matter of negotiation that is contested here again: Kumiko sees Niyazov, his father and grandfather as “Asian” and a clear line between them and Europeans. Whereas I see them as in an ambiguous continuum with Europeans. While such ambiguites don’t really surprise me, I was a little surprised (because I was not looking for it) to see him looking (to me) slightly more European than oriental (Chinese, Japanese, Mongolian). But whatever is most characteristic of Niyazov’s type, I have a gut reaction to preserve him and his, with national sovereignty, the way that a zoologist would seek to preserve a precious species. I also believe that there is a kindredness in my visceral response - I sense Europeanness in this man that should be protected by necessary means, including national sovereignty.

It seems that Kumiko has a similar kindredness and wish for nationalism as a means to protect native populations, including his; but perhaps we both have a confimation bias - hers moving through the pragmatics of geopolitics and Asian regionalism while mine is filtered through a Eurocentric perspective.

From her perspective, because he has traditionaly been considered “Asian” means that his nation belongs in closer alliance with China, Japan, Korea, India etc.

In the first clues of the genetic evidence, I am inclined to say, “not so fast”.... there may be more connection to Europe in Asia than is being given its due by the traditional designation of “Asia” bereft of genetic data.

Not that a people’s co-evolution in a particular land is a thousand percent incontestable warrant, but it is strong.

Even so, if ideally proposing the sovereignty of ambiguous nations to harbor primordial types, questions and contentions can arise to their hazard, questions conveniently at the disposal of regionalist, internationalist and neoliberal forces. These poltical contentions seem to me to require more, not less attention to sorting out issues of genetic, racial ambiguity and native national alliances in order to establish warranted assertabilty.

Let us attend to sorting out and negotiating with peoples how it is that they count.


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