Majorityrights Central > Category: Anthropology

Light on Racial Accountability From Asia

Posted by DanielS on Tuesday, 09 February 2016 13:05.

Since I am paying more attention to things Asian as a result of Kumiko’s participation here, a couple of videos and a composition of Facebook comments relevant and illustrative of issues that I have been discussing have come to my attention.

Asian illustrations of..

1. Advised social confirmation and elevation: of the value of ordinary routine practices; in this case, participation in social routine.

2. Bad parenting advice: “You are from Sweden” and simply Swedish by proposition - abrogates racial accountability and leaves one susceptible to Jewish trolling for racial divisiveness and strife instead. Why the suspicion of Jewish trolling? Because of a salient example…

3. A composition of fake tweets: attributed to Americans apparently mocking the atomic bombing of Japan:
Captioned “stay ‘classy’ America” - the fraud and motive to create a division between Whites and East Asians is traceable to Jewish motives.


Coming to these examples throwing light on racial accountability from Asia, one at a time -

1. Advised celebration of ordinary routine:

Kumiko likes Korean and Japanese pop music videos and she showed me this Japanese one.

Participation in..

..routine social service..

If WN can show bearance upon what might otherwise be construed as an appeal to yellow fever by the presentation of this video, there is actually bearing upon an important point that I made in my article about “the dark side of self actualization” and how to otherwise moderate and optimize actualization.

That is to say, one thing that needs to happen in our re-socialization of actualization is for the value of individual self actualization to become part of a rotating and optimizing process of attention, to where it does not always and statically occupy the top of a hierarchy. That over-emphasis has, of course, destabilized and lent to the rupture of our racial/social systemic homeostasis. The inference I’ve made is that one of the aspects of actualization that needs to be constructed, elevated in importance and encouraged to enjoy is not only a sufficient amount of routine but also routine social participation in our tried and true practices and procedures. That will not only allow us to learn from our forebears but it is also necessary to create a platform for elaboration and innovation; i.e., it is prerequisite and socially as important as actualization. This video shows a song and dance of girls in Japanese postal service uniforms.

The point that I am trying to make is that celebrative or otherwise reverential treatment like this, of the ordinary and social routine, might help to emphasize sufficient sufficience, so to speak, in enjoyment of necessary social routines and with it, an elevation of appreciation of ordinary necessity so that it is not dwarfed nor its vital necessity discouraged by singular social appreciation and veneration of the extraordinary and the sacred.

I hypothesize this elevating celebration of routine (in this case social) practices as one side of the necessary elevation of the social esteem of routine; another side of “routine” elevation would be ceremony and sacral treatment of exemplary practices.

2. Bad parenting advice: The oriental woman in this video was adopted by Swedish parents and brought-up with that idea that she is “simply Swedish, the same as any other Swede”, by proposition.

By contrast, if she were taught that she was an adopted girl of Korean descent, who was and should be welcomed as counting of a manageable, benign but accountable enclave of Swedish nationals…

  ...there is insufficient accountability in insistence upon her parents well meaning but bad advice - simply asserting that she is Swedish just like all other Swedes.

She sets herself up for abuse

Adopted by Swedish parents and growing up in Sweden, she responds to the question from a Swedish man, “where are you from?” that she is “from Sweden.” The man responds, “no, where are you really from?”

She takes this as an example of “racism” and tries to correct the man in the motive she perceives of his question, answering that she is “Swedish just like every other Swedish national” - as her parents taught her.

However, I’d guess that the man’s question was not “racist” in a negative sense. Yes, it was racial in the sense that he was trying to get an accurate sense of how to classify her, but why? Because he thought negatively of her and of her being in Sweden? Probably not.

He was quite possibly asking her for one or all of the following three reasons:

a) He found her attractive and wanted to know where her sort was from for future and general reference.

b) He found her attractive and saw the question as an opportunity for an ice breaker.

c) If she answered, “Korea”, chances are that he would enjoy showing his good-will toward her, by confirming her honest account and her people as really OK, and that as a part of a reasonable and accountable number of her kind of immigration, take occasion to show support for her participation with Sweden.

That is to say, what the man was doing was “racism” by definition in the sense that he was attempting to classify people genetically (not doing the mere liberal thing of pretending to be blind to racial classifications but judging people instead by propositions), but it was, in all likelihood, a benign kind of classifying, motivated by respect and a wish for accountability.

Because she treated it as “racism”, i.e., classification for negative motives, she attempted to denounce it and hide behind the well meaning but fundamentally dishonest advice of her parents that as a propositional Swede she was the same as an evolutionary Swede.

As such she denies the possibility of honest accountability that would serve to limit negative treatment of her in Sweden and gain her support from those who have an honest concern for the management of native Swedes.

Instead, for denying accountability and denouncing the account requested as “racist” she sets herself up for abuse from at least two kinds in particular.

She will perhaps get some abuse from jealous and racially concerned Swedes, e.g., Swedish women miffed with yellow fever. That would be understandable if Asian immigration were taken too far at any rate, but when there is no accountability it is likely to be more provocative of the racially sensitive Swede for her to say, “I am the same as you”, have the same history, etc. But even at that, it is probable that she did not really receive much of the gaffe from true Swedish women. What abuse that she got and experienced, with truly saddening pain, most likely came from Jewish trolls looking to stir conflict between Whites and Asians.

She gets abused by what probably are some Jewish trolls trying to provoke conflict between Asians and racially aware Whites:


3. What makes me hypothesize Jewish trolling? viz., that Jewish trolls can be trying to provoke her and provoke conflict between Whites and Asians?:

How about this. Kumiko showed me this composition, supposedly of Facebook posts by American people speaking of their own accord, saying that they are happy that Japan sustained nuclear bomb attacks in WWII and would be quite happy for it to happen again.

I grew up in America and for 34 years spent there never encountered an American who would speak remotely like this about Japan or the atomic bombing of Japan. Furthermore, if one reads these comments it is clear by a careful discourse analysis that the writer of all of these comments is one or a few people. If one is more careful still, to take style and motive into account, the Jewish hand is evident.

Though it may seem like obvious trolling to some of us, unfortunately this was apparently taken seriously by some Japanese audiences and even shown on Japanese news as if it were an honest reflection of American sentiments - when in truth, these are not remotely accurate statements of Americans: Stay classy America? No, stay “classy” with your divide and conquer chutzpah Jews - greatest shame is upon you and we are watching you.

Full composition under the fold..

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Tilton’s Revelations Seed Mothers Supporting Israel

Posted by DanielS on Monday, 28 December 2015 00:23.

Robert Tilton’s revelation

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French Court Rules: No Such Thing As Indigenous French

Posted by DanielS on Tuesday, 15 December 2015 22:33.

Diversity Macht Frei:

Court rules: ‘No such thing as indigenous French’

The “white French called “de souche” [of stock, or indigenous] do not constitute a “group of persons” in the sense of French law, confirmed the court of appeal in Paris, in a case in which an association confronted a rapper and a sociologist.

The Alliance générale contre le racisme et pour le respect de l’identité française et chrétienne (Agrif) [General Alliance for the respect of French and Christian Identity] had filed suit against a rapper and a sociologist who have jointly published a book and a CD in 2010 both called “Nique la France” [Fuck France], for racial insult and incitement to hatred.

The Correctional Tribunal in Paris had acquitted the two accused on 19 March 2015, but the association appealed, an appeal that related only to the civil provisions of the judgement.

The Correctional Tribunal considered that the idea of Français de souche [indigenous French] “does not correspond to any legal, historical, biological or sociological reality,” that “whiteness or the white race” is not “in anyway way a legal component of the quality of French people” and that “white French people called ‘de souche’ do not constitute a ‘group of persons’ in the sense of the law of 1881 on the freedom of the press.

In France, the Jews agitated for legal provisions that would allow them to bring lawsuits based on the concept of group defamation. This is now the main source of the hate speech tyranny that prevents the islamisation of the country from being honestly discussed. But it seems these laws apply only to the privileged ones, not to Europeans.


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 Majorityrights.com 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.

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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

 


Gauguin

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

                  gaugin


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.

jacket

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.

 

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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.


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