Majorityrights Central > Category: White Genocide: Europe

Our friend in the north responds to an article at the Guardian titled, Europe has rediscovered compassion for refugees - but only if they’re white.  It is written by a typical Global Boy.

Morgoth tells me that someone who viewed the video wiseacred to the effect that Salter’s thesis is falsified by the truth that people prefer a dog in their home to an African.  If proof were needed that Salterism itself has already dropped out of common use among nationalists, there it is.  Or maybe that person’s relationship to his pooch is just a bit different!

Several years ago I ripped off the first couple of chapters of a book that I had no intention of writing in full.  The idea was to explore in dramatic form the question of how Western governments might be taken to the International Criminal Court on a charge of committing a genocide agaist their native European people.  The two essays that it took to accomplish the task were pretty well received by the then MR commentariat.  But, in fact, they would both have benefitted from a longer period of gestation and a more considered approach to the actual writing.

Now I’m re-writing them in a more developed and more narrowly-focussed form for the purpose of offering the finished product to PA for their site.  The whole exercise should run close to 8,000 words, the first half of which is posted below.  The second half will follow in two or three days.
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“The Court will hear your opening statement if you please, Mr Truscott-Brown,” announced the presiding chief justice in fluent but by no means native English. For that was to be the only language spoken in the room during the next three undoubtedly arduous days. No translators would be whispering into microphones, no one in Court would be hurriedly adjusting his or her earpiece to catch some mangled phrase. This was an entirely English, or British, affair except that it was taking place at The Hague before one judge from Montreal, another from Heidelberg, and a third from Uppsala, all of whom had forgone the privilege of hearing the proceedings in their native tongue.

“Thank you, your Honour,” came the reply in ringing received pronunciation. George Truscott-Brown QC OBE, FSA, RHS, lead advocate for the plaintiff, eternal renegade and inveterate fighter of lost causes, peered over his reading glasses at the unknown quantity which was the bench.  He steadied himself inwardly and, with a final, ever so slightly uncertain caress of the bundle of papers on the table in front of him, rose to begin his work for the day.

“Learned judges, may I at the outset, on behalf of the appellants, myself and my team, state for the record of proceedings our sincere gratitude to each of you and to the ICC as a whole for agreeing to hear this application.  We fully appreciate that that decision alone broke new ground.  So your Honours will be acutely aware that this is a conceptually novel and therefore, in some quarters, controversial action which presents a number of tests for the 1948 Convention. If the plaintiff is successful at this review, a subsequent plenary hearing may set precedent in several areas of high significance for the jurisdiction and practise of the ICC and, specifically, for its future interpretation of Article 2.  By that we mean, in particular, its interpretation of prevention in the context of the modern Western society where armed conflict is absent.

“Mindful, therefore, of all this, and of the profound responsibility which would weigh upon the eventual trial judges, it is our intention, at the kind invitation of the Office of the Prosecutor, to present your Honours with the greatest possible wealth of evidence and legal argument within the time available to us. It is our firm belief that all of the former will be ruled admissible and the latter applicable, and that your Honours will be led to the only possible conclusion that the Court must grant the Prosecutor leave to investigate the complicity of those individuals named in the Court papers in the creation of conditions of life calculated to bring about, over time, the physical destruction of whole or part of the peoples native to Great Britain.  It is our firm belief that we will clear that high legislative bar.”

And so it began.

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In a recent podcast, Dangerfield ran clips from an English village in the 1970’s celebrating The Queen’s Jubilee.

Dangerfield remarks among his derision of “Post Modernity” read (((post modernity))) as opposed to White Post Modernity, and “The Leftists”, read international, red leftists as opposed to White ethnonational left, that these “Leftists” will denounce the celebration of “The Queen’s Jubilee as right-wing reactionary nostalgia.”

This is not really quibbling on my part. Rather, it provides a good example of why it is important to understand Post Modernity correctly, viz. White Post Modernity as opposed to its (((red caped))) misrepresentation along with other language currency counterfeiting the depth grammar of left and right.

Dangerfield says, “these leftists want to say that these English villagers celebrating the queen’s jubilee” is an expression of right wing reaction.”

However, Post Modernity proper, viz. White Post Modernity/left ethnonationalism, would say, on the contrary, that it can be fine and good for these English villagers to celebrate the Queen’s Jubilee. Unlike the rule structure of Modernity, a practice (and a people) does not have to be different and new in order to be good; and should not be put at risk to uncontrolled experimentation.

If it is a healthy tradition, one can feel free to participate and reconstruct the practice/people without the pangs of self loathing for the appearance of conformity (as opposed to modernity’s paradoxic mandate to the individual: “be different so that you can fit it”); one invokes a willing suspension of disbelief in the hermeneutic (liberated from Modernity’s mere facticity) and one does so understanding when it is healthy for one’s people (while one is free to Not participate and can give way to Modernization when a tradition is not healthy for one’s people).

You begin to see why it is important to have a clear understanding of Post Modernity, viz., White Post Modernity.

For one clear example, for capacity that it provides for Optimal Competence, as per Aristotle’s description of performance requirements: minimal, satisfactory, optimal.

A minimally competent person could not participate in the Queens Jubilee appropriately, because they would not understand it well enough - thus, not understanding how to reconstruct the practice normally, or adjudge where the practice might be right (despite modernist derision) or where it might be going wrong (despite its having been tradition).

A merely satisfactorily competent person can ONLY participate in a rather verbatim reconstruction of the practice. But given the disorder of Modernity, lacking the stability that once underpinned the practice with assurance (e.g., The Queen has our interests at heart and would never decry those against immigration as “racist”, nor lord accountability to the universalizing Jesus over us, as opposed to accountability to our native people, nor have a grandson married to a Mulatto), there is no such thing as the kind of stable criteria for one to reconstruct; one must have more understanding of the context.

Hence, given the disorder of Modernity, especially (((weaponized))), as it were, there is no stable traditional order to practice satisfactory competence, one is either minimally competent or optimally competent.

* Aristotle’s discussion of minimal, satisfactory and optimal competence uses the example of fairness in exchange and knowing the difference.

Satisfactory competence can only make an equal exchange.

Minimal competence doesn’t understand an equal exchange, might make an equal exchange by accident, or give less than the appropriate value or more than the appropriate value, not really understanding it.

Whereas optimal competence knows the equal value of an exchange but can exchange less without being niggardly in truth or can give more without being ingratiating in truth.

It is not only necessary for English and all European peoples to understand Post Modernity properly, but it is also quite possible, not too hard at all for the vast majority of our people to understand its performance requirements; minimal/optimal. Hence, we must not be deterred by Jewish red-caping of terms and concepts.

Related at Majorityrights:

White Post Modernity: corrects reactionary chase of (((red capes))) fucking up necessary pomo ideas

White Post Modernity

State of the Fart Right: why the bum steers from Jonathan Pohl, STFU James, et. al?

Lately, I have been making the rounds on some of the prominent racialist hangouts and podcasts, trying to get attention to the ethnonationalist platform that would make most sense, be the most viable and with that, to cultivate means for its coordination. As always, I am motivated to take theoretical/epistemic misdirection and help re-direct it to solid theoretical premises for the defense and advocacy of our European peoples.

I have been lured into some hangouts in order to defend myself and this platform against misrepresentations that were happening in real time. That’s what this post is about - to defend this platform as the prominent voices presenting themselves as experts or worthy common sense critics on behalf of European/White interests continue to receive and give terrible misdirection. Recently, I was lured onto a hangout hosted by ‘Babylonian Hebrew’, a young Jewish fellow living in New York but advocating Zionism for Jews and honest, hard criticism of diasporic Jewry.

I joined the hangout in order to correct an egregiuos strawman committed against me/this platform by one of those disingenuous diasporic Jews - Kyle Rowland, an obnoxious kid made infamous in the current racialist conversation by his slathering dissimulations on Luke Ford’s weasil streams - aimed to provide ways out of responsibility for Jews.

Anyway, the world should know by now that I advocate a platform of European/White Left ethnonationalism in order to garner the underlying social organization, accountability and conscientiousness that the concept of unionization provides for, along with other White post modern means to manage our population and stave off infiltration, misdirection into runaway and betrayal - of key importance, the perspective of the union is intent on holding elites to account to our group (union) interests.

Now, Kyle Rowland has been busy peddling the Luke Fraud line that de-emphasizes the hyperbolic ethnocentrism and nepotism of Jewry in its assent to disproportionate if not hegemonic representation in niches of power and influence; at the same time emphasizing argumentation that Jews have achieved this according to objective merit; while Whites have suffered where they have suffered for lack of objective merit.

Predictably, Kyle had tried to strawman me/this platform with stereotypes of this platform being anti-elite so that he could discourage those Whites of powerful resource from taking our side.

I was happy to disabuse the world of this strawman. It is one of the benefits of defining the left for ourselves, viz., a White ethnonational left is not equalitarian, not against private property, relatively free enterprise and people having more according to their merit. It is not against elites, it is about holding all union members, especially including elites, to account - they will not betraý our unionized interests.

Kyle responded that ‘‘your kind always says that’ ...‘you are an anti-social right winger.”

Ah, I rejoined, in truth, that I am not anti-social - you want White advocates to be anti-social and that’s why you want them to identify as right wing, paying short shrift to social accountability in futile quest for pure warrant beyond or within nature, below relative human group interests.

At this point Ecce Lux joined-in against Kyle, wanting him to steel-man his argument that race replacement is immoral. Ecce did well, and I pointed out as well that Kyle was making an egregious buyer beware argument - if White people are hoodwinked into accepting race replacement it’s their fault. But I also pointed out to Ecce that anti race replacement is not the strongest angle in America, because Kyle could just hit you, as he already had, with the displacement of native Americans by Whites.

A better tack is to argue carrying capacity and from there segue into human ecology ... well, we’re sorry about the history but it is history and we’ve got to manage carrying capacity and human ecology now…

This was when Jonathan Pohl’s cohort, STFU James was encouraged by him and other half wits of the fart right to start attacking ...ME…

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My advice is to treat everything you have learned in higher education exactly as you treat everything you have learned from Christian teaching, excepting only that, knowing of it, one might investigate the damage that it has visited upon the life of our race.  It is useful to analysis.  But do not seek to re-interpret and apply any part of it creatively to the European existential question.  The philosophy of our peoples’ life has not yet been written. - Guessedworker

My learning comes not from what was then called “The Tower Library” when I first came there, renamed the W.E.B. Dubois Library after the Mulatto Marxist, at the demand of liberally protesting students, which included classmates of mine (I rather wound up hoping that the library would tip over and fall onto our department’s Machmer hall which was right near the library to one side below).

In this bit of recent “advice” from GW, I find some exoneration for the vitriol and rebuke that I’ve visited upon him - starting when some tipping point was reached in his dismissiveness. I already had strong reason to believe that politeness and respect would not work to stop him from trying to minimize, misrepresent, dismiss and bury what I’ve brought to bear. But that statement confirms it for me.

And with it, that there are total inaccuracies in his concept of where what I’ve learned comes from. Inaccuracies that suit the stereotyping of his autobiography.

I have called attention to a feature of GW’s autobiography - the non-academic David who is going to singularly slay the entirety of the academic Goliath, preparing the ground for his foundational and comprehensive world view of the requirements of European peoples - an utterly grandiose aspect of his autobiography that was formed in reaction to YKW academic abuses of social organization and advocacy.

As I have explained, I am very sympathetic to this and, in fact, returned to graduate school for the purpose of defending White men in response - my thinking at the time, that it would be from an approach of scientific foundation - the very word “pragmatism” was repulsive to me and it took Pearce’s calm and sympathetic advice that I did not like mere pragmatism, to calm me down. He added, that we are pragmatists because we have to be. If you follow the pragmatist line of reasoning to its conclusion, even our ideals and our pursuit of our depths are pragmatic - though it is not my purpose to defend the pragmatists but rather to illustrate where I was coming from and how I was helped around. I believe Pearce’s teaching would hold that pragmatism, literally, would be short on prefigurative force, if not contextual or implicative force, where perhaps it should not be over emphasizing practical force, practically speaking.

To negotiate the post modern condition, he and his colleagues, along with grad students, would focus on the need to manage coherence, coordination and mystery. Coordination would be the feature that would require a more basic, universal language to negotiate.

GW said that I made the wrong choice to not follow up foundational science. GW is wrong. While it is good and necessary for some of our people to study cognitive science, that is not what our advocacy and its philosophical underpinnings most require at this point - we’re under attack psychologically, yes, but our concerns are deeper than that, we need more of a social perspective to look at the deepest problems, as we are under attack as a species, group system, a race - largely a matter of social classification as Pearce would show:

W. Barnett Pearce

Sexists, racists, and other classes of classifiers: Form and function of “...Ist” accusations

by Julia T. Wood and W. Barnett Pearce

An “. . . ist” accusation indicts an individual as a racist, sexist, or other “. . . ist” whose thoughts and/or acts discriminate on the basis of class membership. The self‐reflexively paradoxical structure of “. . . ist” accusations precludes refutation, but response is possible. Pragmatic and moral implications of alternative responses to “. . . ist” accusations are evaluated.

Quarterly Journal of Speech, Volume 66, 1980 - Issue 3. Brief provided by Taylor & Francis Online

In late 1989, I wrote to W. Barnett Pearce to discuss his work and how it might resolve problems that I was struggling with. Noting my struggles with accusations of ‘racism’ and ‘sexism’ - and having compassion! - he sent me this article, so on target and deft in the manner which it handled my concerns, that it demonstrated unequivocally that his was a discipline that I needed to be apprised of. Indeed, this article provided two of the most important clues for my WN advocacy. The first being that ‘race’ is (in an important regard) a matter of classification - at very least being treated as such by people who mattered, particularly by our foes, but also by our people, where they know what is good and necessary for them. Secondly, as the blurb above hints at, our antagonists can always shift its paradoxical structure to their anti-White agenda:

Viz., if you say, “no, I don’t discriminate based on race, sex, etc., I judge everyone on their individual merit”, then they can charge you with being disingenuous, willfully ignoring “the long history of discrimination, oppression and exploitation of these groups.”  But then, on the other hand, if you take the measure of saying, “ok, lets take that into account and use, say, affirmative action to help these groups into positions in which they are under-represented”, then you are classifying and discriminating thereupon, hence a racist by definition.

Along with that article, Pearce sent me another one regarding The Problematic Practices of Feminism: An Interpretive Critical Analysis, Communications Quarterly, 1984, with Sharon M. Rossi - which I found ironic, that being the exact name (same year as well) of the girlfriend of mine who drove me to psychic melt-down.

Anyway, the (very helpful) gist of that article, which I’ve noted several times before, is that within the context of liberal feminism, even a well intentioned man can always be put into the wrong:

You can always be treated as either a wimp or a pig, no matter what you do as a man.

If you try to treat her with deference, gentleness, help and respect, then you can be looked upon as a wimp and a condescending patriarch who does not respect her strength, agency and autonomy.

On the other hand, if you treat her as one of the boys, respecting her toughness and autonomy, then you can be looked upon as a pig, a male chauvinist pig, not respecting the special quality of her gender, but rather a male chauvinist pig, projecting the hegemony of your patriarchical world view over all and everyone.

* Note: while Pearce had compassion on me for what he might deem as unfair overcompensation on behalf of people of color, neither he nor his colleagues should be construed as “racists” nor endorsing my political activism and philosophical positions across the board - that would absolutely not be true.

And part of the problem of GW’s mis-assessement also stems from a STEM mentality, a predilection that he shares with Bowery, a predilection that essentially wishes that engineering, science and philosophy were practically the same endeavors. Not so much need for the “ought” corrections of the social world, we primarily need to find and describe what is, single out and fix any broken link. Compounding problems of STEM type predilections, is the head start this perspective has had through the internet, a STEM created medium to begin, amplifying this perspective (already amplified, as it tends to pay in the market, while social concern, not necessarily).

But it’s worse than that in terms of any concern for holistic philosophy and advocacy.

GW’s situation both as an ensconced Englishman and boomer who derived some benefit - economic and the satisfaction of free enterprise - from the other side of the controlled opposition from cultural Marxism - viz. some sort of “objectivism” - contributes to a confirmation bias that independent success of individuals and nations is basically a matter of freedom from all that superfluous and unnatural social advocacy stuff - which from his perspective on Jewish laden academia, is seen as possibly serving only liberalism and misdirecting notions of choice, where English emergence is the only legitimate default.

And it is worse still than that in terms of holistic, systemic philosophy in advocacy of our homeostasis, its recovery.

My learning comes not from visiting lecturers to the campus, Cornell West and the S.P.L.C.‘s Morris Dees - who spoke of his case to bankrupt Metzger for “vicarious liability” ..lectures brought on by the university to quell racial tensions being raised by I can’t imagine the likes of whom.

The luxury (compared to American Whites) of being able to say with stronger conviction, “here in my ancient homeland, with my people”, has afforded more confidence to double down on his STEM predilection and patch up a modernist, “natural” reaction (Modernity is also largely STEM in origin) to abuses of post modernism - and, he has received support in this reaction from other groups in reaction, groups that I’ve ousted from this platform and who, therefore, seek to bury the world view that I advance.

This has given GW more confidence than he should have in a modernist philosophy and a wildly inaccurate and disrespectful disposition toward what I bring to bear. Spontaneous reactions were brought out in me - in moments when I finally could not believe that he would stop trying to mute, minimize if not dismiss what I was bringing to bear.

Disconcerting though my spontaneous eruptions may have been to a tipping point in the level of utter disrespect for what I’d brought to bear by the very host of the site, I’ve taken solace in the fact that I was asked to take the site in a direction that I saw fit. I had and still have confidence that is fine for several reasons.

Through experience, I’ve come up with a philosophical framework to form the basis of advocacy for European peoples in coordination with other peoples and natural systems.

A major feature of my platform which gives me confidence is that it holds up and makes sense consistently of what is going on.

Despite that, another aspect that gives me confidence in my position is the fact that the notion of “correctability” - i.e., Praxis takes us into engagement with the input of others, where it is not only welcome - it is a built in requirement (particularly where it mirrors good will toward our group interests). This is “my ownmost innocence”, to turn Heidegger on his head for a moment.

Some people will try to say that because this platform rejects, for the most part, Christianity, Nazism, Jewish input, scientism (a susceptibility not only of modernists, but also neo trad types - incl. women who see beta males everywhere and see them as dead wood who need to be killed off) and wild conspiracy theories, that I am not open to input. That’s not true. These positions are rejected for what should be obvious reasons for those interested in fostering the interests of European peoples. And they have other places to go, whereas a WN platform that rejects these things exists only at Majorityrights.

My learning comes not from W.E.B. Dubois’s mulatto supremacism, which proposed that an African American “feminine man” who, in joining with the more “masculine” Teutonic would produce a common human/American civilization by a racial division of labor.”

But what many of those adhering to these world views have in common and have in common with GW, I believe, is that they are reacting to Jewish abuse - academia being the generating house of misrepresentations, gross distortions in theory of social organization and advocacy, which has become more and more blatantly anti-White social advocacy (it was blatant even thirty years ago).

I have called attention to GW’s autobiography, a significant part of which was formed in reaction to YKW academic abuses of social organization and advocacy.

I understand his reaction, as I have said, I went back to academia with the intent of pursuing a graduate career in defense of White men, not for any mere practical reason, but on the basis of foundational science.

GW said that I made the wrong choice to not follow up foundational science, and GW is wrong. While it is good and necessary for some of our people to study cognitive science, that is not what our advocacy and its philosophical underpinnings most require at this point - we are under attack psychologically, yes, but our concerns are deeper than that, we need more of a social perspective to look at the deepest problems, because we are under attack as a species, a group system, a race.

Now let me revisiit GW’s statment:

My advice is to treat everything you have learned in higher education exactly as you treat everything you have learned from Christian teaching, excepting only that, knowing of it, one might investigate the damage that it has visited upon the life of our race.  It is useful to analysis.  But do not seek to re-interpret and apply any part of it creatively to the European existential question. The philosophy of our peoples’ life has not yet been written.

While I can’t presume that his misrepresentation of where my knowledge comes from doesn’t come from the bad will of his business competitor world-view and/or the other antagonistic world views that spur him on, lets give him the benefit of the doubt for a moment and presume it is sheer misunderstanding - I will clear away the inaccuracies in his concept of where what I’ve learned comes from.

I spent the first three decades of my life learning from experience what it was like to be antagonized as a White man, without the backing of a particular group, not Italian, not Polish and certainly not as an English man in England. What I’m saying is that my racial circumstance was even more radical in its existential circumstance and requirement - the absolute need to understand what is requisite.

...

My undergraduate major was Fine Art, so even though my academic requirements at Tufts were comparatively minimal, happily for me, since that’s all that I could cope with, what Jewish influence there would not be heavily enmeshed in by me - again, because I could not process the liberalism that was only gaining in America at that time - given only ostensible reprieve by Reagan’s (((paleoconservatism))) - my response to liberalism and its advocacy in that moment was to take on a semblance of identity politics in Theory of Soviet Foreign Policy with an adviser to President Reagan (viz., with a non-Jewish expert on Soviet / Polish relations; true, the texts were (((Adam Ulam and Dimitri Simes))) but what was I going to do with this information anyway?); I took religion courses for my social requirements, trying to practice pure Christianity, but fortunately these courses planted the seeds that the bible might not exactly be the word of god, but the work of many all too human hands, and it was a phase that I would totally throw off once the stress of university was over.

Christianity had been the basic recourse that my family had shown me in response to liberalism (though it was not discussed, just go to church and Sunday school and shut up).

With the pain of the utter communicological confusion of my family and of that society, art, including the beauty of White women, was my first recourse in terms of sustaining motivation. Then when I realized in my undergraduate career that that was not going to be sufficient for a man trying to cope with the liberal world, I fell back on Christian religion to cope with my undergraduate academic years. I got through while embarrassing myself trying to defend that stupid religion against people with vastly superior resources to me. But to give myself credit, I did learn that it was not THE moral order and I moved on.

A major lesson I learned from academia was what a burden it was to be told what I was required to read. Once I graduated, it was a great moment of liberation - I not only had a key to learning, through erudition, but now I could read what I wanted and needed.

And I would later learn that without the solid guidance that a scholar can provide, that there could be a lot of wasted time reading material that was off the mark of what would be most incisively helpful.

So my field of inquiry and learning moved inefficiently from art, to religion and… the first subject matter that I started reading outside of university on my own was, of course, psychology. Carl Jung was first. Then some Jews, yes, Freud and Gestalt (Fritz Perls), Rollo May, most of it not very helpful but at least suggesting that there could be some empirical anchoring, means to self advocacy and guidance.

Then a truer learning experience as I read along these things at work, my first girlfriend, who would fly off the handle screaming at the suggestion that maybe she didn’t need to scream at me, that I was a nice guy, willing to work things out, despite the fact that I had a family that screamed at me (among other communicological pathologies), so I didn’t need more of it.

This caused me to see a psychologist as Sharon was a bitch (by her own admission and words) who was going to help inspire me by destroying my mind. In fact, when she sensed that I would be quite content to break up with her, she reappeared at my desk with hands clasped in a plea that I not break up with her - so she could really lower the boom and finish my mind off, so I would find.

I needed the psychologist very badly in order to try to keep it together.

During these few years in the mid 80’s, I gleaned a little something from Heidegger and took his advice, as I’d said, to put my perspective into a historical time line and this was when I began my critical revision of the Maslowian Hierarchy, seeing the significance of the hippies in relation to feminism, Maslow’s story of Actualization and its negative implication of modernity and the systemic runaway of the American project - a rupturing of the first and most essentially human perspective, social systemic homeostasis; and how this (((American story))) of ‘being all you could be in individual human potential in the land of opportunity’ was opposed to Aristotelian Actualization and its emphasis on optimality and human nature, to be augmented with a post modern furthering of his emphasis on the difference of praxis (social world) and its requirements in circulating inquiry of phronesis (practical judgment).

I’m getting a little ahead of myself.

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Nominations for the Sacred…

What responsibilities merit consecration in a new religion for European peoples?

While we can maintain unflinchingly that religions are formed between people and not from divine revelation, it is clear that we need a religion in the sense of the semi-transcendent capacity to connect with the patterns of our time in memorial and systemic excellence as a people, in genus and species, with reverence in episodic enactments to help lift us to that realm, beyond demoralization, the uninspiring defectiveness of a large percentage of our people, and the clear imperfection of even those who are excellent, on balance; to guide the relative interests of our people and our patterns as its specific and primary concern, as opposed to the rational blindness of maintained objectivism’s disinterest, the naivete and narcissism of its sheer modernist universalizing, oblivious to the intransigence with which other peoples will thereby take advantage of us, abiding by their traditions and inherited ways, looking after theirs and claiming the moral high ground, connection to sacrament, the means to handle sex and marriage “justly”, while flouting the demoralizing upshot of our secularized modernist fall-out - where not seduced and wrecked by modernity themselves. The question then arises what forms and ways are our responsibility to treat religiously?

While the YKW’s media control goes back (J.B.) much further than the days of broadcast media but has in fact tyrannized the west with threats of hell and damnation, claiming with that their mono god as provider of THE moral order, the truth is that there are other moral orders, better, more appropriate moral orders (if you can call Christianity moral, which I would not) for Whites and that moral orders among people are unavoidable at least in some rudimentary form - there will always be some acts that are Prohibited, some that are Obligatory and some that are Legitimate. Better that they be explicit and deliberate, while not so elaborate as to inhibit the authentic human freedom that they should facilitate.

We may be assured that Hermeneutics is the very European vehicle which lifts us above the arbitrary and contradictory of what is merely apparent in the empirical realm in momentary and episodic evaluation, facilitating the liberation from mere facticity, allowing us to be free from the tangled, contradictory, overly limiting or runaway logics, freeing us of no-account scientism, brute might-makes-right arguments among other such nonsense, while indeed facilitating the return to empirical verification as need be - thus, also freeing us from speculative nonsense which is of no account to the union of our people. It is the means to bring us back from Cartesian detachment and estrangement - whether held to be beyond nature or in natural fallacy below human nature - but rather into the authentic being, heeding the anti-Cartesian prompt to re-engagement and holding fast, Dasein (there-being) and MidtDasein (there-being amidst your people).

And in hermeneutics we might engage the wisdom of the language, its etymology in a couple of key instances.

Our systemic dissolution as a distinct people is a result of liberalism, whether induced from our own or imposed upon us more forcibly.

Here a play on the word deliberate works nicely in two senses. In the “de” of de-liberate, we are freeing ourselves from the unaccountability of liberal transgression by its arbitrary pseudo objectivity; and secondly we are deliberately, that is, by at least a modicum of asserted prerogative, deliberately choosing loyalty, taking advantage of the consolation of agency, but holding fast to the belief in our emergent form(s) (as GW would rightly insist), given that there is the possibility of our liberal transgression, specifically, our capacity to breed out with other races. In acknowledging consciously, with our brethren, where the important lines of unionization are to be drawn and not transgressed for pain of ostracism, we are social constructionists, if even only as to how the facts of our differences count (e.g. important to the point of sacred), but thereby facilitate not only agency and accountability, but personal and group coherence, warrant, human and pervasive ecology.

As we must take the White post modern turn away from universalism and scientism, we avail ourselves of our hemeneutic facility, to dwell on the profundity of our emergent forms as GW and Heidegger wisely insist; and to liberate us from the inauthenticity, arbitrariness and confusion of mere facticity, into the authenticity of coherence, which, again, provides for accountability, agency, warrant, human and pervasive ecology.

And we focus on a second word, re-invoking the etymology of religion, it’s implications, the “ligaments”, i.e., rules which re-attach our people to our realm, our union, through accountability.

...an accountability to our social capital accrued and passed on through vast history and struggle.

...a social accountability and indebtedness for their abilities that liberals/right wingers want to make short shrift of in the narrow warrant of pseudo-objectivity, in the desire to believe that they are as singularly responsible for their success as conceivable…inspired in hubris to disingenuously see their good fortune in more and more Cartesian detachment from social interaction, indebtedness, construction, or naively accepting this detachment from social accountability through fatuous claims by their moral overlords of a personal relation to god that would sanction needless destruction, or “liberating” authority of “natural” law so primitive and arbitrary that it is fit only for a creature headed for rapid and deserved extinction.

And whether through hubris or reaction (often in anxious, white knuckle grasping for purely objective, unassailable warrant against vast YKW rhetorical abuse in their interests in the relative realms of praxis) as you continually detach as a first person, from second persons and more and more from you identity in the third person, going either Cartesian route, whether beyond nature in supposed communion with god and principled disinterest in human purpose, or in brute law of nature, again, to the point of disinterest in human relational concern, you become susceptible in your naivete, or disingenuous hubris, to machinations of YKW weaponization.

Thus it has come to us that we must overcome the estrangement and deliberately look into this re-attachment, the religiosity, a religious attitude toward our people, our relative interests and relative place in the world and its people - the means to coordinate with it and them while fostering ours. We deliberately pursue warranted assertability of our people’s relative interests as opposed to leaving it to the happenstance of universal objectivity - with that foolery, to the deliberate machinations and ruin by others, not so universally inclined of good will and common interest despite what their “god” might say.

Nevertheless, there will always be acts which are Prohibited, Obligatory and Legitimate; the question is, though, how do we elevate these rules to a structuring beyond the arbitrary, in protection of our pattern from the disingenuous and the naive, who would divert and rupture the relative interests of our social systemic homeostasis, our union, The White Class?

Perhaps it does begin with attention to the episode, specifically, episodes that are vital to our pattern. It is particularly important to elevate the vital moment and episode to a level of our relationships and cultural pattern in reverence for what is not always immediately apparent, as we are a people whose excellence tends to be more sublimated and subtly manifest in societal pattern - a B2 Stealth Bomber and ensuing explosions while manifesting power indeed, do not necessarily have the personal immediacy of a slam dunk or end zone dance, Jim Hendrix, Sly and the Family Stone or Thelonius Monk wailing on their instruments, the momentary istantiation of black bio-power or the tropism of high contrast taboo; the sometimes flush of beauty in other races’ or mixed race women which can have our dissuasion appear as jealousy to the young and inexperienced, rather than what it more fundamentally is - a respect for our pattern and its distinctly human kind of magnificence.

What responsibilities merit consecration in a new religion for European peoples? Nominations for the Sacred:

These issues can be nominated for vital constituents of a new religion for White people.

- The Borders and bounds of an ethnonation/people
- Ancestor Day, reverence of the ancestors.
- Sex/monogamy (as a choice which is a necessary option for group homeostasis and morale)
- The 14 Words
- Human ecology, pervasive ecology
- Our distinct kinds (genus and species).
- The optimal over the maximal; viz. the optimal sublimation of European manhood.

Reverence for these observed, ceremonial, commemorated responsibilities can tap into the hermeneutic (narrative) capacity to take the mere moment and episode to semi-transcendence to the pattern - while anybody can be said to be amazing for the fact that they manifest survival through evolution to this point, invocation of semi-transcendence is a necessity given the fact that most of our people are less than great relatively speaking and those who are better than average, are imperfect; therefore, we need semi transcendence to tap into the pattern to lift us beyond pessimism and cynicism - to tap into the broad relational, systemic, time in memorial pattern, seeing it into the future.

While it is my hope that commentators might contribute to the list of vital constituents for proposed consecration in service of European social systemic homeostasis, I realize that not endorsing Hitler, Jesus and Jews has made Majorityrights and myself outcasts of the establishment, therefore the naturally participatory and supportive will find themselves in uncomfortable circumstance.

For now, I’m going to round-out this post by cutting and pasting below the fold my remarks on MJOLNIR as it discussed the Notre Dame burning, its having brought these issues into relief…

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I tend to agree with a lot of what MJOLINIR has to say - as in this article - he is correct to recognize Christianity as an affectation at best, more like a defrauding of our moral order which would otherwise be based on our natural interests.

..and to recognize those looking to Hinduism as equally affected.

I would not even quibble with his criticism of post modern architecture, as the architectural necessity of being fixed in one place at one time has tended to create hideous amalgams as a result of modern logistical and economic requirement for efficiency; and the stylistic requirement for some “tribute” to tradition with raped and barren semblances of ornamentation that only make the monstrous edifice more sterile and alienating than modern architecture. That’s not to say that architects may not make better decisions in post modernity…

The ready use of the pejorative term, post modern, and culmination of this article in commendation of the aesthetically appealing architecture of a newly constructed Odinist temple - perhaps with it, a commendation to re-enact this religion - is probably symptomatic of the yet poorly understood concept of White post modernity. Not knowing what to do in response to the ravages of Modernity’s universalist and internationalist wrecking ball, and the (((dada impostor))) of “post modernity”, has some reacting into larping attempts to resurrect ancient traditions which are inadequate to our contemporary understanding of the world and its performance requirements.

With regard to our religion especially, we must avail ourselves of White Post Modernity’s capacity to take the best opportunities of modernity - that is to start anew and take what’s best of discovery. ...in tandem with Post Modernity’s raison d’être to begin with, ergo White Post Modernity - to protect the different inherited forms of people, including ours, from the oblivious ravages of modernity and backward traditions.

Based in our most profound natural requirements (survival includes managed co-existence with other peoples) and taking account of those practices which are requisite to us as a people, our survival and the well being of our time in memorial pattern, we can generate observance to recognize these practices as sacred and bearing reverence for their episodic enactment. We can devise reasonable moral principles to which our people are accountable, which circumscribe our people, genus and species of Europeans, on pain of ostracism, to form a new religion - say 14 Words, genus and species, to secure the existence of our people and a future for White children…

Sacralizing of the episode will help lift it to accountability to a relational level and cultural pattern (our race) beyond the rapacious momentary and episodic performance requirements where the severely atavistic judgement of Modernity’s Enlightenment falls down to, particularly after (((weaponization))).

And there is no reason that we cannot build amazing temples for our new religion.

While our original attempt here at majorityrights was stalled, if not failed, I believe it stemmed from a reaction to “post-modernity” misunderstood as shallow da da irony and “deconstructionism” - therefore, doing it back to the “post modernists”, without yet appreciating the difference that makes a difference in White Post Modernity - which can avail ourselves of the best of modernity, including generating a new religion which is truly based on the deeply committed interests of our people; along with the liberation from anachronistic superstition that religion comes to us through divine revelation as opposed to a negotiation between people (with more or less force - negotiation as in forcing your ways upon obstructive people or around obstructive people; or negotiation as in coming to agreement with others).

Anyway, those criticisms aside, here is is MJOLNIR‘s take on how we might respond to the burning of Notre Dame. He tends to be closer to our view than most.

MJOLNIR, 16 April 2019:

THE DESTRUCTION OF NOTRE DAME

While I am not a Christian, I appreciate church and cathedral art and architecture more than most, for I remember that while the religion is a foreign import that has been instrumental in crushing the soul of European Man, the aesthetics are indigenous to Europe and will be instrumental in its restoration. Unlike some Pagans I could mention, who in any case seem to love an even less European religion in Hindooism, I therefore have mixed feelings about the fire that has brought down the spire and roof of Notre Dame Cathedral in Paris. There are of course suspicions about whether the fire was started deliberately, and inevitably, we on the Right look towards those who have sought to invade and conquer Europe, whom our corrupt politicians and businessmen have now invited in willingly. Whether the incendiary is yet another Islamic atrocity is yet to be seen, and even if it is, it will probably be covered up by our equally corrupt journalists, who have become cowardly and perverse apologists for Muslim terrorists. After all, several French churches have ‘accidentally’ burned down in the past year, according to the press. What is clear though is that Muslims certainly see the destruction of Notre Dame as a source of amusement and joy:

       

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Who The English Are: correcting the definition and the warrant by Laura Towler