Majorityrights Central > Category: The Apple

What if we’re not ‘the bad guys’?

Posted by Kumiko Oumae on Friday, 10 February 2017 07:45.

Not actually 'the baddies'.'

It’s really great

Question. What’s the difference between:

  • being a pirate running a multi-ethnic drug-ferrying operation to generate money which is kept off-the-books for the financing of covert operations,
  • being a mercenary who is paid to attack slave-ships and liberate slaves,
  • being a radically forward-deployed coastguard which defends the borders of Britain at the edge of someone else’s shores on extended lines of supply, and
  • being a Knight Commander of the Order of the British Empire?

Trick question. They are all potentially the same thing, and that’s what makes Britain great.

The only people in parliament who seem to have any understanding of this history however, are the people in Theresa May’s wonderful cabinet.

Weaponised history

The difference in opinion between Amber Rudd and Justin Welby is very instructive:

ITV News, ‘Home Secretary faces backlash in parliament for capping lone child refugees’, 09 Feb 2017:

The Home Secretary faced a backlash in parliament after it was announced that the number of lone child refugees coming to the UK will be capped.

Amber Rudd insisted that the move to cap the scheme to just 350 children, far fewer than the 3,000 originally expected, closed to avoid encouraging people-traffickers.

Ministers quietly announced on Wednesday that 200 children had been brought in under the so-called Dubs Amendment and it will close after another 150 are settled in Britain.

[...]

Responding to the Commons, Rudd said: “I am clear that when working with my French counterparts, they do not want us to indefinitely continue to accept children under the Dubs Amendment because they specify, and I agree with them, that it acts as a draw. It acts as a pull.

“It encourages the people-traffickers.”

She also suggested that local authority funding had come into the equation when deciding how many child refugees would be settled under the programme.

[...]

The Archbishop of Canterbury, Justin Welby said he was “saddened and shocked” to learn of the Government’s decision to stop the scheme.

“Our country has a great history of welcoming those in need, particularly the most vulnerable, such as unaccompanied children,” he said.

“Refugees, like all people, are treasured human beings made in the image of God who deserve safety, freedom and the opportunity to flourish.”

He added: “We must resist and turn back the worrying trends we are seeing around the world, towards seeing the movement of desperate people as more of a threat to identity and security than an opportunity to do our duty.

“We cannot withdraw from our long and proud history of helping the most vulnerable.”

The Home Secretary is correct, and the Archbishop of Canterbury is incorrect, as per usual, because Christianity is stupid and will make you become stupid.

The apparently long, proud history of British people ‘helping the most vulnerable’ in a scenario like the one that is presently unfolding in Syria, has only one historical precedent actually, and it is the historical precedent of the West Africa Squadron.

Philanthropic activities

The West Africa Squadron sprung out of the changing economic structural necessities in 1808 after Parliament passed the Slave Trade Act of 1807. The Squadron’s mission was to suppress the Atlantic Slave Trade by attacking slave ships off the coast of West Africa.

Letters of Marque were also issued to allow private security contractors, also known as ‘pirates’, to act on behalf of the British government under ‘false flags’ to attack Spanish, French, Portuguese, Arab, and American slave ships within the same mission scope. A particularly iconic practice was to approach a contact while flying the British red ensign, and then run it down the flagpole at the last minute and elevate the black Skull and Bones flag in its place before attacking the contact. Under the Skull and Bones, it was possible to exist in a parallel legal reality where you could do anything to anyone without a care in the world. This also happens to be the essence of what Ernst Junger would later refer to as the ‘dual state’.

The programme was later expanded by the 1840s to encompass North Africa, the Middle East, and the Indian Ocean, as Pax Britannica began to become entrenched across the major sea-lanes into the western hemisphere.

Notice how none of that involved inviting every single African into Britain. On the contrary, by taking the fight to the slave traders – both legally and extra-legally – it enabled the British to accomplish:

  • a great work of humanitarianism,
  • the pursuit of various geostrategic and geoeconomic objectives against Britain’s rivals,
  • disincentivising the activities of the slave traders, and
  • the ability to simply hijack virtually any ship and steal it, with popular support.

As Cecil John Rhodes once said, “Pure philanthropy is very well in its way, but philanthropy plus five percent is a good deal better.

And really, it is, isn’t it?

Anyone who doubts can simply contrast the premiership of Theresa May against the premiership of Angela Merkel. Which is faring better? Exactly. I rest my case.


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Contradiction in Lived and Told Narratives

Posted by DanielS on Monday, 24 October 2016 05:00.

Rom Harré, Philosophy of science and psychology Professor at Oxford and Georgetown. Notable ideas: ethogenics, positioning theory

Contradiction in Lived and Told Narratives

Brownwyn Davies, University of New England, Australia

Rom Harré, University of Oxford

INTRODUCTION

The ubiquity of contradiction in human affairs has long been commonplace. Social contradictions were identified by Marx as the source of social change. Repertoires of mutually contradictory “personas” have been demonstrated to be characteristic of people living in complex societies (Argyle, 1976; De Waele & Harré, 1976). At the same time it is evident that there have also been powerful social norms requiring at least the appearance of consistency in displays of character, in modes of talking and writing and even in patterns of thought.

Research on language and social interaction, vol. 2; 1991/1992: 1-36

Though contradiction is a logical concept that names a relation between propositions, it has a well established use as a general metaphor for incompatibilities of many kinds. It is one of the concepts by which “modernity” has bee defined. So in post-modernity one would expect at least some of the uses of “contradiction” to be called into question, particularly those in which it has a normative role. According to Parker (1989, p. 48), modernity itself, “is contradictory: Its discourse promises scientific truth as the solution to humanity’s problems on the one hand, and on the other attributes responsibility and the power to make meaning to individuals.”

We two, as individual authors, have been both constituted by, and active participants in, the construction of that modern world. We now find ourselves fascinated by the spaces opened up by its deconstruction, particularly in the work of feminist authors (1) such as Weedon (1987), Walkerdine (1981, 1984, 1985), Haug (1987). This paper, then, stands at the interface between the modern and the post modern worlds: While still being caught up, inevitably, in the discursive practices of the modern world we nonetheless wish to make contradiction a topic for examination in light of such feminist post-modern/ post-structuralist writing.

As a person in our contemporary world one has access to many ways of talking about oneself and one’s activities in that world: that is, one has access to multiple forms and styles of discourse. These ways of telling may remain discreet and the contradictions that sometimes exist between them may not become manifest nor present problems for resolution or accommodation. But they may overlap. They may be used as parts of some larger whole. And within that whole they may be profoundly contradictory. Furthermore each discourse may itself be made up of contradictory elements. Billig et al. (1988) give the example of liberal discourse containing ideological commitments to the rights both of the individual and the collective. He also cites educational discourse which espouses as values both equality and authority. In each case there is a discreet discourse containing oppositional and and contradictory imperatives.

Yet one of the predominant features of ways of producing ourselves as persons in the modern world is to present what we do as relatively coherent and non-contradictory, both as we interpret what we do and in the various accounts that we give of what we have done and will do. Numerous strategies exist for dealing with blatant contradictions in those productions. For instance there is the bureaucratic device of “wearing different hats.” Each “hat” represents a different set of constraints, aims and repertoires of proper actions.

The movement from the complex array of lived experience to the relatively coherent stories that we tell about that experience will be a central focus of this paper. Like Haug (1987) we see lived experience as inherently contradictory and the appearance of coherence and and non-contradiction as discursive constructions. As Haug (1987) puts it, “human beings, in the process of their socialization, work at restructuring the given elements of their lives until such time as their existence becomes relatively uncontradictory: In other words until social action becomes possible.” We wish to explore how it is that non- contradiction has become such a fundamental requirement of the production of self and in contrast how the recognition of contradiction has been greeted by feminist post structuralist authors in particular as fundamental to understanding their experience.

Told and Lived Narratives

Told narratives

Told narratives, including both the stories one tells about oneself and other people, and those narrations we call literature and drama, are generally framed within coherent conventions of discourse and tend to show each character as continuous and often, though not always, as predictable. The purpose of told stories in everyday life is often to show how conflicts and contradictions have been, might be, or even should be dealt with (Sabini & Silver 1981). Told stories are usually finite with well marked beginnings and endings. An orderly state of affairs is interrupted by the appearance of a predicament, a course of events unfolds in which the problem is resolved, and a new orderly state of affairs comes into being (Harré,1979). Such stories appear as accounts, told versions of events that are used retrospectively to order the complex array of lived experiences. As Huag (1987, p. 48) says:

We are not assuming that human beings live according to plan, or in continuities, nor even that they are always determined by the same consistent factors…continuities are manufactured retrospectively in the mind.

One focus in this paper is on those discursive practices through which intelligibility and warrantability are created.

Lived Narratives

Told stories are the means of providing the narrative frameworks through which we interpret strips of lived experience as they occur, that is they serve to guide the actions that make up lived narratives. Who one takes oneself to be at any one time and what one takes oneself to be doing form essential parts of the lived narrative. One’s actions are played out with interactive others who provide one with (and whom one provides with) subject positions in the collective flow of talk. These positions may be taken up or refused (however difficult that refusal might be), by any one of the members of the momentary collective. Thus lived narratives inform readings of told narratives and told narratives inform lived narratives (Bruner, 1986; Davies, 1989; Davies & Harré, 1990)...

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Kumiko Oumae interviews Matt Parrott, Part 2

Posted by Guessedworker on Monday, 25 July 2016 08:31.

Part two of Kumiko Oumae’s critical examination of Matt Parrott’s Christian traditionalism.

Subjects covered included: Global baptism, Christian universalism, homosexuality, Africa and the population question, Syria.

58 mins, 52.6 MB

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Kumiko Oumae interviews Matt Parrott, Part 1

Posted by Guessedworker on Monday, 25 July 2016 08:29.


Matt Parrott at NPI.

Summary: A two-part critical examination, conducted by Kumiko Oumae, of many areas of Matt Parrott’s Christian traditionalism, from Matt’s faith fundamentals as an Orthodox Christian traditionalist and nationalist - in that order - to Matt’s views on freemasonry, the relationship of Judaism to Christianity, the pagan past, how religion renews, global baptism, Christian universalism, homosexuality, Africa and the population question, and Syria.

Can I just say, from a personal perspective, that I thought the interview was a success, notwithstanding any hostilities which may have existed prior to it (and since). Kumiko was very well prepped and she did a great job of maintaining a high tempo of relevant and close questioning, to which Matt responded generously.

My thanks to you both.

This is part one: The fundamentals of Matt’s Orthodox Christian traditionalism examined, Freemasonry, Judaism and Christianity, the making of religions.

1 hr 22 mins, 75 MB.

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11 September Attacks: 28 Pages Declassified.

Posted by Kumiko Oumae on Sunday, 17 July 2016 06:07.

11 September Attacks

The Joint Inquiry Into Intelligence Community Activities Before and After the Terrorist Attacks of 11 September 2001 has now had the 28 pages relating to Saudi Arabia declassified.

This means that an area of this document that used to be completely covered in black bars, now is almost completely visible. The Saudis were strongly opposed to having this section declassified and made available, as was the executive branch of the US. However, contradictions between different factions in the US Congress has led to a situation where it has been declassified.

Predictably, the framing that the western media has given it, is to try to portray it as though there is nothing interesting in the document. Nothing could be further from the truth. Every paragraph is actually interesting.

Here is a small selection of what is inside, with highlights placed on it by me:

sample 1

sample 2

sample 3

sample 4

sample 5

sample 6

sample 7

sample 8

That is just a narrow selection of what is inside the document. I leave it to our readers to decide whether it looks interesting or not.

We should never forget that the attacks of 11 September 2001 were not just an attack against the United States, but rather an attack against the whole world. The centre of world finance, albeit flawed, had not exhausted its progressive potential, but it was attacked by the most regressive and most backward social forces. It is incumbent on us all to acknowledge where that attack came from and who supplied the ideological and logistical support which made it possible.

It should be clear that when the next memorial for the 11 September 2001 attacks is held, it should not be a time to make an oath of peace. Rather it should be a time to renew our intentions and recommit ourselves to permanent and neverending global war against all those who threaten to pull us asunder.

[Download PDF]

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


Imperative to replace Golden Rule of Altruism w Silver Rule of Reciprocity for European Moral Order

Posted by DanielS on Sunday, 22 May 2016 16:10.

          The Sermon on The Mount Ensconces The Golden Rule of Altruism

Majorityrights prefers to deal with verifiable reality as opposed to speculative theory and faith based systems of rules as we look after the interests of our people. We are looking after genetic groupings and genetic interests as key criteria, even if these are not the only important verifiable criteria to keep track of our peoplehood and that of others. Rationale and rule structures are another criteria for that purpose.

While existence is of course equiprimordial to genetic interests, to secure it for any span and legacy requires rationale and varying degrees of sophistication to negotiate complex rule structures of interaction. “Rules” (1) are the term of common currency that we will use for the logics of meaning and action that people use to negotiate interaction and these complex, protracted exchanges beyond episode, close personal relationships in yield to maturity of their full social system; and its relation to other social systems.


For those of us who are coming from this kind of perspective, where we perceive ourselves as rationally and empirically grounded, it is difficult to understand someone like pastor David Blackburn, his love of Jesus that would have him not only forgive, but want to share his love of Jesus with the men who raped and murdered his wife and unborn child; but to my knowledge, he is at least not hoping to get them released from prison.

It is even more difficult to understand European peoples allowing, even welcoming foreign incursions into The U.K., Sweden, France and Germany - it is difficult to fathom the mindset of a Merkel, who would destroy our European peoples in service to non-Europeans. But there is one rule, convoluted rule, that they have in common and makes their position intelligible to us despite their apparent irrationality.

The Golden Rule is a part of the Sermon on the Mount, which is a central text in the Christian faith. It states: “Do unto others as you would have them do unto you”. There are similar instructions in many other cultures.

Despite receiving high respect and wide popularity, the rule raises critical questions. What is the recommendation more exactly, and is it good advice?

This post will prepare a discussion of the work of Jan Tullberg - viz., the difference between the golden rule of benevolence as opposed to the silver rule of reciprocity - as it applies to assist in the reconstruction of a necessary consensus of moral rules among European peoples and for coordinating our relations to others.
____________

There is a consensus among advocates of European peoples that in essence we seek to secure the existence of our people. There is much dispute over how that is to be done…

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In evolutionary agency, directing moral rules for our people & putting Abraham where it belongs.

Posted by DanielS on Saturday, 21 May 2016 06:11.

Although we might wonder, even if we were able to do away with Abrahamic religions, would this not attenuate the signal of the sheeple destined for a mystery meet future? I.e., would we lose a clear signal of those we want to separate from? Perhaps that is not our greatest concern as the genes and our agency speak loudly.

Some images speak loudly too - just impossible to resist.


Herding people into the institutions of the enemy is always a bad idea.

Posted by Kumiko Oumae on Thursday, 10 March 2016 16:34.

European Town hero image

I don’t know why some people have found it so difficult to understand that it’s a bad idea, but I keep seeing people trying to promote Christianity as a solution to European problems over and over again, so I’ve decided to make a quick Q&A style article which should serve to explain why it is a really bad idea. This article covers some of the most commonly asked questions, and may expand later if I notice other questions trending.

So without further ado, let’s get to it.


Q: Europeans need Christianity as a cultural glue to hold them together, don’t they?

A: Can anyone name any Christian institution in the present day, that is actually against inviting those Arabs and Africans into Europe at the slightest excuse, if they were labelled as ‘refugees’?

There literally are none. 100% of mainstream Christian institutions in Europe right now are in favour of ‘refugees welcome’, and are actively lobbying in favour of open door policies while collecting grant money to provide services to ‘refugees’ and ‘economic migrants’ alike.


Q: Tricky Neo-Marxists have taken over the churches, it’s not the fault of the churches!

A: If the village church is controlled by the ideological enemy, then the thing which you absolutely should not do is encourage young people to join that same institution. Especially if they weren’t much involved in it in the first place. Instead, you should conduct non-stop Information Operations against those institutions, right up to and including black propaganda and grey propaganda.

You should not funnel people toward organisations that are completely controlled by the enemy.

Any attempt to funnel young Europeans into church institutions is:

  • a.) A lot of ridiculously hard work, which would hilariously help our enemies, given that the enemy controls those institutions, and
  • b.) Demoralising for everyone, because it is literally manufacturing a division where it did not need to exist, and allowing the enemy to have preferential access to the ears of the people we are trying to talk to. Why on earth should anyone want to willingly afford the church clergy the opportunity to compete with us for the ears of young people? No one should want to ever afford them that opportunity.

You should instead attack them and discredit them whenever and wherever you can. There are no pretty political words that can make it anything other than what it is. Church institutions are enemy institutions which must be opposed.

Also, the fact that Christianity is demonstrably a massive pack of lies, makes the task of opposing Christian institutions really easy. It’s pretty easy to do.


Q: I heard that the Russian Orthodox Church was okay with racial advocacy, isn’t that good?

A: The Russian Orthodox Church is a church which:

  • a.) has a doctrine of ‘anti-phyletism’, which is basically anti-racism, and
  • b.) is an ideological state apparatus (ISA) of the Russian Federation, a state which is openly hostile to Western Europe.

So, no, they are not okay with racial advocacy, they are just like all the others.


Q: Surely all the churches are not like this?

A: They certainly are.

Adrean Arlott wrote an article back in May 2013 in which he touched on this issue:

Compulsory Diversity News / Adrean Arlott, ‘Save us Jebus!’, 18 May 2013:

Please Jesus. Protect me from your followers.

I have been debating Christianity’s lack of virtues today. I ask you this: Does Christianity do more to help or hurt White people? If we consider anti-racist to be code word for anti-White, then I vote it hurts White people.

Orthodox Church: (Source)
...we reject phyletism, that is racial discrimination and nationalistic contention, enmities and discord in the Church of Christ as being contrary to the teaching of the Gospel and the sacred canons of our holy Fathers, who support the holy Church and adorn the whole of the Christian life, leading to divine Godliness.

Catholic Church: (Source)
We begin with three facts. First, racism exists here; it is part of the American landscape. Second, racism is completely contrary to the Gospel of Jesus Christ. Third, all baptized Catholics have a moral obligation to work toward the elimination of racism.

Episcopal Church: (Source)
Racism is totally inconsistent with the Gospel, therefore, must be confronted and eradicated. Basing its message on the baptismal covenant, the Bishops invited all baptized Christians to enter into a new covenant to fight racism and, “proclaim the vision of God’s new creation in which the dignity of every human being is honored.”

Baptist Church: (Source)
“We are all saddened when any sin, including the sin of racism, rears its head,” said Southern Baptist Convention spokesman Sing Oldham. “Part of our gospel is that we are being redeemed. We are flawed, failed creatures and redemption is a process.”

Westboro Baptist Church (Source)
...the Scripture doesn’t support racism. God never says “thou shalt not be black.” However, He does say, “Thou shalt not lie with mankind, as with womankind: it is abomination.” (Leviticus 18:22).

Mormon Church: (Source)
“The church’s position is clear,” LDS Church spokesman Michael Purdy said. “We believe all people are God’s children and are equal in His eyes and in the church. We do not tolerate racism in any form. For a time in the church there was a restriction on the priesthood for male members of African descent,” Purdy said. “It is not known precisely why, how or when this restriction began in the church but what is clear is that it ended decades ago.”

Lutheran Church: (Source)
Racism is one of the most destructive sins in today’s world. It refuses to honor God’s mighty acts in creation, redemption, and sanctification. Racism simply does not trust the gospel. It builds on human pride and prejudice, abusing power for selfish advantage. Racism dishonors God, neighbor, and self. It rejects the meaning in God’s becoming incarnate in Jesus Christ, because in rejecting another person one rejects Jesus Christ.

Presbyterian Church: (Source)
The Dismantling Racism and Privilege Ministry Team assists the presbytery in its commitment to dismantle racism and privilege. Its purpose is to increase awareness and work toward the eradication of intentional and unintentional racism and privilege at critical decision points in the life of the presbytery, and to assist sessions and congregations in dismantling racism and privilege among our church constituency.

Methodist Church: (Source)
At the beginning of the 21st century, the United Methodist Church is focusing on racism and promoting diversity with more vigor than ever. It is actively promoting more inclusiveness and diversity in its institutions and leadership. One of its 14 churchwide agencies, the Commission on Religion and Race, focuses on those issues, and caucuses such as Black Methodists for Church Renewal and Methodists Associated Representing the Cause of Hispanic Americans also keep them in front of the church. Through programs such as Strengthening the Black Church for the 21st Century, the National Plan for Hispanic Ministries, the Council on Korean-American Ministries and the Native American Comprehensive Plan, the denomination is building up racial-ethnic congregations.

Pretty interesting, Adrean Arlott had done a good service to his readers when he pointed that out to them.

The fact that Arlott has drawn attention to this in the past, should provide even more of a context to how well-known and well-understood it is to ethno-nationalists, that Christian churches are not capable of being allies of ethno-nationalists and never will be. Even the most cynical political calculations could not bring anyone to the conclusion that organised Christianity could be utilised in the defence of anyone’s ethnic genetic interests (EGI).

It’s so bad in fact, that the Christian churches promote not only white genocide—not even metaphorically but literally—but also for the rest of the planet they offer nothing other than genocide either.

For example, plenty of church bodies espouse the position of mass mestizaje for Central Americans, thus advocating the continuation of the genocide against the native peoples of the Americas.

Here’s one example of that:

Evangelical Lutheran Church in America, ‘Ethnic Specific and Multicultural Ministries - Latino’: (emphasis added)
We are a community that confesses its origin and identity in the creative, redemptive and sanctifying work of God. The great diversity that characterizes us is a process of continual biological and cultural “mestizaje,” and our unity is in Jesus Christ, who gathers us around word and water, wine and bread.

They are actually serious.

So really, in what world would anyone think that ethnic advocacy from ‘a Christian perspective’ could ever be possible? In what retarded world is ‘cultural Christianity’—which is to say, the idea of a political alliance between Christianity and ethno-nationalism—even a thing that could be worth considering for more than five seconds? It’s just completely ridiculous.

The real and actually-existing physical manifestation of Christianity is one which is intrinsically opposed to the existence of pretty much everyone’s ethnic groups. It’s not that Christianity somehow acquired an ethnicity-destroying agenda after the year 1968. It was already doing that from the start, it’s just that the ‘anti-racist’ cultural phenomenon that manifested in the west after 1968 offered Christianity the ability to express its full ‘anti-racist’ potential while uninhibited by secular interference.


Q: What if we don’t encourage people to join the institutions, but instead propagate the idea that people should just pretend to be a Christian and then never attend church?

A: If you go around plastering images of churches up everywhere and begin praising the supposed ‘2000 year civilisation’ that these institutions created and exhorting people to identify themselves and their prosperity with those ideas, isn’t it only to be expected that people might take it seriously?

If you stand on a stage and play the violin jauntily, do you not expect that the people will either: (a.) dance or (b.) leave the dance floor?

If you put out non-stop praise for Christianity, do you not expect that new people might either: (a.) join Christian institutions or (b.) depart from the scene?

Neither of those two responses would be conducive to our interests, so why should anyone put out that kind of messaging?

We should be promoting ethno-nationalism, not promoting Christianity, because Christianity is an ideology of the enemy, and on top of that it is an ideology held by very few of the target audience which are Europeans aged 16 to 35.

There is no reason why anyone should point new people in the direction of an ideology which is opposed to everything we stand for, and whose institutions are controlled by our enemies. It’s unreasonable to expect that if you are successful at getting people to accept Christian ideology, that they wouldn’t end up attending Christian churches and looking for Christian teachings from contemporary Christian teachers. That’s what religious converts do.


Q: But the evidence of 2000 years of civilisation and architecture is all around, how can people just ignore it? What are they supposed to have pride in? How else can a community be built? Christianity is a noble lie, and Europeans need to be lied to, don’t they?

A: Nobody cares. That narrative is basically devised as an attempt to get people to increase their respect for an ideology which pushes (a) operationally useless ideas, and also (b) ideas that blatantly contradict our agenda, all so that the people will support Christians in defending an abstract historiography about the supposed ‘pride’ of ‘2000 years’, a historiography which most young people don’t identify with or care about. The whole ‘pride of 2000 years’ narrative has no real connection with the people’s short-term concerns.

The best propaganda is that which is based on truth and which addresses the immediate concerns of the people. But the ‘noble’ liars are calling for pro-Christianity propaganda to be put out all over the place, even though they at the same time openly acknowledge in that same propaganda that they believe the core of that pro-Christianity propaganda to be based on total lies, because they acknowledge that Christianity is a lie. And it is indeed a lie.

So how does this even work? The ‘noble’ liars expect the target audience to believe propaganda which they themselves are openly admitting has no truth in it? They expect the average random person in the street to have the sophistication and capacity for psychological self-distancing to identify outwardly with Christian revival memes while cynically and consciously repudiating all of the content of Christian doctrine, and shunning all its institutions and authorities? They expect the flower girl at the florist’s shop to do something mentally sophisticated like that? They expect the cashier in the newsagents shop to do that? They expect someone who works the production line at a factory to wrap their heads around that?

That is completely impractical. If the noble ‘liars’ were to ever attempt some real activism they’d realise immediately how ridiculous it would be to go out and say:

‘Cultural Christians’ may as well be saying:

“I want you to convert to Christianity in order to save the European peoples by fostering a sense of ‘community’ on this basis, but I want you to also remember that it is all a lie which could be severely damaging to European peoples if you were to start actually believing it. We’re asking you to play 57-dimensional chess, where you will spend your whole life outwardly professing to believe something that we all know is a lie, while you are contradicting that supposed belief with every policy preference, and you also need to pass this subtle game onto your children, making sure that they fall neither into belief, nor into renunciation. We also need to make sure that no one ever points out that this is all a lie, even though we all know it is a lie. Also, don’t ever go to Church, just pretend to go. Can you do all that?”

Imagine the look on someone’s face if you asked them to do that, and portrayed it as a pre-requisite for ‘saving Europe’. It’s a really ridiculous idea which has no mass appeal whatsoever, and is completely infeasible. It’s not even edgy. It’s just ridiculous.


Q: You anti-Christians are really divisive! Aren’t you just complaining and causing division among ethno-nationalists?

A: No. Using the United Kingdom as an example, the anti-Christian narrative appeals to the fastest growing element of the landscape, people whose religion is listed as “None”, and this section comprises a majority of the people under the age of 54.

BES2015 compilation, figures 2 and 4.

The pro-Christians on the other hand are appealing to a shrinking demography of people who will be dead within the next decade and a half. And then they get upset when they are told that what they are doing is mentally retarded. People who are placing all of their bets on the red section of the religious affiliation by age group table depicted above, are people who simply do not understand politics.


Q: People shouldn’t just lazily follow trends, you should stand athwart history and yell “Stop!”, shouldn’t you?

A: There is no good reason for why any ethno-nationalist should want to reverse the trend depicted in the tables shown in the previous section. Christianity is a liability, and Christianity’s fall into irrelevance is just one less liability that you’ll have to deal with. Well, it would be one less liability if you would just let it go.

As I said about Abrahamic monotheists, such as the Christians, in September 2015:

Majorityrights.com / Kumiko Oumae, ‘Dear monotheists: We will attack your semitic god. By what method? By all methods.’, 10 Sep 2015:

[...] [Abrahamic monotheists] set human beings against their own senses and against their own intuition by emphasising a false distinction between mind and body. They created a separation between the people and the land that they evolved on. They were not the only ones to attempt this, but particularly in Europe and the Near East, it is impossible to talk about this issue without actually pointing out that Abrahamic religion is a central factor to the process of the alienation of people from themselves and their dispossession from their own land.

The Christian church twisted the minds of the European peoples, turning the mechanisms of their own survival instincts against themselves. Islam also did the same from without, it attacked people for the sake of accomplishing the same purposes, and these are essentially the same phenomenon, all branching from Judaism. All the expressions of Middle Eastern monotheism spring up in the physical world [as a product of] the after-effects of a desertification event that occurred in the Middle East and North Africa about 4000 years ago, an event which a priestly class seized upon so as to cement their control. Those population groups then tried by every means possible, to impose their warped social institutions and practices onto the neighbouring populations.

Europeans struggled, for centuries, to succeed at living fulfilling lives not because of Christianity, but rather, despite Christianity. [...]

What should be done, then?

Well, as I concluded in that same article:

Majorityrights.com / Kumiko Oumae, ‘Dear monotheists: We will attack your semitic god. By what method? By all methods.’, 10 Sep 2015: (emphasis added)

[...]

People should also be encouraged to show the viability and vitality of a new Europe, through their support for parallel civic organisations that strengthen national bonds of blood and proximity. These social organisations would be like a great constellation of stars shining like a thousand points of light over the continent, engaged in world service. By doing so, it would show that it is possible to run Europe without Christianity, without Islam, and without Judaism.

Through that kind of approach, we would be fighting the war domestically, fighting the war overseas, and also fighting the war in the world we cannot see. If we are successful at creating that environment—and we will be—I think there will be a definite chance for a new Europe to emerge.


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