UPDATE 4/28: Do-it-yourself mask.

For those trapped in vibrance, the face mask to get is one with an N95 filter. 

CAVEAT:  It will probably not protect you if you are breathing heavily.

Keep a look out for the best current estimate of the Case Fatality Rate (CFR) since that gives the odds of dying if infected.

UPDATE 4/26:  A BBC report has a most intriguing quote:

two of my partners who worked in this hospital (interns) were killed by this new virus in less than six days

Imputing a case fatality rate CFR = 2/(#interns*prevalence) where #interns is the total number of “partners” this guy has, and prevalence is the fraction (0.0 to 1.0) of the population with the flu, puts us in a dilemma:  Any reasonable choice for #interns and prevalence results in a CFR much higher than the 2.5 to 5% 1918 Spanish Flu CFR.

Also, the mind recoils from thinking too much about this:

‘The first case [of swine flu] was seen in Mexico on April 13. The outbreak coincided with the President Barack Obama’s trip to Mexico City on April 16. Obama was received at Mexico’s anthropology museum in Mexico City by Felipe Solis, a distinguished archeologist who died the following day from symptoms similar to flu, Reforma newspaper reported. The newspaper didn’t confirm if Solis had swine flu or not.

See Google’s flu trends map for the geographic distribution of people searching on various flu symptoms.  This can map a flu epidemic up to 2 weeks ahead of CDC prevalence reports.  Today it is indicating Hawaii is the top flu search State.

The BNP is currently engaged on posting a series of brief résumés of it policy positions.  Recently we had one on immigration policy.

But a few days ago the party set out a number of attractive proposals on civil liberty.  Unquestionably, a future British National Party government enacting these into law would command wide popular support.  The Human Rights Act would be removed from the statute book, naturally.  We would see an end to those monumentally unloved ID cards, the national DNA database and the spiders web of the surveillance society.  On the new legislation side, the country would gain a parliament for England, binding referenda on major, probably constitutional issues, and a Bill of Rights.

All these would be highly significant undertakings, particularly the parliament which could well create a permanent English consensus against the Labour Party.  But none of them are anti-liberal in any systemic or revolutionary sense.  They would not act like acid on the radical individualist template on which multi-ethnicism is scored, burning both radical individualism and race-replacement out of politics in Britain for all time.

Instead, the party hierarchy (for which read Nick Griffin) seems to be relying in an Inevitablist fashion on the people freeing themselves.  Plenty of “patriotic feeling” and “good common-sense” is expected to be released by two other proposals in that civil liberties post:-

Abolish all restrictions on traditional free speech - common law provisions against incitement to violence are the only proper limits in a free society;

Abolish “anti-discrimination” laws which prevent people from making a free choice.

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In between doing other things, I’ve been debating for a couple of days with a Guardian liberal of a scientific bent here.  He came up with the following definitons of the dreaded r-thing, claiming that I qualify on both counts.

They are:-

1. The belief that certain races are superior/inferior to others.

2. The belief that people’s race is more significant than their individuality.

Now, I answered this person in the least snappy way I could, putting both racial superiority and Man as individual and tribalist into their proper contexts.  But I can’t say that it worked any better than a well-chosen, sharp riposte could have.

So what should I have said?  Is there even such a thing as “evil racism”?  Or is it all just a handy exaggeration, a silencer and an ethnic smear?

by Happy Cracker

Why is it that the glimpse of a related physiognomy opens so innocently the floodgates of affection? Why is so much of our ‘liking’ dependent on the face of the person we interact with?

I had a chance to ponder this last month, as I filled a temporary position working for a catering company, and interacting with several thousand party guests - each of whom I had to greet, make small talk with, answer their questions and hand them off to be seated. I myself was determined - regardless of the type of person I was interacting with - to be a non-stop fountain of charm. I did my best to smile as wide, and think as warmly of the other person as possible. This is a technique I’ve learned to convey the most positive image to the other person: think about them as warmly as possible. And although I am committed to the 14 words and the existence of my people, I don’t think giving lukewarm receptions to wogs is going to advance the white cause. So I did everything possible to beam charm at everything that came before my eyes. I looked into thousands of faces, always the same eye contact, and performed the same motions thousands of times.

What I discovered is that physiognomy reigns over us - pre-determining the trajectory of our interactions far more than we would like. There are secret stores of human affection whose access is restricted based on physiognomy - and these secret stores don’t represent gifts which one is conscious of, and thus eager to distribute fairly, but primordial feelings of liking, which spring up innocently from within us and are beyond conscious control. They are thus hard to quantify - it is even hard for people to recognize the subtle influence these feelings have on their dealings with others, in the case of people with limited introspection.

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by Happy Cracker

Frédéric Bastiat was a Frenchmen who lived from 1801 to 1850, in the last decade of his life producing several treatises on free market economics and political economy. He was an enemy of socialism and wrote several books demonstrating the absurdity of socialist economic premises. His writing is notable for its clarity and conciseness; and readers who value their time will no doubt be grateful for his mercifully paired-down writing style, which lets several of his works be read in an afternoon. In addition to these traits, he has value to us for being a non-Jewish voice in the advocacy of economic liberty and against socialism.

I’m going to publish here a smattering - no, make that two smatterings - of various quotes from his work ‘La Loi’ (The Law), a work primarily aimed against socialism and the laws inherited from the government of Robespierre.

Bastiat is credited with the analogy of the Broken Window (sometimes called the Broken Window Fallacy) which basically refutes the idea, common to certain readings of economics, that the breaking of a window as a consequence of a children’s ball game could be seen as causing economic growth, because the glazier has to be paid to put in a new window, thus generating money. He disproves this by showing that the store proprietor has to pay the cost of the broken window; thus while the broken window does lead to increased “economic activity”, it doesn’t in fact result in net wealth creation. Some important statistics frequently used by modern economists have this fallacy built into them, for example, the national GDP - probably the most commonly cited economic indicator in the economic press - would reflect the action of the glazier to repay the window, and could thus be explained by pundits (or any public figure) as signifying economic growth. [Chip in on the comments thread if you know the other reasons why GDP is less useful than commonly supposed.]

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By Happy Cracker

Once in a while a document is published, which puts the human soul so nakedly on display, that one cannot help but stare at it, one’s mouth obscenely gaping, at a lack for words; one is held transfixed for a moment by a mixture of emotions: fascination, repulsion, disbelief tinged with the feeling of having one’s deepest suspicions finally confirmed. That cold rush of adrenaline - a feeling different from the hot rush that comes from racing cars or chatting up girls or getting in fights or soccer - the cold rush grips one, the eery visitor, slithers down one’s back and coils in a knot at the base of the spine.

That’s the feeling I had when famous internet commentator “Spengler” outed himself, and finally, at long last, cast aside the trappings of internet pseudonymity, the oblique angles of attack permitted a detached voice in cyberspace, and finally told the true story of who he is and where he is coming from. He sets the stage thus:

During the too-brief run of the Asia Times print edition in the 1990s, the newspaper asked me to write a humor column, and I chose the name “Spengler” as a joke - a columnist for an Asian daily using the name of the author of The Decline of the West.

Half-way into the story of his pseudonymous origins, he cuts to the chase and presents us with his vision of our death scene:

The old and angry cultures of the world, fighting for room to breath against the onset of globalization, would not go quietly into the homogenizer. Many of them would fight to survive, but fight in vain, for the tide of modernity could not be rolled back.

(That’s us, in case you missed it.)

In the next breath, Goldman aka Spengler points the way to our resurrection - as Jews! :

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By popular demand:

“Dubai’s Lesson to America: How the Middle East’s Shangrai La Became a Hell on Earth”

From the request for this article:

When a group/nation/city/state/territory/etc is not held together by common ethnic/cultural bonds and are instead just a very loose or diverse multiethnic collection of people who merely tolerate and use each other in the greedy pursuit of money and wealth (like the citizens of Dubai did and do) it is only natural that the foundations of such a place or society are rotten and will collapse in short order.

From the article:

I approach a blonde 17-year-old Dutch girl wandering around in hotpants, oblivious to the swarms of men gaping at her. “I love it here!” she says. “The heat, the malls, the beach!” Does it ever bother you that it’s a slave society? She puts her head down, just as Sohinal did. “I try not to see,” she says. Even at 17, she has learned not to look, and not to ask; that, she senses, is a transgression too far.