[Majorityrights News] Alex Navalny, born 4th June, 1976; died at Yamalo-Nenets penitentiary 16th February, 2024 Posted by Guessedworker on Friday, 16 February 2024 23:43.
[Majorityrights Central] A couple of exchanges on the nature and meaning of Christianity’s origin Posted by Guessedworker on Tuesday, 25 July 2023 22:19.
[Majorityrights News] Is the Ukrainian counter-offensive for Bakhmut the counter-offensive for Ukraine? Posted by Guessedworker on Thursday, 18 May 2023 18:55.
Thamster engaged in terrible strawman misrepresentations of what is being done with pragmatism, describing it as “mere” pragmatism, and the “post modern” mere choice of identity: viz the original practicality of moral concerns is not mutually exclusive to depth of concerns nor even their idealization, sacralization and inspiration, inbornness and non-negotiableness. ....while Christianity has had great practical utility from its onset: for our enemies as a red caping of our moral order.
Thamster WitNat
Highlighted reply
Thamster WitNat
44 minutes ago (edited)
lol strawman, hardly. You are the one misrepresenting here.
I was referring to a tendency for many in the “dissident right” (if we want to go with that as a broad term) to engage in the question of religion by stating we need to either find one or create one more conducive to our politics. Packaged with that is the idea that religion serves as a survival mechanism where you pick and choose aspects of them suited to that end. The reason for this view of religion? A pragmatic concern with constructing one more in line with our politics. In other words, reducing religious truth to our own political interests. That is hardly a genuine answer to the problem but its a common one I see in these circles. Pragmatic because the question of truth is decided on by its practical implications over its absolute commitments. I am not talking about PRAGMATISM as a philosphy, I am talking about the pragmatic aim of this view in a general sense. Obviously stating that religion can have practical concerns as well as sacralization and ideaization that is non-negotiable is completely beside the point.
I also never said the postmodern “mere” choice of identity” I said this view of religion plays (broadly) within the framework of postmodernism that fascists are seemingly opposed to. Of course, for that to make sense, you would have to agree with me that the bulk of postmodernism is a continuation of modernism even if it began as a critique of it. I have expounded this view elsewhere.
Daniel Sienkiewicz
Daniel Sienkiewicz
14 minutes ago (edited)
@Thamster WitNat
“lol strawman, hardly. You are the one misrepresenting here.
I was referring to a tendency for many in the “dissident right” (if we want to go with that as a broad term) to engage in the question of religion by stating we need to either find one or create one more conducive to our politics.”
While those on the dissident right may have a superficial idea as to the process of religion, I’m gathering that I did not misrepresent your argument, as I am satisfied that a religion, as any moral ordering, has practical matters negotiated between people at its origin.
The difference between an authentic religiosity as opposed to an affectation adopted or imposed (as in the case of Christianity) is that it emerges out of the concern to connect and hold to account a group’s systemic relations (you know the etymology re-ligia). Whereas Christianity tethers us to Noahide law, an affectation of kosher imposition, jurisdiction and expropriation.
“Packaged with that is the idea that religion serves as a survival mechanism where you pick and choose aspects of them suited to that end.”
You don’t pick and choose what has survival value to your people, but you do sacralize what is crucial and make taboo what is harmful.
“The reason for this view of religion? A pragmatic concern with constructing one more in line with our politics. In other words, reducing religious truth to our own political interests.”
In this argument you are relying too much on the word “mere”, which is the strawman element….“mere” pragmatism, “mere” politics, “mere” construction.
“That is hardly a genuine answer to the problem but its a common one I see in these circles.”
Obviously I am not going to defend people in the “dissident right” and your point is well taken regarding the adoption of Orthodox Christianity and probably in regard to some of their larpish attempts to represent pagan religions.
But the recognition of the need for a religion, to facilitate our group pattern on a semi transcendent level, beyond the unworthiness of some of our people and the imperfection of the rest of us, is necessary for many reasons, not least of which is to carry us beyond cynicism for the fact of our imperfection (to say the least).
“Pragmatic because the question of truth is decided on by its practical implications over its absolute commitments. I am not talking about PRAGMATISM as a philosphy, I am talking about the pragmatic aim of this view in a general sense.”
Let me call attention to Kant’s use of the word “practical” when discussing the topic of morality.
I’ll cop to a bit of No-true-Scotsmanning here when I suggest that it is furthermore practical to have ideals and aesthetic inspiration.
The purpose of this exercise is to relocate our agency in the service of our interests; that we can have hope to re-establish a moral order which centers the biological interest of our species. ...not so much to defend pragmatic philosophy, commendable though it is: Hilary Putnam, “the great contribution of the pragmatists is to show that fallibilism and anti-skepticism are compatible.”
“Obviously stating that religion can have practical concerns as well as sacralization and ideaization that is non-negotiable is completely beside the point.”
...well, if your point is to say that people on the dissident right are prone to retain the liberal idea of shopping around, picking and choosing, yes, good point, among the several reasons that you are interesting to listen to…..
But if your point is to criticize post modern philosophy and pragmatism as they should be understood in underpinning White interests, then not besides the point.
“I also never said the postmodern “mere” choice of identity” I said this view of religion plays (broadly) within the framework of postmodernism that fascists are seemingly opposed to.”
Ok, fair enough point - If - if their understanding of postmodernity is the hyper-relative, dada deconstructionist, ironically adopted situational nonsense that its been red caped for Whites as being what “post modernity” truly is. Then agreed.
“Of course, for that to make sense, you would have to agree with me that the bulk of postmodernism is a continuation of modernism even if it began as a critique of it. I have expounded this view elsewhere.”
Not exactly. Post modern philosophy as it is misrepresented is really a continuation of modernity, its late stage fallout - misrepresented as “post modernity” since the antagonists to our interests do not want us to understand the accurate purpose of post modern performance requirements as it would facilitate our systemic survival as opposed to the ravages of modernity, its arbitrary experimentalism in promise that change necessarily leads to progress, and as opposed to maintaining traditions, where they are anachronistic and no longer serviceable..
And conversely, to be able to invoke the best of modern advance and tradition without the pangs of self loathing for the appearance of lacking modern sophistication, but mostly, to be able to protect our inherited forms, the maintained organization of which requires that post modernity be properly understood: hence why it is that our adversaries have perpetuated the hyper relative misrepresentation: they want to keep us disorganized.
EBL 31: Michel Foucault “The Birth of Biopolitics” (with Alex McNabb)
Thamster WitNat
2.96K subscribers
The EBL crew is joined by special guest Alex McNabb for a discussion of Michel Foucault’s 1978-79 series of lectures titled “The Birth of Biopolitics”. The crew examines facets of neoliberalism in the light of Foucault’s classic treatise
I stopped reading Foucault after the first book of his that I read, The History of Sexuality: The Use of Pleasure.
I was intrigued by the title, which indicated a classical Epicurean inquiry, a worthy avenue it seemed to me. However, except for the provocatively useful, but un-elaborated upon term, “bio-power”, there wasn’t much that i found to be of use in the text. On the contrary, I found him coming back repeatedly to the idea that (some) ancient Greeks (allegedly) considered homosexual pedophilia normal as transparent justification for his own predilection among this contextual relativization of history.
Even so, the term “bio-power” provides a clue as to an angle that can be used in inquiry and warning as to how it is that Africans can be a danger, i.e., not merely antagonistic, but having capacity, dangerous capability ...e.g., as a people some 200,000 years evolved prior to and thus compared to the precarious 41,000 years of European evolution.
There are several advantages to this angle which I will not elaborate on, but only add that it helps to mitigate against the Nazophiles who try to minimize black antagonism, looking upon themselves and their singular concern for the J.Q. as the ultimate in sophistication (and not naivete).
It also goes to show that sometimes a book a thousand pages long can be justified by one term or even the title.
While I had always meant to read Foucault’s most important books, Discipline and Punish and Birth of the Clinic for the provocative angles that Foucault takes on social problems, I never got around to it having been turned off enough by Foucault’s pedophilia apologetics and having read enough people quoting the texts to get the idea…
However, they have a decent discussion in and about what Foucault’s lecture on bio-politics does talk about - neo-liberalism…
....“the market (and its infamous ‘magic hand’) becomes the space of truth.”
....while the panel ventures some into Birth of The Clinic and Discipline and Punish.
Again, I’m not endorsing Foucault but he does provide provocative angles, prompting ways to think about power relations and their historical context in the determination of how social problems come to count.
Statues toppled, buildings renamed, curricula “decolonized,” staff fired. The protests following George Floyd’s killing have emboldened cultural revolutionaries in America and Europe. The iconoclasts are changing minds, and could be in a position to enact a root-and-branch reconstruction of America into something completely unrecognizable to its present-day inhabitants. Imagine a country whose collective memory has been upended, with a new constitution, anthem, and flag, its name changed from the sinful “America” to something less tainted. Far-fetched? Not according to data I have collected on what liberal white Americans actually believe. Only a renewed American cultural nationalism can resist it.
According to multiple surveys, the effect of the riots which occurred at around the same time as the BLM protests is quite different from what occurred with previous waves of rioting. First, many of the participants in the major riots were white. Second, there has been no clear call for Nixonian law and order following the riots, but rather greater public acceptance of the BLM movement’s unsupported claims that contemporary structural racism explains why police shoot unarmed black men or violent crime plagues inner-city neighbourhoods. While 57 percent of Americans disagree with the protestors’ radical slogan, “defund the police,” an astounding 29 percent support it. This is so despite the deaths of a number of black people during the riots and the fact the riots have coincided with a steep rise in the number of black homicide deaths in inner-city neighbourhoods due to a “Ferguson Effect” of police reducing their presence in these areas.
Meanwhile Trump is polling well down after the riots, having dropped 2.5 points to Biden since Floyd’s death on May 25th. Trump’s repeated mistruths, unstatesmanlike behaviour and nepotistic employment of family members may have eroded the truth-based environment to such an extent that evidence-free shifts in issue position become increasingly easy. His sinking popularity tarnishes issue positions associated with his presidency, even when they are backed by the weight of evidence—as with the idea that indiscriminate police brutality rather than racism accounts for violence against unarmed blacks. The power of corporate and celebrity endorsement, magnified by “trendy” social media herding, has resulted in unusually high approval among whites for the activities of the rioters. This is an important departure from what occurred during, for example, the late 60s race riots, 1992 Rodney King riots, or even the 2014 Ferguson riots.
Statues, memory, and the social construction of harm
Progressive scholars are fond of emphasizing the socially-constructed nature of perceived reality. This is overstated, of course. Human minds are not blank slates. Gender can’t be readily reconstructed to make males dominate the caring professions and females the majority of ditch-diggers. Similarly, Americans can’t easily be convinced they are actually Russians.
But you don’t need to follow social construction to its postmodernist extreme to acknowledge that social construction does play a role in how we perceive the world. To a partial extent, there really is a “social construction of reality,” as Berger and Luckmann put it. Psychological research, for example, shows that flagging certain issues repeatedly, or framing them in particular ways, affects attitudes and feelings.
Let me interject here to make a correction in Kaufmann’s assessment of the abuse of social constructionism. The agentive aspect of social constructionism can be overstated [and I am sure that “progressive scholars” like to do that], but this would be an abuse of social constructionism indeed. As I like to emphasize, there are three important aspects to proper deployment of social constructionism: 1) The more literal, for example, as in people constructing a building together. 2) The metaphoric, for example, “a couple and a village socially constructing a child together”...or the social (re)construction of the narrative of a people’s history and 3) Post Hoc attribution as to how more brute facts come to count - e.g., fact, ‘my cousin was hit by lightning and killed’ but now there is a negotiation (social construction) as to whether the lightning strike was an act of god or triggered by events of physics; whether he has gone to heaven or is now just worm food, up for beatification or a good riddance, etc. ...is there something to be done to prevent lightning strikes or not?
...and poignantly, the fact of immigration, to be treated like a force of nature, a flow (as our enemies might like us to passively accept it), something that just happens? or rather an egregious social policy instantiated by hostile and irresponsible elites?
For Kaufmann to say that “social constructionism is overstated” is not accurate then. He might say with accuracy, that the agentive aspect of social constructionism can be overstated where it might attempt to say that it can make just whatever it likes of brute facts. But then that is neither particularly social nor anti-Cartesian indeed, but rather solipsistic, violating the corrective raison d’être of social constructionism and its means to harness social accountability.
Besides a red caping for the sake of Jewish interests, to dissuade Whites from this vital instrument (viz. for Whites to organize as a group), I believe much of the abuse of social constructionism has to do with the university being in the big business of selling talk and undergraduates being the paying customers that can be lured into liberal tenured professors’ language games by appealing to them with an “empowering” sense of overstated agency and liberal activism.
That correction at hand, back to Kauffmann
What society chooses to focus on and care about, the emotions it feels, the objects it sacralizes, the boundaries between groups, vary a lot across time and place. For instance, choosing not to shake someone’s hand is offensive in Western culture, but not in Japan, where a bow is the common greeting. Leaving food on one’s plate is treated as an insult in Japan, but not in the West. Bradley Campbell and Jason Manning show that in Western elite culture in 1800, as in violent inner-city neighborhoods today, insults were treated as violence, which can only be avenged by physical violence. But for most of us, who haven’t been inculcated into a touchy honor culture, verbal slights don’t carry the same emotional punch. We either ignore them or respond with a counter-insult. As the sociology of emotions tells us, the way societies and individuals emotionally respond to words is, to an important degree, socially constructed.
The same sensitizing dynamic works for history, literature, film, statues, and even words. Like Red Guards with a hair-trigger sensitivity for sniffing out the bourgeois, today’s [*internationalist left ergo liberal-modernist] offense archaeologists outdo each other in trying to reframe the world as racist, sexist, homophobic, transphobic, ableist, and so on. Turning the principle of charity on its head, they insist on the most suspicious interpretation of a person’s motives when the subject matter is associated with their canonical totems of race, gender, sexuality. A Hispanic man flicking his fingers outside his truck window gets fired because this was photographed, tweeted, and spun as the “OK” white power sign. The result is an atmosphere where inter-personal trust is as low as humanly possible while discursive power flows to the accuser. The new cultural revolutionaries have constructed our emotional and conceptual reality.
Once “harm”, “racism” and other concepts become unmoored from reality, more of the world is remade. Statues which were long ignored become offensive. Complex historical figures like Jefferson or Churchill, who embodied the prejudices of their time, or elites like Columbus or Ulysses Grant, whose achievements had both positive and negative effects, are viewed through a totalizing Maoist lens which collapses shades of grey into black and white. If a historic personage transgressed [liberal internationalist] left-modernist sacred values, their positives instantly evaporate and activists myopically focus on their transgressions.
Suddenly, an entire Orwellian world opens up: place names, history books, statues, buildings. When you’re equipped with the anti-racist hammer, everything begins to look like a nail. In this brave new world, it doesn’t matter whether a symbol like the Rhodes Scholarship has acquired a completely different meaning, or whether a statue has become a symbol of something completely different. All must be levelled to bring forth utopia.
What has occurred across the West, especially in the English-speaking world, is a steady [liberal internationalist] left-modernist march through the institutions. Beginning in the 1960s, former radicals entered universities and the media, capturing the meaning-producing machines of society. Once boomers became the establishment in the 1990s, the ethos of institutions started to shift. For good and ill, equality and diversity rose up the priority list. As these ideas filtered through Schools of Education and into the K-12 curriculum, older ideas of patriotism faded and the new critical theory perspective began to replace it. Sixty three percent of millennials (aged 22–37) now agree that “America is a racist country,” nearly half say it is “more racist than other countries” and 60 percent that it is a sexist country. Older generations are less radical, but 40–50 percent of boomers and Gen Xers agree with these statements, reflecting the long march of the [Internationalist Marxist] Left through American culture.
The deculturation of America
In order to find out how willing liberal Americans are to jettison the country’s cultural identity, I decided, on May 7th, to ask what I thought were outlandish questions—almost to the point of inflicting a Sokal Squared-style hoax on survey respondents. The answers I received amazed me. I then repeated the exercise on June 15th, after the George Floyd killing and subsequent protests to see whether things had gotten even crazier. It turns out they have.
After the preface, “To what extent do you think that the following should be done to address structural barriers to race and gender equality in America,” I presented 16 statements that an amalgamated sample of 870 American respondents could agree or disagree with. The sample is not representative of the American population—I used the Amazon Mechanical Turk and Prolific Academic survey platforms that thousands of academics use. Respondents on these platforms lean young, liberal, and white. But as this is precisely the group I wished to study, this is not a major limitation. Indeed, I have removed conservatives and centrists to focus only on liberals. Liberals are defined as those who rate themselves as a one “very liberal” or two “liberal” on a five-point scale from “very liberal” to “very conservative.” The liberal sample, consisting of 414 people, was 86 percent white and 53 percent male. Forty percent of liberals identified as “very liberal” and the other 60 percent as just “liberal.”
Responses ranged on a seven-point scale from “strongly disagree” to “strongly agree.” I’ve simplified the seven categories into a binary agree-versus-disagree score. Those who scored a four—“neither agree nor disagree”—were dropped from the analysis, permitting me to gauge where the balance of committed opinion lies.
Here is what I asked people to agree or disagree with:
1. Rebalance the history taught in schools until its voices and subjects reflect the demographics of the population and heritage of Native people and citizens of color.
2. Move, after public consultation, to a new American anthem that better reflects our diversity as a people
3. Rename our cities and towns until they match the demographics of the population
4. Rebalance the art shown in museums across the country until an analysis of content shows that it reflects the demography of the population and perspective of Native people and citizens of color
5. Move, after an open public process, to a new name for our country that better reflects the contributions of Native Americans and our diversity as a people
6. Rename our states until they better reflect the heritage of Native people and citizens of color
7. Gradually replace many older public buildings with new structures that don’t perpetuate a Eurocentric order, until a more representative public space is achieved
8. Respectfully remove the monument to four white male presidents at Mount Rushmore, as they presided over the conquest of Native people and repression of women and minorities
9. Allow our public parks to return to their natural state, before a European sense of order was imposed upon them
10. Move, after public consultation, to a new American flag that better reflects our diversity as a people
11. Consider adopting a new national language, that will be forged from the immigrant and Native linguistic diversity of this country’s past
12. Remove existing statues of white men from public spaces until the stock of statues matches the demographics of the population
13. Gently remodel the statue of liberty to make it better reflect the diversity of America
14. Rename our streets and neighbourhoods until they match the demographics of the population
15. Move, after public consultation, to a new American constitution that better reflects our diversity as a people
16. Begin changing the layout of our cities, towns, and highways, moving away from the grid system to follow the more natural trails originally used by Native people
“The promotion of secure tolerance will be permanent and irreversible.” - Moshe Kantor, Manifesto on Secure Tolerance, 2011.
In 2010, Harvard duo Christopher Chabris and Daniel Simons published The Invisible Gorilla, which detailed their study of the human capacity to overlook even the most obvious things. In one of their experiments, Chabris and Simons created a video in which students wearing white and black t-shirts pass a basketball between themselves. Viewers were asked to count the number of times the players with the white shirts passed the ball, and many were later very satisfied to find that they were accurate in their counting. This satisfaction was tainted, however, when they were asked if they had spotted “the gorilla.” Amidst considerable confusion, the video would then be replayed for the puzzled viewers, who were stunned to see a man in a gorilla suit walk among the students and balls, take up a position in the center of the screen, and wave at the camera. They’d missed him entirely in their initial viewing. The study highlighted the capacity for humans to become fixated on set tasks, events, or other distractions, and miss even the most elaborate and remarkable of occurrences.
When it comes to Jewish activism, and especially Jewish activism in the area of censorship and mass migration, I fear that the same dynamics are at work. Panicked by this or that website or YouTube channel being defunded or banned, we miss the ‘Invisible Gorilla’ — a plan of action far more horrifying and deadly in its implications than any single act of censorship.
There are essentially two forms of censorship. The hard kind we are very familiar with. It consists in the banning or removal of websites, videos, books, podcasts, and social media accounts. It extends to defunding and deplatforming, and it reaches its apogee in the banning of activists from entering certain countries, in the arrest of activists on spurious grounds, and in the development of new laws with harsh criminal penalties for speech. These methods are dangerous and rampant, and I myself have fallen victim to several of them.
I think, however, that softer, more diffuse methods of censorship are even more insidious and perhaps even more catastrophic. We could consider, for example, the manipulation of culture so that even if certain speech is not illegal and carries no legal repercussions, it nevertheless leads to the loss of employment, the destruction of education opportunities, and the dissolving of one’s relationships. This is a form of cultural self-censorship, involving the modification of in-group standards, that has demonstrable Jewish origins. “Soft” censorship can also take the form of socio-cultural prophylaxis. Take, for example, the recent initiative of the U.S. State Department to initiate a drive to engage in the global promotion of philo-Semitic (pro-Jewish) attitudes. I really don’t believe that this will play out in the manner the State Department hopes, and I watch with interest to see precisely what the methodologies of this policy will be. I sincerely doubt its prospects for success. But what other way can this be interpreted than as a preventative measure, obstructing the growth of organic attitudes that, let’s face it, are more likely to skew to the anti-Jewish? Finally, isn’t it in the nature of contemporary culture, with its emphasis on entertainment, consumption, and sex, to be the perfect environment in which to hide many “Invisible Gorillas”? Isn’t it a whirlwind of fixations and distractions, replete with untold numbers of “woke” viewers happy to report that they’ve been enthusiastically counting passes and have the accurate number? Isn’t it rather the axiom of our time that, from the idiotic Left to the idiotic Right, Invisible Gorillas stroll freely and unhindered, laughing and waving as they go, hidden in plain sight?
If I could single out one point in time at which a process was set in motion that culminated in the heightened censorship that we see today, it wouldn’t be the recent banning of the NPI/Radix YouTube channel, or the removal of the Daily Stormer from the internet after Charlottesville. No answers will be found in the banning of Alex Jones, of Stefan Molyneaux, the European travel ban on Richard Spencer, the eviction of NPI from Hungary, or recent revelations about PayPal’s selective banning process. These are all symptoms that possess no answers in themselves. I do believe, however, that we can locate the immediate intellectual and political beginnings of our present situation in 2011, in the publication of a document titled Manifesto for Secure Tolerance. The document was written by Moshe Kantor, a Russian billionaire, pernicious oligarch, and president of no less than the European Jewish Congress, the European Council on Tolerance and Reconciliation (ECTR, which we will return to), the World Holocaust Forum Foundation, the European Jewish Fund, and the Policy Council of the World Jewish Congress. In short, this Jewish billionaire is the quintessential strongly-identified leading Jewish activist, fully committed to the advancement of the interests of his ethnic group.
As leader of so many groups, and mover in so many high circles, Kantor fulfils the qualifications of the early modern stadtlans, Court Jews who boasted of significant wealth and intensive relationships with non-Jewish elites. And he exemplifies many of the same qualities, acting always in un-elected but highly-influential intercessory roles, seeking to improve the tactical and material advantages of his tribe. When not crossing the continent bleating about ‘tolerance,’ Kantor also advances Jewish interests in his capacity as the President of Moscow’s Museum of Avant-Garde Mastery — a dubious establishment dedicated to extolling the disgusting and poisonous art of co-ethnics like Marc Chagall, Chaim Soutine, and Mark Rothko (Rothko is the subject of a 3-part series of TOO articles by Brenton Sanderson).
Although masquerading as a world-renowned “peace activist,” Kantor is in fact a devoted practitioner of international Zionism. A citizen of Russia, the United Kingdom, and Israel, this world parasite wages unconventional warfare by means of backstage diplomacy, policy development, and ceaseless lobbying for repressive legislation to be imposed on Europeans everywhere.
Let’s start with his Manifesto for Secure Tolerance. Its ethos can be summed up in its slogan: “Restrictions are necessary for the freedom to live a secure life.” The instinct is to describe such as phrase as Orwellian, but surely the time has come to describe such concoctions more accurately and plainly as “Judaic.” Surely only the Judaic mind has both the shamelessness, arrogance, and spiteful aggression required to present the removal of freedoms as the key to freedom?
Kantor argues that “tolerance,” which in his definition basically means acquiescence to globalism (promoted by Kantor as a universal good) and mass migration, is an essential aspect of a successful society. He argues that in order to protect “tolerance,” we should therefore impose “security requirements” (oppressive laws) that focus on “racism, xenophobia, anti-Semitism.” Thus, Kantor’s creation of the idea of “Secure Tolerance,” which will see the gradual expansion of cultural and legislative repressions on Whites/nativists, first in the European Union, and then throughout the rest of the West. In Kantor’s own words:
Secure tolerance must be promoted in the public mind and practised in the most democratic way, that is, through law-making. In this way alone will the promotion of secure tolerance be permanent and irreversible. There is no better field in which to implement this project than the European Union because that in itself is a product of tolerance shown by twenty-seven nations for each other and because it is fully exposed to all the challenges of the day. The crucial factors, among others, however, determine the promotion of secure tolerance:
Education, above all primary education (we may be too late forever if we start to teach this difficult new language of communication to children over five years of age).
Secure tolerance is inseparable from the need to develop techniques or practices of Reconciliation in society, which, in turn, are based on the legal recognition of the historical truth of the Holocaust.
And, last but not least, secure tolerance and Reconciliation techniques should be formalized in a code of laws, both national and supra-national, the making of which, once started, is never to stop.
There is a lot to unpack here, but we should start with Kantor’s over-arching expressed goal, the one that opens and closes this section of his Manifesto: the imposition of supranational legislation imposing “tolerance” and outlawing dissent. Kantor’s appeal here to law-making being “the most democratic way,” is pure theater. As we will see, there is nothing democratic about the later course of Kantor’s proposals into becoming law. The Western public has never heard of Kantor’s manifesto or its later incarnations (honestly, have you?), and certainly never had an opportunity to vote on it. Kantor wants repressive laws, “permanent and irreversible,” the “making of which, once started, is never to stop,” in order to deal with, in his words, the “neo-Fascist politicians and organizations, radical nationalists and militarised racists who, in their turn are jeopardising European democratic accomplishments” and therefore represent “destructive manifestations of anti-globalism.”
Further theater is observed in Kantor’s choosing the European Union as a starting point because it “is a product of tolerance.” Of course, I’m sure it had nothing to do with the tactical advantage offered by the opportunity to give his legislative proposals a running head start by ensuring their adoption in twenty-seven countries in one swoop. Jews, of course, have much love for European unity in its current, bureaucratic incarnation. The EU is useful to Jews, who believe that Europe must be compelled to undergo its demographic death as a Continent and sooner rather than later. Supranational government in the form of the EU is seen as the most efficient means to this end. Why go to the effort of separately promoting mass migration in Germany, Britain, France, Spain etc., and navigating speech laws through each of their legal systems and parliaments, when the EU is the purse seine that can reap them all? It’s the same in the U.S. where Jews have always championed a strong central government rather than states’ rights. Jews have always perceived the capabilities of the EU as an engine of mass immigration. When Brexit happened, Ari Paul, writing in The Forward, argued in terror that a reversion to the nation-state government across Europe would be a “return to the state of affairs that gave us two world wars and the Holocaust.” His proposed remedy is the suggestion that the populations of the E.U. should be more tightly controlled through speech and hate laws, and the final solution “is to make the E.U.’s policy more favorable to multiculturalism and migration. … Jews are certainly going to play a role in which direction Europe goes.”
Moshe Kantor is one of those Jews. His insidious education proposals, designed to brainwash our children as early as possible, are mere copies of the tactics of the ADL and countless Jewish activists within psychiatry. And his call for the international legal protection of the Jewish historical narrative of the Holocaust is simply the worldwide criminalization of “Holocaust denial.” He is making speedy progress on all fronts.
Posted by DanielS on Wednesday, 15 July 2020 05:05.
Moving through my day I find myself magnetically compelled by imagery of beautiful White women. However, there is no particular post on majorityrights for imagery of White women primarily to display their entire visible beauty, face, body, classic beauty or otherwise.
So, we now have a place for imagery of beautiful White women.
A note on the second version of David Lane’s fourteen words regarding the word “Aryan”.
I use the word in the way that TT does, meaning simply “noble” and also as it serves to irritate YKW.
Pardon the tattoo. Personally, I do not like them, even when they are small and Not over the buttocks.
A 24-year-old mother was killed by a Black Lives Matter mob in Indianapolis last week, allegedly for saying “All Lives Matter.”
Unlike Charlottesville, or any violence from the right, this killing was reported so quietly that barely anyone even noticed.
Jessica Doty Whitaker was shot and killed following an altercation with Black Lives Matter thugs who were upset that she and her fiance had said “All Lives Matter” last Sunday.
“According to the victim’s family, the shooting started with an argument over Black Lives Matter and language. Eventually the two sides separated and walked away from each other, until witnesses claim the killer opened fire from a nearby bridge and ran away,” Fox 59 reports.
“It was squashed and they went up the hill and left we thought, but they were sitting on St. Claire waiting for us to come under the bridge and that’s when she got shot,” the victim’s fiancé Jose Ramirez told the station.
Her grandfather posted on Facebook that “multiple black assailants” shot her in the head.
“Why isn’t anybody outraged about this?” he asked in the post. “Is it that BLM was involved or that it was white young adults that [were] the victims?”
Whitaker leaves behind a three year old son.
“She shouldn’t have lost her life. She’s got a 3-year-old son she loved dearly,” said Ramirez.
Her father, Robert Doty, told the Gateway Pundit that the BLM supporters had walked by her and her fiance and said “Black Lives Matter,” to which Jessica responded that “All Lives Matter.”
The BLM activists had allegedly pulled out weapons during the argument, which prompted Ramirez to do the same. This lead to them backing off, but not for long.
“An argument started and guns came out, but they worked things out. Unfortunately, they didn’t drop it and waited for them to walk back through and she was shot in the head,” Doty told TGP.
Doty confirmed that neither CNN nor Fox News has reached out for information about the case, despite the murderer being on the loose.
When asked how the family is holding up, Doty said “one day at a time is all we can do.”
Her sister Jennifer told TGP that they were walking the canal with friends after an “awesome” Fourth of July celebration. She said that Jessica was shot three times, in the head and leg.
“It’s heartwrenching to watch my mother explain to my three year old nephew that mommy is an angel in heaven,” Jennifer told TGP, adding “and him ask when we can go get her and bring her back.”
Jennifer told TGP that her sister was a Certified Nursing Assistant doing home health care and getting ready to go back to school to become a registered nurse.
“Her son was her world, she had the kindest heart and was in no way racist towards anyone,” Jennifer told TGP.
Ramirez says that the hardest part has been explaining to her son Greyson that his mother will not be coming back.
“It’s hard to tell him his mom is in heaven and if you want to talk to her you have to look up and say, ‘I love you mom,’” said Ramirez.
Magane@MaganeMeow
A white woman w/ her fiance argued with blm supporters over it (allegedly said all lives matter)
The argument ended, blm supporters supposedly left, and as the couple continued on their way, they got ambushed by them & the woman was killed #BlmTerrorism
Indy mother becomes 2nd homicide along downtown canal in 1 week
INDIANAPOLIS – An Indianapolis mother was shot and killed along the canal early Sunday, marking the second homicide on the canal in a week. According to the victim’s family, the shooting started wi…
fox59.com
4:48 AM · Jul 12, 2020
“We’re going through a lot. The 3-year-old boy doesn’t even understand really,” said Ramirez. “I just want justice for Jessica and her son and her family.”
Police are still looking for suspects and have released a video from the area of the murder.
Anyone with information about the shootings is asked to call the IMPD Homicide Office at 317.327.3475 or Crime Stoppers of Central Indiana at 317.262.8477 or (TIPS).
A GoFundMe has been launched to help pay for her funeral and take care of her young son.
The rubber hits the road where one wishes to assert themself against black hyper-assertiveness.
SAN DIEGO (KUSI) – As the protest for social justice continue across the United States, some are critical of the true intentions of the “Black Lives Matter” movement.
Retired NYPD Commissioner Bernard Kerik discussed the danger of Revolutionary Marxists leading the Black Lives Matter group with KUSI’s Ginger Jeffries.
To many, the protests seem to have turned into a extremely radical political movement rather than a movement for social justice police brutality. The group has grown immensely in popularity and strength since the unfortunate death of George Floyd in Minneapolis. The protests have not stopped, but critics of the movements believe many, if not most, of the people supporting “Black Lives Matter” don’t embrace the true political intentions of the movement.
The “Black Lives Matter” movement is partnered with the nonprofit group, Thousand Currents. This is important because the Vice Chair of the Thousand Currents nonprofit, is Susan Rosenberg.
Susan Rosenberg is a convicted terrorist. In 1985, Rosenberg was convicted for possessing hundreds of pounds of explosives. She and her organizations involved in multiple robberies, police officer assassinations, and bombings.
Rosenberg was sentenced to 58 years in prison. She spent 16-years in federal prison before being pardoned by Bill Clinton on his last day in office.
Now, Rosenberg is leading the fundraising efforts for Black Lives Matter.
In 1985, retired NYPD Police Commissioner Bernard Kerik personally escorted Rosenberg (photo below) out of the Newark courthouse in 1985. From being personally connected to Rosenberg during her court appearances, Kerik is warning Americans of the dangers of Black Lives Matter and that Susan Rosenberg is one of their “fundraising gurus.”
Kerik is very concerned about the dangers of Rosenberg, and believes under her lead, the “revolutionary marxist” Black Lives Matter group wants to overthrow the country.
Kerik tells KUSI News that, “Rosenberg’s role in the ‘Family,’ as this confederation of white and black domestic terrorists called themselves, was to use her “white privilege” to do such things as acquire weapons, purchase vehicles, and rent apartments for safe houses and storage units for explosives and weapons.”
He continued to explain, “in 1981, she allegedly drove a getaway car in the Brink’s armored car holdup in Rockland County, N.Y., in which two policemen and a guard were murdered. Authorities nabbed her in 1984 when she and Timothy Blunk were caught in New Jersey unloading the following from a U-Haul truck to a storage unit: 640 pounds of stolen explosives, an arsenal of weapons, manuals on terrorism, and false IDs.”
Thousand Currents, the California-based charity that manages fundraising operations for the national arm of Black Lives Matter, includes on its board a convicted terrorist whose sentence was commuted by former President Bill Clinton on his last day in office.
Susan Rosenberg was identified as the vice chair of the Thousand Currents board of directors on the charity’s website until Wednesday when the page was taken down after the conservative think tank Capital Research Center detailed her involvement with a communist terrorist group that had carried out bombings in New York and Washington, D.C., in the early 1980s.
Rosenberg’s involvement with the May 19 Communist Organization, which carried out its bombing campaign to create a contrast to former President Ronald Reagan’s “Morning in America” campaign promise, earned her a spot on the FBI’s Most Wanted List, according to The Washington Examiner. She was arrested in New Jersey in 1984 while unloading 740 pounds of stolen explosives and a sub-machine gun from a truck.
Rosenberg was released from prison in 2001 after having her sentence commuted by Clinton, serving 16 years of her 58-year prison sentence.
U.S. Attorney Mary Jo White lobbied aggressively against Rosenberg’s commutation at the time, noting that she had allegedly been one of the getaway drivers in the 1981 Brink’s robbery, which resulted in the deaths of two police officers and one security guard. Rosenberg was charged with crimes in the robbery, but those charges were dropped because she was already in prison, The New York Times reported.
