By Bo Sears

We had an executive committee meeting yesterday to discuss the issue of teaching readers how to process these strange, defeatist, misleading essays that populate the mainstream media daily.  The concepts we have developed to that end have been scattered here and there.  This, actually, is the first time we have brought them together in what is, to be fair, a pretty cynical approach to discourse warfare. We hope you find it useful.

DEALING WITH VERBAL ATTACKS

One of the difficulties that we have in face-to-face encounters, when we find ourselves under verbal attack, is to be ready with a reasonable strategy. This essay is to address this situation and to provide tools to you to respond effectively.

REJECT MEMES & THEMES TELLING YOU HOW TO THINK

Watch out for the various memes and themes that float through the Internet intended to guide your thinking. One theme is quite famous, and it laments that “when you call me white boy, I can’t call you black boy, because then you’ll call me a racist.” Any time you read an essay that implicitly or explicitly tells you that you cannot answer back for any reason is a fraud, floated by our demographic adversaries to help silence us. You will see that meme frequently, and it can usually be summed up by saying, “I’ve been silenced, there is no way to break into the sphere of propaganda that surrounds me and drowns us.” It’s designed for you to incorporate it into your own thinking.

REJECT MODELING PROPAGANDA TELLING YOU HOW TO ACT

“Modeling” is a verbal or written phrase or sentence meant to be implanted into your mind to tell you how to conduct yourself in a variety of situations. You see a modeling exercise any time you read a news story about the white victim of a hate crime forgiving the perpetrator—it’s just to plant an idea in our minds about how to act in difficult situations. Same goes for many sit-com plots and characters. They’re played out the way they are in order to teach us how to act. Modeling is a very powerful tool that our adversaries have mastered and which the diverse white American peoples are mostly completely unaware of. Now that you know its name, you’ll notice modeling all over the Internet.

STUDYING TECHNIQUES

It is also important to realize that many of our adversaries, especially the ones who seem extremely skilled with the put-down, the short unanswerable phrase, and the cutting shut-up line, study their phrases and lines of argument in college club meetings, ethnic media conferences, consciousness-raising events, and a variety of other events that seem innocent on the surface, but are really nasty little schools for teaching our adversaries how to talk in rapid-fire face-to-face encounters to humiliate us.

DON’T DO NAME-CALLING YOURSELF

Never respond to name-calling with name-calling for two reasons. First, it is important that you never be quoted as using slurs or negative stereotypes in future events. Second, it is completely unnecessary and definitely not part of our diverse white American cultures to do so.

WINNING THE IMPLICIT CONTEST COUNTS

Distinguish in your own mind between winning a rapid-fire face-to-face encounter, on the one hand, and laying out all the facts and history you can, on the other hand, to defeat an attack. If Americans of European origins have a fault, it is to take the insults and derogatory statements on the level of an explicit serious public discourse. Not at all, they are all about winning and humiliating European Americans in the discussion. At Resisting Defamation, we have been frequently surprised by people failing to understand that our online syllabus is a toolbox, rather than a history of the world and the role of European Americans therein. This confusion is understandable because almost all commenters on the dire situation confronting our demographic respond with “global analyses” meaning lengthy web sites that really get into history, culture, who invented what, white contributions, etc. A global analysis is good and interesting, but it is not a toolbox of techniquesto win the implicit battle. European and American histories and cultures can be used as tools, however.

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On July 1st the Canadian government announced the award of its highest civilian honour, the Order of Canada, to Dr Henry Morgentaler, holocaust personality, humanist and abortionist extraordinaire.  Of course, it was ultra-controversial with Canada’s Catholic and pro-life groups.  But a wave of wider protests have washed up the very steps of the Governor General’s house, and scores of past recipients of the award have returned their medals.

Morgentaler, now 85, describes himself as a Polish Jew who survived Auschwitz from 1944, and was finally liberated by the Russians.  He opened his first abortion clinic in 1969, operating at that time outside of the law.  Here’s a comment from Canadian Cynic blog on his activity in those early days:-

... those of us who were alive and watching the coverage during the time of the Morgentaler “protest”, remember a lot more than a man who was standing up for the right to choose. Morgentaler was not upholding some sacred ideal, he was taking advantage of a weak and unconstitutionally written law against the right to choose, (in order to supply a service that many would argue should be provided, to be sure), as a cash business, plain and simple. The best that could be said about his motivation was that it resulted in utilizing clean, sterile, safe procedures.

In essence, he was providing the same services a back-alley coathanger abortionist was, for the same reason, but within the guildelines of medical procedures within the medical community, motivated to do so by the threat of losing his license. When his case came to the light of the media, pro-choice activists flew to his defense, paying his legal bills, encouraging him to open new clinics, and in some cases, even funding the entire startup operation.

And here, if you are wondering, is the legal framework for abortion in Israel, to which Dr Morgentaler did NOT make aliyah after the war, preferring to migrate to Canada and, in due course, to agitate for “personal liberty” in the context of “the silent holocaust”.

Circumstances under which abortion is legal

The termination committee approves abortions, under sub-section 316a,[1] in the following circumstances:

  1. The woman is younger than seventeen (the legal marriage age in Israel) or older than forty.
  2. The pregnancy was conceived under illegal circumstances (rape, statutory rape etc.), an incestuous relationship, or outside of marriage (children born outside of marriage are not considered illegitimate by Jewish standards).
  3. The fetus may have a physical or mental birth defect.
  4. Continued pregnancy may put the woman’s life in risk, or damage her physically or mentally.

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Troy Southgate has posted links on his NR Forum to online pdf editions of two of the three principle works of the Sicilian nobleman, neo-pagan and tradionalist philosopher, political activist and soldier Baron Julius Evola.

I have not previously read Evola.  He is a little too Tolkienesque in his mysticism for my taste.  And to be frank, I am a little put off by the accent on the spirit of race, and on the decision for cultural restoration - as opposed to racial or ethnic preservation - which that triggers.  Nonetheless, as one of Nature’s more irredeemable lateral thinkers and someone who regards the European sociobiology as philosophically inevitable, I have to take an interest in a thinker who “seeks to restore the order, not of 100 or 200 years ago, but of literally thousands of years ago” (see below).

Revolt Against The Modern World

From a brief review by John Reilly:-

“Revolt Against the Modern World” is usually cited as the best general introduction to Evola’s thought. Generically, Evola’s ideas are an adaptation of René Guénon’s philosophy of Tradition. In this context, the Tradition in question is not so much the historical heritage of the West, or of any particular society, but rather of the archetypal forms of society, the state, and spirituality. Evola uses particular histories and particular myths chiefly to illustrate these ideal forms.

Evola claims to have little use for “apocalypticism,” which he regards as an example of spiritual degeneration that is both demotic and demonic. He also has little use for the principle of historical determinacy; for him, whatever happens in history is at least proximately the result of someone’s will. Nonetheless, one cannot help but notice that this book describes a model of history in which the modern world is at the very end of a dark age, the Kali Yuga. He offers the hope, though not the assurance, that an elect might come through the final collapse.

The book is divided into two parts: “World of Tradition” and “Genesis and Face of the Modern World.” The first is chiefly concerned with describing the archetypes that inform the world and history. The second describes how these forms have decayed over time, but with occasional revivals of “tradition” that interest the author keenly.

Men Among The Ruins

From Wikipedia:-

Evola argues for a radical restructuring of society based on his view of Tradition. Evola takes as his jumping off point Italian Fascism and to a lesser degree German National Socialism and describes the ways that the two failed to achieve his ideal. As in Fascism and Nazism, Evola champions a powerful state unified under a rigid code and caste system.

Despite similarities, Evola’s ideas differ dramatically from those of the fascists and, while preserving an appreciation of militarism, focus less on modernity than tradition, less on the technological than the spiritual, less on the masses than the person (which Evola distinguishes from the individual). In this work, Evola develops his radical reactionary philosophy. Reactionary is an important word for him, one that he seeks to own. In fact “reactionary” could be seen as an understatement in his case as he seeks to restore the order, not of 100 or 200 years ago, but of literally thousands of years ago.

This work constitutes Evola’s only attempt at a book-length explicitly political work and, as such, he regarded it as a failure.

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Kevin Myers, probably the most outspoken journalist writing in the British press, evidently indulges in even more page-scorching realism when he goes home to Ireland.  Certainly, he treated the readers of the Irish Independent to a refreshing view of the very dark continent.

Africa is giving nothing to anyone—apart from AIDS

No. It will not do. Even as we see African states refusing to take action to restore something resembling civilisation in Zimbabwe, the begging bowl for Ethiopia is being passed around to us, yet again. It is nearly 25 years since Ethiopia’s (and Bob Geldof’s) famous Feed The World campaign, and in that time Ethiopia’s population has grown from 33.5 million to 78 million today.

So why on earth should I do anything to encourage further catastrophic demographic growth in that country? Where is the logic? There is none. To be sure, there are two things saying that logic doesn’t count.

One is my conscience, and the other is the picture, yet again, of another wide-eyed child, yet again, gazing, yet again, at the camera, which yet again, captures the tragedy of ...

Sorry. My conscience has toured this territory on foot and financially. Unlike most of you, I have been to Ethiopia; like most of you, I have stumped up the loot to charities to stop starvation there. The wide-eyed boy-child we saved, 20 years or so ago, is now a priapic, Kalashnikov-bearing hearty, siring children whenever the whim takes him.

There is, no doubt a good argument why we should prolong this predatory and dysfunctional economic, social and sexual system; but I do not know what it is. There is, on the other hand, every reason not to write a column like this.

It will win no friends, and will provoke the self-righteous wrath of, well, the self-righteous, letter-writing wrathful, a species which never fails to contaminate almost every debate in Irish life with its sneers and its moral superiority.

... But, please, please, you self-righteously wrathful, spare me mention of our own Famine, with this or that lazy analogy. There is no comparison. Within 20 years of the Famine, the Irish population was down by 30pc. Over the equivalent period, thanks to western food, the Mercedes 10-wheel truck and the Lockheed Hercules, Ethiopia’s has more than doubled.

Alas, that wretched country is not alone in its madness. Somewhere, over the rainbow, lies Somalia, another fine land of violent, Kalashnikov-toting, khat-chewing, girl-circumcising, permanently tumescent layabouts.

Indeed, we now have almost an entire continent of sexually hyperactive indigents, with tens of millions of people who only survive because of help from the outside world.

... Meanwhile, Africa’s peoples are outstripping their resources, and causing catastrophic ecological degradation. By 2050, the population of Ethiopia will be 177 million: The equivalent of France, Germany and Benelux today, but located on the parched and increasingly protein-free wastelands of the Great Rift Valley.

... For self-serving generosity has been one of the curses of Africa. It has sustained political systems which would otherwise have collapsed.

It prolonged the Eritrean-Ethiopian war by nearly a decade. It is inspiring Bill Gates’ programme to rid the continent of malaria, when, in the almost complete absence of personal self-discipline, that disease is one of the most efficacious forms of population-control now operating.

If his programme is successful, tens of millions of children who would otherwise have died in infancy will survive to adulthood, he boasts. Oh good: then what?I know. Let them all come here. Yes, that’s an idea.

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The cover of Xenia’s new volume of poetry in English and in French

... which poetry lovers, students of modernity and prometheans alike can purchase here.

“Xenia has the uncanny ability to commit to paper the triumphs and tragedies of the natural world with its wonderfully emotive imagery of love, nostalgia and rebirth”
Troy Southgate (author, Tradition & Revolution)

“Xenia Sunic, whose first name in Classical Greek means “foreign lady,” is a foreign spirit indeed to this most shallow age of Western decline. Her poetry is deep, it is mystical, it is achingly aesthetic —and like all great art requires the reader to co-work, to participate, to ascend to an image-realm, to vault to a rarified, stark, new-old, sun-shadow world.”
John de Nugent

“In the nature poetry of Xenia Sunic there is an element of rapture and an aura of mystery in the poet’s exquisite responsiveness to and almost mystical expression of the change of seasons and a profound delight in the sheer loveliness of nature in its more solemn as well as in its more ecstatic moments.”
Joseph Pryce

“For me, Xenia’s poetic muse reminds constantly of just what the expansive heart’s creative beauty is capable of and what one day may be possible for all of us.”
Mervyn Soskolne

“Xenia Sunic is a marvelously sensitive wordsmith and the fact that she is a multilingual poetess renders her poetic accomplishments even more impressive. One can only hope that more of her poems will follow the publication of this work.”
Dr Paul E. Gottfried

If the data presented in the recently published book “The Big Sort: Why the Clustering of Like-Minded America Is Tearing Us Apart” is true, there is hope for freedom:

Americans are assortatively migrating and have been for the last 3 decades!

To the author of the book, this means a disastrous destruction of “dialogue” resulting in an “extremist” flavor of diversity.

To those of us who believe experimentation is a better ultimate appeal than argumentation—and who believe consent is a primary ethical requirement for subjecting humans to experiments—the trend toward people finding other like minded people among whom to live out their strongly held beliefs is the most meaningful expression of freedom possible.

To those who believe that we should decide vital issues at a central point of control for all of us, no control groups (no “back up” environments to conserve prior demonstrated successes) after a national debate decides the way we should vote, this separation into distinct social experiments fosters “extremism”—never mind that experimental integrity requires “extreme” separation of treated groups so we can discriminate cause from effect.  To these neo-theocrats, “we” already know, even if only collectively as “we”, what is right and wrong.  “Our” only obligation is to have enough “dialogue” to decide the issue in a vote—mother nature be damned.

Books like “The Big Sort” a are a predictable response from the new theocracy of Holocaustianity to the emergence of a new Gutenberg revolution as the central points of control of “dialog” (such as capital-intensive academia, print and broadcast media) continue to lose ground to the new media.

By David Hamilton

An entry for the 2003 Turner Prize was a sculpture depicting bodies being picked at by maggots. Entitled “Sex”, it was by Jake and Dinos Chapman, who duly made the headlines as the most shocking nominees.

Maggots feeding off a body is a fitting out picture of contemporary artists.  They are corrupt, degraded, unimaginative and parasitic as they feed off our great artistic traditions and try to destroy them. Their aim is to destroy our values and something that gives meaning to our lives. Is a urinal, say, an artistic subject? No, it is intrinsically unartistic, even though it might have pleasing curves, and to write about it as such does not make it artistic but conceptually separates artistic form from subject

Contemporary art is not really art at all and should be called something else. But it is a financial asset for the global elites who buy and sell it and run the Arts Councils that manage artistic creativity.

Sotheby’s contemporary art auction in July 2008 raised more than $1 billion which shows how the global elites are investing in art regardless of economic predictions. Their evening contemporary art sale raised 95 million pounds ($189 million), the highest total for a summer contemporary auction held in Europe and just below the overall regional record set in February.  Francis Bacon’s “Study for Head of George Dyer”, the artist’s lover, fetched $27.4 million, including commission; Jean-Michel Basquiat’s “Untitled”, was sold by rock band U2 for $10.1 million. Competitors Christie’s sold art worth $172 million at its sale. Only the less important Sotheby’s contemporary day sale is left and the two main auctioneers have sold works worth just over $1 billion during the summer season, which includes impressionist, modern, post-war and contemporary art. Christie’s raised around $552 million and Sotheby’s about $449 million so far.

Senior executives are confidant that the art market will sustain soaring values in spite of falling stocks and house prices with rising oil costs. Russian elites have been a big factor in booming art sales, there is worry they may inflate impressionist prices in the same way Japanese money did around 20 years ago then disappeared causing the market to crash.

“Sex” by the Chapman Brothers

“Study for Head of George Dyer” by Francis Bacon

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“We’re going to need something new to combat liberalism and defend against it.”

Svi commenting on the thread to Takimag’s Paul Gottfried’s white nationalism article.

For me, Svi’s enlightened view of the totality of the struggle in which we are engaged is a joy to encounter.  One of only two ideas I can say I’ve really had is this notion that everything ... the forced march to a Global Age, the ethno-aggression of political Jewry, race-replacement immigration, hyper-individualism, everything ... fits within, is justified by, is dependent upon the universe of liberalism in which we live and breath.  Liberalism is at once the bulwark of the engine of European destruction and its achilles heel.  For in replacing liberalism we necessarily replace everything.

But selling this great idea is difficult.  And in two statements from his response to Paul Gottfried, Jared Taylor illustrates what the problem is.

Here’s the first:-

Prof. Gottfried sets for “white nationalism” a far grander task than it ever set for itself: creating or defining a civilization. At its most basic, racial consciousness has as its goal the preservation of a certain people. Its aim is to rekindle among whites what every previous generation until recently so took for granted they did not even give it a name: an instinctive preference for their own people and culture, and a strong desire that they should prosper ... Race realism therefore has no theory of religion, the family, art, or the role of government, except in the very general sense that it expects whites to love, first and foremost, the infinite riches created by European man.

And here’s the second:-

Ensuring our survival as a distinct people comes first. Once we have freed ourselves of the unwanted embrace of others, our civilization will unfold in accordance with our own destiny and genius.

Now, I don’t know why Gottfried chose to employ the word “civilisation”.  To my way of thinking, it was a mistake.  As Taylor says, “Civilizations arise organically from the collective efforts of an entire people or nation.”  Plainly, a civilisation is something different from, and inclusive of, a particular philosophy.  Philosophical dominance may be achieved by several ideas in the life of a great civilisation.  Post-classical European civilisation was tribal, feudal, clerical and monarchical (at the same time), and finally liberal and sometimes nationalist.

But I don’t think we can just assume that what Gottfried meant was not civilisation at all in this sense of a grand sweep through time, but in some lesser sense of ideas - and ideals - having historically productive consequences.  I think he was confused, and ended up confusing Taylor, too, who was reduced to saying “our civilization will unfold” when, really, European civilisation is what WNism is trying to revivify, not replace.

So we have to rid our heads of this nonsense - and of Gottfried in the process - and return to what these two gentlemen should have been debating: a nationalist philosophy with the historically productive consequence of a Nationalist Age ... a new world order centred on love.  This, politically and philosophically, is our reason for being.

I believe Taylor would still say no to this.  He seems to dislike the term “white nationalist”.  He employs the utilitarian terms “racial consciousness” and “race realism”.  He is a “race realist”, and race realism is not a philosophy at all but a protest movement:-

What race realists find most infuriating about the liberalism of the last half century is not just that it has lost its instinctive appreciation for the culture and people of the West but actively, viciously attacks them.

It surpasses the obvious to say that such an emphasis on the negative is too light of weight, and cannot effect change at the level of that universe of liberalism I mentioned earlier.  It is ideas which battle and overcome other ideas - not men, however “realistic” their discontent.  And this, tragically, is the reason why Taylor’s contribution will prove inadequate to the racial-preservationist goal he has set us.

Svi’s right - we will need something new and big and powerful to combat and replace liberalism.  We have to equip ourselves with a chain of nationalist logic.  But that is by no means a simple task, complicated as it is by the baggage of the nationalist past and the weaknesses of the present.  We may not succeed in it, and European Man may give away his lands, his world, his life for nothing.  But at least let us be aware of the real nature and immensity of the challenge.