Heart of Darkness: Hip Hop, Existentialist Theology, and the WASP Cult of the Other

Prof. Andrew Fraser


Introduction

Hip-hop is another cultural artefact attracting the attention of Christians working with young people.  Back in January, at the five-day intensive university course for Youth Culture and Ministry, Andrew Root, a professor of youth ministry from Luther Seminary in Minneapolis, devoted an afternoon session to the subject.  His very effective audio-visual presentation reflected what I now recognize as the received understanding of hip-hop among progressive Black academics teaching at leading American universities.

Root left unexplored the ethno-political dimension of the hip-hop phenomenon.  My subsequent journey through the proudly ethnocentric work of several prominent Black hip-hop scholars took me to the front line of the contemporary cultural war on White America.  These Black writers describe hip-hop as a primary means by which Americans talk about race.  Debates about hip-hop, according to Tricia Rose, “stand in for discussion of significant social issues related to race, class, sexism, and Black culture.”  Commercial hip-hop provides “the fuel that propels public criticism of young Black people.”[2]  Strangely, however, White Anglo-Saxon Protestant Americans such as Andrew Root never ask themselves whether “the hip-hop community” (inclusive of rappers, fans, record companies, and well-connected professors) is friendly or hostile to young White people. 

Is Hip-Hop Good for Black People?

While properly repulsed by the violent and crudely sexist lyrics in contemporary commercial hip hop, Black scholars emphasize “the importance of craft, innovation, media literacy, and other practices that have made hip-hop such an enduring and inspiring force in the lives of young people, especially Black youth.”[3]  Some emphasize the ways in which the gangstas and guns, hustlers and pimps, the bitches and the hoes featured in hip-hop lyrics both reflect and contribute to “the socially and culturally toxic environment” of urban Black and Latino ghettoes.  Orlando Patterson, for example, laments “the fact that instead of artistically representing and transcending the realities of ghetto life, under the pressure of corporate packaging, elements of the street and prison culture have now been morphed into hip-hop, so much so that it is often difficult to differentiate the two.”[4]  Others celebrate the creativity of Black youth, from the “compelling aesthetic innovations of hip-hop’s founding figures” to the “countless variations” which they inspired “in the ensuing decades.”[5]

Accentuating the positive, Wayne Marshall observes that Black youth “have consistently proven to be early adopters of new information and communication technologies, and several savvy avatars of the so-called millennial generation have marshalled their familiarity with the digital domain into substantial followings and, in some cases, considerable commercial success.”[6]  Since its origins in the Bronx in the early 80s, the “irrepressible refashionability” of hip-hop has invited “new participants into an increasingly translocal and mass-mediated youth culture.”

The commercial success of hip-hop came at a cultural cost, however.  While the hip-hop culture was rooted in “grassroots, amateur, local, and independent” activity, its artistic integrity came into question when “new industrial partners from corporate record labels to Hollywood studios” came upon the scene.  The result was the “dynamic, if occasionally tense, feedback loop between small-scale and corporate enterprise” that “has animated hip-hop aesthetics ever since.”[7]

Most Black scholars view the hip-hop phenomenon as much more than a commercial success story.  It represents as well a victory for a vibrant and creative youth culture.  Marshall warns that “to ignore or suppress rather than support hip-hop’s uncontainable dynamism, its openness to shape-shifting and syncretism…represents more than a missed opportunity;” it “is tantamount to giving up on connecting with young people at all.”[8]  It goes without saying that the young people” whose culture Marshall is celebrating are Black.

Academic sociologist, media commentator, and ordained Baptist pastor, Michael Eric Dyson is much more explicit.  He openly acknowledges that hip-hop is plays a vital role in the ethno-political rivalry between Blacks and Whites in America.  Simply put, hip-hop has been good for the Blacks.  In fact, he proclaims, “the hip-hop community has become a dominant African-American institution.”  Young Black Americans, Dyson writes, no longer “turn primarily to the church” or “to the civil rights leaders that the church produced…to articulate their hopes, frustrations.”  Hip-hop has become a folk religion among Black youth.  African-American kids, Dyson tells us, now look to rappers, not the local preacher, to “best vocalize the struggle of growing up Black and poor in this country.”[9]

Professor Tricia Rose at prestigious Brown University is another well-known expert on the hip-hop community.  In fact, she grew up in Harlem and the Bronx in the 70s, the child of a Black bus driver and a White legal secretary.  Naturally enough, she identifies strongly with Black youth.[10]  Not only was Rose immersed in the embryonic hip-hop community during her Bronx childhood but she was steeped as well in the extra dose of racial tension engendered by the refusal of her White mother’s parents to enter the same room as her Black father.[11]

It may be that her mixed-race background allows her to adopt a more sceptical and nuanced stance toward the religion of hip-hop than we find in Pastor Dyson’s work.  Perhaps, too, her White grandparents’ visceral opposition to race-mixing drove her into hip-hop as “a rich alternative space for multicultural, male and female, culturally relevant, anti-racist community building.”  Certainly, she is extraordinarily sensitive to the evils of “White racism.”  To defend Black people against the evils of In The Hip Hop Wars, Rose roundly condemns the “commercial juggernaut” which has nearly depleted “what was once a vibrant, diverse, and complex popular genre, wringing it dry by pandering to America’s racist and sexist lowest common denominator.”[12]  While Dyson remains upbeat, Rose worries that commercial hip-hop might actually be bad for Black people.  Neither scholar, however, makes any effort to conceal their exclusive focus on the interests and welfare of Black people.  Both writers appear to assume that if hip-hop is good for White people, then structural racism and corporate greed must be to blame.

Why then, one wonders, are White Christians engaged in youth ministry such as Andrew Root professionally and personally interested in hip-hop?  Because they believe it is good for White people?  Perhaps because it is good and/or bad for Black people?  Like millions of other White Anglo-Saxon Protestants, Root routinely signals his compassion for the marginalized and the powerless.  Certainly, hip-hop evokes in Root empathy for the suffering, cruelty, and poverty produced by the socially and culturally toxic environment of ghetto culture.  Nor is Root alone in his apparent indifference to the weaponization of hip-hop in the cultural wars waged on WASPs by other racial, religious, and ethnic groups.

Rappers, their young Black fans, and Black activist scholars such as Dyson and Rose all see hip-hop as bound up with the righteous struggle of Black people against racism and White supremacy.  In this openly-declared psychological war on White people, the hip-hop community is allied, not always happily, with corporate elites who share their hostility to middle-American White Christians.

Unfortunately, the middle-American White Protestant religious establishment has refused to come out in explicit spiritual defence of their own kinfolk; not even when they are called upon by Black rappers, Black scholars, and Black preachers to repent for America’s original sin of “Whiteness.”[13]  Michael Eric Dyson writes, lectures, and preaches the gospel of White guilt to what he calls “that ocean of White folk I encounter who are deeply empathetic to the struggles of minorities.”  He warns guilt-ridden White folks not to wait for the government to compensate Black people for the sins of slavery and segregation.  Rather every individual White person should establish right now an
Individual Reparation Account” as penance for their White privilege.[14]

In such a toxic, anti-White, ethno-political environment, realistic Christian youth workers and responsible parents must face up to the reality of racial conflict.  They must decide: Is corporate-sponsored Black youth culture good or bad for White children and young people?  Unfortunately, White Anglo-Saxon Protestants typically refuse to take their own side in a fight.  We are hopelessly addicted to the ethno-masochistic cult of the Other.

Is Hip-Hop Good for White People?

Among WASPs, Christian humanism and the cult of the Other are more or less synonymous.  In place of a political theology capable of distinguishing between friend and enemy, Christian humanism advocates unilateral moral disarmament.  Classical political theory once inspired European Christians to act together in the public realm in pursuit of the “common good.”[15]  Political action demands prudential distinctions between the interests of our community and their community—our friends and allies versus our enemies.  But, for Root, “the cross is not about our actions.”  The gospel is not a “call to ambitious and radical personal action.”  Salvation rests “not in human action but in God’s action.”  Youth ministry, therefore, ought not to be directed at “the ambitious and the successful.”  “The cross,” according to Root, “is not for the whole but for the broken.”[16]

In other words, Jesus Christ died as the representative of suffering humanity at large.[17]  Only after the Son of God descended into the dark pit of death “from which there is no return (or so it is believed) [did] the good news of the gospel” break “open.”  Root teaches youth workers that the cross is “a way of experiencing God in the depths of their very existence, alongside their deepest pains and yearnings.”  One day, we will “experience God in the fullness of glory and power, but today God is found in the backward and opposite.”[18]  Experience of the cross is personal not political, existential not historical, universal and not particular.[19]

For Root, this “is good news, because everyone who struggles with nothingness—all who find themselves alone or journeying through great experiences of hell—can be assured that they are swept up in the presence of God.”  The “very state of God’s being” has been “revealed in the cross of weakness and suffering.”  If God is absent from our prosperous and peaceful White suburbs perhaps we should look for him instead in the suffering souls of Black folk trapped in violent and decaying urban ghettoes.  Perhaps young Black people are “already at the cross” when rapping about their “own experiences of pain and abandonment.”

Black scholar-activists work energetically to promote such out-group altruism among White Americans.  For all its flaws, they say, for better or for worse, the hip-hop community is an authentic expression of Black youth culture.[20]  At the same time, rappers make a “growing investment in fashioning their personas (as much as, say, their lyrics).”  The move to corporate recording studios encouraged rappers “to collapse their recording selves and their actual selves—all the better for imbuing performances with authenticity, that slippery coin of the realm.”[21]  Performers boast about “keeping it real.”[22]  They rap about gangstas and hustlers, pimps and hoes, guns and violence, they say, only because crime, violence, and prison loom so large in the life of disadvantaged Black youth.

Hip-hop, we are told, is about the generations of young Black men “warehoused” in prisons. Neither Dyson nor Rose pauses to consider whether Black men are more likely to be imprisoned because they commit more crime.[23]  In his audio-visual presentation, Andrew Root was similarly reluctant to go there.  Instead, progressive scholars typically point out that Blacks convicted of the same offence as Whites are more likely to receive a stiffer sentence.  Citing such racial disparities, they indict the criminal justice system of what they see as structural racism, if not outright White supremacy.

During a break in Root’s audio-visual presentation, I suggested to a few students that Blacks might receive higher sentences on average than Whites because they are more likely to have prior convictions.  A lecturer in mission and apologetics attending the presentation overheard and objected to my interpretation, telling me to check my White privilege.  Speaking to virtue-signalling Whites such as that lecturer, Dyson assures them that “politically conscious rappers” offer young Black people “a means to escape suffering.”  They help young Black people to expose the “horrible intrusion” of violence, poverty, and disease “into one’s group or neighbourhood, or to grapple with a White supremacist society that refuses to recognize our fundamentally humanity.”[24]

Tricia Rose also demands sympathy and contrition from White Americans, calling upon them to face “the ways our nation has orchestrated a war on poor Black people.”  She rejects the “claim that Black people have a sexually excessive and violent culture and that they lack proper values.”  She insists that “the real sources of self-destructive behaviours” in Black communities can be traced to “centuries of compounded structural discrimination and institutional racism.”[25]  White people may not intend to harm Black people, Rose concedes, but the oppressive structural dynamic of American society is driving young Blacks into a dark pit of despair and nothingness.

“White racism,” it appears, is in legal terms a “strict liability offence.”  Even if someone neither intends nor acts to bring about harm to another, that person, indeed the entire White race, may be convicted of wrongdoing.  White Americans are no longer permitted to plead not guilty to crimes alleged against them or their ancestors.  Theirs, in the words of Black’s Law Dictionary, is “liability without fault.”  Their “case is one of ‘strict liability’ when neither care nor negligence, neither good nor bad faith, neither knowledge nor ignorance will save defendant.” 

Is Racial Realism Good for White Anglo-Saxon Protestants?

Laying such a guilt trip upon White Anglo-Saxon Protestants already fiercely committed to the egalitarian cult of the Other has not been a difficult sell.  As if by rote, Christian humanists routinely recite the platitudinous proposition that “there is no race but the human race.”  Incurably naïve optimists, they reject as “racist” any suggestion that there are real, measurable, and intractable differences in average intelligence or cognitive capacity, behavior, and temperament between the major racial divisions (e.g., White Europeans, East Asians, and Africans) or their subdivisions.

But what if such differences exist?  What if African Americans score on average one standard deviation lower on IQ tests than American Whites?  What if intelligence is a reliable predictor of success and well-being?  What if the sort of hyper-masculine behavior exhibited by Black males and celebrated in hip-hop is a function of their high testosterone counts as compared to White and, especially, Asian men?  What if Blacks generally have a more impulsive temperament than Whites or Asians?  Is it possible that racial disparities in such measures of social and personal well-being are a function, not of racism and White supremacy, but of evolved, hence deeply-entrenched, biocultural differences between racial groups?  None of the Black scholars that I consulted for this essay gave the slightest serious attention to that hypothesis.

There is, however, a vast and growing literature (well-known to the growing numbers of young White men attracted to identitarian movements like the American and Australian Alt-Right) which provides ample support for the proposition that the disaster that is contemporary Black America is one largely of its own making.[26]  If so, what we see in the hip-hop community may not be the suffering Black avatar of Jesus Christ but rather a glimpse into the godless heart of darkness.  The persistent refusal by church elders and youth workers to combat those who propagate amoral cultural artefacts is not good for White people, young or old.

It is important to note, however, that the evils associated with commercial hip-hop are not the exclusive product of Black youth culture. Young Black rappers have had more than a little help from their putative friends in the Jewish community.  Curiously, neither Root nor Black scholars such as Dyson or Rose discuss the contributions made by Jews to the development of the hip-hop community.  Other sources, including many rappers, are more forthcoming.[27]  The story of hip-hop as a cultural artefact will not be complete, therefore, until we consider whether hip-hop is good for the Jews.

Is Hip-Hop Good for Jews?

It is unfortunate, to say the least, that Black hip-hop scholarship never mentions the elephant in the room: Jewish control of the music industry.  If hip-hop is, indeed, ethno-politics set to music, if hip-hop has taken the place of the civil rights movement in the hearts and minds of Black youth, it is impossible to ignore the historic Black-Jewish alliance against WASPs.  For much of the twentieth century, that alliance was a constituent element in what Black nationalist Harold Cruse called the “fateful triangular tension among national groups…coming to the fore” in the 60s.[28]  It is a truism of American political history that, from the Leo Frank trial and the founding of the NAACP in the early twentieth century down to the Black Lives Matter movement, Jewish intellectual-activists have worked tirelessly to imbue disaffected American Negroes with their own revolutionary spirit.[29]

Cruse was himself a Negro member of the American Communist Party.  By that time, Jews had displaced Anglo-Saxons as the vanguard of American Communism.  Unlike WASP Communists, the Jews shaped radical politics in accordance with “their own national group social ambitions or individual self-elevation.”  Negroes were relegated to the status of a national minority in the party while Jews were free to pick up or drop their Jewish identity as it suited them.[30]  This arrangement enabled Jews to become experts on “the Negro problem.”  Not surprisingly, Jewish artists, musicians, and radicals then became highly visible players in the Civil Rights Movement of the 1950s and 60s.  “As a result,” Cruse observes, “the great brainwashing of Negro radical intellectuals was not achieved by capitalism, or the capitalistic bourgeoisie, but by Jewish intellectuals in the American Communist Party.”[31]

In the contemporary hip-hop community, Jewish leadership has been hidden behind the corporate veil.  Tricia Rose vehemently denounces the corrupting influence of corporate control on the hip-hop community but her treatment of the subject obscures the identity of the corporate high command.[32]  The music industry is absorbed into a vast impersonal system of “White power,” a matrix whose denizens all routinely swallow the blue pill.  The closest we come to identifying those in charge is when Dyson criticizes the “White corporate interests” exploiting Black talent.[33]

Jews are never mentioned in Dyson’s work on hip-hop.  Not surprisingly, Dyson has unimpeachable philo-Semitic credentials.  Blacks and Jews, he believes, are united in common struggles against oppression in White America.  Far be it from him ever to cast Jews as an enemy of Black folk.  On his account, Blacks love Jews and Jews love Blacks.[34]  Professor Rose also tip-toes around the issue of Jewish influence in the hip-hop community; The Hip Hop Wars has no index entry for Jews.  Only in passing does Rose name names.  But, when she does identify a few of the corporate heavyweights involved in the hip-hop community, the elephant moves onto center stage.

In a chapter on hip-hop’s responsibility for sexist and misogynist lyrics and imagery, Rose mentions a rare public appearance by leading figures in the corporate record industry.  In their statements “corporate executives such as Universal chairman Doug Morris, Warner chairman and chief executive Edgar Bronfman, Sony chairman Andrew Lack, and Viacom president and CEO Phillipe P. Dauman have defended their role as distributors of intensely sexist content by subsuming sexism under artists’ rights to express themselves freely.”  Interestingly, in the same paragraph, Rose urges us to “pull back the veil on the corporate media’s manipulation of Black male and female artists and the impact this has on fans and the direction of Black cultural expression.”[35]  Why does she not see fit to mention that the four corporate kingpins she names are all Jews?  The ethno-political fact is that Rose leaves the corporate veil intact by ascribing blame for the corruption of the hip-hop community to an abstraction called corporate greed.  Rose heads the Center for the Study of Race and Ethnicity in America at Brown University.[36]  How can she not be aware of the stunning success Jews have had in mixing business with ethno-politics?

After all, a simple Google search on “Jews run hip hop” turns up a wealth of investigative leads for a researcher eager to see how the “triangular tension” between Jews, Negroes, and Anglo-Saxons” has accommodated itself to the new players in American ethno-politics.  Black scholars typically ignore the criticisms of Jewish control commonly made by rappers and fans.[37]  Traditional Catholics such as E. Michael Jones are also critical of rap music as “one more manifestation of the behavior which goes along with the Jewish revolutionary spirit that took over the Black mind during the course of the 20th century.”[38]  The Jewish revolutionary spirit has pioneered the techniques of using sex as an instrument of political control.[39]  The hip-hop brand of sexuality is no exception.

Bearing that in mind, it comes as no surprise to learn that hip-hop is deeply involved “with the multibillion dollar pornographic industry.  The strip club has long been an integral part of both the music video and business end, but since the start of the new century, there has been a complete cross-over into pornography.”  Orlando Patterson describes scenes from these productions as “the most degrading and abusive depictions of women imaginable.”[40]  Small wonder, then, that a Google search for “Jews run pornography” yields another treasure trove of investigative leads sure to be left unexplored (for fear of the Jews?) by both Black and White scholars. 

Conclusion

Perhaps White Anglo-Saxon Protestant youth workers should swallow the red pill.  The salvation of their faith, family, and folk is at risk.  Youth workers and young White Christians, generally, must pick up the torch of truth as it slips from the failing or faithless hands of their elders in churches, schools, and colleges.  We must believe that the God of our fathers is absent from stable, prosperous, and successful WASP communities only so long as we allow our children and young people to fall under the sinister sway of the synagogue of Satan.  That evil influence has destroyed countless Black American families and their communities.  We must not follow in their path.

[1] Andrew Fraser is a retired law teacher who has just completed a theology degree at Charles Sturt University in Australia. He is the author of The WASP Question (London:Arktos, 2011) and Dissident Dispatches from Divinity School  (London: Arktos, 2017).


[2] Tricia Rose, The Hip Hop Wars: What We Talk About When We Talk About Hip Hop—and Why It Matters (New York: Basic Books,2008), 7.

[3] Wayne Marshall, “Hip-Hop’s Irrepressible Refashionability: Phases in the Cultural Production of Black Youth,” in Orlando Patterson with Ethan Fosse, ed., The Cultural Matrix: Understanding Black Youth (Cambridge, MA: Harvard University Press, 2015): 167–197, 168.

[4] Orlando Patterson, “The Social and Cultural Matrix of Black Youth,” in Orlando Patterson with Ethan Fosse, ed., The Cultural Matrix: Understanding Black Youth (Cambridge, MA: Harvard University Press, 2015: 45–135, 108–109,100.

[5] Marshall, “Irrepressible Refashionability,” 173.

[6] Ibid., 192.

[7] Ibid., 173.

[8] Ibid., 197.

[9] Michael Eric Dyson, Know What I Mean? Reflections on Hip Hop (New York: Basic Books, 2007), xx.

[10] Felicia R. Lee, “Class with the ‘PhD Diva,’” New York Times (October 18, 2003).

http://www.nytimes.com/2003/10/18/books/class-with-the-phd-diva.html

[11] Beth Schwartapfel, “It’s All About Love,” Brown Alumni Magazine (July/August, 2009).

http://www.brownalumnimagazine.com/content/view/2310/40/

[12] Rose, Hip Hop Wars, x, 2.

[13] Michael Eric Dyson, Tears We Cannot Stop: A Sermon to White America (New York: St. Martin’s Press, 2017), 3, 43–44.

[14] Ibid., 197–198; see also, Chris Roberts, “Michael Eric Dyson’s Sermon to White America,” American Renaissance  (January 29, 2017).

https://www.amren.com/commentary/2017/01/michael-eric-dyson-a-sermon-to-White-america-reparations-White-guilt/

[15] Hannah Arendt, The Human Condition (Chicago: University of Chicago Press, 1958).

[16] Andrew Root, Taking the Cross to Youth Ministry (Grand Rapids, MI: Zondervan, 2012), 62–65.

[17] Ibid., 102.

[18] Ibid., 78–79, 73, 68.

[19] Ibid., 109.

[20] Dyson, Know What I Mean, 13.

[21] Marshall, “Irrepressible Refashionability,” 181.

[22] Rose, Hip Hop Wars, 133-148.

[23] See, Edward S. Rubenstein, The Colour of Crime 2016 (Oakton, VA: New Century Foundation, 2016),

https://2kpcwh2r7phz1nq4jj237m22-wpengine.netdna-ssl.com/wp-content/uploads/2016/03/Color-Of-Crime-2016.pdf

[24] Dyson, Know What I Mean, 76.

[25] Rose, Hip Hop Wars, 71, 65.

[26] See, e.g., Michael Levin, Why Race Matters: Race Differences and What They Mean (Westport, CT: Praeger, 1997); J. Phillipe Rushton, Race, Evolution, and Behavior: A Life History Perspective Third Edition (Port Huron, MI: Charles Darwin Research Institute, 2000); Vincent Sarich and Frank Miele, Race: The Reality of Human Differences (Boulder, CO: Westview Press, 2004).  See also Paul Kersey, The Truth About Selma: What Happened When the Cameras Left and the Marching Stopped (North Chaleston, SC: Create Space, 2017). Kersey has written several more books on the collapse of other Black communities into crime, corruption, and decay following the “success” of the civil rights movement: e.g., Atlanta, Baltimore, Birmingham, and Chicago.

[27] See, e.g., “ Even Young Black Hip-Hop Fans Agree with Dr. Duke on Zio Music Control and Degeneracy! DavidDuke.com (January 5, 2015).

http://davidduke.com/even-young-Black-hiphop-fans-agree-dr-duke-zio-music-control-degeneracy/

See also the comments following this article from a leading hip-hop website:

“Former Ku Klux Klan leader David Duke Takes Aim at Nicki Minaj,” HipHopDx (January 1, 2015).

http://hiphopdx.com/news/id.31951/title.former-ku-klux-klan-leader-david-duke-takes-aim-at-nicki-minaj#

See also, the You Tube video “Hip Hop Artists state Jews control Black Music,” https://www.youtube.com/watch?v=_8Lm_-DbycI

[28] Harold Cruse, The Crisis of the Negro Intellectual: From Its Origins to the Present (New York: William Morrow, 1967), 483.

[29] Kevin MacDonald, “Jews, Blacks, and Race,” in Samuel Francis, ed., Race and the American Prospect: Essays on the Racial Realities of Our Nation and Our Time (Mt. Airy, MD: Occidental Press, 2006), 330–356, 221–252.

[30] Cruse, Crisis of the Negro Intellectual, 57.

[31] Ibid., 158.

[32] Rose, Hip Hop Wars, 85.

[33] Dyson, Know What I Mean, 56.

[34] See, especially, Michael Eric Dyson and Elliot A. Ratzman, “I Say Yo, You Say Oy: Blacks, Jews, and Love,” in Michael Eric Dyson, Debating Race with Michael Eric Dyson (New York: Basic Books, 2007), 155–174.

[35] Rose, Hip Hop Wars, 154-155.

[36] https://www.brown.edu/academics/race-ethnicity/about/staff

[37] See, e.g., supra note 25.

[38] E. Michael Jones, “Who’s Behind Ferguson? The Violent Legacy of the Black/Jewish Alliance,” (2015) 35(1) Culture Wars 14.

[39] E. Michael Jones, Libido Dominandi: Sexual Liberation and Political Control (South Bend, IN: St. Augustine’s Press, 2000).

[40] Patterson, “Social and Cultural Matrix,” 101.

Share and Enjoy:
  • Print
  • Digg
  • StumbleUpon
  • del.icio.us
  • Facebook
  • Yahoo! Buzz
  • Twitter
  • Google Bookmarks

39 Comments to "Heart of Darkness: Hip Hop, Existentialist Theology, and the WASP Cult of the Other"

  1. George Kocan's Gravatar George Kocan
    June 23, 2017 - 8:31 am | Permalink

    I see hip-hop as the present leading edge of a trend that controls the culture, an ideology of negation, which began, as far as I can tell, with the Protestant revolution. The negation affects all levels of culture, religion, art, music and so on. Luther’s negation of reason, papal authority and the priesthood was not enough. Protestant enthusiasts always found more to negate, baptism, the sacraments, and so on. Art and music became less complicated. Music became non-musical with the twelve-tone rows of Schoenberg, until we come to hip-hop which is hardly musical at all.

    • Pierre de Craon's Gravatar Pierre de Craon
      June 23, 2017 - 2:59 pm | Permalink

      Arnold Schoenberg as spiritus rector of hip-hop “artists”? That’s one heck of a broad brush you’re painting with, George. Nor is “Schoenberg” the answer any music lover would give to the question “What composer does the sentence ‘Art and music became less complicated’ make you think of?”

      On the other hand, if you were to charge the Broadway composer Meredith Willson with creating the prototype of a rap—i.e., in “Rock Island,” the opening number of The Music Man—thirty years avant la lettre, you’d be on far more solid ground. Just replace every “Uneeda biscuit” with “U muvvableeper” or the like, and you’re up and rapping.

    • June 24, 2017 - 12:33 pm | Permalink

      ideology of negation, which began, as far as I can tell, with the Protestant revolution.

      Of course you say that, because you begin your idea of culture with the Roman Catholic Church. Scholars such as Jan Assman posit that it was Judaism and later Catholicism that were, in fact, the “negation” of culture and tradition. The various “pagan” oriented scholars point to the Roman Catholics as the negation of indigenous European cultures.

      The Catholic partisans who are entryists in the pro-White movement spend more time attacking Protestants and the non-religious than they do attacking anti-whites, because they both wish to distract from the current Catholic Church’s anti-white policies as well as simply want to find an excuse to “LARP” like it’s 1500 when they still had some sort of relevance.

      If the Catholic partisans would instead “take the beam out of their own eye” and take back their own institution from anti-Whites and once again lead European culture in a pro-white direction, they would likely find millions of White people all around the world gladly following their lead.

      But I suspect that will never happen because they are not properly pro-White, nor are they interested in the future of European civilization, merely want to pick at 500 year old scabs.

      • Betty's Gravatar Betty
        June 24, 2017 - 5:25 pm | Permalink

        Good points. I’m a cradle RCCer who left the RCC because I don’t accept black/Asian priests-popes. The RCC has gone Congroid. I keep up with trad/liberal RCC websites and they are flip sides of the same worthless coin. The trads keep finding black RCC Americans that they are putting up for sainthood. I call this affirmative action sainthood. Another problem is their obsession with Asians. The best way to deal with RCCers who are trying to convert you is to tell them the communion wafer doesn’t work for blacks/Asian. Also, ask them which country is better: RCC Philippines or Shinto/Buddhist Japan; RCC El Salvador or WASP USA? The Caucasian RCC male (along with the Caucasian Zioevangier male) is the most dangerous person. When I confront these men with facts, they run away. You are correct in that they are not interested in Western civilization. Pope Frannie is the best example of this degeneracy.

        • Franks&Beans's Gravatar Franks&Beans
          June 25, 2017 - 2:57 am | Permalink

          ‘The trads keep finding black RCC Americans that they are putting up for sainthood. I call this affirmative action sainthood. Another problem is their obsession with Asians.’

          You must be referring to the SSPXers. They like interracial marriage and also other anti white stuff. I thought that the trad Catholics are more pro white. The trads do not support abortion of non white babies, but they marry white people and not negroes or non whites and I feel they are more pro western civilization. You are right about the fact that the trads and the liberal Catholics are trying to kiss the behinds of non whites especially negroes and asians. There is a book called ‘Conclave’ and not trying to be a party pooper, but at the end they elect an asian pope, a Filipino that too.

          • Betty's Gravatar Betty
            June 25, 2017 - 9:46 pm | Permalink

            Hi F&B, it’s been a while. No, the RCC is just as bad as the SSPX. Pope Frannie recently appointed more blacks/Asians to the College of Cardinals so they are the majority. 2000 years of Caucasian/European RCC history are gone. Only the Orthodox church is left. The RCC has a hierarchy where one must submit to “authority” i.e, priest, bishop, etc. As a Caucasian woman, black/Asian priests-popes have no authority over me. Also, homos have taken over the RCC. Homosexuals destroy everything. This is another issue that has to dealt with. This is why I always start my arguments with IQ and evolution. IQ will deal with the race issue, evolution deals with homosexuals. The “right” and “left” will use religion to benefit their sides.

          • George Kocan's Gravatar George Kocan
            June 26, 2017 - 7:43 am | Permalink

            I do not mind appointments of Asians and Africans to the episcopacy. They seem to adhere to traditional Catholic doctrine, unlike Americans, Germans, Dutch and others.

        • T. J.'s Gravatar T. J.
          June 25, 2017 - 8:19 am | Permalink

          The words communion and communism have the same origin.

          Religion is psychological commune-ism

        • George Kocan's Gravatar George Kocan
          June 25, 2017 - 10:12 am | Permalink

          Salvation does not come from a tribe or from civilization. Yet, I have no problem with comparing tribes and civilizations with respect to their moral and intellectual achievements.

      • George Kocan's Gravatar George Kocan
        June 25, 2017 - 6:54 am | Permalink

        I do not wish to distract from anything. I see, rather, important social trends regarding Catholicism and Protestantism, which have their own impact on culture. Furthermore, traditional Catholics have offered an extensive critique of modern Catholicism, which outsiders are unlikely to see because such criticism offends the politically correct crowd.

      • Bramble's Gravatar Bramble
        June 26, 2017 - 3:59 am | Permalink

        Hipster Racist, you’ve hit the nail right on the head: “The Catholic partisans who are entryists in the pro-White movement spend more time attacking Protestants and the non-religious than they do attacking anti-whites, because they both wish to distract from the current Catholic Church’s anti-white policies as well as simply want to find an excuse to “LARP” like it’s 1500 when they still had some sort of relevance.” It’s a very unusual thing for anyone on these boards to point that out, and as an almost lone WASP here, I appreciate it.

  2. JRM's Gravatar JRM
    June 23, 2017 - 9:58 am | Permalink

    It seems clear that White Christians who talk about blacks being “at the cross” are trying to find some way to love these fundamentally unlovable thugs. I suspect they are frightened by the glimpse of hell that they have seen when looking into modern black communities, and by romanticizing poverty (and ignorance!), they are actually trying to convince themselves that these people can be redeemed through compassion, and that their own fear can be covered up and even made to disappear via that same compassion.

    It’s a psychological game Whites play with themselves, hoping to humanize the blacks by placing the weight of judgment on their own side of the equation (e.g., “we need to do more to redress past wrongs”), and placing a nimbus of Christ-like poverty on a most dangerous subgroup. The assumption that suffering (via the effects of poverty and ignorance) can ennoble is a woefully inadequate social physic to treat black violence and hate.

    Any Christian who can’t see the un-Christ-like egoism and glorification of an unreasoning surrender to impulse that powers “hip-hop” or “rap” is presumably wearing blinders by choice, and probably for fear of what an honest appraisal would force him to consider.

  3. m's Gravatar m
    June 23, 2017 - 10:36 am | Permalink

    Here’s the thing: high art seeks to represent beauty, which is always formal or ideal (in the classical Aristotelian/Platonic sense). It flows from spirit, and likewise should be cultivated, supported and treasured within the civilized community. Indeed, high art is the hallmark of civilization.

    Negro rap is concerned with the lower material, animalistic order: sexual gratification, killing, and crime. This “art” represents the organic nature of Africans, who as a people have never been oriented towards high culture. In fact, Africans lack the innate ability to create or sustain a civilization that produces high art.

    Jews, in spite of a high basic intelligence, are similar to negroes in that they too lack the fundamental civilizing influence. They have never demonstrated an ability to create and sustain their own indigenous civilization, but always rely on others for support. Jews feed off an existing culture, but the relationship is not symbiotic. Rather is it parasitic, one necessarily bringing the host culture down to the Jew’s own level. This eventually destroys the host nation if allowed to continue unabated.

    Accordingly, Jews have not demonstrated an ability to create high art. They are able to sometimes mimic high art, but it is never authentic. Instead, their art is savage, materialistic, aesthetically unpleasing, and often plain ugly. In fact, it is not unlike negro art (without the beat). The fact that Jews promote negro rap is quite understandable. The only way to rectify the situation would be to wrest control of the entertainment industry from Jews and institute some sort of moral censorship. But that will never happen because of current liberal notions of what constitutes freedom.

    • Nostalgic Nationalist's Gravatar Nostalgic Nationalist
      July 1, 2017 - 10:51 pm | Permalink

      If you look at the history of sophisticated civilization you see a correlation with the presence of Indo-European peoples.

      Even the Mongoloids, in Asia, owe a lot of their culture to either religion or cultural practices stemming from Indo-European peoples. One only needs to look at the Americas where the Mongoloid was left to his own devices to see his limitations in the absence of cultural diffusion from Indo-Europeans.

  4. June 24, 2017 - 7:45 am | Permalink

    Blacks, ethnomasochistic whites and Jewish business men all deserve one another.
    Let them stew together.

    • pterodactyl's Gravatar pterodactyl
      June 29, 2017 - 2:49 am | Permalink

      marienbethpage – if only it were possible to emigrate away from them to the culture of your choosing. But there is no escaping them

  5. June 24, 2017 - 12:14 pm | Permalink

    Why then, one wonders, are White Christians engaged in youth ministry such as Andrew Root professionally and personally interested in hip-hop? Because they believe it is good for White people? Perhaps because it is good and/or bad for Black people? Like millions of other White Anglo-Saxon Protestants, Root routinely signals his compassion for the marginalized and the powerless.

    Because Whites like Root are, essentially, White Supremacists that believe he should be a leader not only in his own White community, but also a leader to the Black community and Black youth.

    Likely, Root realizes he would make more money and garner more fame if he were to lead some sort of multi-racial “Christian” community that appeals to Black youth as well as White youth.

    White Christian “leaders” like Root are never satisfied merely being the pastor of a local congregation, each and every one of them dreams of being a religious-themed Oprah Winfrey, complete with book sales, TV shows, popular youtube videos and a heavily trafficked blog. If they can get positive coverage from the Jewish media, they are more than willing to play down anything Jews and “liberals” don’t like, like traditional Christian sexual morality, and play up issues they do like, such as welfare state measures or empty rhetoric about compassion for the poor.

    It’s absurd and comical to take these religious leaders seriously as if they are in any way motivated by religious convictions.

  6. June 24, 2017 - 12:25 pm | Permalink

    Also, regarding the Jews:

    In the late 1980s and the early 1990s, some of the first politically oriented rappers and hip hop artists became very vocal about Jewish control of their industry. These were clustered around New York City and were led by Public Enemy and Ice Cube, two hip hop acts that were culturally very influenced by the Nation of Islam.

    What the hip hop artists themselves – and their fans – learned very quickly was that criticism of “whites” and “WASPs” was perfectly acceptable, and even encouraged, any criticism of Jews was met with corporate backlash. Public Enemy was forced to fire one of their members that was pro-NOI and called “anti-semitic” and the industry publication, Billboard, ran a denunciation of Ice Cube for mentioning Jewish control of their industry.

    Many Black commenters have noticed that it’s perfectly acceptable and encouraged to promote degrading and negative stereotypes of Black men and women (dogs and bitches, pimps and hoes) – and it’s also ok to promote degrading and negative stereotypes of White men (KKK Racists) and White women (fill in the blanks…)

    But mention the Jews … well, as Ice Cube once wrote:

    “They said I could sing like a J(ail)-bird … but nigga, don’t say the J-word.”

    • Gbon's Gravatar Gbon
      June 27, 2017 - 9:43 pm | Permalink

      Hipster racist
      I know a fair number of blacks. They’ve told me that many blacks believe that Jewish music industry execs killed Michael Jackson for the insurance money. Years ago a black man told me that Jewish bankers and arms manufacturers killed Bob Marley because Marley favored peace not war and banks and armament makers profit from war.

    • Lou's Gravatar Lou
      June 27, 2017 - 10:23 pm | Permalink

      Remember Marlo Brandos public apology?
      I recall a cover story on the LA Times by a jew.
      he admitted jews control Hollywood.
      It is okay for jews to say that, but not the gullible goyim.

      • George Kocan's Gravatar George Kocan
        June 28, 2017 - 7:18 am | Permalink

        Neal Gabler, of Jewish extraction, wrote a substantial book about it, “An Empire of Their Own.” While Hollywood produces much garbage today, during the days of the Production Code, it produced many fine films.

        • Pierre de Craon's Gravatar Pierre de Craon
          June 28, 2017 - 11:42 am | Permalink

          … during the days of the Production Code, [Hollywood] produced many fine films.

          A great many people embraced that illusion for a great many years. Then came Turner Classic Movies, which has done students of culture (something Hollywood has no interest in and has never intentionally produced) and commerce (la specialité de la maison juive) a great service, if only to the extent of disabusing said people of this and related illusions.

          Please, George, consider joining the disabused. Leave the deceptive Neil Gabler—a Jewish man, not a man of Jewish extraction—to his applauding Tribe.

          • George Kocan's Gravatar George Kocan
            June 29, 2017 - 7:15 am | Permalink

            I based my comments concerning films on personal observation. The simple word ‘Jew” does not tell me much. It says nothing about how observant he is or how assimilated he is to Western Civilization.

          • Pierre de Craon's Gravatar Pierre de Craon
            June 29, 2017 - 9:28 am | Permalink

            “It says nothing about how observant he is …”

            What does observance have to do with the topic at hand? One speaks of observance in referring to whether a nominal adherent of a religion practices the cultic aspects of that religion. Judaism is a mode of tribal organization based on maternal descent—so say the Jews themselves of themselves—not a religion in any meaningful (i.e., honest) sense of the word.

            As for “personal observation,” it may be deemed as counting for something useful to others when and only when one’s standard of observation is quantified. The simple word “Jew” may not tell you much, but your resort to this uninformative formula tells me little save that you expect readers to accept you—on faith, as it were—as an authority figure.

          • George Kocan's Gravatar George Kocan
            June 30, 2017 - 6:13 am | Permalink

            Personal observation is all that I have concerning the behavior of Jews that I have met. These observations do not match the claims made about Jews in general, as conspirators and racial supremacists. Certainly, I disagree with many of the Jews in the public eye who espouse socialist, immoral and anti-Christian policies. But, other Jews exist, who stand against the anti-Western trends of modern culture. Politically, my focus is on ideology more than racial or cultural identity. The political label, ‘Jew,’ does not appear on any ballot. “Democrat” does.

          • Pierre de Craon's Gravatar Pierre de Craon
            July 2, 2017 - 11:43 am | Permalink

            [1] Politically, my focus is on ideology more than racial or cultural identity. [2] The political label “Jew” does not appear on any ballot. “Democrat” does.

            Re [1]: My ophthalmologist tells me that certain forms of tunnel vision are treatable if caught in time. As I don’t know whether the “I’m above that sort of vulgar race baiting” variety is one of the treatable forms, I’ll refrain from offering a prognosis.

            Re [2]: “Believe nothing of what you read and only half of what you see with your own eyes” had long been a sage old saw when my mother passed it along to me sixty years ago. What a pity that it was placed in hermetic quarantine sine die before someone got to repeat it to you!

          • George Kocan's Gravatar George Kocan
            July 3, 2017 - 7:06 am | Permalink

            Ideology affects behavior in a more obvious way than does race. ‘Race’ does not appear on any ballot either.

  7. June 24, 2017 - 4:41 pm | Permalink

    I’m pleased Prof. Fraser mentions E. Michael Jones because Jones has written brilliantly on the Black-Jewish “alliance.” Long before hip hop came along, blacks made inroads into the music scene, and then too they were controlled by Jews. I highly recommend this piece by Jones:
    https://www.amazon.com/gp/product/B008GN674G/ref=as_li_ss_tl?ie=UTF8&tag=cultwars-20&linkCode=as2&camp=1789&creative=390957&creativeASIN=B008GN674G

    Seven years ago I wrote a review of Jones’ book “The Jewish Revolutionary Spirit” and discussed Jones’ take on black and Jews. See https://www.toqonline.com/archives/v10n2/TOQv10n2Connelly.pdf

    Here are the excerpts:

    “CARRY THE WAR INTO AFRICA”: JEWS AND BLACKS

    The setback for revolution in Europe in 1848 sent streams of failed revolutionaries elsewhere, including to America. Working with what they found on the ground in America, Jews “would attempt to remake the Negro in their own image and turn him into the avant garde of the revolutionary movement in America” (643). One of the first to succeed was Ottilie Assing, a half-Jew who seduced Frederick Douglass, both sexually and intellectually.
    Jones provides by far the most extensive account arguing for Jews as the primary movers in the attempt to emancipate and revolutionize the large black minority in America to undermine white, Christian society. This story has generally been hidden, as generations of American college students can attest. Having been assigned to read Swedish Nobel Laureate (Economics) Gunnar Myrdal’s 1,480-page book An American Dilemma: The Negro Problem and Modern Democracy, they see nary a reference to the massive assistance Jews had given to blacks prior to the book’s 1944 publication.4 Nor does John Hope Franklin’s highly respected and continually revised 1947 tome From Slavery to Freedom: A History of American Negroes, address it any better.

    Jones devotes eight chapters (160 pages) to telling the story of the Jewish-Black alliance (which is no alliance in Jones’ account). His version is compelling given its depth of detail and the consistency of Jewish intentions: revolution. In this case, it was their plan to “carry the war into Africa” by turning American Negroes into revolutionaries.

    As Jones notes, “virtually every black leader in the twentieth century had a Jewish mentor, backer, or controller who introduced him to revolutionary ideas or organizations.” Jones sees the process as Jews “luring Blacks away from Christianity into fantasies of heaven on earth, which could only be brought about by the violence which flowed from Messianic politics.” Dostoyevsky realized this in 1877:

    The Jews . . . have already leaped en mass upon the millions of liberated Negroes and have already taken a grip upon them in their, the Jews’ own way, by means of their sempiternal “gold pursuit” and by taking advantage of the inexperience and vices of the exploited tribe. . . . the Negroes have been liberated from the slave owners, but that will not last because Jews, of whom there are so many in the world, will jump at this new little victim. (quoted on 691)

    “The [1909] founding of the NAACP,” Jones argues, “marked the beginning of Jewish impact on American life. . . . The NAACP was a Jewish organization, run by a board with no black representatives. . . Harold Cruse [said it was created] ‘to fight anti-Semitism by remote control’” (700). Jones then shows how these revolutionary Jews recruited a black face for the movement, and thus W. E. B. Du Bois became the public face for the NAACP. What is interesting is not just the fact that such Jews used blacks as a battering ram against white rule and independence, at the same time they prevented blacks from forming a nationalistic, particularistic society of their own.

    To wit, they mercilessly attacked Booker T. Washington, founder of the Tuskegee Institute, and his movement, using Du Bois as the main agent. Washington was destroyed by a manufactured “scandal” in which he was accused of peeping into the apartment of a white woman. “Washington, the leading black figure in America, was now associated with voyeurism and the fatal sin of sexual attraction to white women” (703).

    Du Bois next moved on to the destruction of Marcus Garvey, the black nationalist Jamaican who had started a steamship line to repatriate blacks back to Africa. As the Jewish members of the NAACP wanted integration of blacks and whites in America, not segregation or repatriation, they worked behind the scenes to bring Garvey down. Garvey caught on, and his suspicions were strengthened when, after being arrested for mail fraud in 1922, he found that the presiding judge at his trial was Julian Mack, an elite German Jew “who also served on the board of the NAACP.” Garvey appealed to this appar- ent conflict of interest to have Judge Mack dismissed, but his request was denied. Now “he became even more convinced that he was the victim of an ‘international frame-up,’ declaring: ‘I am being punished for the crime of the Jew Silverstone [an agent for the failed shipping line]. I was prosecuted by Maxwell Mattuck, another Jew, and I am to be sentenced by Judge Julian Mack, the eminent Jewish jurist. Truly I may say ‘I was going to Jericho and fell among the thieves’” (781).

    The mission of the NAACP and Du Bois was accomplished. Garvey got the maximum sentence of five years, and the push toward black- white integration had cleared another hurdle. This hypocritical strategy of pushing integration for all gentile groups while opposing it for Jews only gained steam as the century unfolded, particularly once modern Israel came into being in 1948.

    • Pierre de Craon's Gravatar Pierre de Craon
      June 24, 2017 - 7:21 pm | Permalink

      Thank you for restoring intellectual sobriety to this thread, Mr. Connelly.

      • Bramble's Gravatar Bramble
        June 25, 2017 - 7:35 am | Permalink

        And thank you, Mr. Connelly, for exposing what the Jews did to Booker T. Washington and Marcus Garvey, because it clearly shows how Africans have been actively PREVENTED BY JEWS at every turn from realizing their full potential, just as our own European youth are being deliberately poisoned and degraded by drugs & porn, such as this:
        “Posh Oxford University students queue half-naked in the street wearing only spandex, nipple tassels and body paint on their way to lewd bash” https://www.thesun.co.uk/news/3863575/posh-oxford-university-students-naked-lewd-bash-pictures/

        • Poupon Marx's Gravatar Poupon Marx
          June 25, 2017 - 9:54 am | Permalink

          And having attended high school in San Antonio, Texas in the 1960s, in an all white segregated middle class section of the city, NONE of this was referred, alluded, or hinted at. In fact, NO adverse anything was ever mentioned concerning the Jews. At that time the City of SA was run by incorruptible WASPs, who were mostly Southern Baptists and other Protestant denominations.

          • pterodactyl's Gravatar pterodactyl
            June 29, 2017 - 3:09 am | Permalink

            Poupon Marx – as a child in the 60s if someone cheated you we would say “I’ve been Jewed” without knowing what it meant. But that was short lived and never happened after about 1967. I attended church as a child/teenager and NEVER heard a single word against Jews, except for once when a Coptic Christian from Egypt preached once, and she said they killed Christ. The narrative from the Christian church for my entire life apart from this one preacher has been very sympathetic to Jews (although I no longer attend or believe), largely because they read the Old Testament every week in church and view it as the word of God, even when it refers to the Jews as the ‘chosen people’. The Christian view is that the Jews are custodians of the Holy Lands who have been persecuted for no reason throughout the centuries, culminating in the 6 million.

            In places like Breitbart the Christian posters constantly hold out the hand of friendship to the Jews, but note also how it is often not reciprocated and instead the Jews on that site constantly berate the non-Jews about what happened 1000 years ago. When I pointed out that they seem hostile and asked them: do they justify their hostility by things that happened a long time ago before we were born? they suddenly got aggressive and abusive, as they could not retract the posts where clearly they were hostile. This was before I was banned without breaking any house rules.

        • David Ashton's Gravatar David Ashton
          June 26, 2017 - 5:11 am | Permalink

          Two US Negroes I have most admired, from a small pool of choice, have been Washington and Garvey. I am grateful for this clue to their downfall, contrasted with the elevation of such as King and Robeson.

          Two well-educated Christian black ladies from Guyana on vacation in England, in conversation with me some months back, deplored the “devil music” of the rappers and the rest, and the fact that white girls – whom they also called “whiggers” – fell for this corrosive filth.

          • George Kocan's Gravatar George Kocan
            June 26, 2017 - 7:51 am | Permalink

            Years ago, I have heard or read a similar criticism of rock music from black Africans.

  8. June 27, 2017 - 10:58 am | Permalink

    Hip Hop? Hip Hop? It has not been called Hip Hop for 30 years at least. It’s called Rap, not Hip Hop. I agree with everything the author wrote, but he should use the proper term. Hip Hop just makes his article look as though he wrote it in 1985 and just recycled it

    • Pierre de Craon's Gravatar Pierre de Craon
      June 27, 2017 - 4:52 pm | Permalink

      I heard a black affirmative-action radio announcer named Terrence McKnight refer admiringly to this filth as hip-hop just days ago on WQXR (a soi-disant classical music station) in New York. So much for claim no. 1 to Professor Fraser’s lack of hipness and “authenticity.”

      As for claim no. 2, why shouldn’t an insightful and informative article written in 1985 be as worthy of attention now as then, whether or not the proper (((orthodox))) terminology is employed. Does conformist hipness come with a sell-by date?

      Anyway, what gives you the idea that Fraser’s critique would garner more applause were he to mind the p’s and q’s of sycophancy?

  9. pterodactyl's Gravatar pterodactyl
    June 29, 2017 - 3:10 am | Permalink

    ” is friendly or hostile to young White people. ”

    One effect of all this hostility to whites is that the whites are beginning to feel under attack, and this is awakening their own group behaviour instincts

  10. pterodactyl's Gravatar pterodactyl
    June 29, 2017 - 3:14 am | Permalink

    https://www.youtube.com/watch?v=lyLUIXWnrC0

    1.7 million views for this video by Paul Joseph Watson about the degeneracy of pop culture in the West. See 10 min in about rap music, but the entire youtube video is very watchable. This presenter is popular and right-wing and young so I imagine he has a youth following. He is an example of the emerging young Right that the internet has made possible.

  11. Old Ez's Gravatar Old Ez
    June 29, 2017 - 5:57 am | Permalink

    First the Jew tried to radicalize the negro by giving him the Black Revolutionary as an ideal. When that blew up in their faces, they gave the negro the Pimp as an ideal. The Pimp evolved into the Rap Mogul-as-ideal. Now that is being replaced by the BLM revolutionary again. Call it the Panther-Pimp-Mogul cycle. In any stage in the cycle the black obsession with status signification is evident.

Comments are closed.