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Discovering Implicit White Communities, Part 2
November 14 , 2009
In “Discovering Implicit White Communities, Part 1", we reviewed Kevin MacDonald's article, “Psychology and White Ethnocentrism”, in which he presents the evidence from psychologists for the existence of a struggle in each European American, between our innate preference towards people like us and the need to conform to the multicultural (anti-White) ethic that emerged dominant in the second half of the 20th century. He illustrates his concept of implicit Whiteness with several examples: Republican Party, Country Music, NASCAR, and Evangelical Christianity. With MacDonald's theoretical framework established we can now pull on a thread that is implied in his article: How do we plot all European American communities somewhere on a continuum between implicit and explicit and use this knowledge to our advantage?
We frequently hear criticism within our ranks that we are little but an Internet virtual movement, that White “activists” will say things on the Internet that they would or could not say in our daily interactions with family, co-workers, neighbors. Take Guillaume Faye, for example, who writes:
us, this same powerful tool
allows people to
think that they are advancing or fighting for the cause by simply talking on the
Internet. Action, comrades. If talk leads to action, then talk is beneficial. If
talk leads to simply a modified version of a Japanese Anime enthusiast Internet
community with a different focus for its enthusiasm, then nothing has been done.
Worse, the appearance of action has set us back.
Thus, one of the primary
tasks set out before European-American activists is politicizing the physical
space we inhabit through positive, empirical, systematic transformation.
We must bring our ideas into the physical world.
“The first step [in changing this] is a psychological one:
and confident explicit assertions of ethnic identity and interests among White
people, and the creation of communities where such explicit assertions are
considered normal and natural rather than a reason for ostracism.”
Where do we start? How do
we move out of the Internet echo chamber ghetto?
I believe the answer is standing right in front of us.
We need to literally
practice what we preach.
Just like learning chess or hockey, practice is the only way to build
confidence and improve; and it is only sensible to practice expressing ourselves
in places that are reasonable friendly environments.
To identify the best places to start expressing ourselves we therefore
need a heuristic:
1. Is the racial composition of those who visit the place overwhelmingly European American?
2. What is the historical significance of the place for European Americans? Does it have historical continuity and legitimacy?
3. Is it institutionalized by and for European Americans?
We will now illustrate the use of our heuristic. To support a systematic investigation I created a website, ourgazetteer.org (OG), scoped to this purpose. The primary emphases of OG are places and organizations. Links to pro-White media are included because they are closely correlated to explicitly White organizations. The website also includes a map interface which allows the reader to start at a view of the continental United States then drill down to specific places near where you live. The website and map are designed to scale up to many, many places as we gain momentum. OG is seeded with several dozen entries, with more queued for publication.
Examples of Implicitly White Cultural Spaces
Judging by the website alone, one would hardly know that
engraved on the side of Stone Mountain is a gigantic engraving the scale of
Mount Rushmore. Why is this
remarkable spectacle hidden? No
doubt the politically incorrect content of the mural embarrasses the operators
of Stone Mountain Park. Engraved
forever in the rock, 400 feet above the ground,
measuring 90 by 190 feet, and recessed 42 feet into the mountain, is a
tribute to three Confederate heroes: Stonewall Jackson, Robert E. Lee, and
Jefferson Davis. It is truly
spectacular in its politically incorrectness.
Instead, the website highlights at every opportunity pictures of Black
visitors. At the end of the day, the
dysfunctional website hardly matters, though, because the primary customers who
visit Stone Mountain Park are European Americans.
Short of blowing up the mountain, our enemies have no other choice but to
live with it.
Bas relief sculpture of Stonewall Jackson, Robert E. Lee, and
Jefferson Davis at Stone Mountain Park
Bas relief sculpture of Stonewall Jackson, Robert E. Lee, and Jefferson Davis at Stone Mountain Park
explicitness = low. Stone Mountain
Park passes our first two tests (racial composition and historical
significance), but fails the second two.
(Idea: I can imagine somebody in Georgia starting a fun little campaign
(letters, calls, t-shirts) that advocates putting the carving front and center
on the Stone Mountain Park website and all of their promotional brochures.
I would buy a t-shirt that says “Liberate Stone Mountain!”)
Henry Ford Museum and Greenfield
was created by Henry Ford to honor and preserve European/European American
culture and achievements. Greenfield
Village is over 90 acres and contains, for example, drivable Model T cars,
Edison’s original light bulb and laboratory, the Wright Brothers’ bicycle shop,
Henry Ford's birthplace, on and on it goes.
Also on the site is the Henry Ford Museum, which holds an immense
collection of European American inventions, and highlights European American
heroes by displaying sacred artifacts such as Charles Lindbergh's Spirit of St.
Louis. Given our multicultural
times, however, every effort, at least according to the website, is to downplay
all of that and replace it by highlighting the achievements of other ethnic
groups. For now, this wonderful and
amazing oasis embodies blinding White implicitness.
explicitness = low. Like Stone
Mountain Park it passes our first two tests (racial composition and historical
significance), but fails the second two.
staff and Confederate Park, Jefferson Davis Park, and Nathan Bedford Forrest
Park in Memphis
story is so utterly uplifting and inspiring that I quote in full from The
Political Cesspool staff's own account.
It exemplifies how to effectively politicize our local space. The full
story, “The Political Cesspool Saves Three Confederate Parks”
can be found on
Western Voices World News.
As the show
continued to grow, an opportunity to flex some muscle presented itself and the
hosts decided to take their activism to the streets. It was in June of 2005 that
a couple of black malcontents in Memphis decided that they would try to rectify
a major problem that plagued there city. Were they thinking of ways to curb
crime? No. They sought to eradicate three long-standing Confederate Parks from
Even though polls conducted by the local NBC affiliate proved that the residents of Shelby County were overwhelmingly in favor of maintaining the parks, The Political Cesspool was the only entity in town who was publicly defending them. Meanwhile, the anti-Southern agitators were doing all the could to mount support for their "cause."
The first test of might came at a public forum held at The Pyramid Arena to address this issue. Due to the fact that The Political Cesspool had been using its media venue to turnout listeners to this meeting, pro-Confederate supporters outnumbered those in favor of removing the parks roughly 200–12, a split that was completely down racial lines. This event was heavily covered by the local press and James Edwards was interviewed by an assortment of newspaper and television reporters.
Despite being out numbered 20–1 in the public forum hosted by the City Center Commission at The Pyramid, "the resistance," led by black Shelby County Commissioner Walter Bailey, was not deterred. They tried one last, desperate, ploy when they hired civil rights hustler Al Sharpton to come to town to denigrate the parks, which included; Confederate Park, Jefferson Davis Park, and Nathan Bedford Forrest Park. Forrest Park also happens to be the burial site of the legendary hero.
The Political Cesspool immediately sprang back into action. The effort on this occasion was quarterbacked by co-host Bill Rolen, who knew exactly what should be done. He advised the staff to secure a permit for Confederate Park, which was located directly in between of the proposed "march" that Sharpton was going to attempt from Jefferson Davis Park to Forrest Park. We would secure this location and hold a pro-Confederate vigil on the day that the rabble were to be in town.
To say that those efforts proved successful would be an understatement.
James Edwards and Austin Farley once again fielded a litany of media interviews
in which they articulated the pro-South point of view and, once again, The
Political Cesspool was the only organization with the guts to publicly take this
stand, although there were many who came to stand with us that day.
By the time it was over, Sharpton was forced to cancel his march, one of the only times in memory that had ever occurred. He was reduced to having a gathering in downtown Memphis that quickly faded. After that day, the move to rename the parks was never resuscitated. They had been saved, our heritage preserved.
The next month, James Edwards, Austin Farley, Jess Bonds and Bill Rolen were awarded the very prestigious National Dixie Defender Award from the Sons of Confederate Veterans.
explicitness = medium. Given the
demographics in Memphis, the parks probably fail our racial composition test and
I doubt that the city government there is pro-European American, but the parks
pass the historical significance and adoption by a European American group
The St. Photios Greek Orthodox National Shrine, an institution of the Greek Orthodox Archdiocese of America, is dedicated to the first colony of Greek people who came to America in 1768. Come and visit our magnificent Orthodox Chapel filled with Byzantine style frescoes and take a tour of our historic museum. Special exhibits tell the story of the First Greek Colony in the New World. This freestanding exhibit contains various artifacts, photographs and historical documents. (source: Website).
Chapel at St. Photios National Shrine, St. Augustine, Florida
European Americans United have been
the history of this shrine and have learned that the Greeks, along with some
people from Minorca, were brought to Florida as White slaves. Their settlement, New Smyrna,
is south of St. Augustine, near Daytona. Datil peppers are a kind of hot pepper
cultivated by the White slaves, and is unknown outside of the area.
are growing them for seed and, if they are successful, will send them to members
with the annual seed packs, hopefully in 2010. EAU sends
organic seeds as part of its gardening/self sufficiency project).
So far, they have distributed to EAU members seeds for Jimmy Nardello’s
Frying Pepper, Giant Dill, Red Mustard, Black Plum Tomato and others. EAU’s
John Young is working on breeding Datil Peppers for a wider range of hardiness.
explicitness = medium. This place
passes our first two tests (racial composition and historical significance),
probably fails the third test (from the information I have), but thanks to
European Americans United's seed program now passes the
fourth test, adoption by a pro-European American group.
Where implicitly White places meet explicitly White people
It should be
clear from the examples above that it is possible to transform an implicitly
White place into something that can awaken our sense of identity.
In the examples of St. Photios and the Confederate parks in downtown
Memphis, we see how pro-European American activists have added to the myth and
legend of these special places. This is
just the kind of activism I believe Michael O'Meara could use to support the
argument he makes in his article, “The Edge of the Sword”:
If you want, then, to engage in discussions about race and racial
differences, you bring in the geneticists and Darwinists. But if you want
to build a nationalist movement to ensure the continuity of White America, you
appeal to Andrew Jackson and Thomas Jefferson, to the Battle of the Alamo and
Kearney’s Workingmen, to the Stars and Bars and the sustaining voices of those
quintessential representatives of America’s white culture, the Carter family.
It is time to break from the mindset that leads us to write articles and books that end on dystopic predictions about our inevitable road to genetic oblivion. Authors of these texts seem to demand full revolution from all of us all the time. Such a posture is a strategic mistake and ultimately demoralizing. In our modern world the day to day cultural battles are more nuanced. Our present historical predicament — a culture war — requires us to understand and appreciate that there are different levels of engagement possible, based on individual needs and context, ranging from implicit to explicit expressions of European American solidarity; all contributions, large and small, contribute to the greater good.
Our people are under siege.
It may at times be prudent to wear a public profile that appears on the surface
to be just this side of apathy. It
is what is inside that matters, a meta level of awareness in our people, one
which includes the idea that implicit White ethnocentrism is one of our
strategies. Implicit White
communities are assets. Implicit
White communities, MacDonald shows, are predisposed towards becoming explicit
collective consciousness in the “real world” I believe we are most likely to
succeed in the safer confines of our own identified implicitly White space.
Look around your locality and region, glimpse into your childhood. Where do
you go that touches your sense of
European American identity? The
brand of activism I am advocating can be enjoyed by everybody.
At the most modest, but still deeply subversive level, simply take your
family to a place listed in OG.
Spend your time and money there. Join the friends organization associated with
the space. Support it.
While visiting, carefully study the European American brothers and sisters
you see. Consider what can be done
in such a context to touch their identity.
Talk to them. Experiment.
Our initial modest goal for OG is to expand the dataset to include at least one place entry in every state. Please take a look at the map. If you see a gap in your part of the country, please submit your suggested entry as a comment on the “participation” page of the site. In parallel with the expansion of entries I would like to encourage readers who have visited the places already listed in OG to add depth to the entries with your own first-person descriptions, stories, links to photos, videos.
Igniting implicitly White communities towards explicitness will occur through creative and courageous expressions of European American identity, like those from the staff of The Political Cesspool and European Americans United. Examples such as these provide behavioral models our less conscious brothers and sisters need to feel comfortable with what they know deep down is right. Let us join together to appropriate our implicitly White spaces as beachheads in our struggle.
As we recapture our historically meaningful spaces, we will reclaim our social, intellectual, political and spiritual destiny.
I would like
to express special thanks to my fellow members of European Americans United for
their help in populating the initial list of places in
William Sheldon is a librarian. He
is founder and editor of the