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Discovering Implicit White Communities, Part 2

William Sheldon

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?  

Discovering European American Space 

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:

Unfortunately for us, this same powerful tool [the Internet] 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.  MacDonald again:  The first step [in changing this] is a psychological one: Proud 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?

4.    Is there a confident pro-European American group that has staked a claim or “adopted” the space as ours?   

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.


See ourgazetteer.org for an interactive map.

Examples of Implicitly White Cultural Spaces

Example 1: Stone Mountain Park

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

OG rating: 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!”) 

Example 2: Henry Ford Museum and Greenfield Village  

This treasure 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. 

OG rating: explicitness = low.  Like Stone Mountain Park it passes our first two tests (racial composition and historical significance), but fails the second two. 

Example 3: Political Cesspool staff and Confederate Park, Jefferson Davis Park, and Nathan Bedford Forrest Park in Memphis 

The following 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 downtown.

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 201 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.

Nathan Bedford Forrest

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.
 

OG rating: 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 tests. 

Example 4: St. Photios National Shrine and EAU seed program 

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 researching 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.  EAU gardeners 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. 

OG rating: 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 White communities.  

To build 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.

Acknowledgments 

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 ourgazetteer.org. 

William Sheldon is a librarian.  He is founder and editor of the ourgazetteer.org project.   

Permanent URL: http://www.theoccidentalobserver.net/authors/Sheldon-ImplicitII.html 






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