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Precarious Orders: Messianic Thought and the Limits of Historical Stability

January 10, 2026/2 Comments/in Featured Articles, General/by Khaled Boulaziz

This is an excerpt from the Introduction to Mr.Boulaziz’s forthcoming book, The Age of Nuclearized Messianism and The End of History (Truth Press, 2026). He describes his book as offering

a provocative Foucauldian exegesis of history’s perpetual disequilibrium, tracing it to an ancient “Judaic code” rooted in Kabbalistic mysticism and eschatological impulses.

It engages themes of ontological subversion, the dissolution of equilibria, and critiques figures like E. Michael Jones, positioning the force as metaphysical rather than merely political—resonating with your readership’s interest in unmasking hidden historical architectures.

“When the Holy One, blessed be He, sought to create the world, He looked into the Torah and created it… and the sparks remain captive.”
— Zohar I, 134a (Idra Rabba)

On the Persistent Non-Equilibrium of Historical Orders

The historical record indicates that instability is not an anomaly restricted to modernity but a recurrent feature of social formation itself. Whenever societies succeed in establishing durable structures of order, they tend to generate internal tensions that render such orders inherently provisional. Across history, equilibrium has functioned less as an endpoint than as a transitional phase.

Political orders repeatedly proclaim moments of culmination—ends of history, durable settlements, final syntheses—only to witness their rapid dissolution into renewed conflict. Periods identified as peace often reveal themselves, retrospectively, as transitional intervals preceding further upheaval.

This persistent oscillation raises enduring questions for historical and philosophical inquiry:

  • Why do social and political systems appear structurally incapable of achieving lasting equilibrium?
  • Why does international order repeatedly fluctuate between provisional stability and systemic rupture?

Across disciplines, scholars have proposed competing explanations. Philosophical traditions have emphasized dialectical motion; theological frameworks have pointed to inherited moral fracture; economic analyses have stressed desire and scarcity; revolutionary theories have focused on entrenched power structures. While each perspective captures important dimensions of historical change, none has produced a comprehensive account capable of explaining the recurrence and structural persistence of destabilization itself.

This study proceeds from the hypothesis that certain historical dynamics may be better understood not solely through political or economic causation, but through deeply embedded metaphysical and eschatological narratives that shape how communities relate to time, authority, and fulfilment. In this respect, modern political upheavals may be interpreted as surface manifestations of more enduring symbolic and theological tensions.

Existing Explanatory Frameworks

Within contemporary debates, two influential but methodologically distinct attempts to account for recurring patterns of historical destabilization merit consideration.

  1. Michael Jones, in The Jewish Revolutionary Spirit, offers a theological interpretation of modern revolutionary movements. He argues that the rejection of the Logos—understood within Christian theology as the divine principle of order and measure—generates a persistent revolutionary impulse directed against logos-centred social forms. Jones’s contribution lies in foregrounding the role of theological dislocation in shaping modern political radicalism. However, his analysis remains bounded by a specifically Christian theological framework.

A contrasting explanatory register is offered by Kevin MacDonald in A People That Shall Dwell Alone and subsequent volumes of his trilogy. MacDonald approaches similar historical phenomena through an evolutionary and sociobiological lens, interpreting Judaism as a highly adaptive group strategy shaped by conditions of diaspora existence. Within this framework, features such as cultural boundary maintenance, intellectual specialization, and competitive resource strategies are understood as functional adaptations that may, under certain conditions, generate structural tension within host societies.

Despite their methodological divergence, both authors identify recurring patterns of historical friction involving minority–majority relations, cultural critique, and institutional destabilization. Each provides a partial explanatory model—one theological, the other evolutionary. The present study departs from both approaches. While acknowledging their analytical insights, it suggests that neither framework fully accounts for the underlying metaphysical and eschatological orientation that may lend coherence to the patterns they describe.

Rather than locating causality in theological rejection alone or in evolutionary strategy alone, this article proposes that a deeper animating logic may be found in enduring conceptions of historical precariousness, redemption, and critique that operate across theological, philosophical, and secularized domains.

Historical Precariousness and Eschatological Tension

Rather than treating revolutionary movements primarily as attempts to replace one political order with another, this analysis explores the possibility that certain traditions articulate a permanent critical stance toward worldly order as such. In this view, destabilization functions less as a means toward a final political arrangement and more as an ongoing condition produced by a persistent orientation toward an unrealized ideal.

From this perspective, political unrest may be understood as the historical expression of a deeper tension between what is and what ought to be. This tension, articulated in various theological idioms, frames existing institutions as inherently provisional and therefore perpetually subject to critique. Stability, under such conditions, is never final but always contingent.

Scholarly discussions of Jewish history and thought have frequently emphasized the conceptual polarity between Exile (Galut) and Redemption (Geulah). Rather than treating this polarity as a mere historical circumstance, some interpretations regard it as a constitutive feature of religious consciousness—one that generates sustained critical engagement with prevailing social orders. Importantly, this tension has been interpreted in diverse and often conflicting ways within Jewish intellectual history itself.

The present analysis does not adopt these interpretations as descriptive facts about historical causation. Instead, it examines how such metaphysical narratives—when secularized, transformed, or reinterpreted—may influence modern ideological formations and political imaginaries.

Analytical Framework: Three Recurrent Thematic Structures

To clarify the analytical hypothesis advanced in this study, three recurrent thematic structures are provisionally identified. These structures emerge within certain theological, mystical, and philosophical discourses and are employed here as heuristic categories, not as causal explanations of historical events. They serve to illuminate how historical actors and intellectual traditions have conceptualized authority, temporality, and transformation.

The three thematic structures examined are:

  1. The Ontology of Election (Am Segulah)
  2. Normative Boundary Construction between In-Group and Out-Group
  3. Active or Transformative Messianism

These categories are not presented as exhaustive, uniform, or universally representative of Jewish thought, which is internally diverse and historically contested. Rather, they function as analytical tools intended to clarify how particular metaphysical and eschatological imaginaries have, at specific moments, informed sustained critiques of worldly order and historical stability.

1. The Ontology of Election (Am Segulah)

The concept of am segulah (“a chosen people”), articulated in biblical passages such as Exodus 19:5 and Deuteronomy 7:6, has generated a wide range of interpretations within Jewish intellectual history. In some readings, election is understood primarily as an ethical vocation or covenantal responsibility; in others, it has been construed in more ontological terms, emphasizing a distinct relationship between Israel and the divine.

Certain rabbinic and medieval philosophical traditions articulated this distinctiveness through metaphysical language, sometimes describing qualitative differences in spiritual disposition or religious obligation between Jews and non-Jews.

Medieval thinkers such as Maimonides, working within an Aristotelian framework, explored gradations of intellectual and spiritual perfection, though modern scholarship remains divided regarding whether such distinctions imply ontological hierarchy.

From an analytical standpoint, interpretations that emphasize ontological election may contribute to forms of collective boundary maintenance that are not merely cultural but conceptual. These frameworks can encourage strong internal cohesion and continuity across diaspora contexts, while simultaneously shaping asymmetric modes of engagement with surrounding societies. Historically, such dynamics have been examined in relation to the formation of semi-autonomous communal structures within host polities—structures that functioned both as mechanisms of preservation and as sites of negotiated interaction with political and economic authorities.

2. Normative Boundary Construction between In-Group and Out-Group

A second thematic structure concerns the ways religious legal systems articulate distinctions between members of the community and those outside it. Rabbinic literature employs a variety of terms—such as goy, nokhri, or akum—primarily for juridical and ritual classification rather than ethnographic description.

Scholarly analyses of texts such as Avodah Zarah, Sanhedrin, and Bava Metzia emphasize that many legal distinctions emerge from concerns about ritual integrity, communal survival, and the regulation of economic interaction under minority conditions. These distinctions are neither uniform nor static, and rabbinic debate frequently reflects internal disagreement regarding their scope and application.

From a sociological perspective, such boundary constructions may be understood as normative mechanisms that develop within minority religious communities facing chronic insecurity. Although analogous patterns can be identified in other traditions, the frequency and geographic breadth of Jewish expulsions and exclusions across premodern and modern history have produced a distinctive intensity and longevity in the articulation of communal boundaries.

3. Active or Transformative Messianism

A third structure concerns forms of messianic expectation that emphasize human participation in historical transformation. In Jewish mystical traditions—most notably Lurianic Kabbalah—cosmological narratives describe creation as fractured and incomplete, requiring human ethical or ritual action (tikkun) to restore harmony.

Early modern messianic movements, including Sabbateanism and Frankism, radicalized these ideas in heterodox ways, at times inverting normative religious categories. While marginal and often condemned by rabbinic authorities, these movements have been noted by historians for their long afterlife in intellectual history, particularly through processes of secularization.

Several scholars have explored possible analogies—often metaphorical rather than genealogical—between such messianic imaginaries and modern philosophies of history that emphasize rupture, negation, and transformative struggle. These comparisons remain contested and must be approached with caution, given the complexity of conceptual translation across historical contexts.

Within this analytical frame, “active messianism” refers not to a unified doctrine, but to a mode of historical orientation in which the present is viewed as fundamentally provisional and transformation is conceived as necessary rather than accidental.

Synthesis and Scope

Taken together, these three thematic structures are examined as interpretive lenses through which certain historical actors and intellectual movements have conceptualized instability, continuity, and transformation. They are not treated as timeless essences, nor as exclusive to any single tradition.

This study does not argue that theological narratives mechanically produce political outcomes. Rather, it investigates how metaphysical and eschatological imaginaries—when translated into secular or ideological forms—may shape recurring patterns of critique toward established orders.

Each historical order, as characterized  by a specific épistémè, embeds the conditions of its own destabilization. This instability is structurally produced insofar as critique is epistemically coerced by the three thematic structures that sustain the metaphysical and eschatological imaginaries permeating the épistémè, thereby rendering any stable equilibrium structurally unattainable.

Accordingly, the analysis adopts a diagnostic rather than polemical orientation, seeking to clarify how particular conceptual frameworks persist, mutate, and reappear across historical contexts, especially in periods marked by institutional fragility and ideological realignment.

This article thus prepares the ground for a comparative inquiry into the relationship between metaphysical expectation and historical instability, with the aim of contributing analytical clarity to debates often obscured by moralization or essentialism.

Khaled Boulaziz is chief editor of lanation.net, an independent French media platform.
Khaled@lanation.net

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Khaled Boulaziz https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Khaled Boulaziz2026-01-10 09:01:292026-01-10 09:01:29Precarious Orders: Messianic Thought and the Limits of Historical Stability

Jose Nino on Red Ice: Venezuela, etc.

January 9, 2026/1 Comment/in Featured Articles/by Jose Nino

Venezuela Coup, Maduro’s Kidnapping & International Zionism with José Niño https://t.co/2hQqmCrotv

— Red Ice TV ⨁ (@redicetv) January 7, 2026

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Jose Nino https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Jose Nino2026-01-09 07:10:242026-01-09 07:10:24Jose Nino on Red Ice: Venezuela, etc.

Venezuela Blames Zionist Plot for Maduro Capture as Israel Celebrates U.S. Military Operation

January 7, 2026/21 Comments/in Featured Articles/by Jose Nino

In the chaotic hours following the American military operation that captured Venezuelan President Nicolas Maduro on January 3, 2026, Acting President Delcy Rodriguez delivered a nationally televised address that invoked a familiar scapegoat for the Bolivarian regime. Surrounded by high-level officials including her brother Jorge Rodriguez, Interior Minister Diosdado Cabello, and the foreign and defense ministers, she characterized the American intervention with language that has become a hallmark of Venezuelan government rhetoric.

“The governments of the world are simply shocked that Venezuela is the victim and target of an attack of this nature, which undoubtedly has Zionist overtones,” Rodriguez declared during her address. Some translations rendered her phrase as having “Zionist undertones” or a “Zionist tinge,” but the message remained consistent. Venezuela’s leadership was blaming Jewish influence for the military strikes and subsequent Delta Force raid that resulted in Maduro and his wife Cilia Flores being flown to New York to face narcoterrorism charges.

Rodriguez framed the operation as part of broader colonial ambitions, stating that “the masks have fallen” and revealing what she claimed were true American intentions to dismantle Venezuelan independence. “We will never again be slaves, that we will never again be a colony of any empire,” she emphasized to the Venezuelan people while describing the capture as an “illegal, illegitimate kidnapping.”

The invocation of Zionism as a conspiratorial force represents nothing new for the Venezuelan political establishment. Following his disputed election against opposition challenger Edmundo González Urrutia in summer 2024, Maduro blamed “international Zionism” for subsequent protests. He claimed that “all the communication power of Zionism, which controls all the social networks, the satellites and all the power is behind this coup d’état,” according to reports from that period.

In November 2025, Maduro escalated his rhetoric further, stating that “far-right Zionists want to hand this country over to the devils.” The U,S. State Department’s religious freedom reports have documented that “criticism of Israel in Maduro-controlled or affiliated media continued to carry anti-Semitic overtones, sometimes disguised as anti-Zionist messages.”

These allegations of a Zionist conspiracy to destabilize Venezuela build on a longer history of Venezuelan hostility toward Israel that accelerated under the late-Hugo Chavez and continued under Maduro’s leadership. The deterioration began during the Second Intifada when Chavez sponsored rallies supporting Palestinians. The first direct targeting of Venezuela’s Jewish community occurred in May 2004 when the Sephardic Tiferet Israel Synagogue in Caracas was attacked following a government-backed pro-Palestinian rally.

The situation escalated dramatically during the 2006 Lebanon War. Chavez accused Israel of carrying out genocide and in August 2006 recalled Venezuela’s ambassador from Israel. “Israel has gone mad. They are massacring children, and no one knows how many are buried,” Chavez declared at the time.

Venezuela’s complete break with Israel came on January 14, 2009, during Operation Cast Lead in Gaza. Chavez described Israel’s military offensive as a “cruel persecution of the Palestinian people, directed by Israeli authorities.” The Venezuelan Foreign Ministry announced the severance of diplomatic ties, stating the move was made “given the inhumane persecution of the Palestinian people carried out by the authorities of Israel.”

Following this diplomatic rupture, Venezuela officially recognized Palestine on April 27, 2009, becoming the first country in the Americas to establish formal diplomatic relations with the Palestinian Authority.

While Rodriguez blamed Zionist machinations for the American operation, leading Israeli officials openly celebrated Maduro’s capture as a strategic victory that would weaken Iran’s hemispheric network. As this author has previously noted, Venezuela’s strategic alliance with Iran has drawn sharp criticism from policymakers in Washington and Tel Aviv, serving as justification for various regime change operations and destabilization tactics targeting the South American country.

Prime Minister Benjamin Netanyahu led the praise with congratulations posted to social media. “Congratulations, President @realDonaldTrump for your bold and historic leadership on behalf of freedom and justice. I salute your decisive resolve and the brilliant action of your brave soldiers,” Netanyahu wrote, though he did not explicitly name the Venezuela operation at the time.

In a subsequent press conference, Netanyahu expanded his remarks. “I express the full support of the Israeli government for the determined decision and decisive action of the United States regarding Venezuela. This is about restoring freedom and justice to another region of the world. Across Latin America, we are witnessing a historic shift — countries returning to the American axis and renewing ties with Israel.”

Netanyahu’s reference to a “historic shift” toward Israeli normalization reflects the broader Isaac Accords initiative, which seeks to establish diplomatic relations with Latin American countries that could guarantee favorable conditions for Israeli interests in the Western Hemisphere.

Foreign Minister Gideon Sa’ar manifested the most resounding endorsement from Tel Aviv, explicitly expressing hope for renewed diplomatic relations between Israel and Venezuela. “Israel commends the United States’ operation, led by President Trump, which acted as the leader of the free world,” Sa’ar stated publicly. “At this historic moment, Israel stands alongside the freedom-loving Venezuelan people, who have suffered under Maduro’s illegal tyranny.”

The cheerful endorsement from Tel Aviv, coupled with a clear strategic interest in reshaping Latin America, suggests that allegations of a Zionist agenda in Venezuela are not the ravings of a paranoid regime, but a sober reading of the geopolitical realities of a Western political order dominated by world Jewry.

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Jose Nino https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Jose Nino2026-01-07 09:03:292026-01-07 09:03:29Venezuela Blames Zionist Plot for Maduro Capture as Israel Celebrates U.S. Military Operation

Crippling the King: Leftism in the Light of a Consciocentric Classic

January 6, 2026/7 Comments/in Featured Articles, General, Media Influence/by Tobias Langdon

Dystopian novel? No! Instruction manual? Yes! Those two questions are about George Orwell’s Nineteen Eighty-Four (1949). The two answers are from the kind of people Orwell was satirizing in the novel. Britain presently has a government full of people like that. It’s the Labour government of the gray grasper Keir Starmer, the Black buffoon David Lammy and the hectoring harpy Jess Phillips. Are those three in politics because they love Truth, Goodness and Beauty? No! Are they in politics to pursue and abuse power? Yes!

Gray grasper, Black buffoon, hectoring harpy: the Labour leftists Keir Starmer, David Lammy and Jess Phillips

Power is what truly interests and motivates those at the top of the left. That’s why leftists have been so successful in co-opting and corrupting so many institutions, from the media to the universities, from the Church to the military. Leftists are unburdened by any concern for truth, logic or reality, by any need to fulfil their promises or benefit those they claim to care about. Take the British Labour party. It was founded, as its very name proclaims, to champion and protect the working-class. But the Labour grandee Roy Hattersley has openly boasted that in the 1960s he refused to work for what “a clear majority of my [working-class] constituents, and most of the country, undoubtedly wanted — the repatriation of all [non-White] immigrants.” And the Labour grandee Maurice Glasman has openly lamented “a terrible situation where a Labour government was hostile to the English working-class” in the 1990s. Yes, it was a terrible situation. But it was also an Orwellian situation:

Even the names of the four Ministries by which we are governed exhibit a sort of impudence in their deliberate reversal of the facts. The Ministry of Peace concerns itself with war, the Ministry of Truth with lies, the Ministry of Love with torture and the Ministry of Plenty with starvation. (Nineteen Eighty Four, Part 3, chapter 9)

In modern Britain, the Labour party is “hostile to the working-class,” the Conservative party seeks to destroy, not to conserve, and the Liberal-Democrats believe neither in freedom nor in democracy. That’s Orwellian. A novel first published in 1949 is still fully relevant to British politics in 2026. Why so? Because the kind of leftists Orwell was satirizing back then are still around right now. They love power and hate Truth, Beauty and Goodness. But what is the point of power for leftists? Here is the answer supplied in Orwell’s novel by the inquisitor O’Brien as he tortures and lectures the protagonist Winston Smith in the perma-lit cellars of the Ministry of Love:

[O’Brien said:] “The real power, the power we have to fight for night and day, is not power over things, but over men.”

He paused, and for a moment assumed again his air of a schoolmaster questioning a promising pupil: “How does one man assert his power over another, Winston?”

Winston thought. “By making him suffer,” he said.

“Exactly. By making him suffer. Obedience is not enough. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing.” (Nineteen Eighty Four, Part 3, chapter 3)

There’s a shorter way of saying all that: Power is about crippling the King. But who is the King? I’m not talking about Chuck the Cuck or Elvis or any other mundane and material monarch. Instead, I’m talking about the King of the Universe. But I’m not talking about Jesus either. No, I’m talking about this King:

The most important thing in the universe can’t be seen, touched, tasted, smelt or heard. No scientific instrument can detect it or measure it. Indeed, everything that science knows and understands about it could be written on the full stop at the end of this sentence. Then again, from the scientific point of view there is no reason whatsoever for it to exist. The universe could — and for billions of years seemingly did — get along perfectly well without it. What is it? It’s consciousness, of course. Without it, you have nothing. With it, you have everything — the myriad sights, sounds, scents, sensations of human existence. All the thoughts and emotions. And the ability to transcend the material. Consider this example of simple logic: If A = B and B = C, then A = C. Such logic applies throughout space and time, although its enactment within your brain occupies a mere speck of space and blink of time. (“Magnissimum Mysterium: Pondering a Huge but Hidden Factor in Politics and White Nationalism,” The Occidental Observer, 19th February 2022)

All of that is why I insist that Consciousness is King. And the crippling of consciousness is, I’d suggest, the central theme of Nineteen Eighty-Four, which is what I’d call a consciocentric classic. That’s why O’Brien proclaims this leftist lie there: “Nothing exists except through human consciousness.” (Op. cit., Part Three, chapter 3) Nineteen Eighty-Four is centered on consciousness and on the second of what are, for human beings, two of the most significant things about consciousness. The first is that we can’t ever explain it in ourselves. The second is we can easily alter it in others. For me, the most interesting and important of all philosophical and scientific questions is this: “How does consciousness work?” But that question is interesting in part because, so far, it’s been intractable. Trying to explain consciousness is like trying to kiss the sun. Anyone can try it, but no-one is going to succeed. Consciousness is at once the most intimate and most elusive phenomenon in the universe. We’ve all got it (or have we?), but no-one has come within a million light-years of explaining it.

The voice and the voyeurism

But if no-one can explain consciousness, anyone can alter it, both in themself and in others. I’m altering your consciousness right now through the medium of language. But if you want, you can turn me off, as it were. You can stop reading and never give my blathering another thought. That isn’t true in Nineteen Eighty-Four. Ordinary citizens can never turn off the blathering of the Party. Or escape its gaze:

The flat was seven flights up, and Winston, who was thirty-nine and had a varicose ulcer above his right ankle, went slowly, resting several times on the way. On each landing, opposite the lift-shaft, the poster with the enormous face gazed from the wall. It was one of those pictures which are so contrived that the eyes follow you about when you move. BIG BROTHER IS WATCHING YOU, the caption beneath it ran.

Inside the flat a fruity voice was reading out a list of figures which had something to do with the production of pig-iron. The voice came from an oblong metal plaque like a dulled mirror which formed part of the surface of the right-hand wall. Winston turned a switch and the voice sank somewhat, though the words were still distinguishable. The instrument (the telescreen, it was called) could be dimmed, but there was no way of shutting it off completely. (Nineteen Eighty Four, Part 1, chapter 1)

In Nineteen Eighty-Four, you can’t turn off the voice of the Party and you can’t escape the voyeurism of the Party. In other words, the Party is always in your consciousness. That’s where egomaniacs and megalomaniacs want to be: always at the center of your world just as they are always at the center of their own. Jews and “transwomen” are like that, which is part of why Jews and translunatics are so prominent in leftism despite being such small minorities. The narcissism and vengefulness of Jews and translunatics are also things that those two groups pursue through leftism. The original Narcissus merely wanted to gaze on his own face in adoration. The narcissists named after him want you to gaze at adoration at their faces too. And if you don’t gaze, if you don’t accept their adorability, they want to punish you. In other words, they want to cripple your King — to permanently mar and mark your consciousness. That’s what the Party does to Winston in Nineteen Eighty-Four:

“Do not imagine that you will save yourself, Winston, however completely you surrender to us. No one who has once gone astray is ever spared. And even if we chose to let you live out the natural term of your life, still you would never escape from us. What happens to you here is for ever. Understand that in advance. We shall crush you down to the point from which there is no coming back. Things will happen to you from which you could not recover, if you lived a thousand years. Never again will you be capable of ordinary human feeling. Everything will be dead inside you. Never again will you be capable of love, or friendship, or joy of living, or laughter, or curiosity, or courage, or integrity. You will be hollow. We shall squeeze you empty, and then we shall fill you with ourselves.” (Nineteen Eighty Four, Part 3, chapter 2)

In short, O’Brien is telling Winston that the Party will cripple his King. When O’Brien says “you,” he means “your consciousness.” The Party will always be in Winston’s thoughts, always fouling his emotions — always be part of his consciousness. And Winston could never have escaped that fate, because he is in effect playing a role chosen for him by the Party, which was aware of his rebellion from the very beginning. Indeed, there are hints in the novel that he’s been hypnotized into heresy, that the Party has written a script for him to read just as it’s prepared a stage for him to act on and be secretly filmed and photographed on.[1] Winston thinks that he’s found a private room without a telescreen where he and his fellow rebel Julia can live and love away from the Party’s control and the Party’s scrutiny, even if only for a few months. But in reality the room is a trap prepared for them by the Party. And at one point the Party sardonically inserts itself into Winston’s consciousness there, gloatingly foretelling what awaits him at the Ministry of Love:

[Julia] suddenly twisted herself over in the bed, seized a shoe from the floor, and sent it hurtling into the corner with a boyish jerk of her arm, exactly as he had seen her fling the dictionary at Goldstein, that morning during the Two Minutes Hate.

“What was it?” he said in surprise.

“A rat. I saw him stick his beastly nose out of the wainscoting. There’s a hole down there. I gave him a good fright, anyway.”

“Rats!” murmured Winston. “In this room!”

“They’re all over the place,” said Julia indifferently as she lay down again. “We’ve even got them in the kitchen at the hostel. Some parts of London are swarming with them. Did you know they attack children? Yes, they do. In some of these streets a woman daren’t leave a baby alone for two minutes. It’s the great huge brown ones that do it. And the nasty thing is that the brutes always——”

“Don’t go on!” said Winston, with his eyes tightly shut.

“Dearest! You’ve gone quite pale. What’s the matter? Do they make you feel sick?”

“Of all horrors in the world — a rat!” (Nineteen Eighty Four, Part 2, chapter 4)

Yet it wasn’t a real rat or a real hole: it was a member of the Thought Police wiggling a toy rat through a fake hole. The Party was in Winston’s consciousness, but he wasn’t conscious that it was the Party. That kind of game with consciousness — “I know what this really means, but you don’t” — appeals to a certain psychology. It’s both sardonic and sadistic. Blacks working in restaurants and similar places play that game when they contaminate the food of Whites with spittle, mucus, urine and feces: “We know that this is more than food, you honky mofos, but you don’t!”[2] And Jews played the game when they secretly rigged explosives in the pagers used by members of Hezbollah in Lebanon: “We know that these are more than pagers, you anti-Semitic scum, but you don’t!” It’s debatable whether the booby-trapped pagers were a legitimate tactic of war. It isn’t debatable whether Israelis and their supporters took sadistic pleasure in the slyness and cunning whereby Israel mutilated and maimed its enemies. They certainly did take sadistic pleasure in it and the psychology of that sadism is explained in Nineteen Eighty-Four.

So is the psychology — and sadism — of the surveillance state. Early on Winston ponders the three chutzpah-laden slogans of the Party: “WAR IS PEACE, FREEDOM IS SLAVERY, IGNORANCE IS STRENGTH.” After that:

He took a twenty-five cent piece out of his pocket. There, too, in tiny clear lettering, the same slogans were inscribed, and on the other face of the coin the head of Big Brother. Even from the coin the eyes pursued you. On coins, on stamps, on the covers of books, on banners, on posters, and on the wrappings of a cigarette packet — everywhere. Always the eyes watching you and the voice enveloping you. Asleep or awake, working or eating, indoors or out of doors, in the bath or in bed — no escape. Nothing was your own except the few cubic centimetres inside your skull. (Nineteen Eighty Four, Part 1, chapter 2)

The Party is always in Winston’s consciousness, always watching him, always speaking to him. But he clings to the hope that Die Gedanken sind frei — “Thoughts are free.” As he will later learn, he’s wrong about that. The Party can get inside his skull too, can inflict pain on him not just indirectly, through his peripheral nerves, but also by directly interfering with the working of his brain:

Without any warning except a slight movement of O’Brien’s hand, a wave of pain flooded [Winston’s] body. It was a frightening pain, because he could not see what was happening, and he had the feeling that some mortal injury was being done to him. He did not know whether the thing was really happening, or whether the effect was electrically produced; but his body was being wrenched out of shape, the joints were being slowly torn apart. Although the pain had brought the sweat out on his forehead, the worst of all was the fear that his backbone was about to snap. He set his teeth and breathed hard through his nose, trying to keep silent as long as possible.

“You are afraid,” said O’Brien, watching his face, “that in another moment something is going to break. Your especial fear is that it will be your backbone. You have a vivid mental picture of the vertebrae snapping apart and the spinal fluid dripping out of them. That is what you are thinking, is it not, Winston?” (Nineteen Eighty Four, Part 3, chapter 2)

It wasn’t “really happening”: it was being “electrically produced.” O’Brien knows about the “vivid mental picture” because he put it into Winston’s head with the torture-machine he’s operating. Even more frightening in some ways is the mind-alteration machine O’Brien later uses. It can make Winston see four fingers as somehow five fingers, make him believe that the lunatic lies of the Party are luminous truths. I’ve written about that machine previously at the Occidental Observer, when I discussed the Jewish psychologists Amy R. Krosch and Sheldon Solomon.[3] I said that they and countless other leftists “would be delighted to use a mind-alteration machine against thought-criminals like those who write for and read the Occidental Observer.”

Amy R. Krosch and her krusading komrades “Catherine” Wall and Stephanie Tepper, whose “research interests holistically focus on bias and prejudice” and on “high-level social inequalities”[4] (images from Krosch Lab)

At present leftists can’t use mind-machines like that, but they can certainly try to alter your mind — to cripple your consciousness — in other ways. We are entering dark and difficult days, as the lunacies and lies of leftism begin to bear the poisonous fruit of societal collapse and civil war. Open conflict may soon begin between Whites and the incompatible, unassimilable racial and religious groups imported by the left to wage war on Whites and the West. But part of that war has always been waged against the minds of Whites. They want to cripple your King, to contaminate and corrupt your consciousness. O’Brien proclaims this in that consciocentric classic Nineteen Eighty-Four: “Nothing exists except through human consciousness.” That is a leftist lie, because there is an objective reality outside and independent of human consciousness. But O’Brien’s lie is based on an obvious truth: that nothing matters or has value except through consciousness, whether human, animal, alien or divine.[5] Leftists want to inflict their own misery and hatred of existence on healthy, happy Whites. They also want Whites to despair. Don’t let them do it. Don’t let them cripple your King.

Stonetoss offers some excellent advice visually, just as Nick Griffin offers some excellent advice verbally


[1]Years before he rebels, Winston dreams of hearing an unknown voice in a pitch-dark room that tells him: “We shall meet in the place where there is no darkness.” (Op. cit., Part One, chapter 2) He doesn’t understand the words, but the voice is O’Brien’s and alluding to the perma-lit torture-chambers of the Ministry of Love.

[2]This secret contamination by Blacks is a big but under-reported problem in America. I’m sure that it’s also a big but under-reported problem in other countries where Blacks and other non-Whites are serving White customers. Of course, some Whites do it too, both to other Whites and to non-Whites, but disgusting behavior like that is worse in racially mixed and resentment-filled societies.

[3]In the article itself, I said I wasn’t certain that Amy R. Krosch was Jewish. A commenter helpfully pointed out that “Sarah Gunther, Amy Krosch’s civil-law wife, works for the American Jewish World Service and donates to Jewish religious charities.”

[4]  All three of these heresy-sniffing academics are “LGBTQIA,” all three are possibly Jewish, and all three look both crazy and malevolent.

[5]Imagine a physically complex and active universe that does not contain consciousness and of which no consciousness is ever aware (or rather: don’t imagine it). How would such a universe differ from an empty universe or from nothing, pragmatically, phenomenologically and even ontologically speaking? It wouldn’t, I suggest.

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Tobias Langdon https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Tobias Langdon2026-01-06 11:27:252026-01-07 01:48:56Crippling the King: Leftism in the Light of a Consciocentric Classic

Lists

January 6, 2026/1 Comment/in Featured Articles, Free Speech/by Povl H. Riis-Knudsen

In our wild youth, we used to say that people were “on the list” if we had a bone to pick with them. Unfortunately, we didn’t have such a list, as it would have been far too long and unwieldy. Today, I would probably keep positive lists instead. Unfortunately, that would be more manageable!

Jaques Baud – Jaques Baud LinkedIn

However, there are other lists that are far more dangerous – and which rarely attract the attention of the general public. One such list is the EU sanctions list. It recently attracted new attention when sanctions were imposed on the Swiss author, analyst, and commentator Colonel Jaques Baud. Mr. Baud is a retired colonel in the Swiss intelligence service specializing in the Warsaw Pact countries. He has also been affiliated with the UN and, as an expert on Africa, has been sent to several of the continent’s hot spots as a mediator, etc. His entire impressive career is documented on English Wikipedia. Now he has been added to the EU’s sanctions list because his analyses of the war in Ukraine do not correspond with the EU’s established policy. He is accused of allegedly spreading misinformation and conspiracy theories. Have we heard these terms before? Yes, they are meaningless words in themselves, because they presuppose that there is a recognized authority that can determine exactly what is true and what is false. And, of course, no such authority exists. In the exact sciences, there are of course things that cannot be debated – for example, that there are only two sexes – but when it comes to political analysis, it is not quite so simple. That is why we have analysts – and they do not always agree, of course, and they naturally form their own opinions based on their general knowledge of the issues. Most Western politicians, including EU and NATO leaders, lie – deliberately – every time they open their mouths and talk about the conflict between Russia and Ukraine. They always begin with the phrase “Putin’s unprovoked aggression,” and they always forget to mention the real root causes of the conflict. If they claim that they are not deliberately lying, it only proves that their intelligence and general knowledge leave a lot to be desired. In any case, they spread misinformation and conspiracy theories about Putin, Russia, and Ukraine. But they are not on any sanctions list for that reason. Jacques Baud’s analyses are inconvenient, however, because they expose politicians’ web of lies – or at least cast doubt on their self-assured opinions. And that is what democracy and freedom of expression are all about…

Among Baud’s crimes is that in 2016 he stated that there was no evidence that Osama bin Laden had played any role in the attacks of September 11, 2001. He did not say that bin Laden had played no role – he simply saw no evidence. And then he is blamed for quoting Oleksiy Arestovych, who was an adviser to the Ukrainian president, as saying that Ukraine provoked the Russian attack in an attempt to involve NATO. He has said that Putin is not out to conquer all of Ukraine, but to demilitarize it, which is true, but it is classified as “misinformation” because that is what the Kremlin claims, and by definition that is just propaganda. And so on. The list is long.

The bottom line is that there is only one “truth,” and that is the one put forward by the relevant authorities. I have always believed that it was the job of the press and independent analysts to verify such official truths – because if not, we are back in the Soviet Union, where “the truth” could be read every day in Pravda. We must therefore forget all about a free and independent press; we can make do with the Orwellian Ministry of Truth, whose motto is “Ignorance is Strength.” Baud is accused of being paid by the Kremlin, but unlike many other commentators, Baud has deliberately refrained from appearing in the Russian press and on Russian television – but of course he cannot prevent people from quoting him.

The Wikipedia page has a long list of his “crimes.” But even if some of what he says may later turn out to be wrong, that is precisely the right you have in a democratic society. The right to be wrong. Yes, you even have the right to deliberately lie in political debate – at least, people do it diligently. But what should we do about politicians when history shows that they were wrong—or perhaps more accurately, that they deliberately lied? Their incorrect analyses have had consequences—they have impoverished us and destroyed Europe even more than it already was—and they are responsible for the deaths of a few million Ukrainians. In the worst case, they will lead us into a nuclear war. As we know, “conspiracies against peace” were a crime at the Nuremberg Trials. When the current Section 266b of the Criminal Code was introduced, there was also a proposal to make it a criminal offense to agitate for war, but the then Minister of Justice, Knud Thestrup, believed that agitating for Denmark to go to war was hardly a punishable offense… When I listen to the current war rhetoric, I am disgusted, and I beg to differ with Thestrup: They should be punished. But in 1970, it was unimaginable that politicians could be as insane as they are today, but over 50 years of dumbing down and democracy in union have left their mark.

We can summarize it by saying that today you have no freedom of speech if you don’t believe “the right thing” – because ultimately, the core of this is precisely freedom of speech. That is what this is primarily about.

But what does it mean to be on the EU’s sanctions list? Well, it’s worse than going to prison. Your assets are frozen, your bank accounts are closed, you can’t have a credit card, you can’t fly, you can’t travel across borders – in short: you can’t live! The restrictions also apply to your family (what was called Sippenhaft in Hitler’s Germany!), and third parties are prohibited from giving you money.

And Jaques Baud is not the first, he is just the most prominent. The same has previously happened to a large number of German journalists who have written the truth about Russia.

The economic death sentence is handed down by unelected bureaucrats on behalf of unelected politicians. You have no opportunity to defend yourself, there are no avenues of appeal, no opportunities to complain – nothing. Is this what we are to understand by the rule of law? Not in my view! And this is yet another reason why we must not only leave the EU – we must abolish this entire parasitic organization, which is now also shamelessly taking out loans on our behalf. And there must necessarily be a legal reckoning following the same guidelines and with the same penalties and the same legal certainty as in Nuremberg. Perhaps one should invest one’s savings in Daka shares…

However, there are also other lists, such as the US terror list, which includes all the real or non-existent terrorist organizations created by the CIA. Before writing about any organization, one should check whether it is on that list, because if so, one must be careful what one writes, so as not to inadvertently become guilty of supporting or glorifying terrorism in Denmark as well. However, this list also includes individuals, e.g., Syria’s current president, al-Julani, was on the list (reward of USD 10 million). He was accused of single-handedly beheading his opponents. This can probably be classified as terrorism. However, the list also includes Fredrik Vejdeland, the leader of Nordfront, and he is therefore also on the Swedish list. What terrorism has Vejdeland committed? Absolutely none. He has been convicted of violating the section on “incitement against ethnic groups,” which corresponds to the Danish § 266b, but this can hardly be described as terrorism, cf. al-Julani, Osama bin Laden, and other people of that caliber.

But again, there is no possibility of defense, no possibility of appeal, nothing. It is a purely bureaucratic measure. Rule of law? Forget it, it no longer exists! The consequences are largely the same as for Jacques Baud, but Vejdeland cannot have an official job either, because then you need a salary account. And even if he can get a job where he is paid with real money (i.e., under the table), you can’t use cash for much in Sweden—only in grocery stores. They haven’t been abolished, but most businesses refuse to accept them. Sweden is always ahead when it comes to the road to ruin—but we always follow. Be on your guard!

Fredrik Vejdeland (Photo: Motståndsrörelsen.se)

Vejdeland believes that the Swedish government put him on the US terror list in connection with giving the US bases in Sweden. After all, Vejdeland has had nothing whatsoever to do with the US. Something for something! Al-Julani was removed from the terror list just as easily as he was added to it. For Vejdeland, the situation is different…

Fredrik Vejdeland has a sick wife and eight (8) minor children!

It is also wrong in England. George Galloway, a long-standing member of the British Parliament and leader of the Workers Party of Britain, was detained at the airport with his wife – without being arrested, because that would have given him rights. He was subjected to cross-examination about his political views. When he was released, he left the country, knowing that he was “on the list.” Today, he lives in freedom in Moscow. Listen to him on Mother of All Talkshows (MOATS) on YouTube. If I were younger, I would not hesitate for a moment to join him.

George Galloway (Photo: Jessica Taylor, CC BY 3.0)

If you are a dissident, you might as well prepare yourself for total war with the system.

To all those who want war. Rossoschka – German section. The graves of Stalingrad. German politicians should take a trip to Stalingrad.
Travel video: https://cloud.mail.ru/stock/8mbJ99u6uB1zhcWAVxAsKQhm

Related articles:

 

 

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Povl H. Riis-Knudsen https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Povl H. Riis-Knudsen2026-01-06 06:17:402026-01-06 06:17:40Lists

The Jewish NYPD Commissioner Who Haunts Zohran Mamdani’s Coalition

January 5, 2026/12 Comments/in Featured Articles/by Jose Nino

When Zohran Mamdani raised his right hand to become New York City’s mayor on January 1, 2026 he inherited a powder keg wrapped in a political paradox. The Uganda-born, democratic socialist had campaigned as an unflinching voice for Palestinian liberation, promising to treat Israel’s military campaign in Gaza as genocide and vowing to place Israeli Prime Minister Benjamin Netanyahu under arrest should he set foot in the city. Yet standing beside him in his administration is Jessica Tisch, a Jewish billionaire heiress whose family fortune exceeds $10 billion and whose personal and institutional ties to Israel run deeper than nearly any public official in America.

Jessica Tisch

The decision to retain Tisch as NYPD Commissioner has transformed what should have been Mamdani’s honeymoon period into a bitter confrontation with his own political base. More than 100 grassroots organizations that supported his insurgent campaign now accuse him of capitulation to the very power structures he promised to dismantle. The controversy exposes a fundamental question about progressive politics in America today. Can a mayor who calls himself a champion of the oppressed govern effectively while empowering someone whose life’s work embodies the surveillance state, whose family bankrolls Zionist causes, and whose professional training included sessions with Israeli military forces?

Jessica Tisch arrived at the NYPD in 2008 as a counterterrorism analyst, but her trajectory through the department reads less like a typical civil servant’s career and more like the strategic deployment of dynastic Jewish wealth into public power. As Deputy Commissioner for Information Technology, she became the architect of the Domain Awareness System, a $3 billion surveillance apparatus that civil liberties advocates describe as Orwellian in scope. The system fuses data from 18,000 CCTV cameras, license plate readers capturing two billion records, 911 emergency calls, arrest records, and criminal databases into a single searchable interface that allows officers to track individuals’ movements across the entire city.

The surveillance network Tisch built extends far beyond catching criminals. Documents obtained by civil liberties organizations reveal that the system has been deployed extensively to monitor mosques, track Muslim community members, and surveil political protesters, particularly those organizing around Palestinian solidarity. In January 2025, training materials Tisch approved instructed NYPD officers to treat keffiyehs and watermelons as potential indicators of antisemitic intent, effectively criminalizing Palestinian cultural symbols and turning everyday items into pretexts for police scrutiny.

Her family background adds another layer of complexity to her role. The Tisch dynasty owns stakes in the New York Giants, has its name emblazoned on buildings across Manhattan including the Tisch School of the Arts at NYU, and controls Loews Corporation, a conglomerate with interests spanning insurance, hotels, and energy.

The Tisch family’s relationship with Israel transcends typical diaspora support. Jessica’s father, James Tisch, served as chairman of the Jewish Agency for Israel, one of the most powerful organizations promoting Jewish immigration to Israel and settlement expansion. He continues as an honorary board member, maintaining influence over an institution that plays a central role in Israel’s demographic strategy in the occupied territories.

Jessica Tisch herself has cultivated institutional relationships with Israeli security forces that blur the line between municipal policing and international military collaboration. In 2015, while serving as Deputy Commissioner for Information Technology, she traveled to occupied Palestine to train with Israeli military units.

The NYPD maintains an office in Kfar Saba, Israel, a settlement constructed on the ruins of the Palestinian village of Kafr Saba, whose residents were expelled during the 1948 war. This permanent NYPD presence facilitates ongoing intelligence sharing and joint training between New York’s police force and Israeli security services. In November 2024, shortly after becoming Commissioner, Tisch hosted top officials from Israel’s National Police at NYPD headquarters. She marched in the Israel Day Parade in May 2025, a public declaration of solidarity with the Israeli state at a moment when its military campaign in Gaza had killed tens of thousands of Palestinians.

In October 2025, Tisch delivered a forceful address at the Anti-Defamation League’s Never Is Now Summit. Her speech defended Israel’s military operations and made an extraordinary claim. She argued that pro-Palestinian protesters’ “target was not and is not Israeli policy or geopolitics, or even the horrors of war, but the Jewish people themselves.”

The Tisch family’s wealth connects to networks that extend into some of the darkest corners of elite power. As this author has previously noted, Laurence Tisch, Jessica’s grandfather, was a core member of the Mega Group, a secretive circle of approximately 20 of North America’s wealthiest Jewish billionaires. Co-founded in 1991 by Leslie Wexner of Limited Brands and Charles Bronfman of Seagram, the group met privately to strategize how their combined fortunes could reshape Jewish institutional life and strengthen ties between American elites and the Israeli state.

The Mega Group’s strategy was explicit. Use concentrated wealth to place trusted allies in leadership positions at major Jewish organizations, effectively centralizing control over the institutional infrastructure that shapes American policy toward Israel. James Tisch’s trajectory perfectly embodies this approach. He rose to chair both the Conference of Presidents of Major American Jewish Organizations and the Jewish Agency for Israel, positions that gave him extraordinary influence over how American Jewish communities engage with Israeli government policies.

The Mega Group’s connections have drawn scrutiny for more than their political influence. Leslie Wexner’s relationship with deceased sex trafficker Jeffrey Epstein, who managed Wexner’s fortune and allegedly used that relationship to facilitate sex trafficking, has raised questions about the networks of Jewish power and privilege that the Mega Group represented.

Zohran Mamdani built his political career as an unapologetic opponent of the systems Jessica Tisch represents. As a three-term state assemblyman and member of the Democratic Socialists of America, he championed progressive reforms such as fare-free buses, universal childcare, rent freezes, and a $30 minimum wage by 2030.

On Palestine, Mamdani staked out positions that placed him far outside the American political mainstream. He calls Israel’s military campaign in Gaza a genocide. He refuses to endorse Israel as a Jewish state, instead advocating for a secular democracy with equal rights for all inhabitants regardless of religion or ethnicity. He supports the Boycott, Divestment, and Sanctions movement, which seeks to economically pressure Israel to end the occupation. Most dramatically, he pledged to arrest Benjamin Netanyahu if the Israeli Prime Minister visits New York, citing International Criminal Court warrants for war crimes, though legal experts say he lacks authority to do so.

When Mamdani announced in November 2025 that Tisch would remain as his police commissioner, the decision landed like a betrayal. More than 100 grassroots organizations that had mobilized voters for his campaign issued a joint statement of condemnation. The coalition included Within Our Lifetime, Students for Justice in Palestine chapters across the city, and the Black Alliance for Peace.

Their statement pulled no punches. “Retaining Tisch represents a political alignment with the NYPD’s legacy of racialized policing, surveillance, and repression, and a retreat from the values of justice and liberation that Mamdani’s campaign claimed to champion. … These connections place Tisch at the intersection of the billionaire class, the NYPD’s global footprint, and Zionism.”

The timing carried symbolic weight. On the same day Mamdani announced Tisch’s retention, 28 Palestinians were killed in Gaza. Activists pointed to the contradiction between Mamdani’s campaign promise to arrest Netanyahu and his decision to keep as police commissioner a member of the family that hosts Netanyahu at their Loews Regency Hotel when he visits New York.

Mamdani defended his choice by citing Tisch’s record on reducing crime and rooting out corruption in the Adams administration. He argued that effective governance requires working with people across ideological divides. Tisch, for her part, acknowledged their differences while emphasizing shared goals. “Do the mayor-elect and I agree on everything? No, we don’t.”

The fragile détente between Mamdani and Tisch nearly collapsed in early December 2025. At the Met Council’s annual holiday gala, Jessica Tisch’s younger brother Benjamin, who serves as CEO of Loews Corporation, publicly called Mamdani an enemy of the Jewish people during his remarks to the assembled donors and dignitaries.

Jessica Tisch moved quickly to contain the damage, personally apologizing to Mamdani’s team for her brother’s comments. The incident exposed the tensions simmering beneath the surface of their professional partnership. It also highlighted the complex dynamics within the Tisch family itself. During the mayoral campaign, Tisch family members excluding Jessica had donated over $1.3 million to super PACs working to defeat Mamdani.

Another flashpoint emerged in November 2025 when approximately 200 pro-Palestinian protesters gathered outside Park East Synagogue. The synagogue was hosting an event by Nefesh B’Nefesh, a Zionist organization that promotes and facilitates Jewish immigration to Israel, including settlements in the occupied West Bank. Protesters chanted “Globalize the intifada.”

The NYPD’s response became controversial from both directions. Tisch later apologized to the synagogue congregation during Shabbat services, admitting that police had failed to establish an adequate security perimeter and allowed “turmoil” at the entrance. Jewish organizations criticized the police response as inadequate protection for a vulnerable community. But Mamdani’s office took a sharply different stance. His team issued a statement suggesting the Nefesh B’Nefesh event may have violated international law by promoting settlement activity, which is considered illegal under the Fourth Geneva Convention. President Donald Trump’s praise for Mamdani’s decision to keep Tisch particularly alarmed progressives. Trump called her “a great police commissioner,” an endorsement that suggested to many activists that Mamdani had moved too far toward the establishment center.

Mamdani’s first days in office have already demonstrated the impossibility of straddling his contradictions indefinitely. On January 1, 2026, he signed executive orders revoking two key policies established by previous mayors. He repealed the executive order prohibiting the city from contracting with companies that boycott Israel, effectively legalizing BDS activity in city business. He also rescinded the city’s adoption of the International Holocaust Remembrance Alliance definition of antisemitism, which includes denial of Jewish self-determination as an example of antisemitic speech.

The Israeli Foreign Ministry reacted furiously, accusing Mamdani of “pouring antisemitic gasoline” on the city. Zionist organizations called the move evidence of the mayor’s fundamental hostility to Jewish communal safety. But Palestinian solidarity activists criticized the orders as insufficient, noting that Mamdani left in place the very police commissioner whose department treats Palestinian cultural expression as a security threat.

The executive orders signal that Mamdani intends to advance his pro-Palestinian agenda despite keeping Tisch. But this creates an untenable dynamic where the mayor’s policy directives may directly contradict his police commissioner’s institutional priorities and personal commitments. How does a police force led by someone who trains with Israeli military units and views pro-Palestinian activism as inherently threatening implement policies from a mayor who describes Israel’s actions as genocidal?

Ultimately, this paradox reveals a deeper national sickness where Jewish institutional power consistently corrupts governance from within, creating an unbridgeable chasm between campaign rhetoric and administrative reality. Mamdani’s capitulation to Tisch demonstrates that genuine national renewal is impossible until the pervasive influence of ethnocentric Jewish networks is confronted and dismantled. The core challenge facing both left and right is not merely ideological, but the entrenched power of a hostile elite whose loyalty lies with a foreign nation-state rather than the American people.

https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Jose Nino https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Jose Nino2026-01-05 06:30:152026-01-05 09:09:31The Jewish NYPD Commissioner Who Haunts Zohran Mamdani’s Coalition

Conservative Dogma and the Student Loan Crisis

January 4, 2026/12 Comments/in Featured Articles/by Richard Parker

Musings on Student Loan and Education Reform and the Errors and Failings of Mainstream Conservatism

Author’s note: the Trump Administration announced it will begin garnishing defaulted student loans after the New Year, in January 2026. Mainstream conservatives are applauding, many of whom are doing so with a marked callousness and even Schadenfreude. This essay, originally published in May of 2025, argues that, among other things, mainstream conservatives get this wrong. With the left wrong in other ways, a third way would provide the solution, if only that were possible.

A Synopsis of the Student Loan Crisis and the Outrages of Conservative Dogma

There is perhaps no greater issue revealing critical, structural defects in mainstream conservatism than the typical response by many in the GOP, conservative establishment regarding the student loan crisis, a response which is quite often callous and even mean-spirited. These talking points have regrettably been adopted by large contingents of the natural constituency of the GOP and establishment conservatism. As many are well aware, sizeable numbers of the zoomer, millennial, and Gen X generations have been saddled with unconscionable student loan debt, a problem worsened by how higher education has become a fraud, not just in failing to offer—and require—demanding academic curricula, but in the poor job prospects many college graduates face. This problem hinders and even prevents many from owning a home, starting a family, as it is also a key component in the evisceration of the middle class in the United States.

The original meme is featured in the upper left corner. An edited meme is in the center with an asterisk. To the right, a list of other crushing factors contributing to reduced fertility, among them is the student loan debt crisis.n…

This is particularly egregious in the case of Gen X and even millenials because back then, unlike now, the sobering reality about the deteriorating worth of college education as an investment in time and resources was not well known. The Internet did not exist when Gen Xers were in their adolescence and was in its infancy for early millenials. Beyond that, both Gen X and millenials have faced three “once in a life-time” economic disasters, each worse than the last. These economic disasters are:

  • 2001 with 9/11, the dotcom bubble, and the Enron and Worldcom securities fraud matters;
  • the economic meltdown of 2008 which is better described as a depression rather than the “Great Recession;”
  • and the slow-burn economic meltdown that has been unfolding since 2020 with absurd covid policy, rampant inflationary spending, as well as the hundreds of billions of aid to Ukraine in what is almost certainly a scam allowing Ukrainian politicians and Biden family members and administration officials to skim off the top.

These and other considerations notwithstanding, a large contingent of conservative chatter on social media, forums, and so on is nothing less than “let them eat cake.” Many assert that persons saddled with unsustainable college debt “agreed to it,” and so must be made be to pay regardless of the cost.

An infamous normy-tier conservative cartoon (left), and some spot-on edits in rebuttal (center and rigth).

This rationale plays into naïveté about “free will” so pervasive in the Anglo-American world, failing to consider the profound, overwhelming influence that guidance from parents, teachers, and all of American society will have on the individual during the most formative years as a child and adolescent, as these generations of people were told—as children and adolescents—that going to college is the key to a middle-class, bourgeois life in this country. This creates a social contract that needs to be honored by this dystopic abomination that passes itself off as a society and civilization.1 That is no consequence to the simple-minded conservative—they signed the legal instruments agreeing to the debt, and nothing else matters.

Excerpts from a John Stossel presentation denouncing student loan relief. These excerpted portions pull most if not all the registers of conservative dogma, as summarized in this essay.

Other talking points characteristic of such chatter include objections that student loan relief would not be fair to those who either paid off their student loans or did not go to college—there is at least a partial solution to that problem, discussed below. Beyond that, such flippant disregard for the welfare of others exemplifies the deracinated state of the American mind. The welder or carpenter who did not go to college feels no concern for the plight of others because there is no community—no Volksgemeinschaft. This lack of community is created by the absence of any bond or connection by common race, blood, or soil. Together these form the very hallmark of a low-trust society, a somewhat cliched term but one that conveys a core, critical concept nonetheless.

Much of the opposition stems from outright hostility to higher education generally if not categorically. To a certain, limited extent, some of that hostility and disdain for higher education is a reaction to the present state of higher education, in which English departments for example are no longer teaching Shakespeare or Milton, but are instead teaching “diverse” authors in an insidious bid to “deconstruct” the canon of Western literature. A large portion of such hostility nonetheless reveals a piggish anti-intellectualism and the crass philistinism that defines a large contingent of mainstream conservatism. Such overt philistinism would characterize much of mainstream conservatism even if universities were the bastion of erudition and culture they are supposed to be. Such abject philistinism—outright contempt for and aversion to matters of culture and the arts—are a critical factor behind the state of society and the Unkultur that envelops us all. When only the left cares about culture, the culture, or lack thereof, that we all suffer from is the result. This in no way should be interpreted as an endorsement of leftist pretensions of cultural superiority to their ideological adversaries. Leftist swine, particularly millennials and younger, are as incessant as they are insufferable in their constant references to an unending stream of cultural sewage, from Star Wars, to Marvel “cape shit” fare, and everything in between. Many even allude to such garbage with reverence, as if they were quoting Shakespeare or Goethe. That caveat notwithstanding, the strident philistinism that has defined many facets of mainstream conservatism is a critical flaw that has doomed the supposed culture war from the start.

This trademark philistinism only partly explains conservative dogma concerning the student loan crisis. While there are of course detractors among the American conservative establishment, mainstream, “normie” conservatives insist that those afflicted by the student loan crisis pay off the debts they agreed to, no matter how destructive such an insurmountable burden might be to their futures or quality of life, and without regard to the fact that many simply cannot given the inflated cost of tuition and what is available on the job market to many college graduates, some of whom admittedly are probably not fit for a truly collegiate, academic environment. There is a vindictiveness, a mean-spiritedness in much of the rhetoric. This vindictive rhetoric seems to take delight in young adults and even people in their thirties and forties being relegated to a perpetual state of impoverishment, only just a notch above destitution, with no prospect for any quality of life, let alone the ability to own a home or start a family.

A version of this meme may be familiar to readers. It has been revised and expanded to reflect the student loan crisis and the poor economic prospects for far too many.

Moreover, the conservative outrage about the idea of helping others makes no distinction between those who can reasonably pay back student loans and those who simply cannot. There is a fundamental distinction between a person who takes a ten-thousand-dollar debt but has a hundred thousand dollars or even the ability to pay it back versus someone who was lied to since infancy and winds up working at Starbucks or a manager at Pottery Barn after “playing by the rules and getting a college education,” and borrows tens of thousands if not a hundred thousand dollars or more to do so. Even worse, almost no figure in conservative punditry even so much as countenances reforming bankruptcy law2 to allow those who truly cannot pay back loans (absent a lifetime of indentured servitude) some sort of relief. One might even think such persons regret the reform and abolition of debtor’s prison.

That mean-spiritedness is properly attributed, at least in part, to the lack of cohesiveness in American society—and multicultural societies categorically. With no common blood, ancestry, history, or language that binds a common people together, by living in the various antithesis of Volksgemeinschaft, Americans, utterly deracinated and alienated from one another, have little reason to show compassion or concern for one another.

The most appalling aspect of the “normie” conservative opposition to student loan relief is that it punishes millions who have been defrauded by the institutions of higher education, as well as led astray by parents, teachers, and elders at large. The student loan fiasco is aided and facilitated by the federal government which guarantees these loans, removing any incentive to control or curb the rising cost of tuition. One would think that a group of people who hate a particular institution would want to make that particular institution pay for the harm it has imposed on many tens of millions of ordinary Americans. As stated, one suspects many of these people would hate universities even if they were teaching the canon and applying rigorous academic standards. Conservative dogma rarely yearns for a time when the University adhered to exacting academic standards and was a beacon for high Western, European culture. Instead, it often denigrates the humanities as akin to the fabled and ridiculous “degree in under-water basket weaving,” while also conflating disciplines like history and English literature with gender and critical race theory. And they do so categorically, meaning many conservatives would be no less contemptuous of an English major if English departments were raising the banner for the dead white males, for what Matthew Arnold called the greatest that has been uttered and written.

But therein, nestled in that very hostility and resentment to higher education, either in the abstract or as it currently exists, lies an elegant and compassionate solution to the problem. Many universities have billion-dollar endowments, attributable at least in part to the student loan scam. Most estimates tally the total combined worth of all endowments at $873 billion.3 This is pitted against some $1.77 trillion in student loan debt. A tax or levy on these endowments could of course never come close to covering all of this debt, nor is there any reason to propose that. The Pew Research Center indicates 25 percent of those with student loan debt struggle financially. The actual figure of those in legitimate need of debt relief likely varies from this figure (it could be higher or lower), but that 25 percent offers a nice benchmark of relief that ought to be targeted: $425 billion.

Rather than consign many millions of people to what is in effect indentured servitude, much of the student loan crisis could be addressed by levying a tax on these endowments and other revenue streams. This sort of reform could also address the objection that it is somehow unfair to persons who “did the right thing” and paid off these unconscionable student loans. At the very least, bankruptcy laws could be reformed so that student loan debt could be written off through the process of bankruptcy, particularly in conjunction with a tax or levy on the universities. Many of the more unflattering, standard conservative sort would not allow even that.

These considerations are compounded by how petty and pointless these diatribes are. “Let them eat cake” rejoinders such as “they can pull themselves up by the bootstraps” and “they borrowed the money, they can pay it back regardless of the hardships” are trotted out time and again by conservative shills who are often nothing less than mouthpieces of the donor class. But to what end does any of this dogma serve? While “principled” conservatives, many of them of the boomer generation, drone on about “personal responsibility,” the federal government has only continued to squander many trillions of dollars, as the national debt has gone from about 19 trillion to over 34 trillion. This explosion in deficit spending is most readily attributable to the absurd, hysterical reaction Covid in 2020 and beyond, to the money laundering scheme that has propped up Ukraine in a war that is of no concern to any nation but Russia and Ukraine, as that war has brought the world closer to nuclear oblivion in very frightening ways, surpassed only by the Cuban Missile Crisis and perhaps a couple moments of heightened tension between the USSR and the United States during the Reagan administration. And let us not forget these same conservative shills have no problem whatsoever with hundreds of billions in aid the United States has given Israel, to say nothing of how this government and society has enriched and empowered nefarious Jewish interest groups. These and other considerations reveal most if not all conservative punditry is beholden to moneyed, corporate interests with insidious, subversive designs.

Any Sensible Student Loan Reform Would Require Drastic, Even Unthinkable Education Reforms

Ultimately, much of the student loan crisis touches on other problems with our education system, not just in regards to higher education, but primary education as well. One of the reasons why a college education means much less than it used to is because much of American society has adopted the absurd proposition that college is for everyone. If the average IQ for whites is 100, and substantially less for blacks, between one and two standard deviations below, college curriculum accessible to anyone would have to be accessible to persons with that 100 IQ, less if one is truly committed to the splendors of diversity and inclusion. That is squarely incompatible with a rigorous academic environment. Could a politician or a political movement in a democracy, replete with cultural baggage in America that eschews elitism and embraces hyper egalitarianism, be able to convince the electorate that this must be done? This consideration only further persuades this author and hopefully many readers of this publication that, eventually, somehow, some way, democracy has to go.

Another problem, facilitated by this strong aversion to matters of culture, is how thoroughly infiltrated higher education is with Cultural Marxism. The number of professors, especially in the humanities, who are far-left is beyond overwhelming. This is why English departments no longer teach the canon, (which in turn explains in part why bachelor degrees in English literature have less appeal) as it also accounts for the rise and dominance of the descriptivist menace. A march through the institutions by a new, populist right seems improbable, particularly given the strong aversion to disdain many opposed to the left have for higher education—again, one suspects this aversion would be present even if universities were not as tainted as they are. This of course has been a critical, devastating error, ceding the institutions of culture and education to Cultural Marxism, as it explains precisely why and how large swathes of white persons have been indoctrinated by the cultural milieu formed by these institutions.

Lest there be any confusion on the matter, nothing set forth in this essay suggests that Biden’s failed plan of carte blanche student loan forgiveness should be endorsed. Student loan forgiveness should however be available for those who need it. But—absent drastic reform at all levels of education—student loan forgiveness, particularly on a large scale or universal basis, would not address many of the underlying problems with education that have created those conditions which gave rise to this crisis with student loan debt. If unconscionable student loan debt were somehow erased or paid off overnight, irrespective of what that might do to national debt that has long since gone beyond the point of no return, issues of inflation, and other ancillary issues, the problem would just continue as it has, perhaps even worsened by the “positive reinforcement” of paying off over a trillion in student loan debt absent consequences or reforms. In order to prevent the crisis from continuing after, there must be additional reforms of some of the underlying cultural and institutional problems that are foundational to the student loan crisis. The clear solution is to provide some measure of student loan relief—even if just by reforming bankruptcy law to render student loan debt eligible for bankruptcy discharge—combined with wide-reaching reforms that are at the root of the problem. Unfortunately, it is doubtful our democratic system is capable of or willing to implement such drastic reforms.

Many mainstream conservatives rightly decry the federal guarantee of student loans, which simply encourages schools to rubber stamp these loans in a way that simply does not occur anywhere else in lending. This is an essential reform, but does not go nearly far enough to correct the number of deficiencies and flaws in our education system, not just at the collegiate level but at all levels. If there were a genie in a bottle or a wand to be waved, here follows a short list of reforms that would prevent the student loan crisis from reoccurring. Many of these would not be possible in our current democratic system, but would require the strong-arm of authoritarianism, backed by populist, anti-democratic mandate, and enforced with the swift-carriage of strong-arm and jackboot!

Complete overhaul of the university and admission and academic standards as conceptualized in modern American life. College and university are not for everyone, and cannot be for everyone. A smaller pool of those eligible for college would allow the United States to move closer to the European model, where admission to college better demonstrates actual merit. If free universal college tuition is not possible, free tuition would be much more expansive than it is, as it should be.

This means educators at the primary school level as well as society overall must no longer encourage everyone to go to college. This would be complemented in turn by an even greater revival of trade schools, which is already taking place, but not nearly to the degree necessary to solve this problem going forward. There are of course countervailing considerations, such as how to make allowances for deserving late-bloomers, bright intelligent youth who come from broken or chaotic familial backgrounds and the like.

Closure and consolidation of lower-tier schools. Lower supply of students would lead to closure and consolidation of a great number of nominal colleges and universities, some of which are barely accredited. A lower supply of college graduates, with much greater quality, would restore demand for academic credentials, making college education mean something again.

Complete overhaul and transformation of primary education. One critical defect of higher education is that many high school graduates, even those who are admitted to the most elite colleges and universities, are deficient in aptitude for what should be standard for any entering freshman. Were it possible, American high school should be transformed to something akin to the German gymnasium, jettisoning both varsity athletics and an overall environment that is hardly academic at all.

Many cultural and sociological phenomena associated with American high school as an institution would also need to be addressed. The truth about American high schools, particularly in affluent suburban areas, is well known, so much so it has become a cornerstone of teenage themed movies, particularly in the 80s. Many of these same problems continue on in college, with binge drinking, hyper promiscuity, and worshipping the football and basketball team par for the course.

This, like many negative characteristics of American college life discussed below, would be exceedingly difficult to reform. Such phenomena in high school are, very much for the worse, a hallmark of American life, and are deeply embedded in American “culture” and the American consciousness.

End the university’s role as a bacchanal orgy and minor league for sportsball. Banish the American university’s role in what is in effect a quasi-professional farming system to “sportsball,” the NFL and NBA in particular. The degree to which American universities have prostituted themselves out, like shameless whores, to be the minor leagues to sportsball is a travesty. Moreover, this phenomenon perverts and taints college life, rendering it little more than an extension of suburban high schools, preoccupied with keggers, football, and hyper-promiscuity.4 The wanton debauchery that pervades the fraternity and sorority system warrants reforms in the Greek system5; alas, outright abolition of a system that has existed for a century or more would be nigh impossible.

Unfortunately, many of these aspects of college life are deeply embedded in what passes as American “culture,” better described and derided as American Unkultur. It would be exceedingly difficult to foster a political mandate sufficient to override these institutions so deeply embedded in the American consciousness.

Severe, drastic reforms of both teaching and academia. Make English Departments great again, make English teachers great again. The sheer numbers of subversive, ideologically corrupt teachers and professors would likely render this impossible, absent a sustained spending campaign by billionaires like Elon Musk in order to perfect a second “March Through the Institutions” as Cultural Marxists did after the United States imported the Frankfurt School upon rightful expulsion6 from Nazi Germany, seating Jewish “intellectuals” first at Columbia University, which then soon took over all of American academia. The alternative would be a purge of both higher education and the teaching profession at large, in way of large-scale firings, widespread revocation of teaching licenses, and other, far more drastic, but exciting measures. These and other ideas should be endorsed in theory, but presently have little realistic prospect of happening in the foreseeable future, at least for now. Beyond that, how would large contingents of the education profession, such as it is, be replaced and restaffed with persons not affiliated with leftist ideology?

Indeed, most if not all of these reforms would be impossible in our democratic system. If powerful lobbying interests would not prevent them, as lobbying is simply a euphemism for bribery, misguided American sentiment about equality and egalitarianism would make even the more modest reforms a tough sell in our current society and governmental system as they currently exist. One would hope that some sort of propaganda campaign could convince a critical mass of persons that, for a college education to have value, it cannot be for everyone and that something must be done about falling academic standards and the number of problems that pervade not just higher education but American education at large.

But while many of these reforms are just as fantastical as they are necessary, entrenched rhetoric about “personal responsibility” replete with chatter about “pulling one’s self up by his own bootstraps” under the pernicious shadow of Horatio Alger does nothing to solve these and many other problems that seem so intractable. Although some if not most of these proposals show no immediate prospect of success, at the very least the student loan crisis can be mitigated at least in part by these reforms that our current system and current form of government can reasonably implement:

  • Levying a tax on institutions of higher education to recoup ill-gotten gains and help fund relief that may be in excess of 425 billion;
  • Reform of bankruptcy law to allow for student loan forgiveness more readily;
  • End or substantially curtail federal guarantees of student loans;
  • Some modest measures that at least clean up academic standards in some measurable way, particularly in higher education but also in primary school. This means defunding and abolition of critical race and gender theory, doing something about college classes on comic books and other such things that conservative pundits enjoy harping on to impugn universities categorically. There would also need to be some sort of propaganda campaign dissuading society against the mad delirium that everyone should go to college.

Even these more modest reforms would require greater rejection of mainstream conservatism by those who oppose the left in a meaningful way. Ultimately, in the long-term, meaningful opposition to the left must supplant mainstream conservatism, as such opposition must come to embrace principles similar to those of Volksgemeinschaft and disabuse themselves of some of the more pernicious illusions stemming not just from misguided sentimentality about rugged individualism, but critical philosophical and intellectual errors about fundamental differences in abilities in individuals and groups in the collective. Stated more precisely, those opposed to the left must reject mainstream conservatism and many of its ineffectual trappings, embracing in its wake a far more potent movement in the guise of hard-right, reactionary populism.

Other articles and essays by Richard Parker are available at his publication, The Raven’s Call: A Reactionary Perspective, found at theravenscall.substack.com. Please consider subscribing on a free or paid basis, and to like and share as warranted. Readers can also find him on twitter, under the handle @astheravencalls.


1 Some might quibble that “social contract” only pertains to Rousseau’s concept of social contract, but this is an error. The concept is more expansive.
2 For those unaware, it is technically possible to have student loans discharged in bankruptcy, but it is next to impossible. Low paying jobs, perennial underemploymentm, and other hardships are not sufficient for discharge of such loans. Successful discharge of student loans typically involve things like disability or infirmity through old age. See 11 U.S. Code § 523 (a) (8) (i) and (ii) as well as Brunner v. New York State Higher Education Services Corp., 831 F.2d 395 (2d Cir. 1987). Proving that even a broken clock is right twice a day, The Biden administration did implement some measures to loosen the “undue harship” test, but this has been rescinded.
3 Based on a study 658 of institutions that participated in that study. Therte are over 3900 colleges, universities, and other institutions of higher learning in the United States.
4 The novel I Am Charlotte Simmons by Tom Wolfe is particularly illustrative of this. A comparison review of that book with the film Can’t Buy Me Love is recommendd. There are spoilers, but for those readers who will never read the 700 page novel, the review explores essential, vital themes. Consider also the Baylor University “hostess scandal,” in which the University’s efforts to recruit student athletes (mostly blacks) included a “hostess” program, in which athletic staff encouraged female students to have sexual relations with student athletes and student athlete prospects.
5 See “Incel: The Most Mindless, Unoriginal Insult of All,” which among other things, discusses the history of fraternities, including discussion of the role status plays in “the dating and rating game.” It also explores how the ridiculous requirement to be 21 to drink provides fraternities an unnatural monopoly in social gatherings serving alcohol. As stated in the previous note, the novel I Am Charlotte Simmons is particularly illuminating on this subject, as is the comparative review of that novel and Can’t Buy My Love.
6 It is a pity they were allowed to escape at all.
https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png 0 0 Richard Parker https://www.theoccidentalobserver.net/wp-content/uploads/2018/06/TOO-Full-Logo-660x156-1.png Richard Parker2026-01-04 05:38:322026-01-04 05:38:32Conservative Dogma and the Student Loan Crisis
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