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Anxiety about a Northwest White Homeland

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The LATimes, always quick to pick up on new trends, published a propaganda piece by Kim Murphy which does its level best to pathologize Whites who want to live with other Whites  (“White supremacists revive dream of a homeland in Northwest.”) (Actually, the trend has also been noticed by the SPLC and vy George Soros’ Media Matters.) The LATimes article is centered around the sentencing of Kevin Harpham to a 32-year prison term for leaving a backpack containing explosives along the route for a MLK-Day parade in January, 2011. What Harpham has to do with setting up a White homeland in the Northwest is left up to the reader’s conjecture, but I guess we are supposed to think that Whites who are motivated to have a place to call their own are basically bomb throwers at heart.

But wait. It gets worse–much worse:

In 2010, residents in several parts of Idaho woke to find Easter eggs tossed on their lawns — courtesy of the not-dead-yet Aryan Nations. The eggs contained jelly beans and solicitations to “take back our country and make it great, clean, decent and beautiful once again.”

Do these people have no shame?? Easter eggs and jelly beans. The horror!

Murphy uses the Harpham case and a firearms violation case, also from Spokane, to lead into a description of the nascent White homeland movement in Montana and Idaho.  April Gaede is mentioned because of her work “appealing to white ‘refugees’ to establish a Pioneer Little Europe” in Kalispell, MT. Also mentioned is stalwart Canadian pro-White activist Paul Fromm (who has been invited to speak in the area) and conservative activist Chuck Baldwin, who has actually moved there.

 Chuck Baldwin, the 2008 presidential candidate of the Constitution Party, moved to Montana from Florida in 2010 to help establish an “American redoubt” for “liberty-loving brethren,” and is now running as a Republican for lieutenant governor.

“We know there’s a fight coming. We know there is a line being drawn in the sand, and we want to be in the right place. The good ground is right here in Montana,” Baldwin told supporters last year.  Read more

Facebook, Money and Power

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We’ve all heard the adage “He who pays the piper calls the tune.” Now let’s consider what that means in today’s America.

For starters, we know that Jews collectively have a lot of money. And I’ll bet that has sure increased in the years since Madoff and the 2008 banking crisis. I’ve previously argued that Jewish malfeasance with respect to money is a very old thing. And it’s no canard to make this argument. See my article “The Culture of Deceit,” as well as “Jews & Money” and ” The Smell of Money.” Mostly, however, see John Graham’s powerful writing on the topic on TOO’s pages.)

So one day last week when I opened my browser and checked the mainstream news to see what we proles were meant to ingest that day, I groaned when I read about Facebook going public. As one account noted,

The biggest beneficiary of a Facebook IPO, of course, would be founder Mark Zuckerberg. The 27-year-old native of White Plains, NY, founded Facebook in 2004 with a couple of Harvard buddies.

And how much did he benefit? The headlines told us that his share of the loot was — this is not a misprint — $28 billion, assuming a $100 billion valuation, which may be conservative. Folks, that is a lot of money, even in the era of trillion dollar deficits. Then there’s Dustin Moskowitz, whose Facebook shares are expected to be worth around $7.6 billion and Eduardo Saverin (who had to sue to get his piece of the pie) will be worth around $5 billion. All told, a notable increase in Jewish wealth. (Although he is often said to be Jewish, Peter Thiel, the venture capitalist whose $500,000 investment will turn into shares worth around $2 billion, is not Jewish.)

Now allow me to speculate a bit. First, I join other TOO writers in doubting that Zuckerberg really founded Facebook.  As Matt Parrot wrote of its origin, as presented in the film The Social Network:

The project was hijacked when the gullible Winklevoss twins entrusted Mark Zuckerberg and his accomplice, Eduardo Saverin, to help execute the project. (See also Kevin MacDonald’s review.) The movie adaptation of this true story is a fevered Jewish revenge fantasy against their hapless arch-enemies, the reviled WASP “insiders.” Both the book, by Ben Mezrich,  and the screenplay, by Aaron Sorkin,  wallow in defeating the earnest brothers, heaping these two iconic American Christians with humiliation after humiliation.

Whew, there are a lot of familiar themes there. Read more

Jews and Race: A Pre-Boasian Perspective, Part 2

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PRE-BOASIAN JEWISH DISCOURSE ON INTERMARRIAGE

The Zionist Elias Auerbach viewed Jewish intermarriage as not necessarily a problem providing the endogamous Jewish racial core population remained unpolluted by the taint of non-Jewish blood. The offspring of mixed marriages (Mischlinges) are, he noted, overwhelmingly lost to the Jewish community — leaving the “sacred chain” of Jewish heredity within that community intact. As Kevin MacDonald pointed out in A People that Shall Dwell Alone, this had the eugenic effect of selecting for high levels of ethnocentricity among the remnant Jewish community. Those with low levels of ethnocentricity (manifested in a propensity for intermarriage) were lost to the Jewish community — leaving a hyper-ethnocentric endogamous core behind. Accordingly, Auerbach writes that:

In Germany at present [1903], the rate of Jewish intermarriage is approximately one sixth of pure (rein) Jewish marriages. This number is so large that one would be forced to derive from it a total and imminent dissolution of German Jewry. A genuine intermixture, however, has only really taken place when the offspring of this intermarriage then introduce this foreign blood into the Jewish Volk. Now the fact of the matter is that the overwhelming majority of these offspring of mixed marriages (Mischlinge) withdraw from Jewry both religiously and nationally, shutting themselves off thereby from any union through marriage with the Jewish nation (Stamme der Juden); thus, they remove themselves from the equation, for the most part, when it comes to [our analysis of] racial mixture. The Jewish human material (Menschenmaterial) that we are analyzing from an anthropological viewpoint and that is the foundation of the Jewish race in the progressive movement of history will consequently have altered very little and remains a homogeneous mass; they [the Jews] seldom lose elements to another people through dissolution. A careful and scrupulous authority on this issue, the statistician Arthur Ruppin, estimates the number of offspring of mixed marriages who remain within Jewry to be only 10 percent of all offspring produced by the mixture of Jews and non-Jews in Germany. As to actual mixing of blood, we would thus have to figure that at only 1/60 of the racial stock of German Jews. However, even this small, though nevertheless not infinitesimal, number is valid only for Germany and for a few other countries, in which altogether a very small percentage of the Jewish people (Stamm) live.

If one goes back just a few decades, the number of Jewish intermarriages declines precipitously in relation to the Jewish population overall. In Prussia the number of mixed marriage declines by half, if one goes back twenty years; for the Jewish population in general this occurs only when one goes back sixty years. Before this period, around the turn of the nineteenth century, the intermixing of the Jews [with other peoples] in Europe dwindles almost to the vanishing point. For the entirety of the Middle Ages — and for Jewish racial history, the term “Middle Ages” is valid up until the French Revolution — the number of intermarriages was so minute as to be negligible, the more so as barely any offspring of such marriages mingled their blood with that of Jews. The law of racial isolation of the Jews from the peoples around them in Europe held true for the entire Middle Ages. [Italics in the original] [i] 

Elias Auerbach

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Jews and Race: A Pre-Boasian Perspective, Part 1

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PART 1

Whether the Jews comprise a religion, a nation, an ethnic group, or a race (or a combination of these) has always been central to the Jewish Question. The recently published Jews & Race — Writings on Identity and Difference 1880–1940 (edited by Mitchell B. Hart) is an anthology of Jewish writing which offers a fascinating insight into Jewish racial thinking during a period when hierarchic social-Darwinian race theory was generally accepted throughout the West. Before the rise of Boasian anthropology in the 1920s and 1930s, Western anthropologists posited a direct correlation between external racial traits and internal psychological traits. Skin color was regarded as not just a physical attribute, but an external racial marker tied to a correlative set of intellectual, political, and cultural capabilities. Given the consistent results from over 90 years of IQ testing of different racial groups (as defined by external traits like skin color) and other race-based life history statistics, we know this methodology, long dismissed by those within the Judeo-Marxist intellectual establishment as “pseudoscience,” to be entirely valid.

The Jewish socialist writer Chaim Zhitlowsky expressed the orthodox view in 1939 when he noted that “it is understood that each Volk is endowed with certain characteristic traits, some bodily, some mental. Such traits are transmitted hereditarily from generation to generation, and determine how in fact a people receive the phenomena of the external world and how it reacts to these phenomena. On such traits depend the particular and specific national customs or manners, insofar as the blessed children of a people, the most gifted by nature, bring forth human cultural treasures.” The study of racial differences was held by Zhitlowsky to be necessary “in order to clarify the fundamental role of biology in human progress. Here the history of culture must be considered with racial descent in thinking about the creator of culture, and it is not a superfluous or meaningless thing to take [the biological] into account.” Read more

A New Call of the Wild: The American Third Position Party

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Merlin Miller, A3P candidate for President of the United States

The following is an English translation of an article published in the French magazine RIVAROL (published by  Jérôme Bourbon) on the A3P and it’s presidential candidates.

In the hustle and bustle of the various right wing currents inAmericait is fascinating to observe the recent birth of the American Third Position Party (A3P), a new political party dedicated to the preservation of European cultural, racial and ethnic heritage. The A3P has recently launched a political and cultural program that could make lots of waves at the upcoming presidential elections in America. The silent majority of American citizens is fed up; it is tired of the two-party system of East Coast ‘banksters’ and West Coast culture destroyers, both ruining the country with their destructive ideology of multiculturalism and causing dangerous mutual racial mistrust amidst the American body politic. Everybody wants something new.

The A3P offers a patriotic alternative to the two parties which, similar to subprime shams, have also mortgaged the future of America. Over the last forty years, American politics has been shaped by the plutocratic system and by the two identical political machines, under the guise of the Republican Party and the Democrat party respectively. It is always the Same and its Double poorly mimicked — if we were to   borrow some words from the French philosopher of postmodernity, Jean Baudrillard. Both parties seem to be united in the ruthless dogma of the “third excluded”, as well as in the defamation of those who reject the media swamp of “political correctness.” Read more

The German-Jewish Kulturkampf in the Weimar Republic

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The beginning of the Weimar Republic (1918–1933) in Germany was characterized by a surge of the German Socialist Democratic Party (SPD) and revolutionary activities by the communists. The German emperor had fled the country, the empire was economically in tatters due to the Great War (1914–1918) and the political right was in disarray. It was not until the rise of National Socialism (NS) in the 1930s that the right regained the upper hand in Germany. A good example of this shift from left to right is the city of Breslau (600,000 inhabitants in 1928), where the SPD scored 51.19% of the popular vote in 1919 and the NS party received 51.7% in 1933. The question is how the balance shifted from left to right and how this can be attributed to the result of a struggle between revolutionary Jews and nationalist Germans.

Breslau Gymnasium

In the German educational system the gymnasium was (and still is) the highest level of secondary education and a stepping stone for entrance at a university. The gymnasium was the ‘nursery’ for the German cultural and political elite. Around 1900 it was dominated by the Christian and nationalistic German culture of the day, the total opposite of the cosmopolitan and pacifist ideas which are prevalent nowadays. This did not mean that this culture was unopposed, not least because the gymnasia were not a pure German Christian affair. In both the 1880s and 1900s more than 30% of the pupils in the Breslau gymnasia were Jewish (Till van Rahden, Jews and other Germans, p. 126). A further illustration of Jewish overrepresentation in higher education is the census of 1879 which showed that of every 10,000 Protestant inhabitants of Berlin, 81 had obtained secondary education; the rate among Catholics was 22 and among Jews 350. In Upper-Silesia, the region adjacent to Breslau, the rate was 81 Protestants, 19 Catholics and 423 Jews (A. Prinz, Juden im deutschen Wirtschaftsleben, p. 89). Read more

The Spanish Civil War: A Successful Nationalist Revolution, Part 2

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The Civil War began on 18 July 1936. The Moroccan uprising had been betrayed at the last minute. The rebels therefore missed the element of surprise upon which they had been relying. The government-controlled radio reported that the rebellion was confined to Morocco and would soon be crushed. In reality, several important cities — Seville, Córdoba, Cádiz in the south, Valladolid, Zaragoza and the entire Carlist stronghold of Navarre in the north — were soon secured by the rebels. During the first phase of the war, however, most of the country remained under Republican control.

In Madrid and Barcelona, socialist, Communist and anarchist militias led a lawless reign of terror. General Lopez Ochoa, although himself a Republican and Freemason, had quashed the Revolution in Asturias alongside Franco two years earlier. He was decapitated in his hospital bed on 19 August. His severed head was then displayed in the streets of Madrid by a bloodthirsty Red mob in one of many scenes reminiscent of the French Revolution.

Real or imagined political opponents and their families — indeed, anyone perceived as a “class enemy” — were fair game for the Red rabble. Torture, rape and executions, often in front of family members, were not uncommon. As always, the revolutionary hatred was primarily directed against the Church. What took place in Red Spain during the first six months of the Civil War was one of the worst religious persecutions in modern times. Thirteen bishops, and over 7,000 priests, monks and nuns were murdered, in many cases after having been cruelly tortured. Exactly how many Catholic lay men and women were martyred for their faith is difficult to estimate. Read more