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The Southern Point, Part 2: Agrarians and Cavaliers

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Mosler’s “The Lost Cause” – demonstrating the destroyed home of a returning CSA soldier after the war’s end

Up until recently it has been very difficult to combat the Northern domination of the press and its ability to manipulate public opinion both here and abroad. This was true in the 19th century and even more so in the 20th when Jewish forces joined the radical left in America, rallying around the press and other media industries. However, the Internet now offers us the opportunity to get out from under these stifling controls. And I predict that this will result in a gushing fountain of information reinforcing the dignity of the Southern Point as a central component in the development of White American racial consciousness.

I am thrilled to see the integrity and success of The Occidental Observer as an online phenomenon. Yet I have noticed a general dearth of articles about the Southern Tradition and I hope that perhaps I can at least begin to fill that gap as well as attract others who know more than I about the subject. We should really get something going in this direction.

I hereby pick up the gauntlet that Tom Sunic recently threw down in his article, “Which Way White Man, Part 1”:

It remains a great mystery why White American nationalists today are not more attuned to the cultural heritage of the antebellum South. If eloquently framed, it could prove to be powerful cultural artillery for safeguarding White racial identity. Southern Agrarians of the mid- thirties of the 20th century were erudite scholars from all fields of social science and literature and in many respects their aesthetic and political visions surpassed those of their contemporaries in Europe, the so-called European national-revolutionaries or national-conservatives. Instead, the image of Southerners as toothless hicks is still widespread — courtesy of not just liberal scholars but also of many lazy Whites. The South had never experienced the egalitarian steamroller of the French revolution and therefore it had been able to retain some parts of the old European mediaeval values better than Europeans themselves.

And again, in his book Homo Americanus: Child of the Postmodern Age, he suggests, “Probably now, in the open field of postmodernity, some of their traditionalist Southern legacy could be restored and used as a weapon in future culture wars”(174). Oh, Tom, if you only knew the scope of what you were pointing towards. Read more

The Southern Point, Part I: The Political Thought of John C. Calhoun

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…the monster little heeding…
Pounces with his mouth of venom
At the head of Lemmikainen
But the hero quick recalling
Speaks the Master words of knowledge
Words that came from distant ages
Words his ancestors had taught him

From the Kalevala, ancient Finnish epic

The great tragedy of American History is that the South had a point.

The essence of the point is that while every human being on the planet deserves compassion and consideration and we are all in some universal way, brothers and sisters derived of one eternal source, race counts. It’s pretty simple. What you are and who you come from affect the general direction of your economic, political, or social endeavors as well as proclivities towards certain types of behavior. And, of course, there are many factors contributing and detracting from the matrix of evolutionary success or failure – nature, nurture, luck, heredity, climate, trading routes, geographic terrain and even the zodiac, etc. ad infinitum.  All of these considerations affect the area that one desires to live in, the way one is perceived by others, the unique advantage (or disadvantage) one gains from the forebears, the community one chooses to be a part of, and the company that one prefers to keep. It used to be that discussing race among a plethora of potential topics was well-received in decent company. “Of what blood are ye?” “Who are your people?” “What are they known for?” “Round here, we do things l’ak this (and it’s been l’ak that for as long as anyone can remember), but we’d love to trade points if you’ve got some good ones to share”…and so on. There was none of this hysterical sensitivity, an uneasy fear of giving or taking offense, and a thin-skinned obligatory reassurance that “we didn’t mean it like that” that we have all come to associate with modern parlance. Read more

Truth, Heresy, and Heroes

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White identity politics is a form of heresy, and heresy has grave consequences.  Advocating White nationalism or merely defending White interests often results in a loss of social standing.  Moral cowards, amoral sycophants, and racial traitors are rewarded while heroes and righteous guardians are demonized.  Pretending that Whites are social constructs or have no legitimate interests to defend is accepted, even celebrated, in a society infested with anti-White multiculturalism.  White racialists realize that the cornucopia of cultures is designed to exclude any White culture, and the future rainbow of races is actually a muddled mess of miscegenation.  It is therefore a tremendous challenge to steadfastly support of the White extended genotype.  The anti-White opposition is well-funded, well-organized, malicious, and persistent.

White advocacy is beset on all sides.  Campaigning against White genocide attracts derision and scorn from anti-Whites.  Lamenting the decline of the White population into minority status is attacked as intolerance.  Merely calling attention to, let alone denouncing, the maliciously disproportionate amounts of violent interracial crime committed against White people is paradoxically described as hate.  Protecting the continuity of family lineage by expecting exclusively White marriages and White procreation is seen as backwards, provincial, or outdated.  Suggesting that many trends or ideas that harm White interests have been disproportionately created, organized, disseminated, or financed by Jewish interests can lead to accusations of insanity or mental instability. Read more

Harold Covington’s Northwest Quartet

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In 1989, prolific British writer Paul Johnson published Intellectuals offering case studies of a string of intellectuals, beginning with Jean-Jacques Rousseau and then Shelley, Marx, Ibsen, Tolstoy, Hemingway, Bertolt Brecht, Bertrand Russell, Sartre, right on down to more modern public thinkers. Johnson’s point is that however much these men (and Lillian Hellman) might have professed love of “humanity” and “progress,” they were rats to the actual people around them.

For example, Johnson wrote of the poet Shelley:

Any moth than came near his fierce flame was  singed. His first wife, Harriet, and his mistress, Fay Godwin, both committed suicide when he deserted them. In his letters he denounced their actions roundly for causing him distress and inconvenience. . . .  His children by Harriet were made wards of the court. He erased them completely from his mind, and they never received  a  single word from their father. Another child, a bastard, died in  a  Naples foundling hospital where he had abandoned her.

Of Karl Marx, the self-professed savior of the working man, Johnson wrote: He seduced his wife’s servant, begot a son by her, then forced Friedrich Engels to assume paternity. Marx’s daughter Eleanor once let out a cri de coeur in a letter: “Is it not wonderful, when you come to look things squarely in the face, how rarely we  seem to practice all the fine things we  preach—to others?” She later committed suicide.

Johnson concluded that we must “Beware intellectuals.” “Not only should they be kept well away from the levers of power, they should also be objects of particular suspicion when they seek to offer collective advice.” Read more

Which Way White Man? (Part 2)

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René Magritte, Not to Be Reproduced (1937)

Every human wants to physically and racially look better than he actually does; wants to date and mate with a racially better looking partner than he is; his role model must be both intellectually and racially better than himself. Even the most ardent White liberal advocate of racial miscegenation is secretly keen about grooming his progeny according to the principles of “normative Whiteness,” and it is often among those fake self-hating Whites that one comes across individuals residing in all-White communities who are putting together all-White social networks—implicit Whiteness in action.

On the other hand, there are quite a few marginal Whites, including a considerable number of White Muslims inhabiting the North African coast, all the way to Lebanon, with the bulk of them residing in urban centers of northwestern Turkey. Mostly, these are inhabitants with strong residues of the White gene pool harking back to early migrations of European tribes, to the Crusaders, and later on to the Turkish White slave trade in Europe. One could also add to the picture of marginal Whiteness the Persian King Xerxes, who was also of Indo-European origin. His powerful armies en route from Asia to Europe in 483 BC did not differ racially much from the Spartans. The Greeks, however, knew that they were not just defending their White looks and their gene pool at the Thermopylae; they defended a unique worldview and a special destiny that we call Western civilization. Read more

Moral Choices

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The recent TOO article by Dr. Lasha Darkmoon on Rachel Corrie is indicative of the emotional appeal of the Palestinian cause. There is a powerful moral message: An attractive young woman motivated by a sense of moral idealism brutally murdered while trying to help an oppressed people — people who are ethnically and religiously different from herself. On the face of it, it would appear to be a case of self-sacrificing altruism.

There are other similar examples of what Christopher Donovan labels the “Amy Biehl Syndrome,” after the young woman who was murdered by a crowd of South African Blacks she had come to help. This syndrome exemplifies the moral idealism that, while certainly not true of all Whites, seems to be far more common among us than other groups, quite possibly as concomitant of evolution for individualism among Northern hunter-gatherers.

The problem with moral universalism is that it makes it impossible to develop a similar moral sense on behalf of one’s people. As Westerners, a big part of our psychological baggage lies with post-Enlightenment universalist ideologies. They feel natural to us, whereas reasoning on the basis of what’s good for us doesn’t have any moral standing at all. It’s very difficult for us to get into the mode of “Is it good for Europeans?” Read more

Which Way White Man? (Part 1)

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A German cartoon published in 1914 displaying the fear of attack from France and Russia.

The advantage of Whites in North America is their racial and linguistic unity stretching from Alaska to Arkansas, from San Francisco to Boston. This unique phenomenon, coupled with implicit racial awareness, still enables America to thrive as a global superpower. White Americans, regardless of their diverse European roots, can freely use the word “nationalism” given that this word has a specific all-White European meaning on the North American continent.

The issue that needs to be addressed, however, is not how the rapid balkanization of America, largely caused by the uncontrolled immigration of non-Whites, represents a threat for Whites. Rather, the crucial point is how much racial and cultural consciousness the remaining two hundred million White Americans are willing to muster. Have they ever tried? Can they? One can sport his White biceps, or take for granted his good White looks, but if historical and cultural memory is missing, Whites will simply be gradually dispossessed. Unless Whites develop an explicit sense of White identity and interests with all its necessary cultural and historical corollaries, they will continue their slide toward oblivion. One does not need millions of people to start the process of national reawakening, but one surely needs a critical mass of Whites who are well aware of their common racial and cultural roots. Read more