Western Culture

Renewing Christendom

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Dissident Dispatches: An Alt-Right Guide to Christian Theology
Andrew Fraser
London: Arktos, 2017

Andrew Fraser was for most of his career a professor of law at Macquarie University in Sydney. He was catapulted to prominence in July, 2005, by a letter to a local newspaper warning against the importation of Sudanese refugees into Australia: “Experience everywhere in the world shows us that an expanding black population is a sure-fire recipe for increases in crime, violence and other social problems.” The controversy surrounding the letter resulted in his departure from Macquarie.

In 2011, he published The WASP Question, a book which examines the failure of Anglo-Saxons around the world—the “invisible race”—to maintain a conscious ethnic identity and defend their collective interests:

The defining characteristic of WASPs [he wrote] is that they are much less ethnocentric than other peoples; indeed, for all practical purposes Anglo-Saxon Protestants appear to be all but completely bereft of in-group solidarity. They are therefore open to exploitation by free-riders from other, more ethnocentric, groups.

In the course of studying Anglo-Saxon origins, he came to appreciate the role played by the Christian Church in transforming a bunch of squabbling Germanic tribes into the English nation. It would be impossible to guess from looking at contemporary Christianity that the church could ever have served such a function. The privatization of worship since the Enlightenment has been so successful a revolution that many Christians are unaware of it, imagining it simply the nature of their faith to be a private affair.

Nothing could be farther from the truth. Medieval Christianity “was a way of life, a communion, and a faith practiced in public and private by all manner of men and women,” as Fraser points out. The Bible did not merely “serve individual believers as witness to the word and work of God,” but also “provided the sacred charter” of the church. But if the Christian Church presided over the formation of the English nation, might the retreat of Christianity into the private realm have contributed to the downfall of proud Anglo-Saxon nationhood within the last several decades?

With such questions in mind, Fraser, already of an age to retire, made the unusual decision to enroll as an undergraduate at a nearby divinity school. The school turned out to be a “hotbed of multiculturalist ideology,” and at one point he was suspended for an entire year due to complaints of his “intolerance” from students and faculty members. But he persisted, and in 2015 was awarded a Bachelor of Theology degree.

Dissident Dispatches is the record of his experiences as a student. The book includes papers written for course credit (with his lecturer’s comments), accounts of his skirmishes with the politically correct, and subsequent personal reflections on both. It is arranged chronologically rather than thematically, giving it the feel of a miscellany, but a consistent theological and political perspective underlies the whole. Weighing in at over 500 pages, the volume is best digested in short installments. What follows is merely a summary of a few of the main themes. Read more

Serena, Ingrid, and the Story of My Time

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The August, 2017 issue of Vanity Fair magazine has the naked and very pregnant tennis star Serena Williams on the cover.   When I saw it, a thought flashed to my mind: “Ingrid Bergman wasn’t naked on the cover of Life in Dad’s shop.”   I’ll explain.

My dad was a barber in downtown Saint Paul, Minnesota.   This was back around 1950; I was a little kid.   Dad’s shop—Walt’s Barber Shop—had magazines on a small table for his customers to read while they were waiting for their haircuts.  Among them was Life, a popular magazine like Vanity Fair is today, lots of photographs, news of the day, profiles.  The Paramount movie theater next door gave Dad free passes to its movies for having a sign in his shop advertising the current feature.  Mother, Dad, and I used to go to the movie that was showing at the Paramount just about every week.

One early evening when we went to the Paramount to go to the movie, there were eight or ten people with picket signs marching back and forth in front of the theater—don’t go to this movie.   I didn’t catch on to the details, but I knew it had to do with the actress Ingrid Bergman, who was starring in the movie and very big at the time—Casablanca, etc.—doing something really bad.   What it was, I later found out, was she had had an illegitimate child with the film director Roberto Rossellini; both of them were married to other people at the time.  The outrage over that had led people to picket her movies.   It was a major scandal.  She was denounced on the floor of the U.S. Senate no less—“moral turpitude” and so on (see Marlow Stern, “When Congress Slut-Shamed Ingrid Bergman”).

Flash forward from the beginning of my life to now, near its end, and there’s unmarried, unclothed, and sort of overwhelmingly pregnant Serena Williams—the father, Alexis Ohanian, co-founder of Reddit—on the cover of Vanity Fair. No way, adultery a part of it or not, that Ingrid Bergman would have been naked and pregnant with Roberto Rossellini’s child on the cover of one of Dad’s Life magazines. 

The cover article in Vanity Fair by Buzz Bissinger doesn’t condemn Serena, just the opposite, and illegitimacy never comes up.   Its beginning gives a sense of the direction it takes:

This is a love story.

It wasn’t seamless, starry eyes at first light.  There was a discovery, unexpected and shocking.   There were moments of really getting pissed and the standard irritation that comes when one half of the whole kept leaving the suitcase in the hallway.  But there were also moments of unplanned intimacy that is the only true kind of intimacy in a love story, soft touches and laughter and absurdity, because you need absurdity in a love story, since love is slightly absurd anyway, a feeling that, like eternity, is indefinable.

I’ve checked into it, and that’s certainly not how they wrote about Ingrid Bergman and Roberto Rossellini (including using words like “pissed” and writing under names like “Buzz”),

Also, the author of a Life magazine article back then would have kept his sexual preferences to himself, unlike Buzz Bissinger, who has made known to all his cross dressing (“the right foundation and cheek blush and eyeliner and lipstick can do wonders for the pallid complexion”) and his encounters with a dominatrix (leather is “irresistible,” as are “extreme feelings of restraint and taking pain”).

And it should be noted that if there had been a racial element to the Ingrid Bergman affair (Williams is black, Ohanian white), it would have been front and center in the Life magazine article, with the word “miscegenation” in there somewhere.  Race is never mentioned in Vanity Fair.

What am I left with?  That a naked, pregnant Ingrid Bergman on the cover of Life magazine along with a fawning cover article about her wasn’t in my dad’s barber shop, and now would be, sums up the progress, regression, however you want to look at it, that’s taken place over the span of my life.  And that how that happened is the big story of my time on earth.

Culture and Nationhood in the World of Herodotus: An Evolutionary Analysis, Part 4

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Maladaptive Culture: Herodotus on Luxury, Effeminacy, and Decadence

The ancients considered the maintaining of martial virtue and hardiness to be a supreme imperative—not surprising given that if any frailty led to defeat, one’s people could not only lose their self-government, but their very existence. Like Homer and Plato, Herodotus has much to say on the perils of luxury, effeminacy, and decadence. Herodotus is acutely aware of the fragility of nations and civilizations. He says at the beginning of the Histories:

I will cover minor and major human settlements equally, because most of those which were important in the past have diminished in significance by now, and those which were great in my own time were small in times past. I will mention both equally because I know that human happiness never remains long in the same place. (1.5)

Herodotus suggests a cycle of rise and fall of civilizations: as one becomes wealthy and powerful, one tends to lose over the generations the manly virtue which made this possible, becoming at once effeminate and arrogant. This cycle of decadence, which was later famously analyzed by the Andalusian historian Ibn Khaldun, is a common feature of human history. Moderns are apt to forget that until quite recently primitive and nomadic virile barbarians periodically conquered more culturally advanced but decadent sedentary civilizations. One need only mention the ancient Germans, Huns, Vikings, Arabs, Turks, and Mongols.

Herodotus’ characters repeatedly comment on the debilitating effects of luxury and effeminacy, in a word, of being over-civilized. The Persians’ rise to power in the century prior to Herodotus’ writing is explained by their initial Spartan-like ruggedness and simplicity, while their decline is due to their indulgence in comfort and wealth since the passing of Cyrus the Great in 530 BC. Overly rich and arrogant empires seeking ever-more land repeatedly come to grief by attacking impoverished but still-manly free peoples.[1] Read more

Culture and Nationhood in the World of Herodotus: An Evolutionary Analysis, Part 3

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Persian Virtue: A Persian Group Evolutionary Strategy?

The people described in most detail by Herodotus are in fact not the Greeks, but their enemies the Persians, a fellow Aryan people. Herodotus speaks a great deal about Persian culture, often very positively. (For instance: “the Persians are normally the last people in the world, to my knowledge, to treat men who fight bravely with disrespect” [7.238]). The historian is far more critical of individual arrogant Persian rulers, such as Cambyses and Xerxes, than he is of Persia as such.

Herodotus claims that the Persian Empire—which in his day stretched from Greek Asia Minor in the west to India in the east, and from Egypt in the south to the edges of Scythia in the north—had grown through “customs” of monarchic power and conquest. These led every Persian king to expand the empire, at least until this led to unnatural excess and to their downfall.

Persian culture, as described by Herodotus, is in many respects highly adaptive. He says that among the Persians:

After bravery in battle, manliness is proved above all by producing plenty of sons, and every year the king rewards the person producing the most; they think that quantity constitutes strength. . . . they study only three things: horsemanship, archery, and honesty. (1.136)

Read more

Culture and Nationhood in the World of Herodotus: An Evolutionary Analysis, Part 2

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“King Nomos”: The Power of Culture and the Universality of Cultural Chauvinism

Herodotus had traveled far and wide across the Mediterranean, thus coming across nations with often radically different cultural assumptions and ways of life. Accounting for this astonishing diversity, he is much impressed by the social power of culture. As noted above, the historian remarks that “custom [nomos] is king of all” and that every people tends to think that its own customs are the best:

If one were to order all mankind to choose the best set of rules in the world, each group regards its own as being by far the best. . . . There is plenty of other evidence to support the idea that this opinion of one’s own customs is universal . . . Pindar was right to have said in his poem that custom is king of all. (3.38)

Herodotus writes this in the context of the Persian king Cambyses killing a sacred bull during his stay in Egypt, a bull which the Egyptians had considered to be their god Apis. The historian considers Cambyses’ sacrilegious contempt for local Egyptian custom as proof of his madness, an infamy on a par with his murder of his own brother and sister. (Cambyses dies shortly thereafter as a result of his actions.) Herodotus also takes the example of how Greeks and Indians treat corpses differently: Greeks burn their corpses, while Indians (allegedly) eat them, the practice of each being equally repulsive to the other. Hence, by giving societies radically different norms, taboos, and assumptions, cultural drift tends to polarize humanity into different, mutually-uncomprehending groups.[1]

The supremacy of “King Nomos,” or custom, in every society reflects the power of culture to shape that society’s behavior. If genes and physique are the hardware of humanity, culture and ideas are our software. The world-view, assumptions, values, and taboos of a society have a powerful effect on human behavior, even if this can never eliminate our in-born proclivities. Herodotus makes clear that the power of a society’s culture is necessarily paired with a sense of superiority over foreign customs. Indeed, how could it be otherwise? If the members a society thought foreign customs superior, would they not seek to make them their own? A corollary however is that if peoples with starkly different cultures and values must live in close proximity, they are liable to come into conflict. Among foreign cultures, the wise man will tread carefully.

All this does not mean that national cultures are completely closed-off and autarkic memetic units.  On the contrary, Herodotus is quite cognizant of cultural porosity and mutual influence between nations. He freely admits the barbarians’ superior achievements, such as the Egyptians’ calendar and their monumental pyramids, as well as their influence on Greek culture. The Greeks, he says, owe their alphabet to the Phoenicians and much of their religion and basic geometry to the Egyptians. It is furthermore striking that the first great philosophical flourishing of the Greek world, the so-called “Ionian Renaissance,” occurred in the Persian-occupied Greek cities of Asia Minor (today’s western Turkey). The Persians themselves were apparently the most culturally open-minded people in the world, for they “adopt more foreign customs than anyone else” (1.135). Read more

Culture and Nationhood in the World of Herodotus: An Evolutionary Analysis, Part 1

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Herodotus by Jean-Guillaume Moitte, 1806. Relief on the west façade of the Cour Carrée in the Louvre Palace, Paris.

Herodotus (trans. Robin Waterfield), The Histories (Oxford: Oxford University Press, 1998)

In defense of history, the Roman orator Cicero once said: “To be ignorant of what occurred before you were born is to remain forever a child.” In history, we can find the past trajectory of human events and insights into the nature of human existence in other circumstances, two powerful guides for the future. The first historian was Herodotus, a Greek who lived some 2,500 years ago. His massive Histories are an encyclopedic snapshot of that epoch, an enormous collection of stories on all the nations of the known world which he had gathered during his travels.

Herodotus is a perceptive observer of human nature. His humans are indeed riven with contradictions and subject to extreme pressures, torn between often-conflicting personal, familial, and political loyalties. Herodotus’ is a world of sex and violence, of tribes and cultures. Reading Herodotus remains a rewarding experience, for our human nature has not changed much over the past 2,500 years. I propose an evolutionary analysis of the Histories, highlighting in particular the complex and dynamic relationship between environment, culture, and ethnicity. As we shall see, national identity, ethnocentrism, and the condemnation of decadence — what we would call maladaptive culture — are major themes in Herodotus’ work.

The known world of Herodotus can be seen as a kind of enormous grid centered upon the eastern Mediterranean, where most of the Greeks lived, and the Persian empire, by far the largest and most powerful state of the time. In this vast world, the Greeks were a young people scattered across the Mediterranean “like frogs around a pond” (Plato, Phaedo, 109b). The Greeks were well aware of the other great and often mysterious peoples around them: the Semitic trading-nation of Phoenicia in the Levant, the wild nomadic Scythians in the north, the mysterious Ethiopians in the south and Indians in the east, the massive city of Babylon in Mesopotamia, and the venerable Egyptians, among others.

Herodotus’ world certainly featured peaceful commerce, cultural exchange, and ethnic intermarriage among these peoples — the historian is quite broad-minded and free of chauvinism in this respect.[1] But, as Herodotus makes clear, this was also a world of extreme ethnocentrism and brutal wars. The highly diverse material of the Histories, which features myths, stories, and ethnographic portraits of the many peoples of the known world, is united around the rise and decline of the Persian empire: each people is described when they encounter the Persians, the latter being invariably bent on conquest. The work climaxes with the great struggle of an unlikely coalition of Greek city-states led by Athens and Sparta and their ultimate triumph over the Persian invaders. Meditation on war and commemoration of Greek unity and freedom are thus at the center of Herodotus’ narrative. (Incidentally, I was pleasantly surprised to learn that many of the most iconic lines and scenes in the otherwise unrealistic film 300 are actually directly drawn from Herodotus.) Read more

Western Greatness and Its Enemies  

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Faustian Man in a Multicultural Age
by Ricardo Duchesne
London: Arktos, 2017

Prof. Ricardo Duchesne’s first book, The Uniqueness of Western Civilization (reviewed by Kevin MacDonald in TOQ 11:3, Fall 2011) argued that the West was already a uniquely creative culture several millennia before the industrial revolution led to today’s vast differences in wealth and living standards between it and most of the rest of the world. The West’s uniqueness lay not in institutions such as democracy and representative government, nor in great books and abundant artistic production, nor in free markets and a ‘work ethic’—but in a more primordial Faustian drive to overcome obstacles and achieve great things. The original historical expression of this drive is the heroic ethos which informs Homer’s Iliad and Germanic heroic poetry: the overriding ambition of the aristocratic warrior to achieve immortal fame by engaging in battles for prestige in contempt of his own mortality. This ethos the author traces back to the Proto-Indo-European pastoralists of the Pontic steppes.

Following publication of The Uniqueness of Western Civilization, the author turned his attention to the decline of the West. He notes the prescience of Oswald Spengler, the major theorist of civilizational decline of the past century, who anticipated

the eventual exhaustion of the West’s energies in the rise of internationalism, quasi-pacifism, declining birth rates, hedonistic lifestyles, coupled with the spread of Western technology in the non-Western world and the rise of ‘deadly competition’ from Asia.

All this is, of course, right on target. But Duchesne sensed something missing from Spengler’s account. There is one major factor at work in the contemporary West which goes well beyond the spiritual, political, economic or geopolitical exhaustion that was the fate of Rome, China and other ‘old’ civilizations: the massive immigration of cultural and racial aliens. As he remarks, this is “a new variable with truly permanent implications.” Read more