Western Culture

Extreme Sports as a Context of Implicit Whiteness

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A reader sent along this video of Jeb Corliss, an extreme athlete, flying through the Alps.

httpv://www.youtube.com/watch?v=TWfph3iNC-k

Here’s extreme surfer Laird Hamilton surfing waves so big that he has to be towed into the path of the wave.

httpv://www.youtube.com/watch?v=pYQQtxb8wv0&feature=related

Corliss and Hamilton are White, and being White seems to be part of a pattern for extreme athletes. The reader also sent a link for Revolt of the White Athlete: Race, Media, and the Emergence of  Extreme Athletes in Amerca (2007), an academic book on the phenomenon which is predictably bogged down with words like ‘interrogate’ (as in “interrogating the racial, gender, and nationalistic aspects of Generation X discourse) and using ‘privilege’ as a verb (as in a complaint about a scholar who [Gasp!] “implicitly privileged the contributions, perspectives and interests of white men over and against all others”).

The author is Kyle Kusz who was rewarded for his efforts by being nominated for the Multicultural Center Diversity Award at the University of Rhode Island where he teaches. Kusz notes that he was inspired to enter the field of cultural aspects of sports by taking a sport sociology class taught by Dr. Stephen Mosher at Ithaca college.

What we have here is a clear case of implicit Whiteness, but of course Kusz takes a typical cultural Marxist attitude towards his subject.

Extreme athletics is where “white everymen perform supra-normal athletic feats in high-risk sporting activities like BASE jumping and sky surfing. Extreme sports are also portrayed as sporting activities which have revived a sense of traditional American masculine values and pursuits: rugged individualism, conquering new frontiers, and achieving individual progress” (p. 63). Predictably, for Kusz, engaging in such sports by Whites is the politics of backlash and resentment that “attempt to deny the racialized privileges of whites while masking (and thus ensuring the reproduction of) asymmetrical relations of power in the present. [They are also an attempt] to reverse the minimal gains made by historically marginalized groups since the 1960s” (p. 69).

BASE jumper jumping off a building

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Mark Rothko, Abstract Expressionism and the Decline of Western Art, Part 2

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Creating a new “American” Art

Before the rise of Abstract Expressionism, the American art scene after World War I was defined by two main currents. The first were what one might call the Regionalists (e.g. Grant Wood, Thomas Hart Benton and John Steuart Curry) who used their own signature styles to portray the virtues of the hard-working rural American population. In the second group were the artists of Social Realism (e.g. Ben Shahn and Diego Rivera), whose work reflected urban life during the Great Depression, and reflected a preoccupation with international socialism.

Neither of these two schools was interested in abstract art. Despite the leftwing view of the social realists, both groups held rather conservative attitudes on figurative representation. Yet, even as these two styles dominated, the artists of the nascent New York School “met frequently at the legendary Cedar Bar, where they discussed their radical theses. They argued endlessly about the problems of art, about how to effect a total break with the art of the past, about the mission of creating an abstract art that no longer had anything to do with conventional techniques and motifs.”[i]

Spring in the Country by Grant Wood (1941)

The Museum of Modern Art did not yet exist; the Metropolitan Museum tended to “look down its WASP patrician nose at modernism”; and the Whitney favoured exactly the kind of American painting young Rothko most despised: scenic, provincial, anecdotal, and conservative.[ii] For a Jewish outsider like Rothko, who in 1970 declared that he would never feel entirely at home in a land to which he had been transplanted against his will, urban America was his America.

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Mark Rothko, Abstract Expressionism and the Decline of Western Art, Part 1

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The life and career of Abstract Expressionist painter Mark Rothko is a prototypical Jewish story that encapsulates a range of themes discussed at The Occidental Observer. Central to Rothko’s story is the political radicalism of eastern European Jewish migrants arriving in the United States between 1880 and 1920; the reflexive hostility of these migrants and their descendents to the traditional people and culture of their new homeland, and how this hostility was reflected in the artistic and intellectual currents that dominated Western societies during the twentieth century. Rothko’s story also exemplifies other familiar themes including: the force of Jewish ethnic networking and nepotism in promoting Jewish interests, and the tendency for Jewish “genius” to be constructed by the Jewish intellectual establishment as self-appointed gatekeepers of Western culture.

With Jackson Pollock, Mark Rothko has been accorded a leading place in the ranks of the Abstract Expressionists. If there is such a thing as a cult artist among the liberal Jewish intelligentsia, then Rothko is probably it. Important people stand in grave silence before his empty expanses with looks on their faces that bespeak lofty thoughts. As a critic for The Times noted:

Rothko evokes all that could be criticized as most pretentious, most clannish, most pseudish about his spectators. They stand there gravely perusing something that to the outsider probably looks more like a patch of half-stripped wallpaper than a picture and then declare themselves profoundly moved. And many outsiders will start to wonder if they are being duped, if this Modernist emperor actually has no clothes on and his fans are just the blind followers of some aesthetic faith. Read more

Stephen Walt on Anders Brevick, Immigration, and Western Culture

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If there’s one characteristic that defines the European nationalist parties, it is that they have eschewed racialist rhetoric in favor of cultural arguments. Geert Wilders, Marine LePen, et al. have claimed that Islam is incompatible with Western culture—that Muslims refuse to assimilate and have values that are incompatible with Western modernity, particularly on women and sexuality.

Without doubt this tactic has made nationalist parties more acceptable to mainstream voters and more difficult to attack by the left. It is not possible to tar these parties with the ultimate post-WWII pejorative—”Nazi—which is sure to come up if one breathes a word about ethnic interests of Whites.

Now Stephen Walt, of Israel Lobby fame, attempts to undercut cultural conservative arguments that he associates with Breivik—“the idea that he is defending some fixed and sacred notion of the ‘Christian West,’ which is supposedly under siege by an aggressive alien culture” (“Breivik’s Warped Worldview“). (He’d doubtless disapprove even more of Breivik’s Nordicist proclivities.)

In my review of The Israel Lobby, I made the following point about Western elites:

Confronted with the moral critique of America emanating from elite universities and the media, the old Protestant intellectual establishment quickly yielded the high ground. Many of them became avid cheerleaders of the new multicultural zeitgeist that rejected the America and even the Americanism of their ancestors, to the point that the new zeitgeist has become a consensus among elites of all stripes. They accepted their own demographic decline, and they gave up their pretensions as cultural leaders and trend setters. And they implicitly paved the way for their eventual  loss of political power to other groups, some of which have historically conditioned grudges against them—a dangerous situation to say the least. In doing so, they became the pallbearers for their own people.

Sadly, this applies to Stephen Walt. In the current main TOO article, Charles Dodgson does an excellent job of refuting Walt’s moral indictments of the West. Right now I am reviewing Ricardo Duchesne’s The Uniqueness of Western Civilization—a book that I strongly recommend for intellectuals like Walt. Duchesne, a sociologist at the University of New Brunswik, is fond of showing how the critics of the West typically presuppose ideas whose origins are uniquely Western. Read more

Does the Norway Atrocity Make Nationalism Illegitimate? A Reply to Stephen Walt

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My first thoughts on learning about the mass murder committed by Anders Behring Breivik in Norway on 23rd July 2011 were mixed with emotions. That such atrocity could be committed in the name of something I also believe in–the defence of the West from Third World colonization–was sickening. Should I feel shame? Perhaps. I certainly felt fear. As a parent I could imagine how those youngsters’ parent felt and my own children being targeted for my beliefs.

Then shame or a sense of impending shame began to take over. Viewing Breivik’s video and skimming his book forced the realization that this was not an aimless rampage but an act carefully thought out to achieve a goal. Breivik may be a psychopath, but he is a psychopath with a purpose. And his purpose is also mine. I had a moral dilemma.

The dilemma was this: If defending Western identity inevitably leads to atrocity, to the killing of innocent people, how can I justify participating in identity politics? How can I be a White loyalist and live with myself? It is easy to make excuses and brush the issue under the proverbial carpet. Most nationalists are not killers. We have a just cause. The other side does bad things. Some immigrant communities are prone to violence. Etc. etc. Still, if our side descends to atrocity, that is something for which we must take responsibility. Read more

Roger Scruton on Beauty

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A reader, Alan, pointed out that I did not call attention to this passage from Scruton:

There is a liturgy of denunciation here that is repeated all across Europe by a ruling elite that trembles in the face of ordinary loyalties. But the fact is that national sentiment is, for most ordinary Europeans, the only motive that will justify sacrifice in the public cause. Insofar as people do not vote to line their own pockets, it is because they also vote to protect a shared identity from the predations of those who do not belong to it, and who are attempting to pillage an inheritance to which they are not entitled.

Motivation is indeed worth pondering. The EU has no motivational power for Europeans because its an artificial construct with no historic cultural, ethnic or linguistic ties. Read more

Roger Scruton’s “The Rebirth of Nations”

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Roger Scruton is familiar to TOO readers for his starring role in Brenton Sanderson’s wonderful series, The War on the English (see here and here). Scruton’s comments on the destruction of the English quoted by Sanderson are well worth re-reading.

Scruton recently published an article in The American Spectator that summarizes some of the successes of nationalist parties in Europe and the deep disillusionment with immigration, multiculturalism and the European Union (“The Rebirth of Nations“). It is a very heartening article with some familiar themes, particularly the point that this has been a top-down, anti-democratic revolution. The elites have systematically stifled nationalist sentiments, but these sentiments are once again “prominent in the cultural landscape of Europe. And they are the more prominent for the attempt by the Eurocrats to forbid them.” Read more