White Racial Consciousness and Advocacy

Review of Kerry Bolton’s “Yockey: A Fascist Odyssey”

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Kerry Bolton, Yockey: A Fascist Odyssey (Arktos, 2018)

What follows is my foreword to Kerry Bolton’s recently released book on Francis Parker Yockey.

This is the first time an exhaustive work on the prominent Euro-American Fascist activist and philosopher, Francis Parker Yockey, is being offered to a wide readership in the English-speaking world.  Naturally, for starters, a big question that comes to mind immediately is, “what’s the point of reading Bolton’s thick book and how relevant is Yockey’s anti-Communism and anti-Liberalism in dealing with the ongoing decay of the multicultural West, which is currently subject to an open invasion of non-European masses?” Since Bolton often uses the German word “Zeitgeist” in his description of the dominant political ideas of Yockey’s time, a neophyte might likewise wonder if and how Yockey’s political prognoses are being validated by the dominant political ideas of our time. For many nationalist old-timers, both in Europe and America, Yockey is a household name that is indispensable in studying the intellectual developments of cultural Fascism, yet, for many young identitarians today, regardless whether they sport the name Alt-Right, New Right or Traditionalists, the name Yockey, along with his magnum opus Imperium, may sound a bit outdated. Read more

“Suppressing a Truth of Nature Does Not Make It Go Away”: Guillaume Durocher Interviewed by Hubert Collins

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Hubert Collins: You have written a lot—you have nearly 100 posts on Counter Currents alone, plus dozens more spread out across American Renaissance, The Occidental Observer, The Occidental Quarterly, and Radix. In as few words as possible: what motivates it?

Guillaume Durocher: I am thinking out loud, clarifying and systematizing my thoughts, sometimes encapsulating them in a succinct and evocative way. I am also trying to entice others to come down the rabbit hole . . .

Were you a voracious writer before you got involved in the dissident right? What did you write on before your primary focus became race? How did that transition take place?

I wrote about politics and economics. If you are really pursuing the truth and sticking to it, as I like to think I am doing, you’ll fall foul of some dogma sooner or later. In my case, this was the value of the nation. The nation-state is something which the authorities in Europe today openly despise. Raised as a good “end-of-history” democrat, I was appalled that European elites were shifting ever-more power from citizens to unaccountable international bureaucrats and rootless economic forces. In this respect, our leaders are going completely against the republican tradition of the Enlightenment. Rousseau and Jefferson valued sovereignty and autarky. John Jay and Henri Grégoire affirmed the importance of a cohesive national identity to social harmony and civic politics. I was greatly impressed by Raymond Aron, a liberal-conservative Jewish intellectual, who called the homogeneous nation-state “the political masterpiece,” the key to Western nations’ remarkable social organization and dynamism.

When I realized that this identity of Western nations was being almost irreversibly shattered through mass immigration, I went into something of a shock. The rest of the “awakening”—a new understanding of the most taboo topics, namely the Jews, fascism, and race—was very gradual and tortuous. Step by step the assumptions I had been brought up with, which we were all brought up with, were broken down. This was not easy. I try to remember that when I grow impatient with relations and a society still largely in the grip of political correctness.

As anyone familiar with your writing knows, you have spent quite a bit of time in both western Europe, particularly France, and the United States. Which society do you see as more degraded, more unlikely to right its ship? Why?

I’d say we are about equally awful. America tends to obesity, Europe to effeminacy. These are the two poles of postwar democracy, to which each nation gravitates, more or less.

In the short term, a successful national-populist turn, really curbing immigration, seems quite possible on both sides of the Atlantic. As to something more radical . . . we can only speculate. Western Europe is too comfortable. Eastern Europe is too disorganized. Russia may have potential. In America, secession seems like a viable option in the long run. Read more

William Pierce and a Play by George Bernard Shaw

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William Pierce

The only real tragedy in life is being used by personally minded men for purposes you recognize to be base.

All civilization is founded on [man’s] cowardice, on his abject tameness, which he calls his respectability.

Men will never really overcome fear until they imagine they are fighting to further a universal purpose—fighting for an idea.

George Bernard Shaw

In the early part of this century, I published a portrait, as I called it, of the white activist William Pierce, who died shortly thereafter, called The Fame of a Dead Man’s Deeds.   I called the book a portrait rather than a biography because it was basically my sense of Pierce after spending a month living in close contact with him on his remote compound in West Virginia.

Pierce was the most remarkable human being I have ever been around.  He was incredibly intelligent and enormously committed to doing something of lasting worth with his life.   In stark contrast to how his adversaries depicted him, he was a decent and kind person, a gentleman, a gentle man.  I’ve never seen anyone work that hard—ten, twelve, fourteen hour days, seven days a week.  One of Pierce’s prime traits, he took ideas very seriously and lived in accordance with the ones that gave him direction in his life’s project of living an honorable and meaningful existence in the time he had allotted to him on earth (it turned out to be 68 years).   One major source of perspective and guidance for Pierce was a stage play, Man and Superman, by George Bernard Shaw.  The following is an excerpt from the Fame book about that play’s impact on him.

“As an undergraduate in college [at Rice University in Texas],” Pierce told me, “I had a nagging worry about whether I was doing the right thing with my life.  Did I really want to be a physicist, the route I was taking at that time?  What standards best assess the paths in life I might take?   I had an awareness of my mortality from a very early age, and it seemed to me that I shouldn’t waste my life doing things that weren’t truly important.  I didn’t want to be on my deathbed thinking, ‘I’ve blown it; I had one life to live, and I didn’t do what I should have done.’

“When I got to Oregon State as a professor of physics [in 1962], I started to do more general reading—before, with all my science courses, I hadn’t had the time—and gradually things started to take shape about what was important in my life.  It was a process of taking the insights and teachings from what I was reading and refining them and learning how to exemplify them.

“One of the things that helped me find direction was a play I first came upon at Caltech [where he had gotten his doctorate] back in 1955 or so—Man and Superman.  Act three of the play was the one that really struck me.  It expressed the idea that a man shouldn’t hold himself back.  He should completely use himself up in service to the Life Force.  I bought a set of phonograph records that just had that act.  As I remember, it had Charles Laughton, Charles Boyer, Agnes Moorehead, and Cedric Hardwicke—it was well done.

“Don Juan’s expositions were what resonated with me.  I listened to that set of records over and over and let it really sink in.  The idea of an evolutionary universe hit me as being true, with the evolution toward higher and higher states of self-consciousness, and the philosopher’s brain being the tool for the cosmos coming to know itself.  Over time, I elaborated upon this idea—I came to call it Cosmotheism—and discussed it in a series of talks I gave in the 1970s.” Read more

“Let My People Stay!” The Jailing of London Forum’s Jez Turner

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There are two great figures in British nationalism today. One is the most respected and oldest campaigner Richard Edmonds, known affectionately as ‘The Father of the House’ and ‘The greatest prime minister Britain never had.” Hear a speech by him below:
https://www.bitchute.com/video/R6isFzdNJfo8/
Without doubt the second is the younger and more radical James ‘Jez’ Bedford Turner, the founder of the London Forum, a distinguished assembly which has been addressed by some of the greatest nationalist thinkers and academic advocates of the White race of our time.
No British nationalist leader ever has spoken with the bravery, candour and disregard for the personal consequences to his own safety and liberty than Jez. His rousing speeches have been shared and banned repeatedly across YouTube, and he has often been the leading voice at demonstrations against Jewish power in Britain.
Turner’s humility in the cause is such that he does not present himself as a leader, and is only seen by the more perceptive as such. But a leader he is — a general in the making, a man who leads from the front and is ready to take the enemy full on without apology, reservation or fear of any kind.
Despite the Crown Prosecution Service’s hesitation to put on trial an intellectual, a truth teller, an upstanding citizen, a patriot, and a man who was prepared to lay down his life for his country in war, they were forced by the extra-judicial demands of the Sanhedrin to do so, and this modern Cheka managed to squeeze out of a reluctant court one year’s imprisonment for “incitement to racial hatred,” a Talmudic verdict forced on the British legal system by that very group who is insistent in Britain that they are not a race but a religion.
Jez Turner is a profound classical scholar who derives much from his education, something which, as one unschooled in that field, I am not fit to pay tribute to, nor explain here. But it is that grounding in the very roots of the thinking and philosophy of our civilisation, and of that group of tribes we call the White race, which gives him the intellectual strength of an oak and a parlance with the ancients which informs his message.
Jez Turner’s favourite book on British nationalism was never published in hard copy but released as an audiobook. It was banned from YouTube but is available on Bitchute and for those interested in an approximate outline of his political thinking it is worth a listen to:
The Coming Of The King Of The Britons by Simon of Kent.
https://www.bitchute.com/video/8QhnfkhCa6uo/

The Tale of John Kasper

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John Kasper

In 2007, I wrote the article on the white activist John Kasper (1929–1998) that will follow these prefatory remarks.  I remember it well, because it was the very first writing I did for a personal website I had just set up and still maintain—http://robertsgriffin.com/. I have the sense that this Kasper article has been read by few people over the years, though six months or so after I posted it, a Wikipedia entry on Kasper was created that drew heavily on what I wrote.   I felt good about that.

The Kasper writing came to mind this past week (it’s December of 2017) because I happened upon a reference on the internet to a new book about Kasper—John Kasper and Ezra Pound: Saving the Republic (Bloomsbury Publishing, 2017) by Alec Marsh.   I was surprised to see it: I hadn’t imagined that Kasper was a big enough deal to warrant a book about him, but there it was.  It isn’t in the university or public library around where I live, and it’s pricey, around $40 for a hardback, $30 for a Kindle.  After some soul-searching, I bit the bullet and bought the Kindle.  If you decide to get the book, you don’t have to spend that kind of money for it.  If a library doesn’t have it in its collection, it can obtain it for you through interlibrary loan.  I didn’t want to wait for that process to play out, thus the Visa card payment.

Author Alec Marsh is an English professor at Muhlenberg College in Pennsylvania with a particular interest in Ezra Pound, one of the twentieth century’s preeminent poets and most influential literary personages.   Not only did Pound — born in Idaho, lived in Paris, London, Italy, and the U.S., died in Italy — produce great art himself, he inspired and mentored great artists, among them T. S. Eliot and Ernest Hemingway.  Pound was highly controversial personally, as he was tabbed a fascist and anti-Semite.  After reading the Marsh book, it can be said that, for better or worse — most would say worse, I say better — he inspired and mentored young (in his twenties), American, New Jersey childhood, Catholic upbringing, Columbia University, John Kasper.

I respect Marsh’s book very much and recommend it: it’s impressively researched, and it’s even-handed; it’s not a hatchet job on Pound or Kasper as a racist, anti-Semitic nut case, which for many would have been tempting.  I didn’t pick up the patronizing and virtue signaling that characterizes so much academic “scholarship” these days.   Good for Professor Marsh.

Marsh draws heavily on letters Kasper wrote to Pound which are collected in the Beinecke Rare Book & Manuscript Library at Yale University.   (Pound’s letters to Kasper didn’t survive).

These letters, often long and informative, sometimes embarrassingly fulsome and worshipful, sometimes gossipy, sometimes mere business transactions revealing records of books (often anti-Semitic tracts) bought by the poet, offer fascinating views of the American Right in the 1950s. Read more

Thoughts on “Decolonization” as an Anti-White Discourse

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Take up the White Man’s burden
And reap his old reward,
The blame of those ye better,
The hate of those ye guard

Rudyard Kipling, The White Man’s Burden

Along with ‘Whiteness Studies’ and ‘Black Lives Matter,’ the concept of ‘decolonization’ is currently rampant in Western institutions of higher education. In the most recent example, academics at England’s University of Cambridge are considering how to implement a call from a small group of Black and leftist undergraduates to “decolonize” its English literature syllabus by taking in more Black and ethnic minority writers and bringing ‘post-colonial thought’ (a branch of critical theory) to its existing curriculum. Seen in the context of similar agitation at Yale last year, ongoing “Rhodes Must Fall” agitation in South Africa, the removal of portraits of White founders from King’s College London, and attacks on statues of prominent White historical figures in the United States, the ‘decolonization’ effort is clearly part of an escalating craze for removing White presence and reducing White space throughout the West. This reduction of White space is occurring in demographic, cultural, and even historical areas; the latter involving a ludicrous ‘Blackwashing’ of periods of European history which were overwhelmingly monocultural, with gross exaggerations of non-White presence in places like Roman Britain.

Today, White nations are being demonstrably colonized by non-Whites, White culture is increasingly marginalized (or dismissed as non-existent), and White history is being rewritten to support and advance the agenda of contemporary multiculturalism. Whites are thus abused as colonizers while simultaneously being subjected to an unprecedented and multifaceted colonization. This jarring incongruence between rhetoric and reality requires an interrogation of what is meant by terms like “colonize,” “empire,” and even “genocide,” particularly in regard to the political uses they have come to acquire, and also an interrogation of what we understand by historical processes of colonization. It is argued here that the growing clamor for ‘decolonization,’ like Whiteness studies, exists only to encourage and facilitate an aggressive anti-White discourse.

Several years ago I had the opportunity to attend a conference on ‘genocide studies,’ during which I was introduced to the work of the leading academic in this field, the Australian scholar A. Dirk Moses. Despite his last name (which apparently is also English and Welsh as well as Jewish), Moses evidences no discernible Jewish ancestry, his father John Moses being a notable Anglican priest and his mother Ingrid a full-blooded German from Lower Saxony. Moses has built his career around broad explorations of the themes of colonialism and genocide, and the relationship between the two. Although he wasn’t present at this particular conference, I was very much interested in those presentations concerning his work, which I have since come to regard as being generally of a very high quality and, most importantly, wide-ranging and devoid of the mawkish (not to mention mendacious) moralism that often saturates Jewish academic treatments of these themes. To my mind Moses remains one of the most essential writers on colonialism, conquest and genocide as perennial features of the human existence, and I would have a difficult time engaging in discussion on these subjects with someone unfamiliar with his work. Importantly, Moses argues that terms like “colonization” have fluid rather than fixed definitions, especially in their discursive usage, and stresses that the meaning of such terms as “colonization” and “imperialism” have rather been adapted in recent decades in order to facilitate a political agenda — to condemn European nations and to question Western moral legitimacy. Read more

Addictions:  An Example of the Interplay of the Public and Private

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Very often, the opposite of a good thing to do is also a good thing to do.   Loving is a good thing to do, obviously.  But despite what whites are admonished to condemn and repress in themselves (by people who don’t mean well by them), loving’s opposite, hating, is also a good thing to do.   Some things — injustice, abuse, attacks against us and those we care about — deserve our hating them and acting accordingly.

There is a Pete Seeger song from the 1950s called “Turn! Turn! Turn!” that gets at this value-of-opposites idea.

To everything
There is a season
And a time to every purpose, under heaven
A time to be born, a time to die
A time to plant, a time to reap
A time to kill, a time to heal
A time to laugh, a time to weep
A time to build up, a time to break down
A time to dance, a time to mourn
A time to cast away stones, a time to gather stones together

Almost exclusively, white racial discourse has focused on public concerns: white identity and culture, historical and current realities, philosophical and ideological concepts, and proposals and strategies for collective action.  And that’s all well and good, keep it going.   But the argument here is that at the same time we’re doing that, let’s give attention to the opposite of a public focus: let’s look at things from a private, or personal or individual, frame of reference; and take note of the interplay of the public and private, how each affects the other.

The private concern I shine a light on here is addiction.  Not addiction as a problem for the society and culture as a whole — though it is good to look at it from that angle — but rather as a problem for individual people: for him and her and you and me.   Read more