Prevent what?

When Theresa May was Britain’s prime minister and Amber Rudd was her home secretary, one of them, I can’t remember which, identified not only terrorism but also far-right extremism as a threat to society, suggesting that the two were equally to be feared. I assumed that this was done out of political correctness. Everyone knew that terrorists were almost invariably Muslims, who had killed about ninety people in Britain in recent decades whereas only one or possibly two people had been killed by far-right extremists.[1] Given the Muslim and White shares of the population, this meant that a random Muslim was more than 500 times likelier to be a politically motivated killer than was a random White person. But the pretence of racial equality had to be maintained, and what White counterparts of Muslim terrorists could there be but far-right extremists?

Since then, the government has extended its pretence. It now speaks not only of far-right extremism but of far-right extremist terrorism, which, despite the lack of cases, it seems to regard as more prevalent or serious than Muslim terrorism. The web page of its Prevent programme, which “supports people who are at risk of becoming involved with terrorism through radicalisation”, mentions extreme right-wing terrorism first and Islamist terrorism only second when identifying common types of terrorism.[2]

Where does the government expect to find all the right-wing terrorists it refers to? It is one thing to conjure up an image of large numbers of White people holding secret meetings to plan atrocities that never happen or sitting in bedsits up and down the country cooking up murderous plots that rarely come to fruition, but quite another to show that such people actually exist. Won’t Prevent eventually have to admit that they are largely imaginary? No, because Prevent doesn’t deal with terrorists but with people at risk of becoming terrorists, whom it can easily create. All it needs to do is decide that common products of White culture can exert a radicalising influence and it will be able to identify anyone who partakes of White culture as a right-wing terrorist in the making.

In February 2023 we learned that it had done just this by giving out a list of books and DVDs that, if found in a person’s possession, might indicate a tendency to far-right extremism. On the list were the works of Shakespeare, Chaucer and Milton, which were “warning signs of potential extremism” since people on the far right were known to read them. Also listed were Tinker Tailor Soldier Spy and The Dam Busters. Read a book or watch a DVD like this and Prevent might come knocking on your door to “support” you, meaning to stop you going any further down the path to terrorism. The government seemed particularly concerned about books that might provoke thought about the nature of the society it was creating. George Orwell’s 1984 and Aldous Huxley’s Brave New World were on the list. Nor did it want to be made fun of. Yes Minister and The Thick of It were also thought capable of “encouraging far-right sympathies”.

Looked at linguistically, Prevent had only given an unusually bold push to what decades ago Peter Simple called the Great Semantic Shift, whereby people’s opinions are moved inexorably to the left by the constantly changing use of the words “left” and “right” by the media and politicians.[3] Peter Simple was the pen name of Michael Wharton, who wrote a column in the Daily Telegraph for about thirty years starting in the 1970s. According to him the Great Semantic Shift began in about 1960, an example being the way that opinions about the multi-racial society once described as “moderate” or “of the centre” came to be described first as “right-wing”, then as “extreme right-wing,” and finally as “lunatic fringe” or “fascist”. Thus the opinions of the majority in one generation are called “right-wing” in the next, when views that were previously “right-wing” are called “far-right”. Eventually, sticking to the values of yesteryear makes one a “far-right extremist” or a “fascist”. Meanwhile, views that were once “left-wing” or even “far-left” go unlabelled as though they were those of any decent person. To keep in step with this, people move their opinions to the left so that they can continue thinking of themselves as decent.

For Simon Webb, a popular YouTuber, Prevent’s initiative was part of the war on White history and culture seen in such other things as books by White authors being replaced by books by Black authors on school and university reading lists, streets and buildings named after White people being renamed after Black people, and the closing of museums such as the Bethnal Green Museum of Childhood or the disposal of the contents of the Wellcome Collection.[4] No doubt he is right, yet perhaps advancing the war on White culture is more a side-effect of Prevent’s initiative than its main purpose. Perhaps its main purpose is to give the government a warrant to enter people’s lives so as to modify their behaviour and manipulate their minds in the name of preventing terrorism. If we don’t want to be “supported” as incipient terrorists, we must learn that only books and DVDs that foster sympathies once called left-wing or far-left are acceptable.

Prevent’s initiative is reminiscent of the way in which the government’s mental health agenda aims to drive more and more people, mentally ill or not, into the arms of its agencies to have their minds worked on, this time in the name of their mental health.[5] The government’s mental health agenda does not stop at what Public Health England calls attitude change, when people come to see themselves as having mental health problems. They must then “take the step from awareness to action”, as Clare Perkins, a deputy director of Public Health England, put it and present themselves for treatment. Moreover, in 2019 Public Health England, now called the UK Health Security Agency, had a prevention programme, which meant that you didn’t need to have a mental health problem or even to think you did before the state could step in to stop one from arising.

Any resistance to its overtures could be taken as a sign of a mental health problem. Similar is the way that state agencies with a generation of young people in their hands, namely schools, bend children’s minds by introducing them to perverse sexual practices when they are too young to be introduced to any sexual practices and encourage them to doubt their “gender” while stopping their parents from expressing a view about what is being taught or even being able to find out what this is.

Then we have the government’s “Nudge Unit”, which according to Wikipedia uses “social engineering as well as techniques in psychology, behavioral economics and marketing … to influence public thinking and decision making in order to improve compliance with government policy”.[6] We can also think of the propaganda the government put out for two years causing people so to fear a fairly normal virus that it could impose extraordinary restrictions on their freedom. Perhaps Prevent’s initiative is just another manifestation of the government’s determination to gain ever more control over people’s minds and behaviour.


[1] I am thinking of the killing of Jo Cox in 2016 and that of someone outside Finsbury Park mosque the following year.

[2] “The most common types of terrorism in the UK are extreme right-wing terrorism and Islamist terrorism” according to Gov.uk, June 8th 2022, “Get help for radicalisation concerns: find out how the Prevent programme supports people who are at risk of becoming involved with terrorism through radicalisation”, https://www.gov.uk/guidance/get-help-if-youre-worried-about-someone-being-radicalised#about-prevent.

[3] See Michael Wharton (ed.), Peter Simple’s Century, London: The Claridge Press, 1999, p. 36.

[4] History Debunked, Feb. 19th 2023, “How Michael Portillo’s Railway Journeys, came to be seen as indicative of far-right extremist views!” https://www.youtube.com/watch?v=wl-Hos10Dmk.

[5] See Clare Perkins, Oct. 10th 2019, “Prioritising mental health”, Public Health England, https://publichealthmatters.blog.gov.uk/2019/10/10/prioritising-mental-health/.

[6] This is the Behavioural Insights Team, which came under the Cabinet Office when it was created in 2010 but is now an independent company.

U.S. Neo-Communist-Prop

“Political correctness is communist propaganda writ small. In my study of communist societies, I came to the conclusion that the purpose of communist propaganda was not to persuade or convince, not to inform, but to humiliate; and therefore, the less it corresponded to reality the better. When people are forced to remain silent when they are being told the most obvious lies, or even worse when they are forced to repeat the lies themselves, they lose once and for all their sense of probity. To assent to obvious lies is in some small way to become evil oneself. One’s standing to resist anything is thus eroded, and even destroyed. A society of emasculated liars is easy to control. I think if you examine political correctness, it has the same effect and is intended to.”
-Interview with Theodore Dalrymple by Jamie Glazov, FrontPageMagazine.com, August 31, 2005

Ever since I saw this quote a few years ago, soon after the covid phenomenon began in 2020, it has haunted my perception of the Government/Media/Academia (GMA) Complex (if there exists a Military/Industrial Complex, there exists others, and GMA is one. They all join together in one Meta-Complex we might call the New World Order or Great Reset). This quote is troubling to consider, because it reveals that we in the U.S. live under a Communist GMA mind tyranny. Too few people understand this, believing Communist influence faded in the U.S. after WWII and especially after the “McCarthy Era” ending in the mid-50s.

No. Communism of course only expanded its influence and power after the National Socialists and Fascists lost to Communism in WWII (European Civil War 8B). The U.S. and Britain fought on the Communist side, having been infiltrated by Communists, many of them Jews. Communism expanded further after one of the only checks and limits on Communism in the U.S., Senator Joseph McCarthy through the Senate Sub-Committee on Permanent Investigations (not the House Un-American Activities Committee), was defamed and deposed.

This has led directly to our Neo-Communist domination today, and Dalrymple’s quote reveals it. It is a tremendous struggle for many Americans today to consider that we suffer under a Communist propaganda onslaught. So perhaps it helps to label it Neo-Communism, since it has morphed beyond class warfare into many other divisions, and has incorporated new oppressive technologies (both should be essays of their own). I have studied Communist strategies and influences in a number of books, such as Behind Communism by Frank L. Britton and The Naked Communist by W. Cleon Skousen. Many other sources can be cited addressing Communist propaganda as a culture weapon, but here we will examine Dalyrmple’s for its insights.

First we must examine Dalyrmple. He is half-Jewish through his mother, and his father was a “Communist businessman.” That is a significant tautology! His real name is Anthony Malcolm Daniels. Beware of Jews with Communist businessman fathers who change their names. Daniels/Dalrymple was a prison doctor and psychiatrist, and became a “conservative English cultural critic,” of all things. He is the author of at least 20 books between 2001 and 2015, and is the Dietrich Weismann Fellow at the Manhattan Institute.” (At least two of three “recent content” articles featured at the Manhattan Institute appear to be authored by Jews: Shapiro, and Goldberg & Kaufmann. In an apparent synchronicity, as I wrote this Professor MacDonald posted “Twitter feed from E.P. Kaufmann showing the effectiveness of propaganda on children,” on the very same day, referencing the same essay I saw on the Manhattan Institute site.)

Dietrich Weismann was a “Chairman for the Board of Trustees in the Manhattan Institute for Policy Research,” deceased 2015. Mission statement: “The Manhattan Institute is a think tank whose mission is to develop and disseminate new ideas that foster greater economic choice and individual responsibility.” The Board of Trustees is loaded with high-power Jews, such as Chairman Paul Singer (billionaire vulture fund manager, LGBT philanthropist, etc.), Maurice Greenberg (former executive at bankrupt AIG, friend of Henry Kissinger, former vice chairman of Council on Foreign Relations, member of Rockefeller Trilateral Commission, critic of Iranian President Ahmadinejad’s “holocaust denial,” etc.), Robert Rosenkranz (Chairman Delphi Capital Management, member CFR, etc.), and many other high-power Jews.

Dalrymple’s quote appears to warn us about the dangers of Communist propaganda, but we must consider that it may be part of the strategy of managing both sides of the mainstream political spectrum (like the rest of mainstream conservatives (including all the talking heads at FoxNews) the Manhattan Institute would never stand up for White interests or deal with the role of Jews in our dispossession); or it may be an example of the indoctrination/familiarization influence, what Michael Hoffman calls The Revelation of the Method (pp. 35–6). The latter is a dangerous stage of Communist propaganda where the techniques used against us are shown to us, when we have little power to resist. It instills deeper demoralization and subservience to Communist rule for us to know yet remain impotent. It shows their almost total confidence in their power over us. Orwell’s 1984 should be considered not a cautionary tale or a warning of a near-future Communist dystopia, but perhaps a Revelation of the Method, indoctrinating us to being more likely to passively accept having read Orwell. He was after all embedded in a Trotskyite unit fighting on the Communist side of the Spanish Civil War.

Dalrymple may be the same. He says, “the purpose of Communist propaganda was … to humiliate. … The less it corresponded to reality, the better.” We have many examples to consider today, such as Critical Race Theory demonizing Whites in a campaign of “anti-racism,” “diversity is our strength” as migrant violent crime decimates the White population, gender reassignment surgery for children declared “gender affirming care,” and closing schools, bankrupting businesses, denying right to assemble, and mass injection (often under extreme pressure of loss of employment) of an under-tested experimental high-tech substance that does not meet the legal or medical definition of traditional vaccines will rescue public health and help us “build back better.” Dalrymple’s quote explains a great deal in our society that would be otherwise not just baffling, but maddening.

Jews play an overwhelming role in afflicting this humiliating propaganda upon the U.S. population, just as Jews played an overwhelming role in Communism historically. And they use their very prominent position in the GMA Complex power to impose brutal punishment through public defamation, demonetization, ostracism, prison and even death on any who speak out against these obvious lies.

Disbelievers “are forced to remain silent when they are being told the most obvious lies, or even worse when they are forced to repeat the lies themselves.” Drastic psychological damage is inflicted when people know something is false, but are inhibited by fear from saying so, or even pressured into mouthing the lies themselves, and even believing them; “they lose once and for all their sense of probity.” The lies are advertised as nothing but aspirations to the highest ideals—integrity and honesty to self and others. This is deeply demoralizing. The goal of neo-communist propaganda is suppression of dissent against it, and forced compliance with it. “To assent to obvious lies is in some small way to become evil oneself.” Neo-Communist Jews in the U.S. today impose their own evil—Jews and Their Lies—upon the goyim, in a process of projection-conversion. When we merely assent to silence, we participate in the evil. We are Judaized.

They say in their own causes: “Silence is violence,” and “See something, say something.” Those who break that silence and say something are rewarded. Yet they make saying something against their propaganda dreadfully costly and even painful. This is why free speech is now very expensive.

Daniels/Dalrymple summarizes: “A society of emasculated liars is easy to control.” Presumably he means “emasculated” as a lack of courage to speak truth to power. We become liars even to ourselves by failing to assert our own truths in the face of such obvious lies. In the Communist societies Dalyrmple and I have studied, everyone knew the official state propaganda was lies. Astonishingly, a significant percentage of people on both sides of the politically bi-partisan lies actually believes them, no matter how deliberately and intentionally it failed to correspond to reality. “Obvious lies,” are adopted as true by many Americans. And passionately. Interpreting Dalrymple, our neo-communist overlords would prefer we know it is all lies, and so they present their blatant absurdities in escalating extremism—but still gullible Americans believe. Ignorance is bliss, and perhaps they paradoxically escape the worst damage suffered among those who see the lies but dare not refute them.

It has been said by Solzhenitsyn that Americans are weak because we have not suffered under Communist domination, to gain perspective and make us strong. We are suffering now under Neo-Communist propaganda evil, and while many succumb to it—they can fool some of the people all of the time, and some of the people part of the time, but they can’t fool all of the people all the time. But the disbelievers  are far too often the ones forced to toe the lies and demoralize themselves, to renounce their probity.

Many have already defied this and spoken truth about power and to power. That is why we speak Taboo Truth. That is why the Occidental Observer presents the great body of knowledge it commands. Many other outlets of lie-busting and truth telling are here and growing. We retain our probity and undermine evil in the culture war for the Good Society founded on Truth. Truth leads to the Good Society. Neo-Communist lies now forced upon the U.S. population lead to ruin, chaos, enslavement and death, a tyranny of Neo-Communist overlords upon the “society of emasculated liars.”

Truth is our weapon in this culture war. Probity is our shield. They are trying to disarm us. Hold fast to the weapon of Truth and defend with the shield of probity. Daniels/Dalrymple as the son of a Jewess and a “Communist businessman” and a Fellow at the very Jewish Manhattan Institute may be showing us his strategy to deepen our demoralization. This should backfire. The more who know, the more we grow. Popular blowback is a growing tide that no Neo-Commie lies can stop. Power will always rise strong among a people of re-masculated truth-tellers.

How to Create a New Elite

Reinventing Aristocracy in the Age of Woke Capital: How Honourable WASP Elites Could Recue Our Civilization from Bad Governance by Irresponsible Corporate Plutocrats
Prof. Andrew Fraser
Arkos Media 2022.

Conventional conservatives have recently discovered the perils of “woke capital.” Meanwhile, Andrew Fraser has been writing about this issue for over twenty years. Back in January USA Today ran a piece explaining: “Why conservatives are fighting ‘woke’ corporations.” In the style of that publication the article reports: “Corporate is the target of right-wing America.” The story goes on to cite a report describing “American corporations [as] hyper-politicized and corrupt.” For example, “the nation’s top money managers – BlackRock, Vanguard and State Street – are pursuing an ideological agenda at the expense of financial returns.” [1]  Professor Fraser believes he has a solution for the above problem.

Andrew William Fraser [b. 1944) has spent decades studying, teaching, and writing about law, government, and economics. The volume under consideration here, his fifth book, is a revised and expanded edition of an earlier work Reinventing Aristocracy: The Constitutional Reformation of Corporate Governance (1998).[2] He has also contributed articles to this journal as well as other publications. The Canadian born Fraser taught for many years in the Department of Public Law at Macquarie University in Sydney, Australia. He had previously earned a BA and LLB from Queen’s University, Kingston, Ontario; a LLM from Harvard; and a MA from the University of North Carolina. More recently, and in retirement, he earned a degree in theology. The author was one of the few academics with the temerity to publicly oppose non-White immigration to Australia. He was a presenter at the 2006 American Renaissance conference.

Fraser’s basic thesis is that a reconstituted corporate governance could be the genesis for a new aristocracy within the Anglo sphere. A mandated shareholders’ senate, self-selected among those with a certain level of ownership and a willingness to serve, would have the authority to guide corporate conduct for the common good. Eventually this corporate aristocracy could extend its influence to other social institutions. The author has admitted that such a scheme is, “to say the least, a bit off the beaten track” (xxxvii).

Fraser is rightly concerned about growing corporate power which he believes could be a larger threat to freedom than governmental authority. Certainly their increasing size, globalization, and use of technology has expanded corporate reach. For some the advantage of the author’s plan is that it would curtail corporate power without increasing state power. And malicious state power is a greater menace than malicious corporate power if for no other reason than the state’s predominant physical force. But it is difficult to imagine corporations reforming themselves without some outside entity intervening, and the state is the only institution with the potential to do so. In any case wouldn’t it be wonderful if the corporations were on our side.

The author traces the origins of the corporate problem to the division between ownership (shareholders) and control (management) which began back in the nineteenth century.  Fraser repeatedly criticizes the managerial class for failure to take responsibility for their actions. But isn’t the real problem the perverted way in which managers see their civic responsibility – witness the millions given to organizations such as Jesse Jackson’s PUSH and BLM. This largess is partly public relations/protection money, but the managerial class has largely bought into the new Left’s diversity and inclusion ideology. Certainly Fraser is well aware of this, evidence the term “woke capital” in his title.

The author’s goals are worthy, but his means are questionable. I remain unconvinced by his corporate approach. He sees the necessity of aristocracy, but within a republic. He even has some sympathy for monarchy. These forms may be compatible by resurrecting the idea of mixed or balanced government which dates back to classical antiquity and greatly influenced the Founding Fathers. Mixed government includes the rule by one – a king or president, the rule by a few – an aristocracy or senate, and the rule by many – the commons or the people. Today such a design is anathema to “our democracy.”

Leadership is key to historical change that is almost always brought about by a relatively small number of dynamic agents whether they be Hellenes, Puritans, or Bolsheviks. This is consistent with the iron law of oligarchy. So the fundamental change we seek requires a new elite. But not all elites are aristocratic, and aristocracies take decades, even generations to develop. A true aristocracy would be defined not just by authority, but by civic virtue. They would lead not just politically, but also culturally. An alternative to the corporate route sees a successful revolutionary cadre becoming the new governing class that would eventually evolve into an aristocracy of civic and cultural leadership.

Would Fraser’s corporate senates be the seed germ for a new aristocracy? He writes: “Denunciation of the managerial regime serves no useful purpose unless it arises out of a movement aiming to create a new ruling class” [emphasis in the original] (xxxiv). Thus his proposal can only be accomplished as part of a wider radical change. He reiterates that “the restoration of . . . a WASP ruling class will require much more than the stand-alone reformation of corporate governance” (xlv). Well, it is good to have a plan because the corporate may be the institution most resistant to change when change comes. The present globalized managerial elites of woke capitalism have “endowed the demonic power of revolutionary Communism with a new lease on life.” The Left is “now in bed with corporate oligarchies” (xxxviii). The combination of Left-wing fanaticism with cold-heart capitalism is a malevolent mixture.

The author believes Whites are now “the new kulaks in the global racial revolution” (xli).  The Kulaks, of course, were the more prosperous and progressive Russian and Ukrainian peasants who became scapegoats for the shortcomings of communism. They were wreckers and spoilers, the saboteurs of the socialist dream who needed to be crushed. This leads Fraser to the topic of biological Leninism or bioleninism, a relatively new and interesting term. To secure his revolution Lenin needed to dispossess, drive out, or kill the best Russians of his generation. The neo-Marxists of today may have similar plans for the White middle class because “White European-descended peoples” could “provide the biocultural seedbed for a rival counter-revolutionary ruling class” (xli). It’s good that, at least in the above passage, Fraser refrains from using the term Anglo-Saxon or the acronym WASP. He is an Anglophile which is fine, but those designations are too restrictive to be useful within an American context where the largest European ethnicity is German. Madison Grant, the great racial ecologist writing hundred years ago, had little use for the term Anglo-Saxon. Writing fifty years ago the prescient racial theorist Wilmot Robertson thought the acronym WASP was redundant and unflattering. There are no non-White Anglo-Saxons, and wasps are nasty buggers, especially if they are wearing yellow jackets.

Several pages later Fraser again narrows the parameters for his revolutionary strategy: “One indispensable prerequisite for a renewed WASP ascendency . . .  is the concomitant rebirth of ethno-religious spirituality in a post-creedal Anglican church” (xlvi). Okay, here is where the professor goes more than just “a bit off the beaten track.” But he is half right. Along with political change we desperately need a “concomitant rebirth of ethno-religious spirituality,” but I hardly think even a “post-creedal Anglican church” is the vehicle for this rebirth. True – a religion must have an element of faith, otherwise it is just a philosophical system or ideology. So we need faith in a higher power, but moving forward any spiritual rebirth should be largely naturalistic, based on science and the western aesthetic. Talk about cultural continuities of long duration as the Annales school does: Venus de Milo represents feminine beauty that can still be appreciated 2100 years later.[3]

The above discussion pertains to the Preface and Introduction of Reinventing Aristocracy. Much of the main text expands on issues previously raised. In chapter one Fraser restates his goal “to reinvent the theory and practice of aristocracy” (1), even if this scheme “seems utterly quixotic” (2). The author appears conflicted as to whether a reformed corporate governance will be the genesis of this new aristocracy, or just one of the manifestation of a new political-social paradigm. If it is the former than I agree the scheme seems “utterly quixotic.” Fraser believes that “civilizing capitalism is not a matter of subordinating the corporate economy to the state” (3) although this appears to be the logical solution. Let businesses tend to business. Corporations are economic organizations, so it is natural that they would have a strong incentive to maximize short-term profits and long-term corporate value. The problem is corporations have taken their eye off the economic ball and embraced the neo-liberal, neo-Marxist political agenda. Politics makes strange bed fellows.

In Chapter 2 – Corporations and the Economic Logic of Efficiency – the author returns to the subject of a mixed system of government.  The monarchy, the aristocracy, and the people constitute the “natural social orders of a mixed and balanced polity” (35). The division into threes brings to mind the work of the French philologist Georges Dumézel who saw a tripartite model as deeply embedded in western psyche. He dates this ideology back to Proto-Indo-European culture with its division of the sacral, the martial, and the material. Christianity was westernized with the Father, Son, and Holy Ghost. The three orders – those who pray, those who fight, and those who labor – were central to medieval thought. Today we have the three branches of government – executive, legislative, and judicial – as well as three levels of government – federal, state, and local. The forms remain, though the content has become corrupted.

In Chapter 3 – Corporations and the Political Realities of Power- Fraser recognizes that “the modern business corporation is governed not just by the economic logic of efficiency, but also by the political realities of power” (75). Doesn’t this suggest that rather than self-regulation, government intervention will be needed to reform corporate governance? Shareholders are usually a large, diverse group, geographically dispersed, and often with limited interest in the enterprise beyond economic gain. Capitalism, a very dynamic economic force that is also capable of being socially injurious, requires strong government regulation, perhaps corporatism.

In Chapter 4 – Corporations and the Constitutional Genesis of Civic Authority – the author concedes that: “To propose that a class of bourgeois shareholders be transformed into a senatorial elite is to risk one’s political credibility” (123). This in view that “we face the ’coming tyranny of an economic regime of unaccountable rulers, a totalitarianism not of the political sphere but of the economic’” (126).[4] To me this evokes an image of masses of consumer wage slaves, without clear ethnic, cultural or even sexual identity, held in debt bondage to international capitalists.

Though radical, Fraser is essentially conservative. He points out that when formulating a governmental structure “we have the historical memory of countless untried and failed alternatives still available to us” (130). Sounds probable, but it would have been interesting to cite some examples of these untried or failed alternatives that may now work in new environment. The Right should always seek guidance and inspiration from the past, but present conditions and future aspirations need to be paramount in our thinking. A bit further on Fraser quotes Alain de Benoist: “The Right has lost its main enemy: Communism. The Left has chosen to collaborate with its own: capitalism. Having long since committed itself to uncontrolled capitalist development, the Right’s defense of the traditional values of family, patriotism, and authority has been confused, hypercritical and ineffective” (153).  Like an unrequited lover, the Right remains loyal to corporate capitalism, a system that has turned against it. Fortunately this uncritical attachment may finally be loosening as evidenced by the USA Today article cited above.

In the Epilogue: The Rebel in Paradise Ltd., the author indulges in some wishful thinking, as most of us do from time to time. He believes there are some “rebel capitalists ready to become the vanguard of a reflexive and responsible ruling class” (173). Who are they? Where are they? More musings: “It may be . . . that objective conditions for a spontaneous spiritual awakening are ripening in the old White Commonwealth countries” (176). Perhaps so, Fraser knows the old Commonwealth better than I, but I see little indication of this in neighboring Canada.

Reading Reinventing Aristocracy is a bit like panning for gold – you will find some valuable nuggets, but you’re going to have to work through a lot of granular material. This is partly due to repetition, and as mentioned above, some seeming contradictions. Is Fraser’s new corporate elite the catalyst for radical change, or merely one manifestation of that change? Capitalism is portrayed as both a hostile force and the source for constructive leadership. The process to go from the former to the latter is not entirely clear. On the plus side it is good that the author highlights the threat posed by international capitalism, and the fact that change comes from changing elites. I would like to learn more about ethno-religious spirituality and bioleninism. The book is most likely to appeal to those interested in business law, economic and legal history, and adjacent issues.


[1] Jessica Guynn, “Why GOP declared war on wokeness,” USA Today, January 6, 2023, B7.

[2] Also by Andrew Fraser: The Spirit of the Laws: Republicanism and the Unfinished Project of Modernity (1990); The WASP Question: An Essay on the Biocultural Evolution, Present Predicament, and Future Prospects of the Invisible Race (2011); and Dissident Dispatches: An Alt-Right Guide to Christian Theology (2017).

[3] For a discussion of Western ethno-spirituality see: Nelson Rosit, “Ernst Haeckel Reconsidered,” The Occidental Quarterly, v. 15 no. 2 (Summer 2015) 81-96.

[4] Here Fraser quotes Gary Teeple, Globalization and the Decline of Social Reform (1995).

Alexander Dugin: Ucrânia—uma guerra entre dois mundos

Uma guerra entre dois mundos ou duas civilizações, no dizer de Alexander Dugin, numa análise profundíssima do conflito e seus desafios, como também dos riscos de aniquilação atômica.

Já se passou um ano desde o começo da Operação Militar Especial. Embora iniciada com essa denominação oficial, agora está claro que a Rússia se defronta com uma guerra difícil, que vai deixando de ser limitada. Não apenas contra a Ucrânia, enquanto regime, não como povo (daí a exigência de desnazificação política pleiteada inicialmente), mas também contra o “Ocidente coletivo”, ou seja, o bloco da Otan, basicamente (excetuada a posição especial da Turquia e da Hungria, que pretendem se manter neutras no conflito; os demais países da Otan participam da guerra ao lado da Ucrânia de um modo ou de outro).

Qual foi o erro do Ocidente?

O Ocidente, que acreditava na eficácia da avalanche de sanções contra a Rússia e na possibilidade de romper quase totalmente as suas ligações com a economia, a política e a diplomacia mundiais, controladas pelos Estados Unidos e seus aliados, não conseguiu alcançar esse objetivo. A economia russa manteve-se sólida, não tem havido protestos internos, a posição de Putin não se tornou vulnerável mas, ao contrário, ficou ainda mais forte. Não foi possível coagir a Rússia para fazê-la sustar as suas ações militares ou anular as decisões de incorporar novas entidades. Tampouco houve revoltas de oligarcas cujos bens tinham sido confiscados no Ocidente. A Rússia sobreviveu, contrariamente à firme convicção do Ocidente de que ela iria cair.

Desde o começo do conflito, a Rússia, ao se dar conta de que as relações com o Ocidente desmoronavam, voltou-se rapidamente para os países não ocidentais — sobretudo a China, o Irã, os países islâmicos, mas também a Índia, a América Latina e a África — declarando clara e enfaticamente sua determinação de construir um mundo multipolar. Em parte, a Rússia, enquanto tratava de reforçar a sua soberania, já seguia nesse sentido, mas de forma ainda vacilante, ainda incoerente, voltando sempre a buscar a sua integração no Ocidente global. Agora essa ilusão já se desfez, finalmente, e Moscou não tem outro remédio senão se lançar de cabeça na construção de uma ordem mundial multipolar. Isto já deu alguns resultados, mas estamos ainda no começo do caminho.

Os planos da Rússia mudaram radicalmente

Entretanto, as coisas não se passaram conforme desejava a Rússia. Aparentemente, o plano era golpear rápida e mortalmente a Ucrânia, sitiar Kieve e forçar a capitulação do regime de Zelensky. Não se esperava que o Dombás e, depois, a própria Crimeia fossem atacados, ataque que o Ocidente preparara, sob a falsa aparência formal dos acordos de Minske, manobra ardilosa que contou com o apoio das elites globalistas: Soros, Nuland, o próprio Biden, seu gabinete et caterva. Até então, o plano consistia em levar ao poder um político moderado (por exemplo, Medvedchuk) e começar a restabelecer as relações com o Ocidente (como após a reintegração da Crimeia). Não estava prevista nenhuma reforma econômica, ou política ou social significativa. Tudo deveria seguir como antes.

A história não quis que fosse assim, porém. Depois dos primeiros êxitos reais, tornaram-se evidentes alguns erros de cálculo na planificação estratégica de toda a Operação. Os militares, a elite e a sociedade não estavam preparados para uma confrontação séria, nem com o regime ucraniano nem, muito menos, com o Ocidente coletivo. A ofensiva estancou ante a desesperada e feroz resistência do oponente, que contava com o apoio da maquinaria militar otaniana numa dimensão nunca antes vista. Provavelmente, o Kremlin não teve em conta nem a disposição psicológica dos nazistas ucranianos a lutar até o último ucraniano, nem a grandeza da intervenção militar ocidental.

Além disso, não tivemos em conta os efeitos da intensa propaganda, dia a dia, durante oito anos, que inculcou, fortemente, a russofobia e o nacionalismo histéricos em toda a sociedade ucraniana.  Em 2014, a grande maioria do Leste da Ucrânia (Novirrússia) e a metade da população do Centro do país tinham disposição positiva em relação à Rússia, embora não tanto quanto os habitantes da Crimeia e do Dombás. Essa situação mudou em 2022. O ódio aos russos, agora, aumentou bastante, e as simpatias são reprimidas violentamente, não raro de forma direta, na base da pancadaria, da tortura. Em todo caso, os partidários ativos de Moscou na Ucrânia tornaram-se passivos e intimidados, enquanto os indecisos bandearam-se para o neonazismo ucraniano, estimulado de todas as formas possíveis pelo Ocidente (mirando fins puramente pragmáticos e geopolíticos).

A Ucrânia estava preparada

A Ucrânia estava mais preparada do que ninguém para as ações da Rússia, das quais já falava em 2014, quando Moscou não tinha nem a mais remota intenção de ampliar o conflito e quando a reunificação com a Crimeia parecia suficiente. Se algo surpreendeu o regime de Kieve foram precisamente os fracassos militares russos em seguida aos êxitos do começo. Isto elevou, enormemente, o moral da sociedade ucraniana, já impregnada de russofobia desenfreada e de nacionalismo exaltado. Chegou um momento que a Ucrânia resolver lutar para valer contra a Rússia até as últimas consequências. Kieve, dado o enorme patrocínio do Ocidente, acreditava na vitória, o que pesou muito como fator positivo na psicologia ucraniana.

O que colheu o regime de Kieve de surpresa foi apenas o ataque preventivo de Moscou, cuja preparação muitos interpretaram como blefe. Kieve planejou atacar o Dombás e se preparava para isso, segura de que Moscou não atacaria primeiro. De qualquer forma, o regime de Kieve também se preparou para repelir algum eventual ataque, que não estava fora de cogitação (ninguém se iludia a esse respeito). Durante oito anos, ininterruptamente, foram realizados trabalhos de reforço de várias linhas de defesa no Dombás, onde ocorreriam as principais batalhas, conforme se esperava. Os instrutores da Otan formaram unidades coesas e dispostas ao combate, saturando-as com meios técnicos dos mais avançados. O Ocidente não vacilou em aplaudir a criação de batalhões punitivos constituídos de neonazistas para tocar o terror massivo e direto contra a população civil do Dombás. E ali, justamente, foi mais difícil o avanço russo. A Ucrânia estava preparada para a guerra exatamente porque se dispunha a disparar primeiro a qualquer hora.

Moscou, por sua vez, manteve tudo em segredo até o último momento. A discrição fez que a opinião pública não estivesse de todo preparada para os acontecimentos desencadeados a partir do dia 24 de fevereiro de 2022.

A elite liberal russa é refém da Operação Militar Especial

A maior surpresa, porém, foi a da elite liberal pró-ocidental russa com o início da Operação Militar Especial. Essa elite estava, individual e quase institucionalmente, integrada ao mundo ocidental de forma profunda. A maioria conservava suas reservas de numerário (gigantescas, às vezes) no Ocidente e participava ativamente do mercado acionário e de outros negócios financeiros. A Operação Militar Especial colocou essa elite numa condição de risco de ruína total. E, na própria Rússia, muitos percebiam essa prática como uma traição aos interesses nacionais. Por isso, os liberais russos não acreditaram, até o último momento, que a Operação fosse começar e, quando começou, começaram a contar os dias do prazo para o seu final. Transformando-se numa guerra ampla e prolongada de resultado incerto, a Operação acabou sendo um desastre para todo esse segmento liberal da classe dirigente.

Existem aqueles da elite que ainda tentam, desesperadamente, deter a guerra (não lhes importa como), algo a que não estão dispostos nem Putin, nem as massas, nem Kieve, nem sequer o Ocidente. Os ocidentais se deram conta da debilidade da Rússia no conflito, e seguirão até o fim no intento de desestabilizar o Estado russo.

Aliados volúveis e solidão russa

Creio que os amigos da Rússia se sentiram, também, um pouco decepcionados com o primeiro ano da Operação Militar Especial. Muitos terão, provavelmente, pensado que suas capacidades militares eram tantas e tamanhas, e tão consolidadas, que o conflito com a Ucrânia seria questão a ser resolvida com rapidez e relativa facilidade. A transição ao mundo multipolar parecia já irreversível e natural para muitos, mas os problemas que se deparam à Rússia conduzem todos a uma situação de mais conflito e mais sangue.

Nesse contexto, as elites liberais ocidentais arrojaram-se, severa e desesperadamente, na luta para salvar a sua hegemonia unipolar, afrontando até mesmo o risco de uma guerra de grande escala com a participação direta da Otan, mesmo em se tratando de um conflito nuclear pleno. A China, a Índia, a Turquia e outros países islâmicos, assim como os Estados africanos e outros da América Latina estavam mal preparados para essa nova situação. Uma coisa é aproximar-se da Rússia na paz, reforçando implicitamente a sua soberania e construindo estruturas regionais e inter-regionais não ocidentais (mas tampouco antiocidentais!). Outra coisa é entrar numa guerra contra o Ocidente. Assim, embora tendo o apoio tácito dos partidários da multipolaridade (sobretudo as políticas amistosas da China, a solidariedade do Irã e a neutralidade da Índia e da Turquia), o dado essencial é que a Rússia está sozinha no combate contra o Ocidente.

Primeira fase: um começo rápido e vitorioso

O primeiro ano desta guerra teve várias fases. Em cada uma delas, as coisas mudaram muito na Rússia, na Ucrânia e na comunidade mundial.

A primeira fase dramática dos êxitos russos, na qual as tropas russas tomaram Sumy e Chemigove, chegando à Kieve pelo norte, foi recebida com fúria no Ocidente. A Rússia demonstrou seriedade na liberação do Dombás e, partindo da Crimeia, assumiu o controle de outras regiões, Kérson e Zaporísia, assim como parte da região de Karquive, Mariupol — uma cidade de importância estratégica da República Popular do Dombás, foi tomada a duras penas. Em geral, a Rússia, operando rápido como um raio para surpreender o oponente, logrou êxitos no princípio da Operação. Não obstante, ainda não conhecemos, exatamente, os erros cometidos nesta fase que foram a causa dos fracassos posteriores. Esta é uma questão ainda a ser investigada. Mas o certo é que erros foram cometidos.

Com sucessos visíveis e tangíveis, Moscou estava disposta a entabular negociações que consolidassem diplomaticamente os avanços militares. Mas Kieve não quis negociar.

Segunda fase: o fracasso lógico das negociações

Nessa altura, começou a segunda fase. Foi quando ficaram evidentes as falhas militares e estratégicas no planejamento da Operação, a inexatidão das previsões e a frustração da população por suas expectativas que não foram cumpridas. Outrossim, a esperada disposição de um grupo de oligarcas ucranianos para apoiar a Rússia, sob certas condições, não se efetivou.

A ofensiva vacilou em algumas zonas, e a Rússia se viu obrigada a recuar das posições que havia tomado. A cúpula militar tentou conseguir alguns ganhos mediante negociações em Istambul, mas isso não deu nenhum resultado.

As conversações deixaram de ter sentido, porque Kieve considerou que podia resolver o conflito a seu favor por via das armas.

A partir de então, havendo a opinião pública assimilado a feroz russofobia inculcada no trabalho da primeira fase, o Ocidente passou a prover a Ucrânia de todo tipo de armamento numa escala sem precedentes. Então, pouco a pouco, a situação começou a se deteriorar.

Terceira fase: ponto-morto

No verão de 2022, a situação mostrava sinais de estagnação, apesar de a Rússia haver obtido algumas vitórias em certas zonas. Em fins de maio, Mariupol tinha sido tomada.

A terceira fase durou até agosto. Durante esse período, se fez clara a força de uma contradição. Esta envolvia, de um lado, a ideia da Operação Militar Especial como operação rápida e leve, de pouca duração, que deveria entrar logo numa fase diplomática; e, de outro lado, a necessidade de lutar contra um inimigo fortemente armado, que contava com o apoio logístico, inteligencial, tecnológico, comunicacional e político de todo o Ocidente. E, numa frente de enorme extensão, Moscou seguia a orientação dada pela ideia inicial, evitando perturbar a sociedade no seu conjunto e sem se dirigir diretamente ao povo. Isso provocou certo conflito atitudinal entre aqueles na frente da guerra e aqueloutros na retaguarda, o que ensejou dissenções no seio do comando militar. Os dirigentes russos hesitavam em assumir a guerra na sua plenitude, protelando como podiam a mobilização parcial, que já se mostrava imperativa e se tornava questão de urgência.

Durante esse período, Kieve e o Ocidente como um todo recorreram a táticas terroristas. Basta referir os assassinatos de civis na própria Rússia, os ataques à bomba contra a ponte da Crimeia e, posteriormente, os atentados que destruíram os gasodutos do mar Báltico.

Quarta fase: contra-ataques do regime de Kieve

Assim, entramos na quarta fase, marcada pela contraofensiva das forças armadas ucranianas na região de Karquive, já sob controle parcial russo desde o começo da Operação. Os ataques ucranianos ficaram mais intensos também no resto da frente. E o fornecimento massivo de unidades Himars e de sistemas de comunicação satelital Starlink, junto com outra série de material militar, criaram graves problemas para o exército russo, para os quais ele não estava preparado na primeira fase.

A retirada do oblaste de karquive, a perda de Kupiansque e, também, de Krasny Liman, cidade da República Popular do Dombás, foi o resultado de uma “meia guerra” (para empregar a feliz definição de Vladlen Tatarsky). Além disso, os ataques contra territórios “antigos” aumentaram, havendo bombardeios regulares contra Belgorode e o oblaste de Kursque. O inimigo alcançou ainda alguns objetivos em áreas profundas do território russo por meio de aviação não tripulada.

Foi, então, que a Operação se converteu em guerra plena. Ou seja, os dirigentes russos, finalmente, assumiram as responsabilidades colocadas pelo fato consumado da guerra generalizada.

Quinta fase: a mudança decisiva

Depois desses fracassos, decorreu uma quinta fase que, embora tardiamente, mudou o curso das coisas. Putin toma as seguintes medidas: anúncio da mobilização parcial, recomposição da cúpula militar, criação do Conselho de Operações Especiais, subordinação da indústria militar a regime mais rigoroso, responsabilização mais severa de erros e delitos na esfera da defesa do Estado.

Essa fase culminou com o referendo sobre a integração de quatro entidades na Rússia — as regiões da RPD, da RPL, de Kérson e Zaporísia. Outro marco desse mesmo contexto foi o discurso de Putin de 30 de setembro, quando ele declarou, pela primeira vez e com todas as letras, a oposição da Rússia à hegemonia liberal ocidental. Putin afirmou sua plena e irreversível determinação de construir um mundo multipolar. Ele disse que havia começado a fase aguda da guerra das civilizações e acusou a moderna civilização ocidental de ser “satânica”. Posteriormente, discursando em Valdai, o presidente reafirmou e desenvolveu essas suas principais teses.

Mesmo que a Rússia, depois disso, tenha sido obrigada a render a praça de Kérson, os ataques do exército ucraniano cessaram com o recuo, as linhas de defesa russas foram reforçadas, e a guerra entrou numa nova fase.

O passo seguinte na escalada deu-se com os ataques missilísticos contra as infraestruturas técnico-militares e, às vezes, energéticas da Ucrânia, periodicamente destruídas.

A limpeza por dentro da sociedade teve início: os traidores e colaboradores do inimigo abandonaram a Rússia, os patriotas deixaram de ser um grupo marginal e sua postura de abnegada devoção à pátria se converteu — ao menos externamente — na corrente ética dominante. Anteriormente, os liberais costumavam recopilar denúncias sistemáticas contra alguém que mostrasse algum tipo de opinião contrária ao liberalismo, ao Ocidente etc.; agora, em vez disso, alguém com sentimentos liberais cai, automaticamente, na condição de suspeito de ser, no mínimo, um agente estrangeiro ou até traidor, ou sabotador ou simpatizante do terrorismo antirrusso. Seguiu-se a proibição de concertos e comícios daqueles explicitamente opostos à Operação Militar Especial. Destarte, a Rússia dava os primeiros passos no caminho do seu demudamento ideológico.

Sexta fase: o equilíbrio, novamente

Pouco a pouco, a frente se estabiliza, evoluindo para nova estagnação. Nesse momento, nenhum dos lados podia virar o jogo de nenhuma forma. A Rússia se reforçou com a mobilização de nova reserva. Moscou deu apoio aos voluntários e, principalmente, às forças de Wagner, as quais lograram importantes avanços, buscando a vitória em setores particulares do teatro de guerra.

As medidas necessárias para o abastecimento do exército foram providenciadas e, assim, a força passou a contar com o equipamento de que precisava. O movimento dos voluntários estava no seu maximante.

Essa sexta fase dura até agora. Ela se caracteriza por um relativo equilíbrio de poder. Ambas as partes não têm como avançar de forma decisiva e determinante em tal configuração. Porém, Moscou, Kieve e Washington estão dispostas a continuar o enfrentamento pelo tempo que for necessário.

Em outras palavras, a questão de quando terminará o conflito na Ucrânia não tem mais relevância nem sentido. Apenas agora entramos, realmente, em guerra e só agora ganhamos consciência desse fato. Existimos, estando em guerra. Trata-se de existência difícil, trágica e dolorosa. A sociedade russa já se tinha desacostumado de situações assim havia muito tempo. A grande maioria nunca conheceu a realidade da guerra.

Armas nucleares: o argumento final

A gravidade do enfrentamento da Rússia com o Ocidente suscitou novas questões sobre a probabilidade de que o conflito resulte numa escalada nuclear. As armas nucleares táticas (ANT) e as armas nucleares estratégicas (ANE) foram objeto de debate em todas as instâncias, desde o governo até a mídia. Tratando-se de guerra no sentido amplo deste conceito, opondo o Ocidente à Rússia, o emprego desses tipos de armamento deixou de ser problema teórico para se converter em “solução” prática na argumentação das distintas partes envolvidas no conflito.

O estado da arte da tecnologia nuclear, altamente secreto, não permite que se saiba o nível a que chegou a capacidade destrutiva, mas se acredita (provavelmente com razão) que o poder nuclear russo e seus vetores — mísseis, submarinos e outros, excedam bem mais do que o necessário para destruir algumas vezes os Estados Unidos e os outros países da Otan. Por enquanto, a Otan não dispõe de meios suficientes para se proteger de um possível ataque nuclear russo. Assim, em caso de alguma emergência, a Rússia tem a opção de recorrer a esse argumento de última instância.

Putin manifestou-se de forma bastante clara sobre isso. Ele explicou que, em caso de derrota militar direta da Rússia nas mãos dos países da Otan e seus aliados, com ocupação e perda de soberania, a Rússia responderia com armas nucleares.

Soberania nuclear

Ao mesmo tempo, a Rússia também carece de defesas aéreas que a protejam, de forma confiável, de um ataque nuclear dos Estados Unidos. Em consequência, no estalar de um conflito nuclear de grande escala, não importando quem seja o primeiro a disparar, o apocalipse nuclear seria quase certo, perecendo a humanidade, como também, possivelmente, a própria vida em si mesma no planeta como um todo. As armas nucleares — especialmente as estratégicas, não podem ser usadas eficazmente por um só lado. O segundo responderá, e basta isso para queimar a humanidade no forno nuclear. Obviamente, o simples fato da posse de armas nucleares significa que, numa situação crítica, elas podem ser utilizadas por governantes soberanos, ou seja, pelas mais altas autoridades dos EUA e da Rússia. Quase ninguém mais é capaz de influir numa tal decisão sobre o suicídio global. Esse é o sentido da soberania nuclear. Putin foi bastante sincero a propósito das condições para o emprego de armas nucleares. Evidentemente, Washington tem sua própria opinião sobre o assunto, mas é claro que, em resposta a um hipotético ataque da Rússia, contra-atacaria da mesma forma.

O mundo pode chegar a esse ponto? Creio que sim.

Linhas vermelhas da guerra nuclear

O emprego das armas nucleares estratégicas implicará, quase certamente, o fim da humanidade, mas isso só ocorrerá quando certas linhas vermelhas forem cruzadas. Não se deve duvidar disto, doravante. O Ocidente ignorou as primeiras linhas vermelhas que a Rússia havia traçado antes do início da Operação Militar Especial, convencido de que Putin apenas blefava. O Ocidente se deixou convencer, ouvindo a elite liberal russa, que não queria acreditar na seriedade das advertências de Putin. Os avisos dele, entretanto, merecem respeitosa consideração.

Assim, pois, para Moscou, cruzar as linhas vermelhas — e estas são bastante claras — corresponderia a puxar o gatilho da guerra nuclear. E estas linhas consistem numa derrota crítica na guerra da Ucrânia com o envolvimento direto e intensivo dos EUA e da Otan no conflito. Quase se chegou a esse ponto na quarta fase da Operação, quando o mundo falava das armas nucleares como de emprego quase inevitável nesse momento. Apenas alguns êxitos do exército russo por meios de guerra convencionais evitaram que o pior ocorresse. Porém, isso não anulou completamente a ameaça nuclear. Para a Rússia, a questão da confrontação nuclear só deixará de estar na ordem do dia com a sua vitória. Sobre o significado desta “vitória”, falaremos um pouco mais adiante.

O Ocidente não tem motivo para usar armas nucleares

No presente, os Estados Unidos e a Otan não têm nenhuma razão que lhes recomende o emprego de armamento nuclear, nem a terão num futuro previsível. Recorreriam ao poder do átomo apenas em caso de ataque atômico da Rússia, o que não se daria sem alguma razão fundamental (ou seja, uma ameaça grave — um perigo fatal de descalabro militar). Para os Estados Unidos, mesmo a hipótese do domínio russo total da Ucrânia não significaria a violação de suas linhas vermelhas.

Num certo sentido, os Estados Unidos já conseguiram grandes resultados no seu enfrentamento com a Rússia. Eles sustaram a transição pacífica e sem sobressaltos para a multipolaridade, eles isolaram a Rússia do mundo ocidental, eles demonstraram certa debilidade da Rússia no âmbito militar e técnico, eles impuseram graves sanções, eles mancharam a imagem que tinham da Rússia seus aliados reais ou potenciais, eles atualizaram seu arsenal e colocaram à prova novas tecnologias militares em situação de combate real. O Ocidente evitará as armas atômicas. Submeter e desbaratar os russos na guerra convencional é mais interessante e seguro para eles. Se pudessem destroçar a Rússia sem sujá-la de radiação, os ocidentais ficariam mais do que encantados. O mesmo é dizer que, dada a posição do Ocidente, não será ele o primeiro a puxar o gatilho atômico, nem mesmo em longo prazo. Não é este o caso da Rússia. Ela pode ser a primeira a disparar, mas isto dependerá do que fizer o Ocidente. Se a Rússia não for levada para uma situação de perigo existencial extremo, seu arsenal atômico continuará fechado. A Rússia só arrastará a humanidade para o abismo da extinção na guerra atômica se ela mesma for empurrada para o abismo de sua própria aniquilação.

Kieve condenada

E, por último, cabe dizer que Kieve se encontra numa situação muito difícil. Depois que um míssil ucraniano caiu em território polonês, Zelensky chegou a pedir aos seus sócios e padrinhos ocidentais que desfechassem um ataque nuclear contra a Rússia. Qual a razão dessa solicitação?

Ocorre que o Ocidente coletivo, embora perda algo, já ganhou muito e não existe nenhuma ameaça mais crítica da Rússia contra os países europeus da Otan e, muito menos, contra os Estados Unidos. Tudo o que se diz sobre essa questão não passa de pura propaganda.

A Ucrânia, porém, está condenada. A Ucrânia está na situação em que já esteve diversas vezes no decorrer da história. Ela está entre o malho e a bigorna, ou seja, entre o Ocidente e o Império (branco ou vermelho). Os russos não farão nenhuma concessão, manter-se-ão firmes até a vitória final e definitiva. A vitória de Moscou significa a derrota total do regime nazi pró-ocidental de Kieve. Não haverá mais nenhuma Ucrânia como Estado nacional soberano, nem sequer no sentido mais formal desse conceito.

Em tal situação, Zelensky, em parte imitando Putin, proclama sua disposição para puxar o gatilho atômico. Como não haverá mais Ucrânia, então que desapareça também a humanidade. Em princípio, pode-se entender isso, pois se trata de uma aplicação da lógica do pensamento terrorista. Ocorre que Zelensky não tem nenhum gatilho atômico. E não o tem porque não tem soberania. Pedir aos Estados Unidos e à Otan que se suicidem mundialmente em nome da independência (que não passa de ficção) é, no mínimo, uma ingenuidade. Armas, sim; numerário, sim; apoio midiático, sim, obviamente; apoio político, sim; tudo o que quiserem, sim; mas armamento atômico, não!

A razão disso é demasiado óbvia. Como se pode crer seriamente que Washington — por mais fanáticos que sejam hoje os sequazes do globalismo, da unipolaridade e da preservação da hegemonia a qualquer custo — iria se dispor a destruir a humanidade aos brados de “Glória aos heróis!”? Mesmo perdendo toda a Ucrânia, o Ocidente não perderia muito. Então, sem os perigosos brinquedos atômicos que pede aos seus padrinhos ocidentais, os sonhos de grandeza mundial do regime nazista de Kieve terminariam no pesadelo de Zelensky. Não há duvidar disso.

Em outras palavras, as linhas vermelhas de Kieve não devem ser levadas a sério, por mais que Zelensky atue como chefe de bandos terroristas. Ele tomou por refém um país inteiro e ameaça destruir a humanidade.

O fim da guerra: os objetivos da Rússia

Decorrido um ano desde o começo da guerra na Ucrânia, está bastante claro que a Rússia não a pode perder. O desafio é existencial: ser ou não ser um país, ser ou não ser um Estado, ser ou não ser um povo. Não se trata de simples disputa territorial ou reforço de segurança. Era assim há um ano. Agora, não. Agora as coisas são muito mais agudas. A Rússia não pode perder, e a violação desta linha vermelha nos leva de novo ao tema do apocalipse atômico. O fim do mundo, todos deveriam saber disso, não depende apenas da decisão que Putin venha a tomar. Antes, resultaria da lógica de toda a trajetória histórica da Rússia, que em todas as etapas lutou para não cair na dependência do Ocidente. Os russos bateram-se vitoriosamente contra a Ordem Teutônica, contra a Polônia católica, contra o burguês Napoleão, contra o racista Hitler e derrotarão também, desta vez, os globalistas modernos. A Rússia será livre ou não será nada.

Uma pequena vitória: a liberação dos novos territórios

Nesta altura, fica faltando considerar aquilo em que consiste a vitória. Há três opções.

A escala mínima da vitória para a Rússia poderia ser, sob certas circunstâncias, tomar o controle de todos os territórios das quatro novas entidades constituintes da Federação Russa: as regiões da RPD, da RPL, de Kérson e de Zaporísia. Paralelamente, a Ucrânia seria desarmada e ficaria em condição de neutralidade pelo futuro previsível. Para isso, Kieve deve reconhecer e aceitar a situação de fato. Neste contexto, o processo de paz poderia começar.

Entretanto, tal cenário é muito improvável. Os êxitos relativos do regime de Kieve na região de Karquive deram aos nacionalistas ucranianos a esperança de que possam derrotar a Rússia. A feroz resistência no Dombás demonstra sua intenção de resistir até o final, inverter o curso da campanha e passar, novamente, à contraofensiva, inclusive na Crimeia. Por causa disso, fica totalmente improvável que as atuais autoridades de Kieve aceitem o que chamei de “a pequena vitória russa”.

Apesar disso, para os ocidentais, essa seria a melhor solução, já que com uma pausa nas hostilidades eles poderiam militarizar ainda mais a Ucrânia, como o fizeram pelo tempo que duraram os acordos de Minske. A própria Ucrânia — mesmo sem essas regiões — seria ainda um território enorme, e sua neutralidade poderia lhes parecer confusa na ambiguidade de seus termos, o que decerto explorariam para a vantagem do Ocidente.

Moscou entende tudo isso, Washington também entende, um pouco menos. Entretanto, os atuais dirigentes de Kieve não o querem entender de nenhuma forma.

Uma meia vitória: a liberação da Novirrússia

A versão intermediária da vitória para a Rússia seria a de liberar todo o território da Novirrússia histórica, que inclui a Crimeia, as quatro novas entidades russas e ainda as três regiões abarcando Karquive, Odessa e Nikolaieve (com partes de Krivói Rogue, Daniepre e Poltava). Isto completaria a divisão lógica da Ucrânia em Ucrânia Oriental e Ucrânia Ocidental, que possuem histórias, identidades e orientações geopolíticas diferentes. Tal solução seria aceitável para a Rússia e, sem dúvida, vista como vitória real, completando o que começou e logo se encerrou em 2014. No seu conjunto, também conviria ao Ocidente, cuja estratégia sofreria mais com a perda de Odessa. Porém, mesmo esta perda não seria tão crucial, dado existirem outros portos do mar Negro na Romênia, na Bulgária e na Turquia, três países da Otan.

Está claro que para Kieve tal cenário é, categoricamente, inaceitável, mas uma ressalva deve ser feita aqui. É categoricamente inaceitável para o regime atual e no atual contexto militoestratégico. No caso da liberação completa das quatro novas entidades da Federação e com a posterior entrada das tropas russas nas três novas regiões, a situação seria bem outra. O exército ucraniano, o estado psicológico da população, o potencial econômico e o próprio regime político de Zelensky estariam completamente quebrantados. A infraestrutura da economia seguiria sendo destruída pelos ataques russos, e as derrotas nas linhas de frente redundariam no total abatimento da sociedade, já exausta e sangrada pela guerra. Talvez haja um governo diferente em Kieve, podendo ser que até mude o governo de Washington, onde um governante realista iria, sem dúvida, reduzir o apoio à Ucrânia, simplesmente por calcular com sobriedade os interesses nacionais dos EUA, sem a crença fanática na globalização. Trump é um exemplo vivo de que tal situação é possível e, mais do que isso, provável.

No contexto da vitória intermediária, ou seja, a liberação completa da Novirrússia, seria extremamente vantajoso para Kieve e para o Ocidente negociar acordos de paz. Eles preservariam o resto da Ucrânia, pelo menos. Poder-se-ia estabelecer um novo Estado sem as restrições e obrigações atuais, que seria convertido — bem gradualmente — numa base a mais para cercar a Rússia. O projeto da Novirrússia afigura-se perfeitamente aceitável para o Ocidente, pois o restante da Ucrânia estaria salvo. Os ocidentais ganhariam com isso, futuramente, quando terão boa posição para voltar a confrontar a Rússia soberana.

Uma Grande Vitória: a liberação da Ucrânia

Por fim, uma vitória completa da Rússia implicaria a libertação de todo o território da Ucrânia do jugo do regime nazista pró-ocidental e o restabelecimento da unidade histórica tanto de um Estado eslavo oriental quanto de uma grande potência euro-asiática. A multipolaridade estaria consolidada, irreversivelmente, e a história da humanidade seria sacudida e revirada. Além disso, só uma vitória desse tipo permitiria o alcance pleno dos objetivos fixados no princípio: a desnazificação e a desmilitarização da Ucrânia.

O geopolítico atlantista Zbigniew Brzezinski escreveu com razão que “sem a Ucrânia, a Rússia não pode se converter num império”. É isso mesmo. Porém, nós podemos considerar essa fórmula de uma perspectiva euro-asiática: “Com a Ucrânia, a Rússia converter-se-á em um Império, isto é, um polo soberano do mundo multipolar”.

Mesmo com isso, o Ocidente não sofreria danos críticos num sentido militoestratégico e muito menos num sentido econômico. A Rússia continuaria isolada do Ocidente, demonizada aos olhos de muitos países. Sua influência na Europa cairia para quase zero, podendo ser até negativa. A comunidade atlântica estaria coesa como nunca antes, diante de inimigo tão perigoso. E a Rússia, excluída do Ocidente coletivo, sem tecnologia e fora das novas redes, ainda receberia uma importante população não de todo leal, quando não hostil, cuja integração num espaço unificado custaria esforços extraordinários a um país já cansado de guerra.

E a própria Ucrânia não estaria sob ocupação, mas seria parte de uma única nação sem nenhuma desvantagem étnica e com todas as perspectivas abertas para tomar posições e movimentar-se livremente por toda a Rússia. Caso se prefira, isto pode ser visto como a anexação da Rússia pela Ucrânia, e a antiga capital do Estado russo, Kieve, voltaria a estar no centro do mundo russo e não mais na sua periferia.

Mudar a fórmula russa

Por último, vale a pena considerar, nesta análise do primeiro ano da Operação Militar Especial, o impacto causado nas relações internacionais. Trata-se de uma avaliação teórica da transformação que a guerra engendrou no espaço dessas relações.

Aqui temos o seguinte panorama. As administrações de Clinton, do neoconservador Bush Jr. e de Obama, assim como a administração de Biden, são liberais e de linha dura em assuntos internacionais. Consideram que o mundo é global e está dirigido por um Governo Mundial mediante chefes de todos os Estados-nações. Até os próprios Estados Unidos não são, na visão deles, mais do que uma ferramenta temporária na mão da elite mundial cosmopolita. Vem daí a aversão, o ódio dos democratas e dos globalistas em relação a qualquer forma de patriotismo nos Estados Unidos e alhures. Eles não suportam nem mesmo a própria identidade tradicional dos seus conterrâneos.

Para os partidários do liberalismo nas relações internacionais, qualquer Estado-nação representa um obstáculo para o Governo Mundial. O Estado-nação soberano e forte, capaz de desafiar abertamente a elite liberal, é o verdadeiro inimigo a ser destruído.

Depois da queda da URSS, o mundo deixou de ser bipolar e se converteu em unipolar. Então, a elite globalista, os sequazes do liberalismo nas relações internacionais, tomaram as rédeas do governo da humanidade.

A Rússia desmembrada e derrotada dos anos noventas, como remanescente do segundo polo, sob Yeltsin, aceitou as regras do jogo e se prendeu à lógica dos liberais nas relações internacionais. Moscou só devia se integrar no mundo ocidental, soltar-se de sua antiquada soberania e começar a jogar conforme as regras dos donos da bola. O objetivo era obter pelo menos alguma distinção no futuro Governo do Mundo. Naquela altura, a nova cúpula oligárquica fez de tudo para se encaixar no mundo ocidental, e a qualquer custo, individualmente, inclusive.

Todas as instituições de ensino superior da Rússia puseram-se a serviço do liberalismo na questão das relações internacionais. O realismo político, embora ainda conhecido, foi esquecido, acabou equiparado ao “nacionalismo”, e nunca se pronunciou a palavra “soberania”.

Tudo mudou na realpolitik (mas não na educação) com a chegada de Putin. Desde o princípio, Putin foi um realista convicto no campo internacional e um firme defensor da Rússia soberana. Ao mesmo tempo, compartilhava plenamente da universalidade dos valores ocidentais, reconhecia a falta de alternativa ao mercado e à democracia, considerando o progresso social e tecnocientífico do Ocidente como a única via para o desenvolvimento da civilização. Apenas insistia um pouquinho demais na questão da soberania. Daí o mito de sua influência sobre Trump. Foi o realismo que ligou Putin a Trump. Em tudo o mais são muito diferentes. O realismo de Putin não é contra o Ocidente, senão contra o liberalismo nas relações internacionais, contra o unipolar Governo do Mundo. É o realismo estado-unidense, o chinês, o europeu ou qualquer outro.

Entretanto, a unipolaridade que se instaurou desde os princípios dos anos noventas deixou os liberais a cavaleiro nas relações internacionais. Acreditavam que a história tinha chegado ao fim, ou seja, que a confrontação de paradigmas ideológicos (tese de Fukuyama) havia terminado e que deveriam retomar com mais força o processo de unificação da humanidade sob o Governo Mundial. A consecução desse objetivo exigiria deles apenas que se dessem ao trabalho de eliminar os resíduos da soberania ainda existentes aqui e ali.

Essa linha estava em contradição com o realismo de Putin. E, não obstante, Putin buscou manter o equilíbrio e as relações com o Ocidente a todo custo. Isto era muito fácil com o realista Trump, que compreendia a vontade de soberania de Putin, mas se tornou impossível com Biden na Casa Branca. Ocorreu, pois, que Putin, como o realista que é, chegou ao limite das concessões que podia fazer na busca do compromisso. O Ocidente coletivo, guiado pelos liberais nas relações internacionais, pressionou cada vez mais a Rússia para que finalmente começasse a desmantelar a sua soberania em vez de fortalecê-la.

Esse conflito culminou com o início da Operação Militar Especial. Os globalistas participaram ativamente da militarização e nazificação da Ucrânia. Putin rebelou-se contra isso, porque compreendeu que o Ocidente coletivo estava se preparando para uma campanha simétrica de “desmilitarização” e “desnazificação” da própria Rússia. Os liberais fizeram cara de paisagem ante a rápida ascendência do neonazismo russófobo na Ucrânia, de que foram os patrocinadores. Eles fomentaram a sua militarização tanto quanto podiam, enquanto acusavam a Rússia de fazer o que eles faziam em favor do militarismo e do nazismo. E chegaram ao ponto de equiparar Putin com Hitler sob todos os aspectos.

Putin começou a Operação Militar Especial como um realista. Nada mais do que isso. Um ano depois, porém, a situação é outra. Ficou claro que a Rússia está em guerra contra a civilização liberal ocidental moderna como um todo, contra o globalismo e os valores que o Ocidente impõe ao mundo. Essa mudança havida na consciência russa da situação mundial talvez seja o resultado mais importante de toda a Operação Militar Especial.

A guerra, que antes tinha por fim a defesa da soberania, reveste-se agora do caráter de um choque entre civilizações. A Rússia já não se limita a insistir na governança independente, compartindo atitudes, critérios, normas, regras e valores ocidentais, mas atua como uma civilização independente, com suas próprias atitudes, critérios, normas, regras e valores. A Rússia não tem nada de nada a ver com o Ocidente.

Não é, a Rússia, um país europeu, mas sim uma civilização ortodoxa eurasiana. Assim falou Putin no seu discurso alusivo à admissão das quatro novas entidades à Federação Russa em 30 de setembro [de 2022]. Disse o mesmo no discurso de Valdai e, depois, em muitas outras ocasiões. Por último, no Decreto 809, Putin aprovou as bases da política estatal de proteção dos valores tradicionais russos, uma axiologia que difere bastante do liberalismo e que, em alguns pontos, confronta-o diretamente.

A Rússia mudou o seu paradigma do realismo para a teoria do mundo multipolar, ela rechaçou cabalmente o liberalismo em todas as suas formas, ela desafiou frontalmente a civilização ocidental moderna e ela contraditou a sua pretensão de ser universal. Putin já não acredita no Ocidente. Ele qualifica a civilização ocidental moderna de “satânica”. Nisto se pode identificar, facilmente, uma referência direta tanto à escatologia e à teologia ortodoxas quanto à confrontação dos sistemas capitalista e socialista da era de Stálin. A Rússia de hoje não é, consabidamente, um Estado socialista. Esta condição, porém, decorreu da derrota que a URSS sofreu no começo da última década do século XX, quando a Rússia e outros países pós-soviéticos devieram colônias ideológicas e econômicas do Ocidente global.

Todo o governo de Putin até o dia 24 de fevereiro de 2022 foi uma preparação para este momento decisivo. Só que, antes, ele se mantinha preso à política realista. A via ocidental dada pelo binômio “desenvolvimento e soberania”, nas condições heteronômicas de então, era seguida sem desvios. Agora, não, tudo mudou agora. Neste transcurso de um ano de duras provações e terríveis sacrifícios por que passou a Rússia na guerra, o novo lema e o novo rumo da via russa para o futuro têm expressão nas palavras “soberania e identidade civilizacional”.

Os nossos inimigos serviram de baliza para orientar a Rússia ao encontro de si mesma. Portanto, agora, afinal, a Rússia segue o seu próprio caminho.

______________________

Fonte: El Manifiesto. Autor: Alexander Dugin. Título original: La guerra de Ucrania: una guerra entre dos mundos. Data de publicação: 18 de fevereiro de 2023. Versão brasilesa: Chauke Stephan Filho.

 

The Trouble with Trans-Westernism: How Men Can’t Be Women and Jews Can’t Be American

Giftzwerg is a wonderful little German word. It’s pronounced “gift-tsvairk” and it literally means “poison-dwarf.” German-speakers use it of someone who is small but spiteful, especially when that person is spiteful because they’re small. But it was the Anglophone Charles Dickens who created perhaps the greatest Giftzwerg of all time in Daniel Quilp, the evil and cunning dwarf who spies, plots, and ruins lives in The Old Curiosity Shop (1841).

Small in size, big in evil

I argued in my article “Minority Malice” that Dickens intended Quilp to be a Jewish villain, symbolizing the malice and cunning of Jews as a minority among gentiles. Despite being a dwarf, Quilp has an outsized influence for ill on everyone around him, just as Jews, despite being a small minority, have had an outsized influence for ill on the world. For example, Jews were central to the conversion of the imperfect but reforming Tsarist empire into the mass-murdering tyranny of the Soviet Union, just as Jews have been central to the flooding of Western nations with tax-eating and criminally inclined non-Whites from the corrupt, violent and diseased Third World. Jews have also been central to the lunacies and lies of the transgender cult, which demands that mentally ill or sexually perverted men be accepted as full and authentic women simply because they claim to be women.

Fake woman and fake American: the Jewish transwoman and trans-American Richard Levine (aka Rachel Levine)

But the Jewish Giftzwergvolk — Poison-Dwarf-Tribe — has always needed gentile accomplices in its war on the greatness and the gigantic achievements of the White West. And it’s always been able to find them. In the great White nation of Scotland, the Giftzwergvolk found a literal Giftzwerg to do its dirty work. Nicola Sturgeon, the leader of the Scottish National Party (SNP), is small in size but has been big in evil during her time as First Minister of Scotland. Like the so-called nationalists of Plaid Cymru in Wales, the SNP want independence for their nation not because they want to benefit its true White citizens, but because they think it isn’t being destroyed fast enough as part of the United Kingdom. Both the SNP and Plaid Cymru want to flood their proud and ancient White nations with non-Whites from the Third World, then grant those non-Whites power and privilege over ordinary Whites. In the process, they would weaken and ultimately destroy all that is unique and precious about Scotland and Wales, especially those jewels in the crown of nationhood, the languages of Scots Gaelic and Welsh.

Wedge of Darkness

Like leftists throughout the White West, these parties want to use non-Whites as a kind of wedge of darkness hammered into the foundations of national identity. As the wedge gets deeper, the splits get wider and final destruction gets nearer. When a White Christian nation begins to accept non-Whites and non-Christians as full and authentic citizens, it has begun to abolish itself. And the abolition of Scotland and Wales is what the SNP and Plaid Cymru are working tirelessly to achieve. They’re typically leftist in seeking to destroy what they claim to most care about. For example, they also claim to care about women’s rights and women’s safety, but Nicola Sturgeon headed a campaign to undermine both by allowing male prisoners in Scotland to self-identify as women and then be transferred to female prisons. She dismissed the concerns of trans-skeptics like J.K. Rowling as “not valid.”

Glowering Giftzwerg: the troubled transphile Nicola Sturgeon

Alas for Sturgeon, those concerns proved to be very valid, because even as Sturgeon was taking her beloved Gender Recognition Bill through the Scottish parliament at Holyrood, a male rapist called Adam Graham was driving a wedge into the bill’s foundations. Graham announced during his trial that he was in fact a woman called Isla Bryson and ended up in a female prison. When the news came out, accompanied by photographs of Graham in a badly fitting blonde wig, there was a popular outcry and the SNP had to reverse its policy of allowing all transwomen to serve their sentences in female prisons. But it wasn’t only the SNP’s legislation that was split asunder by the scandal: it was also the lunacies and lies of transgenderism. This is a transcript of Nicola Sturgeon trying to defend her policies to a quick-witted male reporter:

Reporter: My question is: are all transgender women [in fact] women? You haven’t answered that question.

Sturgeon: Well, that’s not the point that we’re dealing with here.

Reporter: That’s the question I’m asking.

Sturgeon: Look, transwomen are women but in the prison context there is no automatic right for a transwoman–

Reporter: So there are contexts where a transwoman is not a woman?

Sturgeon: No, there is [laughs uncomfortably], there is circumstances in which a transwoman will be housed in the male prison estate.

Reporter: Is there any context in which a woman born as a woman will be housed in the male [prison] estate?

Sturgeon: Look, we’re talking here about transwomen.

Reporter: And I’m now asking about women born as women.

Sturgeon: Er, I don’t think there are circumstances there, but–

Reporter: So it’s different for transwomen?

Sturgeon: Well, yes, and I’m not–

Reporter: So they’re not equal?

Sturgeon: That is not — there is a risk-assessment process done for transwomen that takes account of the nature of the crime. Clearly, significant concern arises out of sexual crime and whether it’s appropriate for them to be in a female prison or a male prison. (Interview with Nicola Sturgeon about transgenderism)

Sturgeon could not give a coherent defence of her pro-tranny campaign because transgenderism is not a coherent cult. From the black looks she flashed at the reporter as he asked his impertinent questions, it was once again clear that she is an intolerant ideologue who hates being challenged. She has invested enormous prestige and will-to-power in her pro-tranny campaign and its derailment proved too much for her to bear. After the scandal, she announced her resignation from the posts of First Minister and leader of the SNP. The Giftzwerg will soon be gone from Scottish politics. That’s good in itself and also good as a possible portent for leftism as a whole. It isn’t only Nicola Sturgeon who has invested enormous prestige and will-to-power in the transgender cult. It’s mainstream leftists right across the West. If transgenderism is exposed and overturned for its lunacies and lies, this will be a huge defeat for leftism and may prove, ironically enough, the thin end of the wedge that destroys leftist domination of Western politics and culture.

Trans-Westernism dwarfs transgenderism

That’s because the lies and lunacies of transgenderism are also the lies and lunacies of what you might call trans-Westernism. Transgenderism is based on the lie that men can become full and authentic women; trans-Westernism is based on the lie that non-Whites can become full and authentic citizens of Western nations. As I pointed out in a previous article, racial differences aren’t as absolute and easily defined as the anatomical differences between men and women, but there are strong parallels between transgenderism and trans-Westernism. In a literal sense, men can’t give birth to children; in a metaphorical sense, non-Whites can’t give birth to Western civilization. On the contrary, they are capable only of aborting Western civilization.

And trans-Westernism is a much greater threat to women’s safety and female rights than transgenderism. I vehemently oppose transgenderism, but how many transgender “women” — that is, deluded or perverted men — have actually raped or otherwise harmed real women after being granted access to supposedly female-only spaces? Rapes and assaults by trannies have happened (see here, for example), but they’re rare. Now ask this: How many trans-Western men — that is, non-White men with Western citizenship or residence — have raped or otherwise harmed White women? Huge numbers. Rapes of White women by trans-Westerners must now be in the millions. In other words, trans-Western non-White men pose a far greater risk to women than men who claim to be women do. But trans-skeptics like J.K. Rowling never point this out, because Rowling and her allies are still leftist. In other words, they’re not standing up for Truth, Beauty and Goodness: they’re arguing only about status in the leftist war on the West. TERFs, or Trans-Exclusionary Radical Feminists, think that transwomen are still men and are therefore lower than real women in the great leftist hierarchy of virtue and villainy. Yes, I admire J.K. Rowling for speaking out because the SNP approves of unlimited male migration into female-only spaces. That takes moral courage and has exposed her to countless threats of rape and violence from transgender cultists.

Pakistanis can never be Scottish

But I would admire Rowling far more if she spoke out because the SNP approves of unlimited non-White migration into Scotland as a whole. The SNP are causing huge harm to Scottish women by importing and privileging male-supremacist rapists and misogynists from the Third World. However, because non-White men are higher in the leftist hierarchy than White women, leftist feminists like Rowling don’t protest against non-White immigration. Indeed, Rowling and her leftist allies will undoubtedly celebrate if Scotland acquires a trans-Western leader in the form of Hamza Yousuf, the authoritarian and anti-White Pakistani who wants to succeed Sturgeon as the leader of the SNP. If Yousuf wins the leadership contest, Rowling will say something like: “I disagree with the SNP’s transgender policies, but isn’t it wonderful that the party is now led by the descendant of Pakistani migrants to Scotland?”

Fake Scot: the anti-White Pakistani Muslim Hamza Yousaf, the trans-Westerner who wants to be First Minister of Scotland

Fake Briton: the geeky Indian Hindu Rishi Sunak, trans-Western prime minister of Britain

In fact, no, it wouldn’t be wonderful: it would be a further sign of Scotland’s dissolution as a true nation. The wedge of darkness would have been hammered deeper into the still-living roots of Scottish identity. That’s what Rishi Sunak’s appointment as prime minister in 2022 did to the roots of British identity. The geeky Hindu Indian Sunak is trans-British, not genuinely British. He has no roots in Britain and, as the British prime minister, he has no loyalty to or concern for the true White nations of England, Scotland, Ireland, and Wales. Instead, his loyalty is to himself and to the rich and powerful Jews who control British politics.

Jews can never be American

Jews were in fact the first trans-Westerners. They acquired that fake identity when they began to be accepted as true citizens of Western nations in the nineteenth century. Those early trans-Western Jews were a wedge of darkness in another sense: a wedge of evil and malice, small in size but strong in cohesion and will-to-power. Jews began to split Western identity with anti-White and anti-Christian activism, then succeeded in overturning bans on non-White immigration throughout the West. After their success with that wedge hammered into Western identity, they created transgenderism, another wedge for hammering into sexual identity. That’s why the Jew Richard Levine, a minister for health in Joe Biden’s Jew-heavy administration, is such a perfect symbol of Western dissolution. Levine is both transgender and trans-American, claiming to be both female and American. In both cases, he’s lying. As a male, he can’t be female; as a Jew, he can’t be American. And just as transwomen harm the interests of real women, so trans-Americans like Levine harm the interests of real Americans. The sinister trans-American Jew Alejandro Mayorkas, so-called Secretary for Homeland Security, is hammering the wedge of darkness even harder into America’s White roots by massively increasing already disastrous levels of non-White immigration. The even more sinister trans-American Jew Merrick Garland, US Attorney General, is waging war on “white supremacy,” which is the Judeo-leftist code for “white nationhood.”

Pernicious punims on implacable enemies of the White West: the Jewish trans-Americans Merrick Garland and Alejandro Mayorkas

More pernicious punims on more implacable enemies of White America: the Jewish trans-Americans Chuck Schumer and Jerry Nadler

These trans-American Jews are proof that the harm done by transgenderism is dwarfed by the harm done by trans-Westernism. Indeed, while Nicola Sturgeon can be called a Giftzwerg, a “poison-dwarf,” trans-Western Jews like Karl Marx, Sigmund Freud and Franz Boas can be called Giftriesen, or “poison-giants.” The lunacies and lies of these long-dead Jewish ideologues still power the war on the West. But my hope is that leftist defeat over transgenderism will forerun leftist defeat over trans-Westernism. Leftists are lying when they say that men can become women. They’re also lying when they say that non-Whites can become Westerners. Female identity belongs only to women and Western identity belongs only to Whites. Not to Pakistanis or Somalis. And certainly not to Jews.

When Shakespeare Met Mosley

“For sufferance is the badge of all our tribe.”
Shylock, The Merchant of Venice, Act 1 Scene 3.

The lives of William Shakespeare and Sir Oswald Mosley are separated by more than three centuries, but they exist simultaneously in those corners of the Jewish mind where time, fact, and fiction are entirely relative. The Jews, it must be admitted, are a talented people. The strangest of these talents is the capacity to engrave into shared cultural memory a pantheon of grievances against individuals and events, many of which never existed. These shared fictions encourage ethnocentrism, tribal affiliation, and aggression towards perceived enemies. Take the Exodus story, for example. There is absolutely no evidence for any such event taking place in Egyptian history, and yet as the historian Paul Johnson remarked, Exodus, a kind of proto-victimhood narrative, “became an overwhelming memory” and “gradually replaced the creation itself as the central, determining event in Jewish history.”[1] Now, just in time for Purim, a festival celebrating victimhood under, and victory over, Haman, yet another imaginary enemy, a new production of Shakespeare’s The Merchant of Venice will be set in 1930s London. What has been revealed about the play thus far suggests that it will be staged in such a fashion as to represent a revenge on both Shakespeare and Sir Oswald Mosley, Englishmen who stand side by side in the burgeoning pantheon of Jewish hatred.

The Royal Shakespeare Company (RSC) isn’t what it used to be. This year it plans to stage a play “exposing the blithe injustice of empire,” while another, Cowbois, promises a “rollicking queer cowboy show” and “a western like you’ve never seen it before”. It’s about a bandit whose arrival in a sleepy frontier town “inspires a gender revolution and starts a fire under the petticoat of every one of its repressed inhabitants.”

As well as producing such stunning and brave works as this, the RSC has helped produce The Merchant of Venice 1936. In this iteration of Shakespeare’s classic, the Jewish actress Tracy-Ann Oberman plays Shylock, “a widowed survivor of antisemitic pogroms in Russia,” who runs a pawnbroking business in London’s Cable Street, where Oswald Mosley’s British Union of Fascists plans to march. Antonio, the merchant, and Portia, are British aristocratic followers of Mosley. The official advertisement for the play explains:

It is London in 1936 — fascism is sweeping across Europe, and Oswald Mosley’s British Union of Fascists is threatening to march through the Jewish East End. Shylock (Tracy-Ann Oberman) is a survivor of anti-Semitic pogroms in Russia. A widow, she runs a small business from her dark and cramped terraced house in Cable Street, hoping to give daughter Jessica a better future. When aristocratic anti-semite Antonio desperately needs a loan, he makes a dangerous bargain with this woman he has spat on in the street.  Will Shylock, bitter from a life plagued by racism and abuse, take her revenge? A vivid evocation of our history, and a warning for our times.

Note: This is an adaptation of the original text, which contains themes of racism, including anti-Semitism.

Framed in this way, the play acts as a salvo against two of the primary Jewish obsessions in the British context — the presence of perceived anti-Semitism in the English literary canon, and the largely mythical Jewish understanding of an event in English history known as the Battle of Cable Street.

The Merchant of Venice

It’s now ten years since I explored Anthony Julius’s Trials of the Diaspora, a huge and deeply compromised text exploring the history of a putative English anti-Semitism. For Julius, a literary scholar, English literature poses a special challenge for Jews, and Shakespeare’s The Merchant of Venice occupies a particularly heinous role in the origins of English anti-Semitism. For Julius, and many other Jewish literary scholars, representations of Jews in English literature are unique because they represent part of a “persecutory discourse” which “puts Jews on trial” and fosters a “predisposition to think ill of Jews.” Julius complained that English “literary anti-Semitism has its own mode of existence. It has its own internal history…its own inner laws, its own distinct properties.” Julius blamed English works of literature, in particular Chaucer’s The Prioress’s Tale, Shakespeare’s The Merchant of Venice, and Dickens’ Oliver Twist, for the very fact that “literary anti-Semitism came into existence.”

Julius’s analysis of Shakespeare’s play is worth briefly considering again, in light of the new ‘1936’ production, because it encapsulates the way in which Jews ignore certain aspects of the play in order to maintain that it’s inherently prejudiced and anti-Semitic. Having done so, Jews are then forced to ‘deal’ with the play, normally through unconventional methods of staging it or by clever additions which cultivate more sympathy for Shylock (the 2004 movie starring Al Pacino is a good example).

Julius states that the play has been used through the centuries “to promote ignoble elation at the spectacle of a Jew’s humiliation.” The play is said to “show a bad Jew; it encourages us to think badly of him; it encourages us to regard him as broadly representative of all Jews, it encourages us therefore to think badly of all Jews; further, it encourages us to think badly of Judaism.” Julius doesn’t elaborate upon or justify this logically tendentious syllogism. Instead, in a section intended to enlighten us on the English reception of the play, he quotes a German, August Wilhelm von Schlegel, as saying that he could detect “a light touch of Judaism” in everything Shylock says and does. Hardly damning.

The problem with this citation isn’t limited to the referencing of a German who never set foot in England. In fact, that is the least of the problems. More serious is the fact Julius deliberately misleads his readers by selecting and cropping quotes. The quote in question is derived and cited as being from Jonathan Bate’s The Romantics on Shakespeare. I own the book, and the reference to “a light touch of Judaism” is only the latter part of a full sentence, the former being at odds with Julius’ thesis that the character is meant to be broadly representative of all Jews. It reads: “Shylock, however, is everything but a common Jew: he possesses a strongly-marked and original individuality.”

The slippery Mr Julius doesn’t quote the English Romantics whose comments on The Merchant of Venice are freely available in the same chapter because his thesis stands condemned by their analysis. William Hazlitt pronounced that Shakespeare’s “Jew is more than half Christian. Certainly our sympathies are much oftener with him than with his enemies.” Heinrich Heine, who watched a performance in London, had this to say: “When I saw the play acted at Drury Lane, a beautiful pale Englishwoman standing beside me burst into tears at the end of the fourth act, crying out several times, ‘the poor man is wronged.’ She had a classical face and large dark eyes which I could not forget, for they had wept for Shylock.”

Shakespeare’s play is in fact a complex work with much to say about morality and revenge. To reduce it to the level of simply being about, or against, Jews, is to ignore much of its worthwhile content. And yet Jews, for a number of reasons, have approached it purely as a kind of ur-text of anti-Semitism.

Jews only really discovered Shakespeare, in any significant way, in the 1890s, following the large-scale westward migration from Russia and other areas of eastern Europe. The first Yiddish translation of the play appears in 1894, in New York. From the beginning, Shylock was staged by Jews as a kind of Jewish hero, and the first Yiddish translation isn’t titled The Merchant of Venice, but rather, in Yiddish, Shylock the Moneylender.

After deeper study, the second, English-speaking, generation of Jews in the West began to realize the subtle implications of the play. They worried about its capacity for shaping ‘ways of seeing,’ and the cultural knowledge it imparted about Jews (involvement in finance, tribal affiliation, and concepts of tribal revenge). There’s an argument to be made that the play was the first subject of a ‘cancel culture.’ The first major censorship efforts began in the 1920s in the United States, then spread to the UK. This persisted through the 1980s, when the ADL started to peak in its power, with a rash of activity to ban it in schools across the United States. It was banned in schools in Midland, Michigan in 1980. In Canada it was banned in several schools in Ontario in 1986. And in 1988 it was banned in several school districts in New York. The play continues to be subject to strategic omission. For example, Michael Morpurgo, one of the most successful children’s authors of Britain, recently released a collection of Shakespeare’s plays rewritten for a nine- or ten-year old audience. The only play that was left out was The Merchant of Venice. Morpurgo, who claims a Jewish step-father, explained his reasons as being that the play was anti-Semitic.

What is the Play Really About?

The Merchant of Venice actually falls within the category of comedy. It does have tragic elements, but it’s predominantly a comedy. It’s an example of what’s called “New Comedy.” In ancient Greek times they had a form of play known as “Old Comedy,” for example the plays by Aristophanes, and these were satirical and heavily political. Aristophanes is understood to have been succeeded by a playwright called Menander. Menander initiates “New Comedy,” which orbits a fixed set of tropes. One of these tropes is the idea of young lovers outwitting their parents, and seeking “a happily ever after.” New comedy is something that Shakespeare was particularly attracted to. We see it most clearly in Romeo and Juliet, but we see it also in The Merchant of Venice. Although there is the antagonism between Antonio and Shylock, the primary narrative aside from this is a love story. It’s a love story between Bassanio who is Antonio’s friend, and Portia, a wealthy heiress, or princess, that Bassanio is desperate to be able to become a suitor for. In order to be a suitor, he requires funds from Antonio, his best friend.

Antonio is a wealthy and successful merchant, but all of his ships are out at sea. And when they’re out at sea they’re vulnerable. As Shylock himself ponders in the play, they’re vulnerable to storms that may destroy the vessels, and to rats that may devour their cargo. Of course, the play opens with Antonio himself sitting in church brooding over his wealth and its vulnerability, and although The Merchant of Venice has been viewed and decried by Jews as a riff on ‘Jewish greed,’ the play is a much broader meditation on avarice.

Since ‘New Comedy’ plays always have a ‘bad guy’ and in this case that person is a Jewish moneylender, this creative choice alone seems sufficient to trigger centuries of Jewish antagonism towards Shakespeare’s work. Primarily, the problem with Shylock is that he’s a Jew portrayed in a massively popular example of literary genius, as a villain and a moneylender. Moneylending is a huge part of the socio-economic history of the Jews that Jewish intellectuals have invested a lot of energy into rewriting. Furthermore, the play is understood by Jews to offer echoes of the so-called Blood Libel. The locus here is Shylock’s demand that the loan offered to Antonio will be secured with a pound of Antonio’s own flesh. And yet the apparently bloodthirsty pledge is not what it first appears. When Antonio asks for the loan, Shylock replies,

“O father Abram, what these Christians are.
Whose own hard dealings teaches them suspect the thoughts of others!
Pray you tell me this; If he should break his day what should I gain by the exaction of the forfeiture.
A pound of man’s flesh taken from a man is not so estimable, profitable neither.
As flesh of muttons, beefs, or goats. I say to buy his favour I extend this friendship.
If he will not take it so; if not, adieu;
And for my love, I pray you wrong me not.”

Even within the creative confines of the play it’s a purposefully unrealistic request, at least at first. Shylock only becomes obsessive about getting the pound of flesh once he realizes that Antonio has definitely defaulted. At that point he’s become so embittered that his daughter, Jessica, seems to have eloped with a Christian boy that he falls into a blood frenzy. At first, however, it seems that Shylock sets the bar so high because it’s a kind of hyperbolic peace offering. Even Antonio seems to perceive it that way, because he replies, “Hie thee gentle jew.” And once Shylock leaves, he says: “The Hebrew will turn Christian: He grows kind.” Antonio clearly interprets the demand for a pound of flesh not as a Jewish lust for blood, but as an olive branch in the conflict between the two. Later, of course, this is utterly destroyed, because after an important sequence of events Shylock reveals himself to be bloodthirsty. He reveals himself to be greedy for revenge, more so than for money. And this issue of revenge comes to the fore in the most famous speech in the play. Setting it up, Antonio confronts Shylock and asks him why he wants the pound of flesh. Shylock replies:

If it will feed nothing else, it will feed my revenge.
He hath disgraced me, and hindered me half a million; laughed at my losses, mocked at my gains, scorned my nation, thwarted my bargains, cooled my friends, heated mine enemies; and what’s his reason?
I am a Jew.
Hath not a Jew eyes?
Hath not a Jew hands, organs, dimensions, senses, affections, passions?
Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is?
If you prick us, do we not bleed?
If you tickle us, do we not laugh?
If you poison us, do we not die?
And if you wrong us, shall we not revenge?
If we are like you in the rest, we will resemble you in that.
If a Jew wrong a Christian, what is his humility? Revenge.
If a Christian wrong a Jew, what should his sufferance be by Christian example?
Why, revenge.
The villainy you teach me, I will execute, and it shall go hard but I will better the instruction.

What Shylock is essentially saying here is: “There’s an antagonism that’s mutual between Jews and Christians, and for every time a Christian comes against me, I, the Jew, will pay him back even harder.”

In my view, this monologue encapsulates much of the dynamic of the Jewish-European interaction for the last 1,000 years, because it’s a pendulum. There’s Jewish action, followed by a European reaction, and so on. There is a constant to and fro between the two populations, even if it is rarely acknowledged, or permitted to be acknowledged, today.

Shakespeare is of course also saying here that Jews are human, and that their humanity does not detract from the fact that they can be at fault for their wrongs. This contrasts with Marlowe’s The Jew of Malta, where Barabas the villain is a kind of two-dimensional, cartoonish, evil Jew. What Shakespeare is doing here, possibly as a direct response to Marlowe’s work, is saying that a caricature like that does not really have much moral agency or responsibility. You can impart more moral responsibility and agency to someone when you acknowledge their humanity. In other words, we understand that they have the same faculties as us, and yet have chosen, as an act of their own corrupt will, to undertake negative actions.

The fuel for this pendulum-like dynamic is a sense of tribal hurt and a consequent hunger for vengeance. Shylock uses the terms “my tribe” or “my nation” on several occasions to discuss the offense that he feels that Antonio has caused. Shylock’s tribe has been offended, and, nominated by fate as their representative, he will have his revenge on one of the city’s most prominent Christians on their behalf. He wants it to be painful, and he wants to literally take a piece of the man who slighted his people.

In Jewish understandings and stagings of the play, this pendulum dynamic is entirely lost. Shylock exists only as the passive victim of Christian aggression, forced into bitterness by relentless, unprovoked, and unfair persecution. Consider again the description of the upcoming staging of The Merchant of Venice 1936. Shylock is “a survivor of anti-Semitic pogroms in Russia. A widow, she runs a small business from her dark and cramped terraced house in Cable Street, hoping to give daughter Jessica a better future. When aristocratic anti-Semite Antonio desperately needs a loan, he makes a dangerous bargain with this woman he has spat on in the street.  Will Shylock, bitter from a life plagued by racism and abuse, take her revenge?” [emphasis added]

This is the reverse of Marlowe’s Barabas. Whereas Barabas is cartoonishly evil, we now have cartoonish innocence: a survivor of unprovoked pogroms; a widow; the operator of a small business; living in humble surroundings; who just wants to provide for her child; and who has led a life “plagued” by “racism and abuse.” The three-dimensional character created by Shakespeare in completely lost, replaced by pure propaganda.

The Battle of Cable Street

Matching this new, false, Shylock is the equally neurotic staging of the play in the context of the so-called “Battle of Cable Street.” The Battle of Cable Street was a series of clashes that took place at several locations in the inner East End of London on October 4th, 1936. It was a clash between the Metropolitan Police, sent to protect a march by members of the British Union of Fascists (BUF) led by Oswald Mosley, and a motley group of anti-fascist demonstrators, including local trade unionists, communists, anarchists, Jews, and socialists. Mosley’s march had been publicly advertised, prompting the Jewish People’s Council to organize a petition objecting to it. The petition was then forwarded to the Home Secretary, John Simon, who declined to ban the march. In the build-up to October 4th, there was a blanket of propaganda depicting the BUF as violent terrorists. The anti-Fascist demonstration was sufficiently large, and the ensuing chaos so great, that the march was abandoned. The event has since gone down in anti-fascist and Jewish memory as a great triumph over a dangerous enemy. It’s use as the context for the latest staging of The Merchant of Venice is therefore full of political and cultural meaning.

In recent years, however, scholarship has revised the idea of the BUF as violent thugs who preyed on innocent minorities. If anything, the BUF has emerged as having been consistently victimized by Jewish-Communist violence and public relations tactics. Nigel Copsey, the foremost British expert on British anti-fascism, points out that “violence was instigated more frequently by anti-fascists than fascists.” Jews and Communists used the BUF’s reactive violence as a method of “denying the BUF political and social respectability.” In other words, simply by attacking BUF members and their demonstrations, anti-fascists were attaching violence to the BUF in the public mind, even if none of it was caused or initiated by the BUF themselves. This process was furthered by “deliberately overstating the extent of BUF violence.” Copsey explains:

Stephen Cullen has argued that one such occasion was the response to Mosley’s meeting at Oxford Town Hall in November 1933. At a protest meeting called by prominent Oxford dons to expose the violence used by the Blackshirts at Oxford Town Hall, anti-fascists alleged that fascist stewards thrust fingers up noses wearing gloves with metal rings and knuckledusters. There were also, as David Shermer notes, stories ‘told of needles being driven into the testicles of hecklers and of castor oil being forced down recalcitrant throats.’ As Cullen points out however, a local police report in the Home Office files makes no mention of any fascist stewards wearing knuckledusters, and where this report remained private, the anti-fascist version of events was heard publicly in a crowded meeting and was reported in the press.[2]

The Battle of Cable Street, of course, wasn’t a battle between anti-fascists and fascists, but between anti-fascists and the police. The riot resulted in 73 injured police officers, and 80 arrested anti-fascists. Nor was it a triumph over the BUF, who very quickly returned to the area within days and held a number of successful mass gatherings. As one article in Haaretz concedes, “The Battle of Cable Street was not the great victory over British fascism as left mythologizers portrayed it. Membership of the BUF in London nearly doubled afterwards and a week later 200 black-shirts attacked Jews and burnt shops not far from Cable Street in what became known as the ‘Mile End Pogrom.’”

*****

It’s difficult to see The Merchant of Venice 1936 as anything other than a crude expression of Jewish neuroticism and propaganda directed against those who, as Shylock exclaims, have “scorned my nation.” Shakespeare’s crime was to paint a portrait of a Jewish character using negative colors, sufficient in itself, in Jewish eyes, to place the text on a par with Mein Kampf or the Protocols of the Elders of Zion. What we’re seeing is a kind of revenge upon the play. And since the play is fundamentally about unhinged tribal vengeance, I think if Shakespeare could see this production, he’d smirk at the propensity for life to imitate art.


[1] P. Johnson, A History of the Jews (London: Weidenfeld & Nicolson, 1987), p.26.

[2] N. Copsey, Anti-Fascism in Britain (London: Routledge, 2017), 15.

Twitter feed from E.P. Kaufmann showing the effectiveness of propaganda on children

Eric Kaufmann is a professor politics based in the UK. I reviewed his book The Rise and Fall of Anglo-America here. We can only hope that the Millennials will wake up at some point. Kaufmann’s Twitter feed can be accessed at: https://twitter.com/epkaufm/status/1629091524746129408?s=20
1/ Why school indoctrination is working, and will make the Republicans unelectable in a generation. A thread, based on my new @ManhattanInst report with @ZachG932
manhattan-institute.org
School Choice Is Not Enough: Social Justice Ideology in U.S. Education
School choice may allow a small number of highly informed and committed parents to insulate their children from CSJ, but it will make little difference for
2/ @jburnmurdoch @FT showed that younger generations are diverging from older ones by not becoming more Republican as they age. Why might this be?
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3/ Indoctrination. Virtually all of over 1,500 18-20 year-olds polled had heard at least 1 of 8 critical social justice (CSJ) terms from adults at school. 90% heard a critical race (CRT) concept, 74% a gender one
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4/ CSJ is a proxy for left indoctrination. Children getting lots of CSJ are far more liberal-Democratic than those getting none. Republican party id crashes from 61% to 30% comparing youth hearing zero vs 6+ concepts
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