Triggered by Bach: Classical Music as Implicit White Supremacy

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“White supremacist” has long been the preferred Jewish epithet to throw at White people who have the temerity to do what Jews do routinely: openly advocate for their ethnic interests. This hackneyed label has always been utterly beside the point: whether Whites are superior to non-Whites has no logical bearing on the moral legitimacy of White people defending their collective interests. Having said this, everyone is well aware that the achievements of White people in countless cultural and scientific domains surpass those of other groups, and can objectively be regarded as “superior.” A conspicuous example is the Western musical tradition.

The superiority of Western classical music is so decisive one could almost rest the argument for the superiority of Western culture on it alone. There exists a hierarchy in the world of sound, as in other phenomena. Noise occupies the lowest rung in this hierarchy; it is an undifferentiated mass of sound in which no distinction exists. The lowest kind of music, say that of Australia’s Aborigines, most closely corresponds to noise. Western classical music, by contrast, exists on the highest rung because it apprehends sound in the most highly differentiated way possible. It is the farthest from noise and most fully exploits the inherent potential of the world of sound.

How well this potential is apprehended and developed can lead to Bach’s inimitable counterpoint, the extraordinary tonal architecture of Beethoven’s symphonies, Bruckner’s sonic cathedrals — or to banging on a hollow log with a stick. Besides stimulating pleasure in audiences, great classical music has an unrivalled capacity to shed light on our ontological predicament and connect aesthetic experience with the transcendental. Goethe once noted, with reference to Bach’s great fugues, where as many as five separate lines of musical argument are simultaneously sustained, that “it is as though the eternal harmony has a conversation with itself.” Only Western classical music, I would argue, can create this sublime impression.

To point out the foregoing is to trigger rage from anti-White commentators who huff that it has “long been an argument of white supremacists, Nazis, Neo-Nazis, and racial separatists that ‘classical music,’ the music of ‘white people,’ is inherently more sophisticated, complicated, and valuable than the musical traditions of Africa, Asia, South America, or the Middle East, thus proving the innate superiority of the ‘white race.’” The problem with this assessment, aside from denying the very existence of the White race, is the inability to demonstrate (or even attempt to demonstrate) that Western classical music is not inherently more sophisticated, complicated (and yes valuable) than other musical traditions. Read more

From Diversity to the “Browning” of the White World: The White Replacement and Destruction Movement Becomes More Explicit

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Robert Whitaker mantra: “Diversity is a code word for white genocide.”

Rachel Maddow mantra: “Diversity is a good thing.”

Something unprecedented is happening that will drastically change the course of the future. To appreciate it, imagine the last 3,000 years of human history without the European peoples, without the branch of humanity that for most of that time, and especially in the last 700 years, has been the primary source of human achievement and progress and the creator of the modern world, and then project that history into the future and imagine how the course of human existence will be changed if Europeans are removed from it. That is what is happening. The White or European peoples are being removed from the future by a process that will be referred to here as the “White Replacement and Destruction Movement,” abbreviated as WRDM. If this movement runs its course the White race will have no future, and the future will be without the White race. This removal by replacement and destruction of the most dynamic, creative and advanced major branch of humanity is a development on a scale unparalleled in human existence, yet it is never discussed, acknowledged or recognized, and the great majority of humanity, including the European or White peoples themselves, seem to be totally unaware of it, lacking all knowledge of it, to the extent that if someone informs them of it they do not believe it, and react with total incredulity.

The Wall of Obfuscation

The tactics and techniques used to maintain this general state of ignorance, while advancing the WRDM agenda, include obfuscation, dissimulation, evasion, misrepresentation, misdirection, distortion, deflection (changing the subject), deception, denial, euphemisms, minimization, falsification, misinformation, disinformation, suppression of knowledge or information (e.g., on racial demographics and statistics), suppression of contrary opinion, and censorship. The success of these tactics depends on near total dominance in the media, education, academic, corporate and political establishments enabling an extensive campaign that operates on different levels as required, from softer (e.g., the tactics listed above) to harder forms (e.g., persecution, retaliation, penalization and criminalization). For convenience, all of the above “softer” forms and techniques to suppress knowledge of the truth and reality with the deceptive purpose of causing and maintaining ignorance and misunderstanding will here be grouped together as forms of obfuscation.

Why this obfuscation? Simply put, to suppress White dissent and resistance to their dispossession, replacement and destruction by keeping them ignorant of it. This campaign of obfuscation and censorship has been highly successful in suppressing White awareness of their ongoing replacement and destruction, to the extent that its causes — e.g., multiracialism, non-White immigration and racial intermixture — enjoy general White support, or at least passive acquiescence.[1] Kevin MacDonald has cited studies that show when Whites are informed of demographic changes that are reducing them to a minority they become angry and more resistant to these changes:

Because the media is dominated by the left and because even the conservative media is terrified of appearing to advocate White interests, explicit messages that would encourage Whites to become angry and fearful about their future as a minority are rare. Indeed, the media rarely, if ever, mentions that Whites are well on their way to becoming a minority. And this for good reason: Whites in the United States and in Canada who are given explicit demographic projections of a time when Whites are no longer a majority tend to feel angry and fearful. They are also more likely to identify as Whites and have sympathy for other Whites. In other words, explicit messages indicating that one’s racial group is threatened are able to trigger ethnocentrism.[2]

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Bad Medicine III: Jews Involved in the Cover-Up

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For the last two years I’ve been covering the rather sordid tale of medical malpractice among ethnic minority physicians, mainly in the UK (see here and here). In 2017, I conducted an analysis of Britain’s Medical Practitioners Tribunal Service’s list of tribunal decisions — an analysis that revealed non-British doctors (25% of the total) were responsible for at least 80% of tribunal cases in 2016, the vast majority of them bearing Muslim, South Asian, or African names. Most referrals to this disciplinary board were due to sexual abuse and related misconduct, negligence, incompetence, drug abuse, fraud, and violence. My explanation for this state of affairs was, and remains, straightforward. Britain, like much of the West, has for decades been subjecting its various public services to the enormous strain of mass migration. Lacking any sensible planning for the future, our governments have irrationally and repeatedly proposed to cure every one of these self-inflicted socio-economic problems via an injection of yet more “diversity.” As such, in contemporary Britain, massive pressures on the National Health Service caused by mass immigration are being “eased” via the mass immigration of dubiously-trained foreign doctors. The main result of this development has been the rapid decline in the quality of service offered by the NHS, the increased danger faced by patients, and the further expansion of multiculturalism into all areas of life. I have argued that the only sensible solution to this chaos is to conclusively bring the multicultural project to an end, to repatriate the surplus populations, and eject those whose dubious “skills” are no longer required. Now, some two years after I started examining this subject, both the BBC and the General Medical Council (GMC) have taken notice – but their conclusions are rather different.

The BBC reports:

Figures obtained by a BBC Freedom of Information request suggest the GMC is more likely to investigate complaints against BAME (Black and Minority Ethnic) doctors than those who are white. Black and Asian doctors make up around a third of the workforce in the UK but are over-represented in fitness to practice cases. The GMC said: “We know employers are more likely to refer BAME doctors than white doctors to the GMC. We want to understand why, and have commissioned independent experts to carry out a major piece of research into those disproportionate referrals.”

The language used here is a case study in how the Marxist media discusses the problematic behavior of ethnic minorities. The fact that Black and Minority Ethnic doctors are more likely to be reported to disciplinary tribunals is contorted in such a manner as to insinuate prejudice and oppression, even if no facts have yet been produced to suggest such a state of affairs. Thus we are told that the GMC is more likely to investigate complaints against BAME doctors than White doctors — the rhetorical door being left open to the idea that complaints against White doctors are being dismissed, or treated less seriously, rather than there simply being less complaints against White doctors. And whereas the next sentence makes it clear that hospital managers are indeed referring BAME doctors at a higher rate than White doctors, this is portrayed as somehow sinister, with the GMC launching a “major piece of research into these disproportionate referrals.” Read more

Who Shall Remain Nameless: Al Hanzal and Democracy in Action    

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I grew up in the West End of Saint Paul, Minnesota in the 1940s and ’50s.  Back then, the West End—it was also called West 7th Street–was a solid, upstanding, church-going, white working-class community.  All of us went to Monroe High School (named for James Monroe, the fifth U.S. president, 1817-1825), grades 9-12, on Palace Avenue, we could walk there.  We were assigned to go to Monroe because we lived in the neighborhood, but we didn’t think about it; Monroe was our school.   Green and white, the school colors.  The school teams were called the Green Wave.  I still remember most of the Monroe fight song:

We love you dear old school of Monroe,
We’ll be true to you.
And all the things that you do stand for,
We will fight for you.  (rah, rah, rah)
We will aim for victory,
In our every deed.

The last two lines of the song include “. . . Monroe, / Always in the lead.” but the whole of them is lost to memory.

Monroe High School

I left the West End when I graduated from Monroe and enlisted in the army.  I’ve lived for decades in the state of Vermont.

Monroe High School hasn’t existed since 1977.  In 2008, two schools merged to form Linwood Monroe Arts Plus: Monroe Community School, an elementary school, which was housed in the old Monroe High School building, and Linwood A+ Elementary in the Summit Hill area of the city, about a mile from the West End.  Linwood-Monroe, as it is commonly called, with its two campuses a mile apart, is a pre-kindergarten-through-grade 8 (children aged three to thirteen) magnet school.  A magnet school specializes in some academic area—in this case, the arts—and enrolls students from throughout the school district who choose to attend; it isn’t a neighborhood school.  Unlike the old Monroe High School, which was totally white, Linwood-Monroe is racially diverse: 30% white, 30% black, 25% Asian, primarily Hmong from Southeast Asia; and 15% Hispanic.

Last year, 2018, a Linwood-Monroe parent brought his concern about the Monroe part of the school’s name to the school’s Parent-Teacher Organization.  James Monroe, he offered, isn’t the kind of person the school ought to be named after.   The PTO co-chair sided with the parent: “It’s a critically important issue that James Monroe was a slave owner, and that doesn’t reflect the kids that go to Linwood-Monroe in the slightest.”   The PTO membership agreed that the Monroe name should go, as did the school’s principal, Bryan Bass, who incidentally, or not incidentally, is black, and the school leadership team.  (Linwood derives from the Old English word for lime tree.) Read more

Homer’s Odyssey: The Return of the Father; Part 2 of 2

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Odysseus in Ithaca: The Father’s Revenge

Odysseus engages the suitors in combat. 1814 painting by Christoffer Wilhelm Eckersberg

Finally, Odysseus makes his way home and “he rejoiced to be in his own country” (13.165-243); “King Odysseus was filled with happiness, filled with joy that this land was his. He kissed the grain-giving soil of it, then prayed to the nymphs with uplifted hands” (13.332-422). Athena transforms Odysseus’ appearance to that of an old man, to better gather allies, observe the suitors’ misdeeds, and prepare his revenge.

Odysseus enters the palace as an elderly beggar and is mistreated by the suitors, who have been scheming to murder Telemachus. The task will not be easy, but Odysseus asserts that he would rather die than live with such indignities: “I would rather perish, rather meet death in my own palace, than look on perpetually at things as detestable as these” (16.41-133). Finally meeting Telemachus, the two emotionally embrace, but Odysseus quickly turns to business: “at Athena’s bidding, I have come to this place to consult with you on the slaughtering of our enemies” (16.222-311).

When Odysseus reveals himself to the suitors, he will not be turned away from vengeance against those who “devoured my substance, forced my serving-women to sleep with you, and in cowardly fashion wooed my wife while I still was living” (22.1-122). One of the suitors offers tribute, but Odysseus will have none of it, dishonor cannot be redeemed with gold:

Not if you all gave me all your patrimony, whatever you have and whatever more you might come to have, not even then would I hold back my hands from slaughter till every suitor had paid for the whole transgression. (22.39-122)

Through subterfuge and prowess, Odysseus and his few allies are able to overcome and kill the suitors. They are not the only ones who must pay. While the few in Odysseus’ household who helped the suitors unwillingly are spared, the willing collaborators must pay, notably the servant-women, who are hanged. As Telemachus says: “Never let it be said that sluts like these had a clean death from me. They have heaped up outrage on me and on my mother; they have been the suitors’ concubines” (22.375-466). The punishments are monstrous, but the guilty perpetrated evil deeds, and the gods willed retribution.

The suitors overthrown and his authority restored, Odysseus can then finally unite with Penelope, who recognizes him in their own bed. Penelope has remained faithful to Odysseus and, with her handmaidens, maintained “the hearth’s unflagging fire” (20.122-93). Thus, the family has been saved. There is something touching in the couple’s complicity. As Odysseus had previously said: “There is nothing nobler, nothing lovelier than when man and wife keep house together with like heart and with like will. Their foes repine, their friends rejoice, but the truth of it all is with her and him” (6.121-200). The family members’ faithfulness to one another has allowed their collective survival.[1]

This is only a brief respite, for in a social world defined by kin, Odysseus knows that the suitors’ families will not be long in retaliating for what has happened. But the three generations, Laertes, Odysseus, and Telemachus, find confidence and joy in the honor and prosperity of their line:

King Odysseus . . . said forthwith to his son Telemachus: “My son, when you enter the battlefield where warriors prove their mettle, you need not be told not to shame the lineage of your fathers. In courage and manliness we have long been foremost, the whole world over.”

Thoughtful Telemachus replied: “Father, if you are minded so, you shall watch me in my present spirit by no means shaming the lineage that you speak of.”

So he spoke, and Laertes, in his joy cried out: “Dear gods, what a day is this for me! What happiness, when my son and my grandson are vying for the prize of valor!” (24.442-525).

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Homer’s Odyssey: The Return of the Father; Part 1 of 2

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Head of Roman-era statue of Odysseus, found in the grounds of the former villa of the emperor Tiberius.

“Who are you, and from where? Where are your city and your parents?” Thus does a stranger ask Odysseus to identify himself in Homer’s poem dedicated to that hero, the Odyssey (10.325). Taking place after the travails of the Trojan War, the tale is fundamentally about Odysseus’ struggle to find and reestablish his place in a chaotic world. During his twenty-year absence, the hero’s native land of Ithaca has fallen victim to usurpers, and he must overcome innumerable obstacles to find his way home and restore his political authority as king through subterfuge and violence. Odysseus never gives up on his quest, nor does he settle down in one of the many places he visits, because he never forgets his dear family and fatherland, those two defining aspects of his social identity.

The Odyssey has inspired Europeans of every generation since the ancient Greeks and Romans up to the present day. Besides the picaresque quality of Odysseus’ fantastic adventures, one finds an enduring story that can only resonate with all those who long for home. Odysseus, rather unlike Achilles, is close to an ideal hero: enduring, cunning, resourceful, diplomatic, and ruthless when necessary. If the Iliad is the memory in poetry of the archaic Greeks’ countless forgotten wars of conquest and plunder, the Odyssey is that of their exploration and colonization of the ancient Mediterranean and Black Sea, endeavors which were often no less violent. If the Iliad is about the tensions between individual and community in the savagery of wartime, the Odyssey suggests a more constructive personal and political project: the journey home and the restoration of a good country.

Odysseus’ visiting various, often dystopian, societies and his quest to restore his Ithacan kingdom indeed suggest an implicit Homeric politics. The world of Odysseus is an often brutal and lawless one in which travelers are at the mercy of the goodwill of their hosts. Without reciprocity or strength, one is liable to fall victim to depredation. In this trustless world, Homer identifies two things which can serve to create more civil societies: piety and kinship. While the ideal of the polis, of individual sacrifice for the common good, is indeed hinted at in the Odyssey, Odyssean politics are firmly monarchic, with reciprocal duties between king and people.

Among the aristocratic ruling class Homer is dealing with, kinship is the basic foundation for identity and solidarity, and therefore of both personal and political action. Strangers are synonymous with uncertainty and potential violence. Kinship in contrast entails inherited resemblance and shared pride in and duties towards one’s lineage. Among kin, there is the possibility of security. That security, however, only exists by the strength of the family father, his domestic authority and his willingness to use violence against hostile aliens. The Odyssey is then also a tale of what befalls a family and country when the patriarch, by his absence, no longer meets his responsibilities.

For Homer, identity and purpose is found in one’s lineage. One acts for the sake of one’s ancestors and one’s descendants. Odysseus and his son Telemachus resemble one another by virtue of their shared blood and must work together to save their family’s status and power. The restoration of paternal and kingly authority in Ithaca is impossible without brutal revenge against the usurpers. And it is only within the circle of such violence that one’s kin can enjoy a secure and gentle life. According to Homer, a happy man has prosperous descendants and the people thrive under a righteous king, for he rules them like a good father. Read more

Jewishness and the Culture of Crypsis

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Summary: The so-called neoconservatives are crypto-Israelis, comparable to crypto-Jews passing as “New Christians” in the 14th to 17th century. Crypsis is a fundamental aspect of Jewish culture. It is in fact the very essence of Judean monotheism, crafted in the context of the Babylonian exile by having the god of Israel masquerading as the “God of Heaven” worshipped by Persians.

Laurent Guyénot is the author of JFK-9/11: 50 years of Deep State, Progressive Press, 2014, and From Yahweh to Zion: Jealous God, Chosen People, Promised Land … Clash of Civilizations, 2018.  (or $30 shipping included from Sifting and Winnowing, POB 221, Lone Rock, WI 53556).

What’s a neocon?

“What’s a neocon?” clueless George W. Bush once asked his father in 2003. “Do you want names, or a description?” answered Bush 41. “Description.” “Well,” said 41, “I’ll give it to you in one word: Israel.” True or not, that short exchange quoted by Andrew Cockburn sums it up.[1] The neoconservatives are crypto-Zionists, in the sense that their only loyalty goes to Israel — Israel as defined by their mentor Leo Strauss, that is, including an indispensable powerful Diaspora. In his 1962 lecture “Why We Remain Jews,” Strauss quoted as “the most profound and radical statement on assimilation that I have read” Nietzsche’s Dawn of Day aphorism 205 on the Jews (here in Strauss’s translation): “it only remains for them either to become the lords of Europe or to lose Europe […] at some time Europe may fall like a perfectly ripe fruit into their hand, which only casually reaches out. In the meantime it is necessary for them to distinguish themselves in all the areas of European distinction and to stand among the first, until they will be far enough along to determine themselves that which distinguishes.”[2] Update that statement with “Western nations” instead of “Europe” and you have indeed the best possible summary of what the strategy of assimilation really means for the Diaspora elite of the Straussian sort.

The proof of the Straussian neocons’ crypto-Israelism is their U.S. foreign policy, which has always coincided with the best interest of Israel. Before 1967, Israel’s interest rested heavily on Jewish immigration from Eastern Europe. From 1967, when Moscow protested Israel’s annexation of Arab territories by closing Jewish emigration, Israel’s interest depended solely on U.S. military support and included the U.S. winning the Cold War. That is when the editorial board of Commentary (the monthly magazine of the American Jewish Committee) experienced their conversion to “neoconservatism,” and Commentary became, in the words of Benjamin Balint, “the contentious magazine that transformed the Jewish left into the neoconservative right.”[3] Irving Kristol explained to the American Jewish Congress in 1973 why anti-war activism was no longer good for Israel: “it is now an interest of the Jews to have a large and powerful military establishment in the United States. […] American Jews who care about the survival of the state of Israel have to say, no, we don’t want to cut the military budget, it is important to keep that military budget big, so that we can defend Israel.”[4] This enlightens us on what reality Kristol was referring to, when he famously defined a neoconservative as “a liberal who has been mugged by reality” (Neoconservatism: the Autobiography of an Idea, 1995).

With the end of the Cold War, the national interest of Israel changed once again. The primary objective became the destruction of Israel’s enemies in the Middle East by dragging the U.S. into a third world war. The neoconservatives underwent their second fake conversion, from anti-communist Cold Warriors to Islamophobic “Clashers of Civilizations” and crusaders in the “War on Terror.” The “Clash of Civilizations” meme was invented in 1990 by neocon ideologue Bernard Lewis, in an article entitled “The Roots of Muslim Rage.” The concept was then handed down to the goy Samuel Huntington (The Clash of Civilization and the Remaking of World Order). Never before had a book of geopolitics been the subject of such international media hype. Between 1992 and 1994 a parody of intellectual debate was acted in the press, opposing, on one side, Francis Fukuyama (a PNAC member) and his ridiculous prophecy of the “end of history,” and, on the other side, Samuel Huntington and the “clash of civilizations.” The purpose of this fake alternative was to build up Huntington, until the attacks of September 11, 2001 validated his thesis in the most dramatic way. Huntington’s book, meanwhile, has been translated into fifty languages and commented on by the entire world’s press. Long before that, the “clash of civilizations” became an essential part of hollywoodism, (watch Jack Shaheen’s documentary Real Bad Arabs: How Hollywood Vilifies a People, based on his book).

In September 2001, the neoconservatives got the “New Pearl Harbor” that they had been wishing for in a PNAC report written a year earlier. Two dozens neoconservatives had by then been introduced by Dick Cheney into key positions, including: Scooter Libby as Cheney’s deputy; Richard Perle, Paul Wolfowitz and Douglas Feith at the Pentagon, David Wurmser at the State Department, and Philip Zelikow and Elliott Abrams at the National Security Council. Abrams had written three years earlier: “Outside the land of Israel, there can be no doubt that Jews, faithful to the covenant between God and Abraham, are to stand apart from the nation in which they live. It is the very nature of being Jewish to be apart — except in Israel — from the rest of the population.”[5] As for Perle, Feith and Wurmser, they figured among the signatories of a 1996 secret Israeli report entitled A Clean Break: A New Strategy for Securing the Realm, urging the new Israeli Prime Minister Benjamin Netanyahu to break with the Oslo Accords of 1993 and reaffirm Israel’s right of preemption on Arab territories.  According to Patrick Buchanan, the 2003 Iraq war proves that the plan “has now been imposed by Perle, Feith, Wurmser & Co. on the United States.” Read more