The Real Ernest Hemingway?

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On June 20th, 2016, in an post entitled “The Real Ernest Hemingway,” The Occidental Observer reprinted the first few paragraphs of a writing that had appeared in the February, 1979 issue of Instauration, a white interests magazine, along with a link to the complete source.1   In introductory remarks, the TOO post characterized the Instauration material as “a fascinating portrait of an elite American [Hemingway] shortly before the Fall [which I took to mean the demise of white hegemony in this country]—extreme cowardice on race and Jewish issues combined with a veneer of hyper-masculinity.”  The post attracted 33 reader comments.

The prefatory remarks in TOO and the opening paragraphs from the Instauration writing, along with the TOO reader comments, piqued my curiosity, and I followed the link to National Vanguard, a white advocacy web site, where the reprint had first appeared a few days before and read the 1979 Hemingway writing in its entirety.

I found the Instauration material from 37 years ago to be as the TOO post described it, fascinating, and the contemporary response to it in TOO intriguing; and more than that, I found all of it important.  You’re invited to read the full Instauration writing as it appears in National Vanguard for yourself.   However, I’ll try to write this in a way that it makes sense even if you haven’t read what was in Instauration.  Read more

Donald Trump in Cleveland: Nationalism, Populism, and the Rise of the Alt Right

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Going into Donald Trump’s acceptance speech I thought he would pivot, as they say, from some of the positions that most annoy the New York Times et al. Far from it. It was all there. Build the Wall, no immigration from countries associated with terrorism (okay, he didn’t say ‘Muslims’, but it was an obvious proxy), immigration for the benefit of Americans (rather than, it is implied, as a moral imperative — which almost automatically implies a drastic decrease in legal immigration), crime by illegal immigrants (complete with poignant stories about the victims), the insanity of US refugee policy given the problem of Muslim terrorism and the inability to vet refugees — and in particular Hillary’s proposal to vastly increase the numbers. And that’s just immigration.

I also loved that he didn’t back away from detailing Hillary’s crimes—the email scandal, the lying about the email scandal, the hundreds of millions of dollars flowing to the Clinton Foundation from foreign governments associated with terrorism and human rights abuses while she was Secretary of State, with the crowd chanting “Lock her up.” The mainstream media is particularly piqued to think that the RNC delegates would act so uncharitably toward their darling (the LATimes called it a “lynch mob.” But just how much politeness does someone who has taken corruption at the highest levels of government to heights never seen in my lifetime (and I’m an old guy) deserve? Read more

Tocqueville’s Patriotic Republic: Nationalist Themes in “Democracy in America,” Part 2

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Part 1

The Centrality of Custom and Religion

Tocqueville strongly emphasizes the role of custom and religion in determining a society’s character. He notes that colonial America’s rather oppressive social laws (concerning issues such as adultery) did not reflect the will of a tyrant but of the people, with its particular social customs. Contrary to a great deal of “liberal democratic” and “developmental” hopes today, Tocqueville then asserts that social conditions and ills often primarily stem from the people rather than oppressive governments. Legislation and “the social condition” certainly tend to determine each other in a dynamic relationship, but Tocqueville asserts that society tends to be the more powerful factor (94).

Tocqueville takes an expansive definition of customs (mœurs, related to “mores”): “I understand by this term the entire moral and intellectual condition of a people” (426). Tocqueville strongly emphasizes the interrelation between religion and custom. The norms and behaviors a society consider sacred tend to become established as custom, often remaining in secularized form. Thus for Tocqueville: “one cannot establish the reign of liberty without that of customs, nor found customs without beliefs” (48).

The paradigmatic example of this were the original Pilgrim Fathers themselves: “they tore themselves from the sweetness of the fatherland to obey a purely intellectual need; by exposing themselves to the inevitable miseries of exile, they wanted to make triumph an idea” (76). Thus we have a powerful case of religion (or ideology) among humans: first an ideal is established in the mind, then the individual and society seek to materialize this mental representation in reality. Tocqueville notes that colonial-era Americans justified the education of children partly on grounds of Protestant religious zeal, citing Satan’s love for ignorance: “in America, it is religion which leads one to enlightenment, it is the observance of religious laws which leads men to liberty” (88). Read more

Tocqueville’s Patriotic Republic: Nationalist Themes in “Democracy in America,” Part 1

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tocqueville

Alexis de Tocqueville’s Democracy in America[1] is one of the great classics of the American political tradition, alongside the best writings of Thomas Jefferson or the Federalist Papers. This is no small achievement for a Frenchman. Indeed, Tocqueville’s magnum opus is, I believe, the only foreign-language book to be included in the Library of America series.

One can see why Democracy in America was so popular in American civics classes. The book is a highly nuanced portrait of the early American Republic, with many insights which help to explain the differences that endure to this day between Europe and North America, such as why the United States is “a nation of lawyers” or how America has steadily risen to being a global superpower. The work, being about Americanism and democracy, is highly relevant both for understanding the world’s leading superpower and indeed the nature of today’s heavily Americanized and “democratic” Europe.

Beyond this however, Tocqueville’s Democracy is a profound and subtle meditation on the nature of the ideal society and government. And unlike many classic works, Tocqueville’s reflections are eminently easy to grasp. Of interest to the Right is the fact that Tocqueville believed in the unalterable fact of human inequality. The work is therefore an education for a would-be responsible ruling class: some kind of democracy is inevitable in the modern age, Tocqueville says, but he warns against that system’s dangers, ultimately providing an apology for having democracy be informed by an enlightened patriotic elite. Read more

Rezension von Daniel Jonah Goldhagens „Das Böse stirbt nie aus”, Teil 3

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Teil 1
Teil 2

Juden und Kommunismus

Goldhagen verkündet verärgert, dass jedwede Behauptung, Juden „wären verantwortlich für die russische Revolution und ihre Prädation” eine „Verleumdung” sei. „Falls Sie Juden mit Kommunismus assoziieren, oder noch schlimmer, den Kommunismus für eine jüdische Erfindung und Waffe halten, dann wird jedes Mal wenn das Thema aufkommt, geschweige denn die Bedrohung durch den Kommunismus, den Marxismus, Revolutionen oder die Sowjetunion, Gedankengut heraufbeschworen, bekräftigt, ja sogar vertieft, dass Juden abträglich ist und die Feindseligkeit gegen Juden in den jeweiligen Ländern anheizt.”[1] Read more

“Learn to live with it”: Nice and the Ever-Rising Cost of Multiculturalism

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ATTENTION EDITORS - VISUAL COVERAGE OF SCENES OF INJURY OR DEATH - A body is seen on the ground July 15, 2016 after at least 30 people were killed in Nice, France, when a truck ran into a crowd celebrating the Bastille Day national holiday July 14. REUTERS/Eric Gaillard REUTERS/Eric Gaillard

“It’s a huge transformation for Europe to make. They are now going
into a multicultural mode.”
Barbara Spectre, 2010.

“Migration and radical Islamism are changing Europe now.”
Nick Cohen, 2015.

Tunisian-born Mohamed Lahouaiej-Bouhlel was a 31-year-old delivery driver and father, and until a few days ago he was just another tiny cog in the multicultural machine. Other than a minor scuffle with a work colleague, Lahouaiej-Bouhlel’s relatively unblemished record would have been marketed by liberals as an immigration success story. Leaving for work every morning from his modest Nice apartment, paying his taxes, and giving neighboring girls the eye, he was every inch the affable prospective citizen — proof, surely, that nationalities and identities are fluid and interchangeable. In keeping with the principles of modern multicultural France, the former Tunisian was entitled to participate in French society on an equal footing with those who can root their sense of nationhood in their Gaulish and Frankish forefathers. And by act of bureaucratic magic, through the issuance of a new passport, a social security number, and registration on the tax system, our affable Tunisian was transformed into a Frenchman — heir, it was argued, to the same French spirit that animated Voltaire, Rousseau, and Hugo. Read more

Obama in Dallas: Will the Real America Please Stand Up?

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I saw the entirety of Obama’s speech at the Dallas memorial service for the five fallen police officers.

You have to give Obama this: He can certainly play the crowd.  He is much like the evangelical preacher who can manipulate his audience with ease. He seems able to talk at length without reference to notes, and he can appear to speak from his heart off the cuff. But these are the skills of a consummate actor who knows how to memorize a script (or at least read convincingly from a teleprompter) and breathe life into it, while giving the impression that he is speaking spontaneously. Reagan had the same gift, and Canadian Prime Minister Justin Trudeau the former drama teacher is getting better at acquiring it.

But this a matter of style. What matters is content. So let’s reflect upon the veracity of Obama’s words and contentions. Read more