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Wednesday, 11 September 2019

“Can The Ethiopian Change His Skin, Or The Leopard His Spots?”

by Ferdinand Bardamu
(Traduit en français)



Race and Racism: Modern Inventions?


According to liberal academia, the historical emergence of “racial essentialism” is traceable to a conceptual break in European thought during the Renaissance. Essentialism is the belief that each racial group is defined by a shared uniform essence; all members of the group are defined by this essence; it is transmitted biologically from generation to generation. European exploration and colonization of the late fifteenth century, leading to the enslavement of Africans in the New World, was the catalyst responsible for the development of essentialist thinking. Race, argue the cultural Marxists, was devised as a social control mechanism to prevent impoverished whites and oppressed blacks from realizing their common economic interests; instead, lower class whites were granted special privileges, including material advantages, elevating them above blacks and encouraging them to identify with wealthy and powerful landowning whites.

Still others argue that race emerged as a post hoc rationalization of the black man’s subordinate status among whites, after the religious distinction between Christian and heathen proved itself inadequate; theories of black biological inferiority naturalized African enslavement in the New World, assuaging the white man’s moral conscience, while making “the peculiar institution” appear necessary and even beneficial.

These people, who often minimize or deny the genetic heritability of human mental and behavioral traits, are known as social constructionists. They claim that there was no such thing as race or racism in the ancient world. Instead, ancient populations saw themselves in terms of culture and ethnicity. This official racial orthodoxy is neatly summarized by American historian George M. Frederickson (2002):
It is the dominant view among scholars who have studied conceptions of difference in the ancient world that no concept truly equivalent to that of ‘race’ can be detected in the thought of the Greeks, Romans, and early Christians.
When social constructionists argue that race, and by extension racism, are modern Western inventions, they are saying that the non-Western world was free of race and racism, at least until the dawn of European colonization and exploration. One very influential definition of racism favored by many post-modern Leftists posits racism = prejudice + institutional power. This goes even further, denying that non-whites have the capacity to be racist. These beliefs are not only preposterous but go against the evidence of the historical record.

The currently fashionable orthodoxy of race as modern Western invention is a transparent falsehood.

Contrary to the professional beliefs of anthropologists and sociologists, race is a biological reality; geneticists can determine racial identity from DNA analysis of saliva and blood samples. Race, defined in its most basic sense as a group of people sharing the same physical characteristics, and racism, properly defined as hatred of others based on racial group membership, has existed long before the purported conceptual break in European thought during the Renaissance. Even non-whites had a concept of race; they also expressed racial hatred toward foreigners. The same stereotypes about blacks in the ancient world were also very prevalent in medieval Islam. Early racial theorizing was protoscientific; the Greeks and Romans believed that race formation was the result of geographical and climatic factors.

Ancient race realism contrasts starkly with a modern understanding of race based on evolutionary biology and genetics, combined with the binomial nomenclature of the Linnaean taxonomic system. Despite their environmental determinism, classical writers like Hippocrates maintained a fundamentally biological understanding of race. The story of the master who tried to wash his Ethiopian slave white, found in Aesop’s Fables, acknowledges that once an organism’s mental or phenotypical traits have been determined by the actions of climate or geography, it could no longer be altered.

When examining attitudes towards blacks in pre-modern societies, such as ancient Greece, Rome and medieval Islam, one can clearly see that these people acknowledged the biological reality of race, even harboring a biologically informed racial aversion toward blacks, similar to our modern “racism.” Wherever non-blacks encountered blacks, there arose a plethora of negative stereotypes about blacks that share a number of commonalities, revealing the stability of seemingly invidious portrayals of blacks across time and place. The universality of these negative stereotypes of blacks is merely the non-black observation of an overwhelming statistical reality; positive portrayals of blacks are the exception, not the norm.

Because these observations of black social pathology are universal, Ockham’s razor forces us to conclude that there are substantial psychological and genetic differences between blacks and non-blacks. In similar fashion, ancient and medieval writers concluded there were significant biological differences between races based on observation of black behavior, albeit of an ultimately ecological origin. Consequently, it is no longer anachronistic to speak of race and racism in the context of ancient civilizations; nor can it be denied that non-whites are just as capable of racism as whites, even in a non-Western context.

The Negro in Classical Antiquity


The first people to encounter blacks and record it were the ancient Egyptians. In their art, the negro is abundantly depicted. They identified four main races in one of the world’s earliest systematic attempts at racial classification: Egyptians, Libyans, Asiatics and Nubians or negroes. The negro is distinguished from the others by his thick lips, woolly hair and broad nose. The ancient Egyptian literature of the Old, Middle and New Kingdoms is filled with references to negroes. Like the Greeks and Romans, early Christians, medieval Moslems and Jews who came after them, their encounters with the negro were overwhelmingly negative. The second Semneh stela of Sesostris III, a Twelfth dynasty pharaoh, observed that negroes “are not people one respects,” they are “wretches, craven-hearted.”

On the Tombos stela of Thutmose I, an eighteenth dynasty pharaoh, is found another reference to the negro race:
He hath overthrown the chief of the Nubians; the Negro is helpless, defenseless in his grasp. He hath united the boundaries of his two sides, there is not a remnant among the Curly-Haired who come to attack him; there is not a single survivor among them. The Nubian Troglodytes fall by the sword, and are thrust aside in their lands; their foulness, it floods their valleys.
As with the Egyptians, there are abundant depictions of negroes in Greco-Roman art, but these tend to be more detailed and realistic. Literary references to negroes, in a variety of mythological and ethnological contexts, are also common. In ancient Greek, the term for negro was Αἰθίοψ, transliterated Aithiops; its literal meaning was “burnt-face.” In Latin, this was rendered Aethiop. In English, the term is “Ethiopian,” an archaic word for negro. European knowledge of the negro race can be dated to the Minoan period. Artistic depictions of negroes are accurate; they are generally shown to have everted lips, flat noses, woolly hair and prognathism, features typical of the subspecies.

It is obvious that there were negroes, imported from Egypt’s maritime centres, on Greek and Roman soil. No other barbarian race is portrayed with such eye for detail, not even the Orientals of the Middle East and Central Asia. This popularity may be partially explained by their rarity in the classical world; they were chiefly used as slaves in upper-class Greek and Roman households (in the Satyricon of Petronius, they were “the most expensive slaves you could buy”); the other reason is the weird, even grotesque racial physiognomy of the negro, which gave artists an opportunity to depict their subjects in grand naturalistic style. To the most important Greek and Roman sculptors, the negro was considered unworthy of their attention because of his servile position in the ancient Mediterranean.

Africans in Ancient Greek Art, 500 BC

In Greco-Roman literature, the majority of references to negroes are to mythological characters. These include the Ethiopian king Memnon, who defended Troy with a large contingent of Ethiopians and Indians, and the Ethiopian princess Andromeda, who was rescued from the sea monster by Perseus. Contrary to the reigning leftist orthodoxy, biologically informed racial distinctions were made in the ancient world. Greek and Roman observers racially designated themselves as “white” and Ethiopians as “black.” In the Aethiopica of Heliodorus, the princess Chariclea is a white woman born to black parents. There are even physical anthropological descriptions of negroes that are substantially in agreement with modern systems of racial classification. In Moretum, attributed to the poet Vergil, the negress Scybale is recognizably negroid in physiognomy:
Her nationality was African,
And all her figure proves her native land.
Her hair was curly, thick her lips, and dark
Her colour, wide was she across the chest
With hanging breasts, her belly more compressed,
With slender legs and large and spreading foot,
And chaps in lengthy fissures numbed her heels.
When moving from a mythological to an ethnological context, descriptions of the negro become less idealized and tended more towards an ancient form of race realism. In the Physiognomonica, attributed to Aristotle, Ethiopians are denigrated as lacking in manly valor: “Those with very wooly hair are cowardly; this applies to the Ethiopians.” The Ethiopian’s dark skin was also interpreted as a sign of cowardice. The ancient Egyptians also believed that the negro was typically a coward.

The negro’s low level of civilizational attainment, compared to the rest of mankind, was well-known among ancient men of learning. Greek historian Diodorus Siculus mentions the existence of Ethiopian savages beyond the frontiers of Upper Egypt:
The majority of them, and especially those who dwell along the river, are black in colour and have flat noses and woolly hair. As for their spirit they are entirely savage and display the nature of a wild beast, not so much, however, in their temper as in their ways of living; for they are squalid all over their bodies, they keep their nails very long like the wild beasts, and are as far removed as possible from human kindness to one another; and speaking as they do with a shrill voice and cultivating none of the practices of civilized life as these are found among the rest of mankind, they present a striking contrast when considered in the light of our own customs.
The Greek astronomer and geographer Ptolemy, relying on an environmentally deterministic explanation for the origin of ethno-racial differences, attributed the Ethiopian’s savagery to the sun’s excessive heat:
[T]he people who live under the more southern parallels, that is, those from the equator to the summer tropic, since they have the sun over their heads and are burned by it, have black skins and thick, woolly hair, are contracted in form and shrunken in stature, are sanguine of nature, and in habits are for the most part savage because their homes are continually oppressed by the heat; we call them by the general name Ethiopians.
As demand for black slaves as articles of luxury increased, Greeks and Romans became more acquainted with negroes. They began associating their skin coloration and other racial features with negative personality and behavioral traits. The Roman satirists wrote of negroes with contempt and scorn. This ancient aversion to negroes was obviously biologically informed. In Epigrams VI.36, Martial mocks the negro’s large nose and penis; this is the earliest reference to the negro’s oversized genitalia in ancient literature. Negroes were associated with sexual immorality and illegitimacy, a reputation they have borne throughout history. In Epigrams VI.39, Martial writes of a man whose wife has cheated on him with negroes, producing woolly-haired children with flat noses and thick lips, anything but white.

In Juvenal’s Satires VI, a man is encouraged to administer an abortion-inducing potion to his wife to avoid the prospect of a mulatto heir. If not for abortion, the empire would have a larger population of mulattoes than it already has. Juvenal’s aversion to negroes is followed by tacit acknowledgement of their lowly status in the classical world. He speaks contemptuously of the “bony hand” of a negro servant, preferring handsome young Asiatic slaves instead. In the ancient world, at least by Roman times, the term “Ethiopian” was considered a synonym for stupidity. In one variant reading found in Cicero’s treatise On Old Age, Ethiopians were called awkward, stupid fellows, the first reference to black intellectual inferiority in European history. This is confirmed by the Satires of Juvenal; here, the poet exclaims: “Let the straight-legged man laugh at the club-footed, the white man at the blackamoor.”

The Negro in Early Christianity


Although Christianity is a universal religion open to all, regardless of race or ethnicity, we find the same negative stereotyping and general aversion to negroes among practicing Christians. Sin and evil are represented symbolically as Ethiopians. This association was inspired by the negro’s greater criminality, sexual immorality and penchant for savagery, mentioned by Diodorus Siculus, Ptolemy and many others. In the Acts of Peter, a demon in the guise of an Ethiopian female appears to Marcellus in a dream, “with an iron collar about her neck and chains upon her hands and feet, dancing.” She is of vile appearance and clothed in filthy rags. In the dream, Peter takes his sword and hacks the demon to pieces.

St. Jerome, a Latin Church father, explicitly connected the Ethiopian with sin:
At one time we were Ethiopians in our vices and sins. How so? Because our sins had blackened us. But afterwards we heard the words: ‘Wash yourselves clean!’ And we said: ‘Wash me, and I shall be whiter than snow.’ We are Ethiopians, therefore, who have been transformed from blackness into whiteness.

In monastic literature, Ethiopians were depicted as demons who encouraged the faithful to commit sin. In the Sayings of the Desert Fathers, a monk tempted to commit fornication is harassed by a foul-smelling Ethiopian female demon; in another story, an Ethiopian female demon sits on a monk’s lap and forces him to become sexually aroused. In his rage, the monk smacks her and the demon becomes invisible again; the negress’s foul odor remains on his hand. The Ethiopian as a symbol of sin and evil is employed in the medieval iconography of the Christian Church. In frescoes and codices, like the thirteenth century Florentine MS Cantigas de Santa Maria, one can find images of Ethiopian-headed devils.

In his Exposition on the Book of Psalms, the Latin-speaking Church Father St. Augustine wrote:
By licking this earth, that is, being delighted with the vainly talking authority of such men, by loving them, and by counting them for the most pleasing of men, they gainsay the divine sayings, whereby the Catholic Church hath been foretold, not as to be in any particular quarter of the world, as certain schisms are, but in the whole universe by bearing fruit and growing so as to attain even unto the very Ethiopians, to wit, the remotest and foulest of mankind.
The Christian Church accepts Ethiopians as converts because of its universality, even if they live on the edges of the known world and are the “foulest” of all men. Augustine was Bishop of Hippo, a town on the North African coast. Because negroes would have been imported across the Sahara as slaves by upper-class Romanized Berbers, he would no doubt have had some personal experience with blacks. In the church where he regularly conducted worship services, there were probably noblewomen accompanied by their favorite negro boy or girl, the Roman lady’s version of the lapdog, popular in English high society. This gave Augustine the opportunity to observe black dysfunction at first hand. Their reputation for savagery, viciousness and hypersexuality in the ancient world would have been familiar to Augustine. For this reason, the Ethiopian symbolically represents sin and evil in early and medieval Christian iconography.

The Negro in Medieval Islam


The negative racial stereotyping of blacks assumed a much greater prominence in the Moslem world. Blacks were traded as slaves long before the advent of Islam on the Arabian peninsula. After Islam became the established religion of the Middle East, the black slave trade across the Indian Ocean came to assume immense proportions. There was demand among rich Arabs for plantation labor. Thousands upon thousands of east African blacks, known as Zanj (which is, interestingly enough, a Persian term for an uncivilized and stupid person), were imported as slaves to drain the salt marshes in southern Iraq. They revolted against the Abbasid Caliphate, but were eventually suppressed after much destruction of property and loss of life. After what came to be known as the Zanj Rebellion, the Arabs lost interest in importing adult negro males for agricultural slave labor; instead, they focused on importing negro boys, who were castrated and sold as eunuchs, and negresses, who were sold as domestic servants reserved for the worst household drudgery.

The Moslems, like the Greeks and Romans before them, acknowledged the biological reality of race. Persian historian ibn al-Faqih wrote:
The people of Iraq ... do not come out with something between blonde, buff and blanched coloring, such as the infants dropped from the wombs of the women of the Slavs and others of similar light complexion; nor are they overdone in the womb until they are burned, so that the child comes out something between black, murky, malodorous, stinking, and crinkly-haired, with uneven limbs, deficient minds, and depraved passions, such as the Zanj, the Somali, and other blacks who resemble them. The Iraqis are neither half-baked dough nor burned crust but between the two.
In this account of racial differences, only the skin color of the Slav is seen as problematic, whereas not only is the negro’s skin coloration viewed as less than ideal, but his “deficient mind” and “depraved passions” are held against him.


The Moslem world had much to say about the negro’s “deficient mind” and “depraved passions.” The Arabian Nights, an anthology of Middle Eastern folktales, begins with a tale of black hypersexuality. This determines the overarching narrative framework of the collection. A Persian ruler named Shahryar discovers that his wife has been cheating on him with a “big slobbering blackamoor.” In a footnote, the English translator of the Arabian Nights, Sir Richard Burton, explains:
Debauched women prefer negroes on account of the size of their parts. I measured one man in Somali-land who, when quiescent, numbered nearly six inches. This is a characteristic of the negro race and of African animals … these imposing parts do not increase proportionally during erection; consequently, the ‘deed of kind’ takes a much longer time and adds greatly to the woman's enjoyment.
In a fit of rage, the sultan orders his wife’s execution. Believing that all women are the same, he marries a virgin each night, takes her maidenhead and then kills her in the morning to protect his honor. This continues until he marries Shahrazad, who saves herself by telling 1,001 tales.

In the world of medieval Islam, it was considered a tremendous blow to an Arab or Persian male’s self-esteem and reputation if his woman cheated on him with a negro, the “filthiest of the filthy slaves.” In the tale of Shahryar, his wife’s adultery is made much worse because of her negro lover. His wife’s use of a negro to pleasure herself humiliates the sultan by exposing his inferior sexual potency. It also reveals the two most negative stereotypes associated with the negro in the Arab world: his greater virility and oversized genitalia. This is why the sultan’s wife is able to overcome any disgust she may have with the negro’s “loathsome aspect.”

In all times and places, the negro was always located at the bottom of society. Nowhere is this more true than the Middle East, where racial hierarchies were taken for granted. Negroes, apes and monkeys competed for the lowest rung of the status hierarchy. Blacks were seen as so inferior, that many even denied their humanity, although they grudgingly admitted that blacks were above apes and monkeys. In his Guide for the Perplexed, the Arabic-speaking Jewish theologian Maimonides says:
The people who are abroad are all those that have no religion, neither one based on speculation nor one received by tradition. Such are … the Kushites who live in the south, and those in our country who are like these. I consider these as irrational beings, and not as human beings; they are below mankind, but above monkeys, since they have the form and shape of man, and a mental faculty above that of the monkey.
Some argued that apes were superior to blacks. The Persian scholar Nasir al-Din al-Tusi wrote:
If (all types of men) are taken, from the first, and one placed after another, like the Negro from Zanzibar, in the Southern-most countries, the Negro does not differ from an animal in anything except the fact that his hands have been lifted from the earth–in no other peculiarity or property–except for what God wished. Many have seen that the ape is more capable of being trained than the Negro, and more intelligent.
In the Meadows of Gold, the Arab historian and geographer al-Mas’udi wrote:
Galen mentions ten specific attributes of the black man, which are all found in him and in no other; frizzy hair, thin eyebrows, broad nostrils, thick lips, pointed teeth, smelly skin, black eyes, furrowed hands and feet, a long penis and great merriment. Galen says that merriment dominates the black man because of his defective brain, whence also the weakness of his intelligence.
Although al-Mas’udi’s attribution of this quote to the second century medical writer Galen is disputed, it accurately reflects the predominantly negative stereotypes of blacks in classical antiquity and medieval Islam. Like the “excessive merriment” of blacks, their perceived intellectual inferiority was also universally acknowledged. The North African historian Ibn Khaldun observed that blacks “dance, whenever they hear a melody” and were “everywhere described as stupid.”

When the comments of these medieval historians and geographers are taken together, they form a complete portrait of the black man, one that many of us would be familiar with. The black man in the medieval Arab world was no different from the black man in modern Haiti, South Africa or even Detroit.

The Reality of Race, The Naturalness of Racism


As all of these passages on blacks show, the concept of biological race predates Western civilization and is found in all non-white cultures exposed to foreign influence. Given current research in evolutionary cognitive psychology, racial classification is as old as Homo sapiens itself; groups have always been identified and grouped together on the basis of their biological characteristics: eye, hair and skin coloration, nasal size and shape, hair texture, body height and size etc. Racism is as old as Homo sapiens. For as long as people could be classified on the basis of external physical characteristics, there has always been racially motivated hatred, regardless of whether such hatred was justified or not.



Those who claim that race and racism are modern Western inventions are wrong; Darwinism says otherwise. Evolutionary cognitive psychological research indicates that “racial essentialism” is not an historical contingency, but a by-product of a culturally invariant, domain-specific mechanism that made it easier for humans to track stable features of their ancestral environment. This faculty developed over the course of millions of years of biological evolution. Presumably being able to pick out a group’s natural properties, combined with the knowledge these properties are transmitted to offspring, made it easier for humans to survive and avoid potentially dangerous situations. Essentialist thinking is found in infants, who can readily identify the phenotypical traits of each race, and in societies as widely divergent as Brazil and Madagascar. If human beings evolved a domain-specific mechanism to track stable features of the ancestral environment, than racial classification would simply emerge as a by-product of this adaptive mechanism. The evidence is clear: race and racism are a fundamental part of human nature.

Post-modern leftists claim that race is an invention, whose necessary catalyst was the European exploration and colonization of the New World; in reality, they despise the West and its founding stock, the white race. Being failures themselves, whether academically, intellectually or financially, they compensate for their inadequacy through radical deconstruction of the West and Western institutions. For them, all non-whites are noble savages, who were living at peace with themselves and their environment, until white explorers and colonizers corrupted them by spreading their culture and civilization around the globe.

The negative stereotypical behaviors attributed to negroes over the centuries display a striking uniformity across cultures. Blacks are everywhere depicted as inferior humans of low intelligence, with a penchant for viciousness and savagery. They are also hypersexual, as shown by their greater virility and oversized genitalia. This is so despite being universally reviled by their host societies for their apparent physical ugliness. To this set of traits can be added others, like cowardice, noticed by the ancient Egyptians and Greeks, and “excessive merriment,” observed by the ancient Greeks and Moslems.

These ancient stereotypes are all corroborated by the observations of European explorers. Most importantly, they lend further credence to the findings of modern race realism. Arthur Jensen, Richard Lynn, J. Philippe Rushton and many others have empirically demonstrated what ancient and medieval Moslem writers have known for centuries about blacks. The 15-point IQ difference between American blacks and whites is so well-established that even the post-modern Left does not dispute it, apart from the causes. The “replicability problem” that has plagued the social sciences does not affect IQ research. In the last two decades, Richard Lynn has shown that sub-Saharan blacks have an IQ that is two standard deviations below the white mean. The black man has always been known as a stupid creature. In classical antiquity and medieval Islam, the black man’s low intelligence was explained by his “defective brain.” Rushton has established that brain size and IQ are positively correlated; the black man’s brain is smaller on average than the Caucasoid or Mongoloid brain. Black achievement in white society, such as the election of Obama to the presidency, is possible because whites choose to surrender their own power through affirmative action.

Early and medieval Christians frequently associated Ethiopians with sin, evil and demons in their iconography. The greater viciousness and savagery of blacks is easily demonstrated by FBI and DoJ crime statistics; to cite one such statistic, in 2013, blacks were roughly 13% of the US population, but were responsible for half of all murders. The same is true of blacks in sub-Saharan African countries like South Africa, one of the most violent countries in the world according to UN statistics. The ancient Greeks and Arabs noticed that blacks were prone to “excessive merriment”; moreover, European-American slave owners observed that their black slaves were “happy-go-lucky.” That blacks are prone to “excessive merriment” is corroborated by a large body of research. For example, compared to whites, the incidence of depression among blacks is lower. This is known as the “black-white depression paradox”; blacks experience less depression than whites, even though they are exposed to more and much stronger environmental stressors. The “excessive merriment” of blacks is further supported by race differences in suicide. According to the CDC (2017), the white suicide rate was three times higher than the black.

The ancient Greeks, Romans, early Christians and medieval Moslems were all familiar with the greater sexual potency and oversized genitalia of blacks. As has been documented by Lynn, Rushton and others, testosterone is positively correlated with sex drive and blacks have more of it than whites. Lynn and Rushton have also shown that blacks have larger genitalia than whites, a fact long known in the ancient world and in medieval Islam. Ancient Egyptians and Greeks observed that blacks were cowards; compared to whites, blacks have demonstrated far less courage and bravery in conflicts such as Korea, Vietnam and elsewhere. In Korea, the entire, mostly black 24th Regiment retreated in disorder under Chinese rifle fire; the regiment became famous in the US armed forces for its cowardice. A contemporary, but notorious example of black cowardice is the recent knockout game or “polar bear hunting,” where gangs of urban black “teens” go on the prowl in search of defenseless, often elderly or disabled whites.

Modern race realism confirms age-old folk wisdom about blacks, vindicating the accuracy of racial stereotyping. On the African savanna, early Homo sapiens had to navigate themselves in a world that was not well understood and potentially very dangerous; survival entailed the development of a domain-specific mechanism that could accurately track stable features in the ancestral environment. Those with less than accurate abilities suffered the consequences and did not survive to pass on their genes.

Whites in the United States and other areas with large black populations are confronted with the same question asked by Hebrew prophet Jeremiah: “Can the Ethiopian change his skin, or the leopard his spots?” Not even Lyndon Johnson’s “Great Society” programs could alter black personality and behavior, which have remained in place, virtually unchanged, for thousands of years. Whites living in the first half of the twentieth century were well aware of black social pathology; this is why they segregated themselves from negroes. However, all of this changed with federally enforced desegregation in the 1950s and 1960s. Sometime after mid-century, whites discarded their collective racial identity.

White Man, Save Yourself!


"Europeans don't reproduce, we need to take care of their civilization, and we want white women!"

Why has this shift in white racial consciousness occurred, leading to a nationwide abandonment of white racial interests? One potential explanation is the influence of post-modern Leftism on the white man’s sense of altruism. Whites, having marinated themselves in a colorblind morality for centuries, developed a blindspot to the harsh racial realities of human existence. The white man’s pathological altruism, which lay dormant for centuries, was exacerbated and given new life under the influence of Boasian anthropology and the New Left. As a result, whites collectively abandoned Charles Darwin’s most crucial insight: that all ethno-racial groups are locked in perpetual struggle for survival in a hostile universe that does not care about who wins or loses, a world-view that is antithetical to Leftism. Globalist demagogues have nothing but contempt for the “things of this world”; they condemn racial pride, strength, power, the accumulation of wealth and individual achievement, substituting a world-denying equality in mediocrity for these ancient aristocratic values instead.

An additional aggravating factor is the Holocaust, one of the worst atrocities ever committed in Western Europe. This horrified Leftist elites, who went to the opposite extreme of the Nazis and Italian Fascists by condemning nationalism, abandoning racial segregation and apartheid and opening up their borders to hordes of invading non-whites.

The pervasive influence of modern liberalism has made organizing whites along racial lines a miserable failure. Northern whites persecuted Southern whites during the Reconstruction era; moreover, whites failed to join the Ku Klux Klan and other racialist organizations in sufficiently large enough numbers to justify their existence. Whites continue to revile pro-white movements like the Alt Right, which have nowhere near the influence the Ku Klux Klan once had. Instead whites continue to show they want to become minorities in their own countries by repeatedly voting for the same pro-mass immigration and pro-black politicians.

“Can the Ethiopian change his skin, or the leopard his spots?” At this moment in history, the white man is willing to go against centuries of folk wisdom, hard scientific data and even the evidence of his own five senses to answer “Yes.” The collapse of the globalist neo-liberal system that enforces racial integration and mass non-white immigration to white countries cannot come soon enough. The Roman Censor Cato the Elder warned that avarice and luxury were “the plagues that have destroyed all great empires.” In the ancient world, men of learning realized that there was a strong relationship between prosperity, effeminacy, civilizational inertia and decline. When the West’s prosperity disappears, the white man will be forced to wake up, do something about his racial dispossession or perish.

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