Category: Amerindians

Day of Wrath, 7

The Feathered Serpent

The world’s most beautiful city
Bernal Díaz del Castillo would write in his memoirs about what he saw with his brothers in arms in route to Tenochtitlan when he was twenty-two years old:

And since we saw so many inhabited cities and towns on the water, and on solid ground other large towns, and that causeway so straight and leveled that went to Mexico-Tenochtitlan, we were wonder-stricken, and we said to each other that it all seemed like the enchantment tales of the Amadís book, for the great towers and Cues [temples] and edifices, that they have inside the water, and all of them the product of masonry work, and still some of our soldiers said if all of what they saw was dreamlike.

When the gloomy Luther hammered his theses on the Wittenberg’s gates, no man of the white race knew of the existence of another continent and of the most extensive power that Mesoamerica knew of: an empire that touched both oceans, the capital of which was inundated with light. And even in our times the enormous plaza that amazed Bernal Díaz is unknown because his comrades razed it in its entirety. Notwithstanding that after the conquest Rodrigo de Castañeda blamed Hernán Cortés for wanting to preserve the temples and its effigies, Mexico-Tenochtitlan was the object of a systematic vandalism. Not even one edifice remained standing in what today is Mexico City, something that reminds us what the Romans did in the Third Punic War: they did not leave stone upon stone in Carthage, and built a Roman city on its ruins. Not satisfied with that, after the physical devastation by the soldiers, Zumárraga burned the Mexica libraries. As an Aztec poem says:
We are to leave the beautiful songs
We are to leave the beautiful flowers
However, under New Spain’s edifices some unearthed footings have allowed modern architects to reconstruct how the ancient Indian city looked (see the pictorial reconstruction by architect Ignacio Marquina above), in addition to the descriptions of the captain of the conquistadors, who informs us that the streets of Tenochtitlan:

are very wide and straight, some of them, and all of the other are half of earth and the other half of water, through which they go in their canoes, and all the streets, from stretch to stretch, are opened through where water passes from the ones to the others, and in all of these openings, that some of them are very wide, there are bridges of very wide and large beams together and stout and well carved, and they are such that that ten horses, together eye to eye, can pass through many of them.

Cortés himself wrote to Carlos V that it was la más hermosa cosa del mundo (“the world’s most beautiful thing”). Much larger than Seville, the largest Spanish city of those times, three roads converged toward the center of the lacustrine city, uniting the island with the coast. “It is admirable to see how much reason they employ with all things,” wrote Cortés to the king. On the streets of a city that shone like a jewel of stone and water and sky, the dwellers used to go out “for a ride, some through the water on these boats and others on the land, and they go on conversing.”
Tenochtitlan was an object of admiration for its thirty palaces of reddish and porous rock, for its houses for upper-class people (according to conqueror Diego de Ordás, superior to those in Spain); its immense set of immaculate white houses and constructions decorated with bas-reliefs and stone sculptures (in contrast to other peoples who made them of clay), some statues even decorated with gold, feathers and animal skins; for its yellow macaw feathers; for its precious stones such as the green of the jade and the red of the garnets; for “its florid hymns in the Spring and the flower of the opened Nahua heart,” and because in that unwonted world, which had never been found a practical use for the wheel, thousands of canoes, the largest capable of transporting up to sixty Indians, converged every day in the lacustrine city.
The central plaza shown in the above image (in which place today there is a Zócalo infested with what in my previous book I called “the marabunta of Neanderthals”) took the form of a rectangle. The monuments were adorned with frescoes, lost forever after the collapse of the walls that sustained them, and besides the aqueduct there were fountains that burst forth form the soil of the central island. The palace of Nezahualcóyotl in Texcoco, a state that belonged to the triple alliance together with Tenochtitlan and Tlacopan, was fenced with more than two thousand trees. In addition to this palace, Nezahualcóyotl had gardens in other locations “with docks full of roses and flowers, and many fruits and rosebushes of the earth, and a pond of fresh water, and another thing to see: that in the flower and fruit garden the large canoes could enter from the lagoon through an opening they had made, without jumping on the ground, and everything very whitewashed and flashing, of many forms of stones and paintings on them that there was so much to ponder.” As in my childhood imaginings recounted in my previous book [a previous section of Hojas Susurrantes], the labyrinths and the artificial cascades of those gardens provided a fresh and invigorating environment.
We can imagine the impression that this world—totally apart from the known civilization—caused in the Europeans, who never ceased to be amazed at the richness of the iridescent clothing; the colors and drawings on the women’s attire with their bluish-purple hair dyed so that it shone, and the teeth stained black with cochineal; the clothing of the nobles decorated in polychromatic embroidery with drawings that represented hearts, and the showing off of necklaces of stings of jade, turquoise or enormous objects of diorite; wigs and jaguar skins, bracelets on the arms and ankles, or the simple “crowd of swarthy-skinned people under their white dresses.” The warriors painted their faces with stripes; others with yellow-ocher powder, spreading out the feet with copal ointments and tattooing their hands with schemes. It was a spectacle to see them around the emperor, the cloth banners and the immense adornments of gold and exquisitely cut quetzal feathers forming bouquets of a thousand colors; arts elaborated under a mosaic-like technique in sharp contrast to the blackish clothes of the priests with figures of skulls and human bones. How mistaken is the petrified image of Diego Rivera’s Anahuacalli Museum to convey the universe opened to the free, luminous and multicolor air of the Aztecs. But how accurate are Rivera’s own murals!
The palace of Moctezuma (which occupied the place where later would be constructed what today is the Palacio Nacional) also caused a stupor in the Europeans. Built with porous volcanic stone, it had more than a hundred bathrooms; walls covered with mosaics and roofs of precious woods; zoos and botanic gardens, pools and flower gardens. The wooden cages were in the charge of hundreds of men who attended the birds, wild cats, pumas, jaguars and coyotes; there were large ponds with herons, ducks, swans and an enormous collection of serpents. The zoo even had human freaks such as dwarfs and albinos.
The humble Nahua male who lived far from the Great Teocalli had so little time indoors and plenty of time outdoors, and when looking up from his chinampa he constantly saw “the silhouette of the pyramids and the blinding white of the edifices under the noonday sun.” (At present the footings of the Spanish buildings are full of pre-Hispanic stone and of the fragments of the bas-reliefs and the statues.) It could scarcely be said that there was profane art: practically all art was charged with religious content. Tlatelolco, the twin city of Mexico, had a plaza about the triple size of Salamanca. (From now on I will avoid the word “Aztec” which was not used until the 18th century. Instead I will use the original term “Mexicas,” without “n,” or alternatively “ancient Mexicans.”) The appearance of the Mexica capital was of a double city. The main commercial neighborhood “sparked with the shouting of the market’s sales people.” In Tlatelolco the great temple of Huitzilopochtli was impressive because there were no other temples around that cast any shadow on it.
Tenochtitlan was an amphibian city in the middle of “waters of flowers, waters of gold, waters of emerald,” a city in such a spaced architecture of the Valley of Mexico that it had as roof the sky, and as foundation the immense greenish-blue Texcoco lake. The quantity of gods of the Mexica pantheon was so large—of the principal deities alone there were about two hundred—that the chroniclers lost count. The terraces of the nobles were crowned with gardens. Moctezuma, who had many children with his wives and concubines, had three thousand servants in his palace. The Great Pyramid of Tenochtitlan or Teocalli, shown in the above illustration, rested upon a space of 100 meters long by 80 meters wide, and it was 60 meters high. The façade began with great serpent heads, and on the platform statues supported the banners that were displayed at the celebrations. The pyramid was completely surrounded by serpent heads, which formed a fortified outer wall of approximately 400 meters long, with four doors. The two shrines, inhabited by the Tláloc-Huitzilopochtli duality, were painted: one white and blue on the north side, the other white and red on the south side. The last one was embellished with engraved skulls and battlements with the form of butterflies. To defend the temple of Huitzilopochtli was considered one of the duties of the sovereigns. Sun and rain, Huitzilopochtli and Tláloc, were the legacy of the Tenochcas: nomad warriors and sedentary Mexicas. The shrines that crowned the truncated pyramid were tight but high enclosures, which sheltered a pair of three-meter statues of these gods. The crested roofs imitated the Maya temples, and conveyed the visual effect of higher altitude. (It is remarkable that on the other side of the Atlantic a very similar structure, the Ziggurat, had been common in the Chaldean and Babylonian temples: cultures that Julian Jaynes also called bicameral kingdoms.)
The ancient Mexicans gladly detached from themselves their best art: burying animals, feathers, flowers, insects, treasures, and even human beings as offerings to the deities. The temples themselves were an immense offering loaded inside with the remains of these sacrifices that remained trapped each time that the edifice was reconstructed. The Great Pyramid of Tenochtitlan, or Templo Mayor as it is called today, was reconstructed several times. Just as the Teotihuacan and Maya temples, it possessed several layers, one above the other like Russian nested dolls. When the Spaniards destroyed the temple they found that its entrails hid innumerable jewels of gold, precious stones and bones that had remained enclosed as an offering. Inside this pyramid was also located the military theocratic school for the education of the elite of the Mexica boys. Drawn using a perfect arithmetic that reminds us of Teotihuacan, in front of the Great Pyramid the temple of Quetzalcoatl looked special, the only circular edifice of the great plaza, and on one of the Great Pyramid’s sides, the pyramid of Tezcatlipoca. Around the temples there were annexes for worship such as the tzompantli full of decapitated human heads, many of them decomposed until they turned into skulls, artistically placed in horizontal order. The houses of the Indian chiefs were enormous constructions of wood. The largest rooms were more than thirty meters long and thirty meters wide.
It is curious that my imaginings when taking a bath in my house of San Lorenzo, as recounted in my previous book [I was seven years old], had a counterpart in the reality of the past. It is true that in those imaginings I did not visualize the resonating drums or the reddish homes of the temples, if we consider that in Tenochtitlan mostly percussion instruments were used. But something of these dances and collective intoxication, a catharsis of something recondite in the Nahua soul, reached the mind of the child I was then. (Many have listened to the group of children, myself included, playing the vertical drum called huéhuetl thanks to a commercial recording made when I studied in the musical method of my father: a man passionate for the native folklore.) The great dance celebrated at the bottom level of the pyramids lasted hours under the light of huge braziers deep in the night. Dances started at the hiding of the sun amidst the sound of the flutes (precisely what I imagined hearing when I was a child), the drums of the temples, and the flames of the enormous tripods burning woods. Nothing was more important, writes Jacques Soustelle, than these songs and dances for the ancient Mexicans.
Nothing of my name will some day be?
Nothing of my fame on earth?
At least the flowers, at least the songs!

___________
The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce the section on the dark side of the Aztecs. Those interested in obtaining a copy of Day of Wrath can request it: here.

Amerindians Archeology Prehistory

Titans, 6

Post author By C .T.
Post date July 20, 2017
1 Comment on Titans, 6

Food for thought from chapter 6 of March of the Titans:
The Complete History of the White Race:

Lost white migrations / Megaliths in North America

As part of the legal wrangling, the Paiute have consistently refused to allow DNA testing of the corpse.

This is not the only case where American Indians have blocked the study of obviously non-Amerind remains. Another case, that of Kennewick Man was similarly held up by Indian objections; and in 1993 another skeleton was found near Buhl in the state of Idaho.

The latter remains were some 10,600 years old, making them the oldest ever found in North America. The skeleton was however turned over to local Indians, the Shoshone-Bannock tribe, and reburied before any comprehensive testing could be undertaken.

In this way several unique anthropological specimens have already been returned to, and buried by, Indian tribes. In Montana, naturally shed human hair discovered by one archaeologist elicited an Amerind claim. Although the hair had not been buried in any kind of ritual, the US federal government has prevented testing of the hair to commence.

The reasons for the American Indian sensitivity over the issue are obvious proof that Whites—even if only in small numbers—walked the continent of North America before the Amerinds themselves would undermine the latter’s claim to be the original “Native Americans”. For the sake of political correctness, much valuable scientific data is being suppressed.

The fact that America’s Stonehenge is still largely unknown to the wider public is an example of malicious suppression of an important archaeological site for the political implications which it carries.

Editor’s note: Left, some of the rocks at America’s Stonehenge.

For a 4,260-word essay on this very subject, see “Lost White America” by Paul Golding.

¿Me Ayudarás? (book) Amerindians Aryan beauty Autobiography Blacks Counter-Reformation Goths Henry VIII Hojas Susurrantes (book) Metaphysics of race / sex Mexico City Miscegenation Nordicism Portugal Psychology Who We Are (book) William Pierce

Extermination • III

Post author By C .T.
Post date October 6, 2014

CHAPTER 1:

THE STAR CHILD

A dream in Madrid

The day after my birthday in 2011 I received a wonderful gift, a long letter in Spanish, from which I translate here only one of the opening paragraphs:

You see, like you I was raised and educated in Mexico, where I was taught from school and the official media to despise my people and consider myself a mestizo. Had it not been for the rectifier comments of my parents probably I would be one of those many Criollos waving an enemy flag as if it was my own. The point is that it gradually dawned on me that the Mexican society was multiracial garbage where the Mongoloid-American element has replaced the European element, so causing the current state of anarchy and endemic violence.

“Criollos” or “Creoles” were the children of Spaniards born in the New World who had no drop of Amerind blood. It’s true what the Criollo said, whom I shall refer to as “Ibero,” that in Mexican public education Indian blood far outweighs the Spanish. So true that even some phenotypically Creole people are more identified with the American-Mongoloid element than with their European roots. No wonder the popular Mexican genius says, “Mexico is a surreal country.”

Such surrealism is a direct result of the continental experiment of the Counter-Reformation to genetically mix the European-Iberian with the American-Mongoloid. Never before it had been attempted a project of biological and social engineering on a continental scale in previous centuries and millennia! While the Spaniards used to talk of limpieza de sangre (purity of blood) and a caste system prevailed in the Americas, with the peninsular Spaniards and the Criollos at the top of the pyramid, the desire to exploit economically the New World alongside the universalism of the papacy broke natural barriers between what, following William Pierce, were two different species of humans. The mix of European and Indian worsened considerably with the massive importation of blacks to the mainland. Few know that more blacks arrived in the Spanish and Portuguese colonies of America than to the colonies of their Anglo northern neighbors. The difference is that here they amalgamated earlier, resulting in the formation of a crossbreed stock of the three races that explains the falling behind of the nations south of the Río Bravo.

In the mid 1970s I studied two years at the Madrid School of Mexico City. Back then most of my peers were Caucasian, some even blond: children of refugees of the Franco regime. (The school I knew no longer exist. On February 16, 2014 I received a visual shock when seeing more than a dozen classmates of one of my nephews from the Madrid. There was only one that might be considered white.) The Viceroyalty of New Spain lasted exactly three hundred years, from 1521 to 1821. In one of the history lessons I received in the Madrid School, the teacher revealed that the New Spaniards amused themselves by classifying the mixtures between the three races. Note that in the list below, a transcript of the footnotes of the sixteen illustrations of various Mexican parents with their children, the “Morisco” should not be confused with the peninsular Moor, or “Chino” with the inhabitant of China, or “Gíbaro” with the Amazonian Jívaro tribe:

1.- Spanish with Indian, mestizo
2.- Mestizo with Spanish, castizo
3.- Castizo with Spanish, Spanish
4.- Spanish with mora [negress], mulatto
5.- Mulatto with Spanish, morisco
6.- Morisco with Spanish, chino
7.- Chino with Indian, salta atrás
8.- Salta atrás with mulatto, lobo [literally, wolf]
9.- Lobo with china, gíbaro
10.- Gíbaro with mulatta, albarazado

11.- Albarazado with negro, cambujo
12.- Cambujo with Indian, sambaigo
13.- Sambaigo with loba, calpamulato
14.- Calpamulato with cambuja, tente en el aire [literally, stay in the air]
15.- Tente en el aire con mulatta, noteentiendo [literally, I don’t get you]
16.- Noteentiendo with Indian, tornatrás [literally, jump back]

(The Jews were not included in this melting-pot list of the three races as the Inquisition always kept them at bay; although some say that every Spanish has at least a drop of Jewish blood.) In today’s Mexico these New Spaniard terms are no longer used but the naco, analogous to the North American nigger, is used to refer disparagingly the mestizo with pronounced Amerind features.

In a coffeehouse in the center of Tlalpan in Mexico City, on January 26, 2012 to be exact (as good autobiographer, I keep a diary), I personally met Ibero, the author of the above-cited epistle, when he returned from his stay in Spain. After a long conversation we agreed that we would start a radio program for Latin American Creoles, and that we would meet on Saturday to plan the details. Ibero spoke to cancel the appointment the same week we met and mysteriously did not answer my numerous e-mails. I let time pass and decided to phone him more than a year later, on 31 March 2013. His answer was laconic, and the tone of his voice was not benign. I forgot the matter but later that year, on December 14, Ibero called back. He was very apologetic; insisted on an appointment that afternoon, and we met at another coffeehouse in Tlalpan, near where I live, El caldero chorreado (a translation of The leaky cauldron), in honor of the Harry Potter movie that Alfonso Cuarón filmed.

After coffee I invited Ibero to see my bookshelves, which are under my sister’s house. All the talk had been, from the coffeehouse, friendly until for some reason the subject of Mediterraneans and Nordics was brought up. I was surprised that, with bilious zeal, Ibero said something like: “We [the Mediterraneans] have saved them [the Europeans] more than once!” Ibero ignores that the ruling castes of the ancient Greeks and Romans were Nordic, as shown in FR. Even in the early Middle Ages, Charles Martel, as a Frank, came from a Germanic tribe. But I was surprised when I told him that, to save myself from the currency crisis that is coming, it would be ideal to move to Iceland. I did not record the conversation, I just wrote down what he said: “They kill you!,” “They’d kill us!” or “They’ll kill us!” (when writing the diary I was not sure which of those phrases had been the most accurate and wrote down all three). He meant that the Icelanders would kill us if we dared to emigrate there. I was shocked because I thought it was obvious that the nacos would terminate us—not the Aryans—after the collapse of the dollar leads to social chaos in the largest metropolis in Latin America. I was stunned at Ibero’s vehemence and did not say anything. But when I showed him in a bookshelf the 2011 edition of Arthur Kemp’s March of the Titans, he got very upset. Although I do not remember the specific reason of the anger, the image of Ibero greatly exalted when showing him the book is very much present.

I feel bound to say that on my recent trip to the United Kingdom I visited Kemp in an ideal village to live: far from traitorous London and where I saw no people of color. Years ago Kemp’s car was vandalized by the antifa while working in the British National Party, so I’ll omit mention where he now lives. Suffice it to say that he was very kind to me, a real tourist guide. He took me in his car to Chester and several places of interest: beautiful English countryside far from the Babel of the large British cities. My talks with Arthur in one of the very small towns we visited revealed something I suspected but was not sure.

The anger not only of Ibero, but of a good portion of the white nationalist community about March of the Titans is due to such an elemental truth that it requires complete brainwashing by racial egalitarianism not to see it: The concept “Nordic” refers to those whites who are less mixed. It’s that simple. No one who reads Pierce or Kemp fails to see so elementary fact.

History is the tallest tower of experience, wrote Van Loon, the queen of the humanities; and he who fails to base his understanding of race on it—classics like Gobineau, Chamberlain and Günther—won’t learn the Letter A of racial studies. Most white nationalists persist in not seeing what they have in front of their noses and claim that those who have lived for millennia in the Mediterranean, so close to the Levant and Africa, have virtually the same percentage of non-whites genes that Scandinavians. Not only many so-called white nationalists cling to the absurd premise that the mixture was negligible. Those Mediterraneans with inferiority complex so take this revelation like a bomb that Arthur’s family suffered harassment by e-mail from a Greek man of very dark skin, the stalker came to be called, who felt insulted for the book.

Before I met Arthur I supposed the critique of Christianity by Kemp in a book that took years to investigate was a factor of the visceral rejection of March of the Titans coming from many white nationalists and Mediterraneanists. In the “very small town” I won’t name I became disabused. Questioning Arthur I realized that the cause was simply the most abject state of denial before the elemental on the part of those who had browsed the online version of the book. (Ignorant racists because, as I told Kemp, he had not done anything but “reinventing the wheel” already devised by Gobineau.) And this, even though Kemp was always very polite in his texts by adding, immediately afterwards, that not all Spanish, Greek, Slav or Balkan inhabitants had suffered considerable miscegenation. Qualifying his findings in each chapter was not enough. The mere fact of making discriminative distinctions drives crazy the “racists” who are currently “fighting” the dogma of equality, Ibero included.

Following my meeting with Ibero in El caldero chorreado he invited me to what, as I understood, would be a meeting of Creole nationalists to be held on 21 December. I hesitated but decided to go at the last minute. Besides Ibero I had not met anyone knowledgeable of “white nationalist” literature over the internet, and despite our differences I could not resist the temptation of meeting more people that, like Ibero, were familiar with the subject.

When I parked my car on the street Mecanógrafos in the Sifón neighborhood, where the meeting was held, I was struck by the rock music played in one of the houses. I thought some naco neighbors were having a party and wondered if the noise would mar our meeting. Imagine my surprise to learn that the “music” came exactly from Ibero’s friend’s home! In announcing my arrival to the woman who opened a window, she summoned the one who had invited me. Another surprise: with Ibero a guy on costume with a swastika on his arm opened the door! What left an impression on me was that Ibero’s companion was not Criollo. He was clearly a hybrid whose Mongoloid-American element stand out. As a courtesy, I won’t mention his name but in this book we shall call him “Mestizo.”

Upon entering the party—not a meeting of intellectuals as I had imagined—I was surprised again to see it be held in winter outdoors. At the back of the yard I saw a fabric with the sign of the German SS and another with the Blade of Burgundy: Nazism and Creole nationalism. In my idealized vision I had imagined people like, say, the racially conscious gentlemen of the London Forum I would meet the month before last. But the anti-music and outdoor December party were the opposite: they would perform a crude pagan celebration at midnight, a popular holiday condemned by the pope. More surprising still was that among a few whites were more people of swarthy skin. I could not believe it and the situation turned openly surreal—the surrealism that Mexicans are fond to self-parody—when the friendly Mestizo with his swastika on the arm said “I’m white” to a group of guests, standing and drinking alcoholic beverages. I remembered an adolescent story of Arturo’s follies, one of my classmates of the Madrid School. Arturo once got into his car some transvestites and the police stopped him. One of them made a scene by yelling at the police: “I have vagina! I have vagina!…” Arturo commented that, if he said that, it was obvious that he did not have one. The same is true of those airing from the rooftops that they are “white.” Although I spoke some time in the yard’s party with Ibero, Mestizo and a Punk who showed me the wounds of his fights against the antifas, I could not long stand the music and the cold and left. And yes: the trio was very kind to me and accompanied me off the street.

The following month, the first Sunday of 2014, I saw again Ibero and Mestizo but this time in the Casa del Té—a place chosen by me—in the Condesa neighborhood where, without quarreling, I informed them that I was the staunchest nordicist in the Anglophone blogosphere. I explained that it was all a platonic love for the nymph Catalina when I was in my early twenties. It was then that Ibero confessed that he did not read my blog, and I assumed that the cause was precisely the nordicist articles I was reproducing and my open contempt for Spain. Let’s recall that in FR I pick texts by William Pierce and Kenneth Clark where it is alleged that the Iberian Visigoths allowed to be duped by Christianity, thus breaking their ancient taboo of never mixing with non-Goths, and henceforward Spain had not contributed substantially to the development of the ideas that create Civilization. But what Ibero and Mestizo ignored is that my nordicism obeyed a tragedy that prevented me to relate, among other realities of life, with Catalina (tragedy that I’ll tell in the long chapter “In Search for the Soulmate,” although I mention some of it in the first book of HS).

Although our differences were irreconcilable, I felt very curious to know a little more about the group. In a couple of weekends after a flu that hit me, Mestizo and I met in other places: the first one, a solitary coffee shop on a side of the central church in Coyoacán; the second, at a restaurant in Paseo de la Reforma with distant group members (Ibero missed those meetings while Punk had problems with the law). At the last meeting I witnessed another incredibly surreal scene. Fabián, who barely knew the group had invited one Gabriel at the meeting: a subject with light skin but whose brachycephalic head denoted rude Indian ancestry. Mestizo degraded Gabriel in front of me, Fabián and Pedro—a son of Spaniards—by telling the other mestizo that, due to his Indian-white mixed breed, he could not belong to the group. Gabriel, who had arrived wearing Nazi paraphernalia, was a young man with good feelings and the degradation ceremony distressed me so much that I left the table. Even for Pedro, an authentic Criollo, it seemed excessive what Mestizo did to the other mestizo for being mestizo, and tried to make modest amends.

If we keep in mind that the ethno-state that will emerge in North America will have to know the peculiar psychology of her southern neighbors, you will understand why I mention such colorful anecdotes. The racial complex of the Mexicans is not limited to Mestizo. There is much “coconut” in the country: people brown outside and white inside. Even so-called neo-Nazi groups in Mexico are composed mostly of this type of people. I have seen in the subway of the big city very dark-skinned brown women with bleaching creams on their arms, and have heard of a mother who disowned her daughter for not having being born white. (Mrs. Hypocrite!: she was the one who married a very dark-skinned man!)

Surrealism also occurs in reverse, and even among the Mexican intelligentsia. A family member told the bizarre story about a man who visited my parents’ house: the partner of the former director of the Madrid School, Cristina Barros, granddaughter of the famous Justo Sierra. (Cristina’s daughter, Isabel, was fair-headed, perfectly dolichocephalic and of sublime facial features. To me she always seemed a nymph of pure “nordish” stock but, in reality, her blood was of the most Aryan type existing among Spaniards. She and her family travel with Mexican passports.) Cristina’s partner, whose name escapes me, said with total vehemence that he was “a pure Indian”—something that contradicted all appearances! Although it may seem laughable, there are not only “coconuts” aspiring to white in Mexico, but whites who repudiate their Creole blood as well. We cannot understand the impossible chimera of different ethnic groups that is now called “Mexico”—Indians that not even speak Spanish, a few Criollos, the full range of mestizos and dark-skinned browns with negro blood—if one ignores the psychic toll that such concoction of races caused.

The last time I saw Ibero and Mestizo was on 19 April this year I write in a homely meeting at which only these two attended. The other group members are hobbyists, as they take “Criollo” preservation more like a hobby than a profession. In the meeting Ibero said such an aberration that I won’t sit and take it.

He said, as I annotated the following day, that he did not mind the blond hair or blue eye to become extinct “provided the generic white survive,” i.e., the non-Aryan, peninsular Spaniard like him. Taking into account that I am devoted body and soul to the archetype of the nymph Catalina we did not see or talked again after that meeting; but that night I discovered that Mestizo had better feelings, as he was concerned that the blue-eyed blonds became extinct.

If we translate to Oldspeak Ibero’s vocabulary his words mean something like: “I don’t care that the white race is extinguished always providing the Criollo-types survive,” that is, the mudbloods, as the vast majority of Creoles are not even remotely as pure whites as Catalina or Isabel.

Ibero turned out to be my ideological antipode insofar I am so devoted to the archetype of my hyper-Nordic Catalina as that feudal nobility of the 12th century who fabled with an inaccessible and deified woman. Since childhood, my mind and my most cherished taste for those I fancy have been clearly and inexorably medieval.

The semantic trap in Ibero’s ideology is to call generic white those who are not. “White” as I said in FR refers to the European mixture that occurred in the United States and Canada before the migration of Jews in the late 19th century. Ibero and Mestizo abuse the term by referring to those folk that are far from the Aryan paradigm—Aryans that still exist, though they are very few, in Latin America. (The statistics of the article with the title of “Blanco” in the Spanish-written Wikipedia are misleading: they are based on surveys of mestizo-Americans that, as Mestizo does, call themselves “white” or “of white ancestry”.) Ibero’s stance is aggravated by granting amnesty to people who, without a doubt, are as mestizos as his colleague: accused physiognomies that remind me of the Moorish actors I have seen in several Spanish TV series filmed in the peninsula. “Generic white” does not mean Indo-European. Ibero misuses language as mestizo-Americans abuse words like “Latino” or “Hispanic” in the United States to refer to immigrants of the color of poop.

Although Mestizo has good feelings, cognitively he is a goner because, unlike the Brazilian, he has no objection to breed, as Ibero.

The latter is what the Spanish-speaking Metapedia denominates “mediterraneanist”: people who believe that the “meds” are superior to the Nordic.

In my discussions with Ibero I noticed he has got a clear animosity toward the real Aryans. In the last meeting I saw them he told me that those who fought with most courage in World War II were the Spaniards; and when I mentioned the looming monetary and energy crises he said he was hopeful that Spain would be saved. That is what matters to him.

I mention these stories because, I believe, Sebastian Ernst Ronin’s critique of white nationalism, a late version of American universalism, is correct. Ronin claims that all nationalism is ultimately ethno-nationalism, and that it makes no sense to use the word “white” in Europe.

The case of Ibero illustrates it. Though born in Mexico, Ibero is an ethno-nationalist (a Creole nationalist) to use Ronin’s language, not a “white nationalist.” He apparently has no Indian blood: his heart is in Spain or, rather, in an Hispanic America. Extrapolating the concept of “white race” to Europe is launching into a fool’s errand. Doing it in Spain would literally charge at windmills for the simple fact that many of the “meds” are not even white. Most people of the Iberian Peninsula will identify with other “meds” and, what is infinitely worse, with clearly mesticized people like the Hispanic Americans. Ronin is right: you cannot create “white” awareness among WASPs and MEDs of Europe or Latin America, including authentic Criollos. Perhaps it is worth mentioning that, the day of the pagan party outdoors, Ibero drove back some of the guests: pure English girls living in Mexico. When Ibero’s ideology—whom I repeat: has no-Amerindian blood—came up, one of these English said: “But you’re not white.”

The key to the whole thing is to notice how the inferiority complex of the Mediterranean, so well exemplified in Ibero, sometimes almost comes to desire the extinction of the real whites. It’s not only bothering he does not care that blue-eyed blonds become extinct—presumably, only an eccentric and expendable subset of the “generic white” in his mind. When I was on speaking terms with him I always detected a kind of peevishness towards them. And what’s scary is inferred from this, taking into account the harsh criticism of Ronin to white nationalism.

Although he has no Jewish blood, Ibero is a kind of Jew as he uses his Iberian genotype and phenotype as platform and inferiority complex to degrade the competition. And the competition is no less than the true white. Ibero is, as his internet pennames denote, an “Iberolobo,” a “Peninsular.” He never emphasizes, as I do, the fact that the peninsular Portuguese irreparably tarnished their genes with sub-Saharan, African blood. Although he and Mestizo—especially Ibero—have a good grasp of the content of white nationalist blogs for English speakers, Ibero’s mind orbits around another gravitational field: Spain and its American transplant. He is a silent scholar of English blogs only as inspirational material on how to develop a “Criollo” equivalent in the Americas. By remembering his outburst against Icelanders when I told him if I had money I would move there—with true Vikings genetically speaking—, we will see something fundamental. I never heard from Ibero a similar rebuff against the Mediterraneans, Amerinds, mestizos or Jews. Only the nordish peoples seem to arouse his anger.

I will be told that the case of Ibero is eccentric, and that it is illogical to generalize from an isolated case. But it is not so isolated. Drawing on my recent trip to London I will tell something I saw at the Millennium Bridge.

I joined a walking tour on the bridge led by a young man who spoke, in Spanish, of the desire to divorce of Henry VIII as if it was “a tantrum of a brat” which the Pope did not grant. Although many Spaniards have lost their faith, you may still feel the cultural inertia of previous centuries. Ibero himself, who is not Catholic, has told me he does not like the English. Similarly to the tour for Spaniards, contemporary nationalism reinforces ancient grudges between the nations. Europeans are not united by a common lack of skin melanin! Unlike them I do not care if the divorce was legitimate; only that the establishment of an independent church by Henry VIII helped to break the monolithic power of the Catholic Church which had chained the thought of the white man throughout Europe. An old-styled nationalist in Spain would never reason that way!

To be fair to Ibero, I must make it clear that his anti-nordicism can go completely unnoticed unless someone presses him a little. That distinguishes him from the ancient hatred of Jews for Aryans, who so badly want to exterminate them that in their Talmud they proclaim that “the best of the gentiles must be exterminated.” In other words, the animosity of Ibero before the Aryans is only dormant, not omnipresent as in the case of our ethnic enemies. However, Ibero’s mind is perfectly understood when we note his words, that he has repeated more than once: “I’m not a second-class white!” Actually, as the English girl who he gave a raid said, he’s not even properly white.

Had Hitler’s dream been fulfilled—an Aryan empire from the Atlantic to the Urals—the most Aryanized Spaniards would be already thinking like me, not as Ibero. But I would like to put forward a direct response to his stance that it doesn’t matter that blue-eyed blonds become extinct, and that what only matters are the so-called generic whites, with the opposite fantasy: although it was a gift from the unconscious.

Some years before meeting Ibero, in November 12, 2008, I arrived at the Madrid airport after barely sleeping the previous night in mainland and across the ocean for nervousness to travel: something that usually happens to me the day before transatlantic voyages. Falling into deep sleep that night in a city I had never been, something happened. Unlike my dreams that opened the chapters of my HS, so riddled with symbols, this time the descent into the abyss of my being took me to something I had known for some time but was no longer in the front of my consciousness. But before quoting the content of the naked “dream” without symbols I must say I slept in a soulless building, which was surrounded by more of them: residential complexes like those that have become so fashionable in the West since the culture fell.

The dream had somehow present the rudimentary faces of the Spaniards who had been in the neighborhood without soul where I slept. The message from my unconscious that awoke me suddenly well after midnight let me know that we had to level all that vacuous culture, wiping out the ugly people living there. In other words, in no way my destiny in life ended with the Hojas I wanted to publish (that trip to Spain, I naively believed, would lead to find a publisher for my 700-page book). No: there was not nearly the last word in my Hojas. The wake up dream on another continent, after some thirty-odd hours of not sleeping and then falling into the depths of my being, was analogous to those dreams in which the person believes to have received a divine message: You still have to speak about the extermination of the Neanderthals, César: you still need to talk about it…

Six years have passed since that night of late 2008, but instead of delving further into my unconscious let us continue our story.

Quite independently of my dream in Madrid, it would hurt me horrors that whites with brown hair and/or brown eyes became extinct. There are precious Aryans with black hair—think of the Liza Taylor in 1952 who filmed Ivanhoe or the 1889 painting by Heinrich Hoffman, Christ and the Rich Young Ruler (though of course: the neighborhood Madrilenians where I slept seemed troglodytes compared to them). I’m perfectly capable of appreciating the dark hair to the degree of falling in love if you reach that level of beauty for my eyes. But people like Ibero give us a slight clue to the envy of those who, during the Jacobin terror, sent to the guillotine the blonds of Paris (as Kemp tells us in his magnum opus).

In Europe “white nationalism” not only does not exists: it cannot exist. Ibero is neither white nationalist nor a Nazi, although the website of him and Mestizo, Visión Blanca, sometimes exhibits a rare fetish for Third Reich paraphernalia, a subject that Mestizo is more knowledgeable than us. As already explained, Ibero is simply an Iberian-Latin-American nationalist: he defends the Caucasoids of this part of the continent despite their mudblood. What is striking of quite a few white nationalists who blog or comment in English is that, as Ibero, they are capable of the doublethink that someone with brown skin is “white” simply because he is native of towns along the Mediterranean coast. The truth is that some Europeans are as “white” as Ibero’s partner, Mestizo. If those internet anti-nordicists who have offended me were confronted with pictures of both, they could not decide who is the American mestizo and who, say, the contemporary Greek.

No wonder that, once broken the Visigoth taboo of not mixing with the Mediterranean, the resulting stock of ancient Hispania embraced Christianity with such superstitious vehemence. Pierce said it clearly: the physical beauty of the Aryans is the splendor of divinity, so that the Christians (as the perpetrators of the Jacobin terror with the guillotined blonds) smashed the statues of the Greco-Roman world. A glance at the chapter on Hispania by Pierce in Who We Are is enough to see how the original Iberians mixed with the Semitic Carthaginians from time immemorial—long before the Muslim conquest of eight centuries, of which only the very stubborn say it did not leave a significant genetic mark. (Also, many Russian and Europeans of the Balkans mixed with Asians and Turks respectively.) This passage from the only non-fiction book from the pen of Pierce should be kept in mind:

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

By white Pierce understood of Indo-European origin; not what the newspeak of our days calls “Mediterranean,” “Hispanic” or worse, “Latino.” Independently of the behavior of the Brazilian, who according to the humorous illustration above would be a noteentiendo or tornatrás, he is well above the Criollo nationalists, white nationalists and even neo-Nazis (whom I have referred to in FR as fake Nazis). As seen in FR the Brazilian strongly believes in the “one-drop rule.”

Once one starts tolerating the first drops of non-white blood in one’s own body—say: the ancestral taboo that the Visigoths violated—, those drops will mark the beginning of the end. If we look at the history of the Iberian Peninsula from the highest tower of History we see that it is marked by two major Christian betrayals: the conversion of the Goths that broke the color barrier in the 6th century and, a thousand years later, the green light of a Pope for peninsular males to marry the conquered Amerindian. (In Portugal the church even allowed women to marry a number of imported negroes.) Regarding this last betrayal that began in the 16th century it is worth mentioning that, despite the system of castas the mestizos, the castizos and the harnizos used to bribe the Spanish authorities to be registered as “Criollos” though genetically they were not. These historical realities help us to understand the mind of Ibero’s partner, Mestizo; and also remind me the general amnesty that white nationalists have granted to the populations bordering the Mediterranean Sea.

There is no way to avoid the downward spiral of miscegenation once the line becomes blurred. If white nationalists lack the courage to draw a line highly enough the same fate will fall upon them—what happened to the continent conquered by the Spaniards and Portuguese. So-called Latin America is actually mestizo-America: a gigantic racial rubbish-dump from Río Grande to Tierra del Fuego. And this is true in spite of the fact that a tiny fraction of the population of these countries* remains authentically Aryan.

______________

* Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Guatemala, Haiti, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Dominican Republic, Uruguay and Venezuela.

Tags Christian problem (CP), History, Latin America, Mexico, New Spain, Spain, United Kingdom

Amerindians Deranged altruism Homosexuality Human sacrifice Pre-Columbian America Psychology

On pre-Hispanic Amerinds, 7

Post author By C .T.
Post date December 18, 2013

Standing in a bookstore when I was much younger I read a passage from a book by an out-closet homosexual, the Mexican poet Salvador Novo analyzing the term “pecado nefando” (heinous sin). Novo mentioned Nezahualcoyotl, a 15th-century king and member of the Aztec Triple Alliance, who promulgated a law code that included that those who had engaged in the passive role of homosexual anal intercourse had their intestines pulled out, then their bodies were filled with ash, and finally, were burnt (the active or penetrating partner was simply suffocated in a heap of ash): a punishment more severe than a mere capital punishment against sodomy in the Muslim world. Novo included an illustration of a dead male Amerind with his intestines pulled out, but now that I looked if that image was available in the internet I didn’t find it.

I mention this because one of the reasons why the behavior of pre-Hispanic Amerinds is unknown lies in the fact that the deranged Christians and liberals who are obsessed with out-group altruism have been most reluctant to speak about the level of cruelties in the American continent before the white people arrived. In the latest threads I have spoken about some members in the pro-white movement that get mad when I dare to challenge their dogmas. For instance, in an article at Majority Rights I was once called “Jew” because I dismissed 9/11 conspiracy theories. But in my long life I have had similar experiences with this sort of fanatics.

In my book for example I mention that I have taken issue with my father about Nezahualcoyotl. He has enormously idealized this Indian, to the extent that he even composed a short musical piece for one of the poems that some attribute to Nezahualcoyotl. From time to time I have tried to transmit to my father the fact that the historical Nezahualcoyotl ordered his son to be killed, and that that must be enough to stop idealizing him.

In his uttermost dishonesty, my father has not tried even to respond. He simply continues to idealize Nezahualcoyotl during family meetings and even before visitors from Europe; he continues to flatly claim that figure of Nezahualcoyotl proves that the Aztecs were highly civilized. (Incidentally, in my discussions I never mentioned that Amerind fags were disemboweled in such horrible way after Nezahualcoyotl’s laws; only that he ordered his grown-up first born to be killed.)

Another personal vignette. Back in 2008 I was in a taxi with my father and my six-year-old nephew. Those days I had been discussing with him about the fact that according to my sources the pre-Hispanic Amerinds were cannibals. I even photocopied Mexican newspapers notes saying that such anthropophagy had been corroborated by archeological evidence. Keep in mind that virtually all Mexican press side the Amerinds against the Spanish conquerors, but even the indigenista press has to acknowledge the facts.

My father simply stopped talking to me in the taxi, changed the subject of conversation and started to talk with my six-year-old nephew…

Of course: people like my father, completely unconcerned with the facts, exist by the millions. But I find it healthy that presently the top cultural institutions of Mexico have been corroborating the facts (not my psychohistorical theories) that I cited in The Return of Quetzalcoatl. That’s why I have been reviewing the academic treatise El Sacrificio Humano in these series about pre-Hispanic Amerinds. So let’s now continue to refute my father’s intellectual cowardice with another chapter of El Sacrificio Humano.

The Aztecs and the Mayas were not the only sons of bitches in Mesoamerica (see the previous entries of these series). In the opening paragraph of “El Sacrificio Humano en el Michoacán Antiguo” Grégory Pereira says that Tariácuri, the founder of the empire of the Purépecha culture which developed in the Mesoamerican Postclassic period, congratulates destiny when learning that his own son would be sacrificed (page 247). This of course reminds me what my father’s “civilized” Nezahualcoyotl did. Pereira cites the Spanish Relación de Michoacán as a reliable source about how the Michoaque people behaved before the arrival of the Spaniards.

The Relación states that part of the captives such as old people and children were sacrificed by extraction of the heart right on the spot of the battle, and that (my translation) “the bodies of these victims were cooked and consumed at the same place.” I mention this only to show how my father, who has a good library in his study including books about the pre-Hispanic Amerinds, simply doesn’t want to face what’s right in front of his nose.

On page 254 Pereira includes a diagram showing a skeleton with points that show the impact of the rib cut to reach the heart during those sacrifices, and he adds that those who performed the ritual were called opítiecha or “holders” who grabbed the extremities of the victim. He adds: “Once slaughtered and decapitated, the dismembered body was in the house of the priests and the various parts offered up to the gods and eaten by the priests and lords. Those who were killed at the scene of the conflict were eaten by the victors… After the cannibal feast, the bones of the slaughtered apparently were gathered and preserved in the house of the priests.”

On the next page Pereira includes an illustration of the Relación depicting the consumption of human flesh. Later, on page 262, the author reveals that Tariácuri also ordered the killing of another of his sons, Tamapucheca, as punishment for having escaped being sacrificed.

Then Pereira recounts that on the day following the sacrifice, they “wore the skin of the slaughtered in a dance, and for five days got drunk.” That is, the cadavers were skinned so that the priests could wear the skin as clothes.

I just wonder… How would an American leftist react before such information. Like my father did in the taxi?

A figurine at the Museo Nacional de Antropología
showing an Amerind covered with a human skin.

Tags Mexico

Amerindians Axiology Child abuse Hojas Susurrantes (book) Human sacrifice Mayas Neanderthalism Pre-Columbian America Psychohistory Turner Diaries (novel)

On my moral inferiors

Post author By C .T.
Post date December 8, 2013

Recently a regular visitor let me know by email that he was dismayed because of my wish to exterminate those who trade by skinning alive some poor animals. He merely wanted to close the Chinese factories that supply more than half of the fur garments for sale in the corrupt, deranged West. This is my response:

I am not the monster. Those who don’t harbor exterminationist fantasies are the moral Neanderthals compared to me.

Take as an example my recent posts on pre-Hispanic Amerinds. In the last one a disturbing possibility was raised by the author of an academic paper (take heed that this is an establishment source): Several Maya skulls show marks of sharp and unhealed cuts, particularly around the eye sockets, which suggests that some of these individuals might have been flayed before the sacrifice. The presence of women and children among these skulls mean that even they, not only mature men, might have suffered a horrible death, like what still happens today in the Chinese fur factories.

I usually don’t get comments on my pre-Columbian posts, perhaps because the unearthed data sheds light onto such ghastly history that it makes it difficult to digest. But if we dare to see that the same is happening today to some animals, the emergent individual who approaches these subjects can only see those who avoid it as intellectual cowards. Why? Because the whole subject of white survival depends upon regaining a self-image that puts whites above the other races from the moral—i.e., the development of empathy—standpoint, especially empathy toward women, children and our cousins, the animals.

After my previous post on Maya sacrifice I have read another academic paper in the book El Sacrificio Humano (28 authors), this one by Vera Tiesler and Andrea Cucina, a chapter with nine pages of bibliographical references of specialized literature. (*)

Tiesler and Cucina let us know that modern Mayanists are using, in addition to the Spanish chronicles and the iconographic evidence of pre-Columbian art, the science of taphonomy (analysis of skeletons) as tangible evidence of human sacrifice in the Maya civilization.

On pages 199-200 the authors mention the techniques that the Maya used in their practices, now corroborated by taphonomy: the victim could have been shot by arrows or lapidated, his or her throat or nape could have been cut or broken, his or her heart could have been extracted either through the diaphragm or through the thorax; could have suffered multiple and fatal lacerations, or incinerated, disemboweled or skinned or dismembered. The body remains could have been eaten or used as trophies, or used in the manufacture of percussion instruments.

The authors deduce this by direct, physical evidence of the studied skeletons (or other remains) and they also mention a form of sacrifice that I had not heard of: the offering of human faces in the context of the influence on the Mayas by the Xipe Totec deity, “Our Lord the Flayed One,” who was widely worshipped at the north, in central Mexico.

Tiesler and Cucina also point out to other kind of physical evidence in the Maya civilization (that I already had mentioned in The Return of Quetzalcoatl): many skeletons with sacrificial marks have been found at the bottom of the cenotes of sacrifice. On page 206 they include the illustration of some Maya dignitaries showing off on their “uniforms” inverted heads such as the one I already added in my entry on pre-Columbia Oaxaca. The news is that a skeleton has been found of an individual showing on his thorax a human mask that hanged from his belt when he was alive.

On page 209 the authors let us know that the Mayas even sacrificed animals, and include an illustration of a jaguar surrounded in flames. They don’t say if the animal was alive when sacrificed; and on page 211 they tell of “an elevated percentage of child, adolescent and female victims whose cadavers used to be, also, the object of ritual manipulation.” In the same page appears a Maya depiction of a decapitated woman, and on page 215 a photo is reproduced of a perforated thorax suggesting that the body remains might have been used as manikins “with the objective of a terrifying display of institutional power.” They also suggest that the sacrifices might have been still performed long after the Spanish Conquest, albeit “clandestinely and increasingly resorting to animal substitutes.”

This makes my point beautifully. If you forbid a barbarous practice in a primitive race the violence will be displaced, not eradicated.

The sacrificial victims are now the animals. Remember my entry where I mentioned the case of recent torture of bunnies in Mexico? The reason why I speak with haughty contempt of non-exterminationists (“my moral inferiors”) is because they are afraid of taking their premises to their logical, commonsensical conclusion. It is not enough to close the Chinese skinning factories or the Mexican slaughter houses. To put an absolute end to such practices with no further displacement you got to wipe out the entire psychoclass behind such cruelties. (Cf. my views on psychohistory to grasp the meaning of the term “psychoclass” and also the last pages of Pierce’s The Turner Diaries.)

_______________

(*) “Sacrificio, Tratamiento y Ofrenda del Cuerpo Humano entre los Mayas Peninsulares,” in López Luján, Leonardo & Guilhem Olivier (2010): El Sacrificio Humano en la Tradición Religiosa Mesoamericana [Human Sacrifice in the Mesoamerican Religious Tradition]. Mexico City, Mexico: Instituto Nacional de Antropología e Historia (INAH) and Universidad Nacional Autónoma de México (UNAM), Instituto de Investigaciones Históricas. ISBN 978-607-484-076-6. OCLC 667990552. (Spanish)

Tags China, History, Mexico, Transvaluation of all values

Amerindians Archeology Aztecs Hojas Susurrantes (book) Human sacrifice Pre-Columbian America

On pre-Hispanic Amerinds, 1

Post author By C .T.
Post date November 29, 2013

Recently I was in the bookstore of the Museo Nacional de Antropología (MNA), which I had not visited for years, and the cover of a DVD for sell caught my attention. Although it was about human sacrifice in pre-Columbian America, the back cover of this BBC documentary claimed that “women had more rights” in the pre-Hispanic world than in the West. I immediately put the DVD, which before reading that had tempted me to purchase it, back to the shelf.

It is unbelievable the level of chutzpah and blatant historical lies that presently are broadcasted to the unsuspecting masses. As I wrote in my book rebutting similar, outrageous claims by renowned British historians, unlike pre-Columbian women “European women were not deceived to be sacrificed, decapitated and skinned punctually according to rituals of the Gregorian calendar.”

In my chapter of Hojas Susurrantes dealing with the Aztecs I did not include references because the format of that chapter is literary, not academic. But now that I was in the MNA I obtained a copy of what could be regarded as the most up-to-date academic work on human sacrifice in Mesoamerica.

El Sacrificio Humano en la Tradición Religiosa Mesoamericana is a 600-page, academic treatise authored by 28 scholars on the subject of pre-Columbian sacrifice: Mexican, European and American archeologists, historians and anthropologists. Published in 2010 by both the Instituto Nacional de Antropología e Historia (INAH) and the National Autonomous University of Mexico (UNAM), this can be the ultimate source to validate what I wrote in my book about the Aztecs. In addition to the sources I already knew, El Sacrificio Humano includes some new archeological evidence corroborating the 16th century claims of the Spaniards about Amerind infanticide, sacrifice and cannibalism.

Of course: the Mexicans who coordinated the publishing of this major work are politically-correct idiots whose main objective is that the readers continue to subscribe the non-judgmental ethos so fashionable in anthropology today, an ethos that takes Boasian anthropology as axiomatic. This can be gathered from the presentations to this collaborative work by the director of the INAH (“Accepting the reality of the sacrificial practices in ancient Mexico does not mean to rule in favor or against them”—my translation); those who coordinate the MNA (“…the Hispanist fundamentalism that sees only the most barbaric aspects of this practice”), and the director of the Institute of Historical Research of the UNAM (“…among the non-specialist public often circulates reductionist ideas about it [the Mesoamerican sacrifice]… the papers presented here allow a more accurate and nuanced approach”).

Take note that these men and women and all Mexican and non-Mexican anthropologists and historians that contributed with academic papers to El Sacrificio Humano don’t deny the facts about what the pre-Hispanic Amerinds did. What modern academics do is, like their guru the Jew Franz Boas, abstaining from value judgments about such practices. In today’s historiography you can say everything you want against whites, the Germans and the Nazis, but even the slightest condemnation of non-white cultures is considered disloyal.

In one of the first chapters after the above-mentioned presentations, the archeologist Eduardo Matos Moctezuma presents the archeological evidences of sacrificial rituals—skeleton remains of the victims, stony bases for the sacrifice, the instruments used in the immolations, etc.—that Leonardo López Luján, the main coordinator of the book, acknowledges in the very first chapter as “having their referents in the historical sources from the 16th century.” This scholar is thus acknowledging that what the Spanish chroniclers saw and recorded in the 16th century is now being corroborated by archeology. López Luján of course uses the passive voice, “fueron muertos” instead of the natural “los mataron” (they killed them) in that introductory chapter when writing about the sacrificial victims.

In the next entries of these new series I will be examining the naked facts that the scholars of El Sacrificio Humano present about how these little angels, the Amerinds, behaved before any substantial contact with the Europeans.

Tenochtitlan, the world’s most beautiful city in the 16th century.
For my interpretation of Aztec human sacrifice see my book: here.

Tags History

Amerindians Blacks Demography Deranged altruism Dwight D. Eisenhower Egalitarianism Portugal

Kemp on the United States

Excerpted from
March of the Titans:
A History of the White Race
by Arthur Kemp:

Although the United States did not emerge as a separate country until the end of the 18th Century, it assumed a massive, perhaps even dominating, role in world history from that time onwards. North America became as important as Europe in many senses: not least because it became, through occupation and natural reproduction, a new White heartland, mirroring the occupation of Europe by the Indo-Europeans some 7,000 years earlier.

Scalping shocks white explorers and settlers

By 1630, the Spanish, French, Dutch and English had all established colonies in North America: all except the French had found themselves waging racial wars against the Amerinds, who resisted the White settlers with methods which were by any standards cruel. This was the first time the Whites came into contact with the particularly nasty habit of scalping—the taking of the scalp of a defeated enemy as a trophy; a habit deeply ingrained in the Amerind culture of war.

The Amerinds living in these areas for the greatest part resisted the White settlements with violence. The last resistance to the Whites in New England came in 1675, when three Amerinds were executed by the White colonists for murder. An Amerind chief named Metacom led an alliance of Amerind tribes in fierce guerrilla raids on the colonists. The Whites replied in kind and a bloody tit-for-tat exchange followed until Metacom’s secret hideout was discovered and he was killed. The Whites then drove the majority of remaining Amerinds from New England.

Mass white immigration

As news of the colonies in the Americas, or the New World, as it became known, spread throughout Europe, there occurred one of the most incredible mass population movements since the Indo-European immigrations: hundreds of thousands of Whites from almost every country in Europe packed their bags and moved to the new territories.

Some were attracted by the opportunity of owning their own land—something impossible for common folk since the time of feudalism in Europe—while others wanted to escape the class system and religious conflict into which Europe had descended. Waves of Germans, Irish, Danes, Dutch, Swedes and others all started pouring into the colonies, even though they were still under the nominal control of England.

About 250,000 Blacks had been brought into North America before 1775, but the total Black population numbered 567,000 on the eve of independence. Whatever else slavery may have done to the Blacks, it certainly did not kill them, as this population growth was virtually exclusively the result of natural reproduction.

The contrast with the situation in Portugal immediately springs to mind: in that European country only about ten percent of the population was Black, yet in America at its very founding, the figure was already 20 percent: why did Portugal vanish as a world power and America then go on to become a great world power?

The answer lies in the level of integration: in Portugal there was absolutely no segregation and mixed race unions were positively encouraged. In America, not only did the huge degree of racial alienation exist—but as a result integration was actively discouraged and, in many states, made punishable with prison sentences (many of these anti-miscegenation laws were only repealed in the 1960s).

Thus although America always had a larger Black population, it never absorbed this population into its mainstream society, as the Portuguese did: and the difference is marked, once again proving the reality that the nature of a society is determined by the nature, or make-up, of the people dominating that society.

[After recounting well-known American history, in another chapter Kemp writes about the so-called Civil Rights movement of the 20th century:]

The forty five years following the end of the Second World War were dominated by three issues: the decolonization process; the development of the concept of Civil Rights, and the hostility between the “West” and the “East,” also known as the Cold War.

The first time that the black bloc vote played a significant role in helping to elect an American president occurred as early as 1948, when Harry Truman was elected to the office through a combination of the bloc Black vote and a minority of White votes. Truman had gained the support of Blacks by issuing an executive order that eventually desegregated the armed forces and by supporting a pro-civil rights policy for the Democratic Party over strong opposition from Southerners.

Whites in the Southern states bitterly opposed the moves to desegregate schools. In September 1957, the governor of Arkansas, Orval E. Faubus, ordered the state’s National Guard to prevent nine Black students from attending Central High School in Little Rock. On 23 September, following a number of racial clashes between Blacks and Whites in the town, Eisenhower dispatched federal troops to force White students to attend the school, frog-marching the protesting Whites at gunpoint with bayonets drawn, into the classrooms.

Where intentional segregation existed in the north, as in the city of Boston, the federal courts ordered redrawing of neighborhood school district lines, starting the practice of “bussing”— where children of different races were transported, sometimes 50 miles or more—across huge distances to force them to attend schools attended predominantly by other races. This bussing system caused a great many racial clashes and violence. Very little point was achieved by sending 100 White children into a school of 2000 Black children, or vice versa, apart from increasing racial tensions dramatically. The practice of bussing then spread all over America, soon becoming a major national political issue which was debated right up to presidential level.

The 1960 election of John F. Kennedy as Democratic Party president of America—again with overwhelming Black voter support—saw a new surge in laws designed to strike down the last of the segregationist measures in America.

The long established American laws forbidding intermarriage between Whites and Blacks were also then challenged in courts and repealed: between 1942 and 1967, 14 states repealed their anti-miscegenation laws. In the case known as Loving v. Virginia (1967), the US Supreme Court struck down laws banning interracial marriage and by 1968, all forms of de jure segregation had been declared unconstitutional.

Black riots erupt despite social changes

Black riots started in the 1960s. The first serious disturbances broke out in Cambridge in 1963 and 1964, and the National Guard was called in to restore order. Then in 1965, a particularly severe Black riot erupted in Watts, a Black ghetto in Los Angeles. The Watts riots lasted six days, taking 34 lives and causing $40 million in property damage. Black riots then spread across more than 30 major American cities, turning almost every major center into a battle zone of White policemen trying to control mobs of Blacks rioting and burning and looting anything they could.

Baffled by the Black riots—in theory there should have been less reason to riot than ever before—president Johnson appointed a commission, headed by the former governor of Illinois, Otto Kerner, to investigate the causes of Black unrest. The report of the Kerner Commission, issued in 1968, warned of the increasing racial polarization in the United States and said that the “nation is moving toward two societies, one white, one black—separate and unequal.”

Increasing Black urbanization, coupled with its associated problems of an increased crime-rate, increased racial tensions and resultant integrated schools—which in every measured case led to fall in educational standards—created in the 1970s the phenomena of “White flight”. Entire neighborhoods of Whites started moving, lock stock and barrel, out of the major American cities into outlying suburbs. In this way many city centers became almost overnight Blacks-only areas: and this, combined with the dropping of any type of voter qualification, meant that by the mid-1970s, a number of these major cities had elected Black mayors and city councils for the first time.

Civil rights in review: a colossal failure

In real terms, the decades of civil rights programs have been a failure. Not only have average living standards for all but an elite of Blacks declined, but they have also dropped on every other social indicator.

In 1997, over one million Black American men were in prison, and homicide was the leading cause of death among Black men aged 15 to 34. Nationwide, blacks—although only 12 per cent of the population—account for 64 per cent of all violent-crime arrests and 71 per cent of all robbery arrests (Paved With Good Intentions: The Failure of Race Relations in Contemporary America, Jared Taylor, Carroll & Graf, 1993).

In 1988, there were fewer than ten cases of white-on-black rape—as opposed to 9,405 cases of black-on-white rape. Taylor reports that black men appear three to four times more likely to commit rape than whites, and more than sixty times more likely to rape a white than a white is likely to rape a black. This black crisis still disproportionately hurts whites. Black criminals choose white victims in more than half of their violent crime; the average black criminal seems over 12 times more likely to kill a white than vice versa. Homicide is now the leading cause of death for black men between 15 and 44; one in four black men in their twenties is either in jail, on probation, or on parole.

All this has happened despite the USA subsidizing its Black poor, publicly and privately, to the tune of more than $2.5 trillion in federal moneys alone since the 1960s. The cities run by Black Americans—Washington DC, Detroit and others—are marked by collapse, decay, exceedingly high levels of violent crime, drugs, gang wars and economic decline.

The words of the 1968 Kerner Report have remained as valid as ever: America is a society of racially separate unequals.

Note:

For excerpts of all chapters of Kemp’s book see: here.

Tags History, United States

Amerindians Blacks Miscegenation Portugal Who We Are (book)

Who We Are, 22

Post author By C .T.
Post date December 18, 2012

The following is my abridgement of chapter 22 of William Pierce’s history of the white race, Who We Are:

Centuries of Colonialism Yield Benefits, Perils
Nearly All Black Slaves Went to Iberian America
Economic Colonialism Is Racial Treason

With the close of the Viking Age in the latter half of the 11th century, we left the prehistoric period, with all its pagan vigor, behind us in the previous installment and entered an era described more or less fully by contemporary written accounts. Our aim here, in accord with the purpose of this entire series, is to select from the wealth of historical material covering the events of the last 900 years that which is especially pertinent to racial developments, rather than to political, religious, economic, artistic, scientific, or other cultural aspects of life—keeping always in mind, of course, that, in the final analysis, race and culture are inseparable.

We have already noted, however briefly, the racial developments in Iberia through the 15th century (installment 19) and in Eastern Europe through the 17th century (installment 20). Most of what follows will be concerned with the North and the West of Europe: more specifically, with the people of that region and their expansion over the globe.

♣

For five centuries after the abandonment of the settlements in North America, Europe staggered along under the burden of a number of problems: battling Moors, Turks, and Mongols on its southern and eastern frontiers and often well inside those frontiers; yielding up the last of its spiritual and mental freedom and settling into a straitjacket of superstition and orthodoxy, as the Christian Church tightened its grip on all of Europe; succumbing to the Black Death by the tens of millions, as this dread scourge swept over the land in the 14th century and killed every fourth European. In addition to these problems imported into Europe from Asia, the Europeans were no slouches at generating problems of their own, and territorial and dynastic warfare continued to take their toll throughout the Middle Ages.

By the beginning of the 15th century, however, the indomitable spirit of the White race was clearly making gains on several fronts: material, intellectual, and spiritual. On the first of these, European energy and inventiveness had kept up a slow but steady increase in productivity, both in agriculture and in the crafts, so that, despite the ravages of war and plague, the accumulation of wealth in all social strata had resulted in an average standard of living vastly higher than in any Asian land.

In the fifth decade of the century the German printer Johann Gutenberg of Mainz developed the process of printing with movable, metal type to the point that the mass production of books could be undertaken. For the first time in the life of the race the recording and general dissemination of man’s accumulated knowledge to all with the wit and the will to profit by it became a practical matter.

And it was only in Europe that this wit and will were manifested. Some of the earlier developments in the printing craft had come from Asia—ink and paper, for example—but the explosion in knowledge resulting from Gutenberg’s work was confined almost entirely to our own European ancestors. By the end of the 15th century 1,000 new titles per year were being produced by Europe’s book printers. By 1815 the number had climbed to 20,000 per year.

Even on the spiritual front there was progress. The Church, grown soft, corrupt, and overconfident in the centuries since the Saxons and the Vikings had been forced to the baptismal font, was spoiling for an upset by the end of the 15th century. It had laid the basis for its own downfall, and early in the following century its monopoly in matters of the spirit was dealt two lethal blows, first by Martin Luther in Germany (1517), and, a little over a decade later, by King Henry VIII in England. It is one of history’s sweetest ironies that Martin Luther was a Saxon and King Henry was the descendant of Norman Vikings.

Amerind Fate. The native Amerinds found by the Spaniards in the West Indies were, like those of the mainland, of Mongoloid derivation, being the descendants of Mongoloid peoples who had begun crossing the Bering Strait from Siberia to North America some 12,000 years ago and had then gradually propagated throughout the empty North and South American continents and the adjacent islands.

Since the Spaniards’ entire purpose in the New World was economic exploitation, not the propagation of their own race, they did not deliberately liquidate the native population. In some areas, however, that was the inadvertent effect of the Spanish conquest. The Indians were not constitutionally suited to the unremitting slave labor in the gold and silver mines and on the sugar plantations which was forced on them by their new masters, and they died like flies under the Spanish yoke.

An enormous toll was also taken by smallpox, a disease endemic among the Europeans but one to which the Amerinds, isolated as they had been for thousands of years, had no natural immunity. It virtually depopulated the Caribbean islands and then wreaked havoc among the mainland Indians. (The Indian revenge was syphilis, a New World disease entirely new to the Europeans—at least, in the new and virulent form in which it existed among the Amerinds.)

Beginning of the Black Tide. Because of the inadequacy of the Indians as a local labor force, the Spaniards almost immediately began importing Negro slaves from West Africa. The latter belong to a race ideally suited to the plantation labor of that era. The Blacks were first used in the West Indies, then on the Brazilian mainland. Approximately a million of them were imported in the period 1550-1650, and by the latter date they had completely replaced the Amerind natives as a slave labor force on the Caribbean islands.

Approximately 150,000 Spaniards and Portuguese had migrated to the New World by the middle of the 17th century, and natural increase had raised their number to about 400,000. They ruled over about 9,000,000 Indians—and a growing population of mestizos (Indian-White mixed breeds), Blacks, mulattos, and Indian-Black mixed breeds. Only on the island of Cuba was there anything approaching a truly White Spanish or Portuguese community.

Northerners Arrive. From the beginning of the 17th century, however, Northern Europeans—English, French, and Dutch—began seriously contesting the Iberians’ claims on the New World. By 1650 nearly 50,000 English (and a few thousand French and Dutch) immigrants were settled on Caribbean land wrested away from the Spaniards, and another 50,000 had landed in North America.

In sharp contrast to the Spanish and Portuguese colonists, the great bulk of the Northern Europeans came to the New World not to exploit non-White labor and make money, but to settle and work the land themselves, in all-White communities. Thus, colonialism acquired two quite distinct meanings in the 17th and 18th centuries: a strictly economic meaning, which applied to all the Southern European and some of the Northern European colonies; and a racial meaning, which applied almost exclusively to the colonies of the Northerners.

The tropical climate of the Caribbean did not treat the Northerners as well as it did the Southern Europeans, however, and about half of those who settled there were killed off by fever. After reaching a total of around 100,000 by 1700, most of them moved on to North America. The ones who remained switched to Iberian-style colonialism and began importing Blacks to work Caribbean sugar plantations in much greater numbers than the Spanish and Portuguese had.

The Pollution of the South. During the 18th century nearly three million Black slaves were brought into the Caribbean by the English. Another three million were imported by the Iberians, the great majority of them going to Brazil. This established an overwhelmingly non-White population base for the Central and South American area.

It was only in the 19th century that this bleak racial picture for Latin America began to change, and then only in the southernmost part of the region, the consequence of a large influx of new European immigrants (most of them from Southern Europe) into an area which had previously had a very sparse Amerind population and had not been considered suitable for economic exploitation with Black labor by the early Spanish and Portuguese colonists. Today the only countries in South America which are substantially White are Uruguay (nearly 100 per cent), Argentina (between 80 and 90 per cent), and Chile (approximately 50 per cent).

Of the 9.5 million Negroes imported in the three centuries between 1550 and 1850, 4.25 million went to Brazil and other parts of northern South America, and 4.5 million went to the Caribbean and Central America. Another quarter of a million went to southern South America, and only half a million went to the southernmost colonies of North America.

As mentioned above, most of the Northern Europeans who came to the New World had quite different motives than did the Spanish and Portuguese. Most of the latter came only to make money, and relatively few brought their women with them; from the beginning miscegenation was common in the areas controlled by the Iberians.

The Northerners, on the other hand, came for the land and the opportunity for a new life on a new frontier. They brought their women and their plows with them, and for the most part, they did their own labor. They saw in the Indians no opportunity for economic exploitation, but only a danger to their families. Until missionaries began making Christians of the Indians and taking their side against the Whites, the latter just pushed them aside, took their land, and formed all-White communities of farmers, craftsmen, and tradesmen, as they had in Europe.

Colonization elsewhere

In Australia the Europeans (nearly all British) encountered an extremely primitive native race—in some features even more primitive than the Negro—numbering around a quarter of a million. Disease and deliberate liquidation by the Europeans had reduced the Australian aborigines to about 60,000 by the beginning of this century. Even today, under protection from the Australian government, they have recovered to only 80,000 and remain largely isolated from the predominantly Northern European population of 13 million.

In New Zealand the non-White native population was less primitive, being of Polynesian stock. The European settlers reduced the number of these Polynesians (Maoris) from an initial 250,000 to about 40,000 at the beginning of this century. Since then a misguided White policy of deliberate coddling has resulted in a population explosion back up to the quarter-million mark. Today, among a White New Zealand population of only three million, the still-expanding Maori minority, mostly urbanized, poses a growing racial threat.

England in India. First the Portuguese, then in succession the Spanish, the Dutch, the English, the Danes, the French, and the Austrians attempted to control the trade between Europe and India. In every case the motivation was strictly economic, not racial.

Although the long English experience in India had a profound influence on the national psyche of England, it provided no net benefits to the White race. The soldierly spirit of duty and uncomplaining self-sacrifice in the service of one’s kind eventually was perverted into a maudlin sense of obligation to the conquered scum of the earth. Again it was Kipling who said it best:

Take up the White Man’s burden
Send forth the best ye breed
Go, bind your sons to exile
To serve your captives’ need;
To wait in heavy harness
On fluttered folk and wild
Your new-caught, sullen peoples,
Half-devil and half child….
Take up the White Man’s burden
And reap his old reward:
The blame of those ye better,
The hate of those ye guard.

The hard lessons learned on the plains of Afghanistan were soon forgotten. Too many years of ease intervened, and moral rot set in. When the Indians became restless again after the Second World War, superstition and moral softness kept the English from dealing with them as Robert Clive had. In the end, though colonialism in its day had made some Englishmen very rich, nothing was left except the superstition and the softness. And because of that superstition and softness, it is now the Indians and the other conquered races who are colonizing England without opposition from the English.

South Africa. The story of southern Africa is different, but equally instructive. Although the Portuguese first found it, they saw no economic opportunities there and did not colonize it.

It was, in the 15th century, an almost empty land, with only a few thousand yellow-skinned Bushmen eking out an existence there by hunting and gathering. The Negroes still had not emerged from their jungles, far to the north.

The Dutch established the first settlement in southern Africa in 1652, at the Cape of Good Hope, but its purpose was only to provide a way station for their maritime traffic between Europe and the East Indies. Five years later, however, the first Dutch farmers arrived and established farmsteads in the vicinity of the way station.

By 1671 Dutch colonists were expanding from the Cape Colony deep into the interior of southern Africa, driving herds of cattle and horses before them and building farms and villages as they went.

Mixed with the Dutch trekkers into the interior were an increasing number of German colonists. In 1688 a group of French Huguenot refugees from the anti-Protestant massacres of the Counter-Reformation arrived. From this group are descended the many South Africans of today bearing French names.

Although southern Africa had become a de facto racial colony by the beginning of the 18th century, it was still a de jure economic colony, under the control of the Dutch East India company. The Company, whose sole interest was profit, saw itself losing control of what had been intended to be only a provisioning facility for its ships on the way to and from the East Indies. Consequently, in 1707 it made the fateful decision to stop providing assistance to European families who wanted to settle in its African colony.

In 1717, guided by the same profit-oriented reasoning, it decided to import Black slaves rather than bring more White craftsmen and artisans into the colony to meet a labor shortage.

The consequence of these capitalist policies was that, when the Dutch East India Company finally disappeared from the scene in 1795, a century and a half after the arrival of the first settlers, there were still only 15,000 Whites in southern Africa. Furthermore, they had started down the deadly path of dependence on Black labor, rather than total White self-sufficiency.

The loss of homogeneity had far-reaching, negative results, which are still felt today. The final end for the Whites there can be, at most, a matter of two decades away.

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

Tags Australia, Degeneracy, Europe, India, Latin America, Middle Ages, Spain, United Kingdom, United States

Amerindians Axiology Blacks Christendom Demography Ethnic cleansing Miscegenation Racial studies Who We Are (book) William Pierce

Iberians’ gross blunder

Half a year ago the admin of a Catholic, counter-Jihad website in Spain commented in this blog.

Mexico’s backwardness has been the result of its governments after independence, which has been mostly in the hands of whites. Its historical demise is due to the fact that the whites are not breeding, as it is the case, unfortunately, of so many white nationalists.

I quote this friend because his Catholic views reflect exactly the ideology that ruined this part of the American continent: blaming the few whites in charge of a nation consisting of a sea of brown people and sparing the Catholic, Universal ethics that caused the non-white population explosion in the first place.

Arthur Kemp’s March of the Titans is a comprehensive book about the odyssey of the white race, presently available only in printed format. After a long transcontinental research Kemp concludes that colonization is only successful when the colonizers ensure that they demographically replace the native population. “Anything less than that will cause the colonial experiment to fail.” Kemp demonstrates his thesis not only through the paradigm of his native Rhodesia, but of every other geographical entity that had been conquered by whites in the last millennia only to be re-conquered by the natives after overwhelming the white conquerors demographically.

William Pierce had reached identical conclusions in Who We Are: ethnic cleansing is the only way to succeed, and, as he hinted in other texts, to do that we must abandon Christian meta-ethics altogether.

Over the boards I’ve said it many times and will say it again: Pace my Christian friends, the price to save the West is to give up Christian axiology, and its secular offshoots, that presently are infecting our minds and our sense of decency.

* * *

Excerpted from the 22nd article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:

The native Amerinds found by the Spaniards in the West Indies were, like those of the mainland, of Mongoloid derivation, being the descendants of Mongoloid peoples who had begun crossing the Bering Strait from Siberia to North America some 12,000 years ago and had then gradually propagated throughout the empty North and South American continents and the adjacent islands.

Beginning of the Black Tide

Because of the inadequacy of the Indians as a local labor force, the Spaniards almost immediately began importing Negro slaves from West Africa. The latter belong to a race ideally suited to the plantation labor of that era. The Blacks were first used in the West Indies, then on the Brazilian mainland. Approximately a million of them were imported in the period 1550-1650, and by the latter date they had completely replaced the Amerind natives as a slave labor force on the Caribbean islands.

(Spanish-English translation of the painting footnote: Spaniard, Mestizo, Indian)

Northerners Arrive

From the beginning of the 17th century, however, Northern Europeans—English, French, and Dutch—began seriously contesting the Iberians’ claims on the New World. By 1650 nearly 50,000 English (and a few thousand French and Dutch) immigrants were settled on Caribbean land wrested away from the Spaniards, and another 50,000 had landed in North America.

The Pollution of the South

Today the only countries in South America which are substantially White are Uruguay (nearly 100 per cent), Argentina (between 80 and 90 per cent), and Chile (approximately 50 per cent).

Women and Plows

Most of the Northern Europeans who came to the New World had quite different motives than did the Spanish and Portuguese. Most of the latter came only to make money, and relatively few brought their women with them; from the beginning miscegenation was common in the areas controlled by the Iberians.

Tags Brazil, History, Materialism / capitalism, New Spain, Spain, United States

Amerindians Ethnic cleansing Real men

Exterminationist pro-whitism!

Post author By C .T.
Post date August 16, 2012
8 Comments on Exterminationist pro-whitism!

“With his fall [Sitting Bull] the nobility of the Redskin is extinguished… The Whites, by law of conquest, by justice of civilization, are masters of the American continent, and the best safety of the frontier settlements will be secured by the total annihilation of the few remaining Indians.

Why not annihilation?… We cannot honestly regret their extermination, but we at least do justice to the manly characteristics possessed, according to their lights and education, by the early Redskins of America.”

These are the wise words of L. Frank Baum, the famous author of The Wonderful Wizard of Oz, that appeared in Saturday Pioneer, December 20, 1890. “Like many of his compatriots, Baum had personally lived through many of the Indian wars and atrocities firsthand,” writes Arthur Kemp in his monumental history of the white race. “His deeply-entrenched and strongly-held opinions were shared by many at the time.”

Tags United States