Cover of Gutes Blut – Ewiger Quell (Good blood – eternal spring), an SS propaganda booklet that deals mainly with Nordicism and eugenics through images.
Adolf Hitler (1889-1945) does not need introduction.
It is therefore outrageously unjust to speak of the pre-Christian Germans as barbarians who had no civilization. They never have been such. But the severity of the climate that prevailed in the northern regions which they inhabited imposed conditions of life which hampered a free development of their creative faculties.
If they had come to the fairer climate of the South, with no previous culture whatsoever, and if they acquired the necessary human material–that is to say, men of an inferior race–to serve them as working implements, the cultural faculty dormant in them would have splendidly blossomed forth, as happened in the case of the Greeks, for example. But this primordial creative faculty in cultural things was not solely due to their northern climate.
For the Laplanders or the Eskimos would not have become creators of a culture if they were transplanted to the South. No, this wonderful creative faculty is a special gift bestowed on the Aryan, whether it lies dormant in him or becomes active, according as the adverse conditions of nature prevent the active expression of that faculty or favourable circumstances permit it.
Mein Kampf, 1924, Volume II, Chapter 2.
A complete assimilation of all our racial elements would certainly have brought about a homogeneous national organism; but, as has been proved in the case of every racial mixture, it would have been less capable of creating a civilization than by keeping intact its best original elements.
A benefit which results from the fact that there was no all-round assimilation is to be seen in that even now we have large groups of German Nordic people within our national organization, and that their blood has not been mixed with the blood of other races. We must look upon this as our most valuable treasure for the sake of the future. During that dark period of absolute ignorance in regard to all racial laws, when each individual was considered to be on a par with every other, there could be no clear appreciation of the difference between the various fundamental racial characteristics.
We know to-day that a complete assimilation of all the various elements which constitute the national being might have resulted in giving us a larger share of external power: but, on the other hand, the highest of human aims would not have been attained, because the only kind of people which fate has obviously chosen to bring about this perfection would have been lost in such a general mixture of races which would constitute such a racial amalgamation.
Mein Kampf, Ibidem.
If Nature does not wish that weaker individuals should mate with the stronger, she wishes even less that a superior race should intermingle with an inferior one; because in such a case all her efforts, throughout hundreds of thousands of years, to establish an evolutionary higher stage of being, may thus be rendered futile.
History furnishes us with innumerable instances that prove this law.
It shows, with a startling clarity, that whenever Aryans have mingled their blood with that of an inferior race the result has been the downfall of the people who were the standard-bearers of a higher culture. In North America, where the population is prevalently Teutonic, and where those elements intermingled with the inferior race only to a very small degree, we have a quality of mankind and a civilization which are different from those of Central and South America.
In these latter countries the immigrants—who mainly belonged to the Latin races—mated with the aborigines, sometimes to a very large extent indeed. In this case we have a clear and decisive example of the effect produced by the mixture of races. But in North America the Teutonic element, which has kept its racial stock pure and did not mix it with any other racial stock, has come to dominate the American Continent and will remain master of it as long as that element does not fall a victim to the habit of adulterating its blood.
Mein Kampf, 1924, Volume I, Chapter 11.
Ten generations of Germans left without the corrective and educative effect of military training and delivered over to the evil effects of those dissensions and divisions the roots of which lie in their blood and display their force also in a disunity of world-outlook–these ten generations would be sufficient to allow our people to lose the last relics of an independent existence on this earth.
The German spirit could then make its contribution to civilization only through individuals living under the rule of foreign nations and the origin of those individuals would remain unknown. They would remain as the fertilizing manure of civilization, until the last residue of Nordic-Aryan blood would become corrupted or drained out.
Mein Kampf, 1924, Volume II, Chapter 14.
I shall have no peace of mind until I have succeeded in planting a seed of Nordic blood wherever the population stand in need of regeneration.
If at the time of the migrations, while the great racial currents were exercising their influence, our people received so varied a share of attributes, these latter blossomed to their full value only because of the presence of the Nordic racial nucleus. Thus it is that we have acquired a sense of poetry, a tendency to nostalgia, which finds its expression in music.
But it is thanks to those attributes that are peculiar to our race and which have been preserved in Lower Saxony that we have been able harmoniously to absorb extraneous characteristics—for we possess one faculty which embraces all the others, and that is, the imperial outlook, the power to reason and to build dispassionately.
Wikipedia has the problem that many of its editors and administrators are either white traitors to the West or Jews like those of deMause’s journal. Although some scholars contribute to editing it, there is always an anti-westerner who censures the passages opposing the anti-white zeitgeist. For example, regarding the articles on infanticide I edited in 2008, a couple of Australian administrators from the English Wikipedia abused their powers. Not only did they eliminate most of the section on Australia within the article “Infanticide.” They went so far as to erase, from that online encyclopedia, an entire article that another editor had started. This last article focused on expanding the subject of the infanticide committed by aboriginal Australians. (Part of what was censored by Wikipedia is covered in this chapter, in the section on Australia.) Almost a decade later I learned that, since the 1970s, it has been a common practice in that continent to censor studies on infanticide, insofar as the aborigines have been idealized. Rewriting the history of the natives by vaporizing, in Stalin’s style, part of the collective memory of a nation misinforms visitors to the encyclopedia. But not all Wikipedia editors have behaved like that pair of administrators, so zealous in idealizing the natives in their country. In the archived Wikipedia talk page of Psychohistory, Loren Cobb said:
In my view, the psychohistory of Lloyd deMause is indeed a notable approach to history, in the sense in which Wikipedia uses the term “notability.” I am not personally involved in psychohistory—I am a mathematical sociologist—but here are some thoughts for your consideration.
Psychohistory as put forth by deMause and his many followers attempts to explain the pattern of changes in the incidence of child abuse in history. This is a perfectly respectable and non-fringe domain of scientific research. They argue that the incidence was much higher in the past, and that there has been an irregular history of improvement. This is a hypothesis that could just as easily have been framed by an epidemiologist as a psychologist. DeMause proposes a theory that society has gone through a series of stages in its treatment and discipline of children.
Again, this is well within the bounds of social science. None of these questions are pseudoscientific. Even the Centers for Disease Control in Atlanta, a bastion of scientific epidemiology, is interested in these kinds of hypotheses.1
I exchanged a few e-mails with Cobb, who like me is very critical of the psychoanalytic tail in deMausean legacy, and his position piqued my interest.
This chapter summarizes the data collected in the first exhaustive study on infanticide: a book by Larry Milner, Hardness of Heart, published in the last year of the 20th century. That so many researchers have produced astronomical figures on the extent of infanticide moves me to think that Milner’s initiative to devote ten years of his life researching the topic should be undertaken by others. Only then can we be sure if such large numbers are accurate.
Joseph Birdsell believes in infanticide rates of 15-50 percent of the total number of births in prehistoric times.2 Laila Williamson estimated a lower rate ranging from 15-20 percent.3 Both believe that high rates of infanticide persisted until the development of agriculture.4 Some comparative anthropologists have estimated that 50 percent of female newborn babies were killed by their parents in the Paleolithic.5 These figures appear over and over in the research of other scholars.
Paleolithic and Neolithic
Decapitated skeletons of hominid children have been found with evidence of cannibalism. Neanderthal man performed ritual sacrifices of children. As shown in the bas-reliefs of a Laussel cave, a menstruating goddess is appeased only by the sacrifice of infants.6
Marvin Harris, the creator of the anthropological movement called cultural materialism, estimated that in the Stone Age up to 23-50 percent of newborns were put to death. However, Harris conceived a rational explanation. In his book Cannibals and Kings: Origins of Cultures, published in 1977, he says that the goal was to preserve the population growth to 0.001 percent. This explanation of more “civilized” cavemen than us has not been taken seriously among other scholars. But the renowned geneticist James Neel surpasses him. Through a retroactive model to study the customs of contemporary Yanomami Indians he estimated that in prehistoric times the infanticidal rate was 15-20 percent. However, Neel wrote: “I find it increasingly difficult to see in the recent reproductive history of the civilized world a greater respect for the quality of human existence than was manifested by our remote ‘primitive’ ancestors.” Ark would have scoffed at this claim. The fact that Neel published such praise for the infanticidal cavemen in Science,7 one of the most prestigious scientific journals, shows the levels of psychogenic regression that we suffer in our times.
Ancient World
As we have seen, the sacrifice of children was much more common in the Ancient World than in present times. Three thousand bones of young children, with evidence of sacrificial rituals, have been found in Sardinia. Infants were offered to the Babylonian goddess Ishtar. Pelasgians offered a sacrifice of every tenth child during difficult times. Syrians sacrificed children to Jupiter and Juno. Many remains of children have been found in Gezer excavations with signs of sacrifice. Child skeletons with the marks of sacrifice have been found also in Egypt dating 950-720 B.C. In Carthage “[child] sacrifice in the ancient world reached its infamous zenith.”8 Besides the Carthaginians, other Phoenicians, and the Canaanites, Moabites and Sepharvites offered their first-born as a sacrifice to their gods.
Carthage. Charred bones of thousands of infants have been found in Carthaginian archaeological sites in modern times. One such area harbored as many as 20,000 burial urns. It is estimated that child sacrifice was practiced for centuries in the region. Plutarch (ca. 46-120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet (from the Hebrew taph or toph, to burn) by the Canaanites, ancestors of the Carthaginians, and by some Israelites. Writing in the 3rd century B.C., Kleitarchos, one of the historians of Alexander the Great, described that the infants rolled into the flaming pit. Diodorus Siculus wrote that babies were roasted to death inside the burning pit of the god Baal Hamon, a bronze statue.9
Greece and Rome. In the Persian mythology of Zoroastrianism, at birth some children are devoured by their parents: a fable reminiscent of Cronus. Rhea hid Zeus and presented a stone wrapped in strips, which Cronus took as a swaddled baby and ate it. Cronus represents the archaic Hellas.
The historical Greeks considered barbarous the practice of adult and child sacrifice.10 It is interesting to note how conquerors like Alexander are diminished under the new psychohistorical perspective. If we give credence to the assertion that Thebes, the largest city in the region of Boeotia, had lower rates of exposure than other Greek cities, its destruction by Alexander was a fatal blow to the advanced psychoclass in Greece. A few centuries later, between 150 and 50 B.C. an Alexandrian Jew wrote Wisdom of Solomon, which contains a diatribe against the Canaanites whom he calls perpetrators of “ruthless murders of their children.” (Note how the biblical classics, the 16th-century chroniclers, and the 19th-century anthropologists wield value judgments, something banned in an academy under the shadow of Franz Boas.)
In The Histories Polybius was already complaining in the 2nd century B.C. that parents severely inhibited reproduction, and by the 1st century there were several thinkers who spoke out against the exposure of babies. Epictetus wondered “A sheep does not abandon its own offspring, nor a wolf; and yet does a man abandon his?” In the Preface we saw that in the same century Philo was the first philosopher to speak out against exposure.11
“The greatest respect is owed to a child,” wrote Juvenal, born in 55 AD. His contemporary Josephus, a Romanized Jew, also condemned exposure. And in Heroides, an elegiac poem that he wrote before his exile, Ovid asked, “What did the child commit, in so few hours of life?” However, two centuries after Augustus, in times of Constantine Rome struggled with a decreased population due to exposure. The legend of Romulus and Remus is also revealing: two brothers had been exposed to die but a she-wolf saved them. Romulus forced the Romans to bring up all males and the first female and forbade killing them after a certain age. As Rhea saving his son Zeus, this legend portrays the psychogenic landmark of classical culture compared with other cultures of the Ancient World. But even so, exposure was practiced. A letter from a Roman citizen to his wife, dating from 1 B.C., demonstrates the casual nature with which infanticide was often viewed:
Know that I am still in Alexandria. […] I ask and beg you to take good care of our baby son, and as soon as I received payment I shall send it up to you. If you are delivered, if it is a boy, keep it, if a girl, discard it.12
In some periods of Roman history it was traditional for a newborn to be brought to the pater familias, the family patriarch, who would then decide whether the child was to be kept and raised, or left to death by exposure. The Twelve Tablets of Roman law obliged him to put to death a child that was visibly deformed. Infanticide became a capital offense in Roman law in 374 AD but offenders were rarely if ever prosecuted.13
Hebrew people. Although the Bible says many Hebrews sacrificed their children to pagan gods, Judaism prohibits infanticide (I will approach the subject of the recent studies on the Israelites in the last chapter). Tacitus recorded that the Jews “regard it as a crime to kill any late-born children.”14 Josephus, whose works give an important insight into first-century Judaism, wrote that God “forbids women to cause abortion of what is begotten, or to destroy it afterward.”15
Pagan European tribes. John Boswell believed that in ancient Germanic tribes unwanted children were exposed, usually in the forest. “It was the custom of the pagans that if they wanted to kill a son or daughter, they would be killed before they had been given any food.”16 In the most influential archeological book of the 19th century, Prehistoric Times, John Lubbock invented the terms Paleolithic and Neolithic. He described that burnt bones indicated the practice of child sacrifice in pagan Britain.17
The Christian Era
Something goes completely unnoticed for the modern mind. In a world plagued by sacrifices like the Old World, the innocent son has to die ordered by his father: a well-known practice. It is impossible to understand the psychoclass that gave rise to Christianity by overlooking this reality converted into a powerful symbol. This is true despite, as I have stated in the previous pages, that forms of upbringing should have suffered, in general terms, a regression throughout the Middle Ages. The Teachings of the Apostles or Didache said: “You shall not murder a child by abortion nor kill that which is born.”18The Epistle of Barnabas stated an identical command.19 So widely accepted was this teaching in Christendom that apologists Tertullian, Athenagoras, Minucius Felix, Justin Martyr and Lactantius also maintained that exposing a baby to death was a wicked act. In 318 AD Constantine considered infanticide a crime but reinstated the practice of selling one’s own children. The West took its time to consider criminal the late forms of infanticide. The author of the Codex Theodosianus complained in 322 AD:
We have learned that in provinces where there are shortages of food and lack of livelihood, parents are selling or pledging their children. Such an ignominious act is repugnant to our customs.
Towards 340 AD Lactantius argued that strangling newborns was sinful. Already within the historical period known as Christendom, infanticide was not officially banned in Roman criminal law until 374 AD when Valentinian I mandated to rear all children (exposing babies, especially girls, was still common). However, both exposure and child abandonment continued in Europe.
Middle Ages. The practice was so entrenched, as well as the sale of children, that it had been futile to decree the abolition of such customs. Until 500 AD it could not be said that a baby’s life was secure. The Council of Constantinople declared that infanticide was a homicide, and in 589 AD the Third Council of Toledo took measures against the Spanish custom of killing their own children.20 Whereas theologians and clerics preached to spare their lives, newborn abandonment continued as registered in both the literature record and in legal documents.21 More archaic forms of infanticide, such as sacrifice, were practiced by the Gauls, Celts and the Irish. “They would kill their piteous wretched offspring with much wailing and peril, to pour their blood around Crom Cruaich,” a deity of pre-Christian Ireland.22 Unlike other European regions, in the Middle Ages the German mother had the right to expose the newborn.23 In Gotland, Sweden, children were also sacrificed.24 According to William Langer, exposure in the Middle Ages “was practiced on a gigantic scale with absolute impunity, noticed by writers with most frigid indifference.”25 By the end of the 12th century, notes Richard Trexler, Roman women threw their newborns into the Tiber River even in daylight.26 In Russia, peasants sacrificed their sons and daughters to the pagan god Perun. Some residents of rural areas got rid of their babies by throwing them to the hogs. In Medieval Russia secular laws did not deal with what, for the church, was a crime.27 The Svans killed the newborn females by filling their mouths with hot ashes. In Kamchatka, babies were killed and thrown to wild dogs.28
The darkness of Europe would begin to fade in the 12th century. As explained above, the “little Renaissance” of that century reminds me the famous series of Kenneth Clark, the first of its kind that showed us the personal view of an intellectual in a television series. Other cultures would be arrested in their ways of treatment of women and children.
China and Japan. The American explorer George Kennan noted that among the Koryaks, a Mongoloid people of north-eastern Siberia, infanticide was still common in the 19th century. One of the twins was always sacrificed.29 Since the 17th century Jesuit missionaries had found thousands of babies, mostly women, abandoned on the streets of China. Marco Polo, the famed explorer, saw newborns exposed in Manzi.30 China’s society promoted gendercide. The philosopher Han Fei Tzu, a member of the ruling aristocracy of the 3rd century B.C., who developed a school of law, wrote: “As to children, a father and mother when they produce a boy congratulate one another, but when they produce a girl they put it to death.”31 Among the Hakka people, and in Yunnan, Anhwei, Szechwan, Jiangxi and Fukien a method of killing the baby was to put her into a bucket of cold water, which was called “baby water.” 32 Even before feudal Japan infanticide was performed. The common slang for infanticide was mabiki which means to pull plants from an overcrowded garden. It has been estimated that 40 percent of newborn babies were killed in Kyushu.33 A typical method in Japan was smothering through wet paper on the baby’s mouth and nose.34Mabiki persisted in the 19th and early 20th centuries.35
India and Pakistan. Female infanticide of newborn girls was systematic in feudatory Rajputs in India. According to Firishta (approx. 1560-1620), as soon as a female child was born she was holding “in one hand, and a knife in the other, that any person who wanted a wife might take her now, otherwise she was immediately put to death.”36 The practice of female infanticide was also common among the inhabitants of Kutch, Kehtri, Nagar, Gujarat, Miazed, Kalowries and also among the Sind in Pakistan.37 It was not uncommon that parents threw a child to the crocodiles in the Ganges River as a sacrificial offering. The British colonists were unable to outlaw the custom until the beginnings of the 19th century.38
Arabia and Islam. Female infanticide was common all over Arabia during pre-Islamic Arabia, especially by burying alive the newborn female.39 Later it would be explicitly prohibited by the Koran: “And do not kill your children for fear of poverty; We give them sustenance and yourselves too; Surely to kill them is a great wrong.”40 However, in spite of this emergent psychoclass, if compared with their infanticidal neighbors of the Arabian peninsula, the forms of childcare and the treatment of women in Islam would be stagnant for centuries.
Tribes
Infanticide in tribal societies was, and in some tribes still is, more frequent than infanticide in both Western and Eastern civilizations.
Africa. In this continent newborns were killed because of fear that they were an evil omen or because they were considered unlucky. Twins were usually put to death in Arebo; as well as by the Nama Hottentots of South West Africa; in the Lake Victoria Nyanza region; by the Tswana in Portuguese East Africa; among the Ilso and Ibo people of Nigeria; and by the !Kung Bushmen of the Kalahari Desert.41 The Kikuyu, Kenya’s most populous ethnic group, practiced ritual killing of twins.42 Lucien Lévy-Brühl noted that, as a result of fearing a drought, if a baby was born feet first in British East Africa, she or he was smothered.43 The Tswana people did the same since they feared the newborn would bring ill fortune to the parents.44 Similarly, William Sumner noted that the Vadshagga killed children whose upper incisors came first.45 If a mother died in childbirth among the Ibo people of Nigeria, the newborn was buried alive. It suffered a similar fate if the father died.46 In The Child in Primitive Society, Nathan Miller wrote in the 1920s that among the Kuni tribe every mother had killed at least one of her children.47 Child sacrifice was practiced as late as 1929 in Zimbabwe, where a daughter of the tribal chief used to be sacrificed as a petition of rain.48
Oceania and the Pacific Islands. Infanticide among the autochthon people in the Oceania islands is widespread. In some areas of the Fiji islands up to 50 percent of newborn infants were killed.49 In the 19th-century Ugi, in the Solomon Islands almost 75 percent of the indigenous children had been brought from adjoining tribes due to the high incidence rate of infanticide, a unique feature of these tribal societies.50 In another Solomon island, San Cristóbal, the firstborn was considered ahubweu and often buried alive.51 As a rationale for their behavior, some parents in British New Guinea complained: “Girls […] don’t become warriors, and they don’t stay to look for us in our old age.”52
Australia. According to Bronislaw Malinowski, who wrote a book on indigenous Australians in the early 1960s, “infanticide is practiced among all Australian natives.”53 The practice has been reported in Tasmania, Western Australia, Central Australia, South Australia, in the Northern Territory, Queensland, New South Wales and Victoria. Anthropologist Géza Róheim wrote:
When the Yumu, Pindupi, Ngali, or Nambutji were hungry, they ate small children with neither ceremonial nor animistic motives. Among the southern tribes, the Matuntara, Mularatara, or Pitjentara, every second child was eaten in the belief that the strength of the first child would be doubled by such a procedure.54
Family units usually consisted of three children. Brough Smyth, a 19th century researcher, estimated that in Victoria about 30 percent of the births resulted in infanticide.55 Mildred Dickeman concurs that the figure is accurate in other Australia tribes as a result of a surplus of the birthrate.56 Cannibalism was observed in Victoria at the beginning of the 20th century. The Wotjo tribe, as well as the tribes of the lower Murray River, sometimes killed a newborn to feed an older sibling.57 Thomas Robert Malthus said that, in the New South Wales region when the mother died sucking infants were buried alive with her.58 In the Darling River region, infanticide was practiced “by a blow on the back of the head, by strangling with a rope, or chocking with sand.”59 In Queensland a tribal woman only could have children after the age of thirty. Otherwise babies would be killed.60 The Australian Aranda tribes in the Northern Territory used the method of choking the newborn with coal, sand or kill her with a stick.61 According to James George Frazer, in the Beltana tribes in South Australia it was customary to kill the first-born.62 Twins were always killed by the Arrernte in central Australia.63 In the Luritcha tribe occasional cannibalism of young children occurred.64 Aram Yengoyan calculated that, in Western Australia, the Pitjandjara people killed 19 percent of their newborns.65 In the 19th century the native Tasmanians were exterminated by the colonists, who regarded them as a degenerate race. Richard H. Davies (fl. 1830s-1887), a brother of Archdeacon Davies, wrote that Tasmanian “females have been known to desert their infants for the sake of suckling the puppies,” which were later used for hunting.66 Like other tribal Australians, when the mother died the child was buried as well.67
Polynesia. In ancient Polynesian societies infanticide was fairly common.68 Families were supposed to rear no more than two children. Writing about the natives Raymond Firth noted: “If another child is born, it is buried in the earth and covered with stones.”69 In Hawaii infanticide was a socially sanctioned practice before the Christian missions.70 Infanticidal methods included strangling the children or, more frequently, burying them alive.71 Infanticide was quite intense in Tahiti.72 Methods included suffocation, neck breaking and strangulation.73
North America. Infanticide and child sacrifice was practiced in the New World at times when in Western Europe it had been largely abandoned. There is no agreement about the actual estimates of the frequency of newborn female infanticide in the Eskimo population. Carmel Schrire mentions diverse studies ranging from 15-50 percent to 80 percent.74 Polar Eskimos killed the child by throwing him or her into the sea.75 There is even a legend in Eskimo folklore, “The Unwanted Child,” where a mother throws her child into the fjord. The Yukon and the Mahlemuit tribes of Alaska exposed the female newborns by stuffing their mouths with grass before leaving them to die.76 In Arctic Canada the Eskimos exposed their babies on the ice and left them to die.77 Female Eskimo infanticide disappeared in the 1930s and 1940s after contact with the Western cultures of the South.78 The Handbook of North American Indians reports infanticide and cannibalism among the Dene Indians and those of the Mackenzie Mountains.79 In the Eastern Shoshone there was a scarcity of Indian women as a result of female infanticide.80 For the Maidu Native Americans in the United States twins were so dangerous that they not only killed them, but the mother as well.81 In the region known today as southern Texas, the Mariame Indians practiced infanticide of females on a large scale. Wives had to be obtained from neighboring groups.82
South American tribes. Although data of infanticides among the indigenous people in South America is not as abundant as data from North America, the estimates seem to be similar. The Tapirapé indigenous people of Brazil allowed no more than three children per woman, and no more than two had to be of the same sex. If the rule was broken infanticide was practiced.83 The people in the Bororo tribe killed all the newborns that did not appear healthy enough. Infanticide is also documented in the case of the Korubo people in the Amazon.84
While Capacocha sacrifice was practiced in the Peruvian large cities, child sacrifice in the pre-Columbian tribes of the region is less documented. However, even today studies on the Aymara Indians reveal high incidences of mortality among the newborn, especially female deaths, suggesting infanticide.85 Infanticide among the Chaco in Paraguay was estimated as high as 50 percent of all newborns in that tribe, who were usually buried.86 The infanticidal custom had such roots among the Ayoreo in Bolivia and Paraguay that it persisted until the late 20th century.87
Conclusion
As can be gathered from the above data, it is possible to support psychohistory’s cornerstone, the idea of an infanticidal psychoclass, with sources other than those used by deMause. The main criticism of historian Julie Hofmann Kemp to the deMausean model has, therefore, been solved.
References
1 Loren Cobb signs under a penname in Wikipedia. His post appeared in the talk page of Psychohistory (03:41, April 3, 2008).
2 Birdsell, Joseph, B. (1986), “Some predictions for the Pleistocene based on equilibrium systems among recent hunter-gatherers,” in Richard Lee and Irven DeVore, Man the Hunter, Aldine Publishing Co., p. 239.
3 Williamson, Laila (1978), “Infanticide: an anthropological analysis,” in Kohl, Marvin, Infanticide and the Value of Life, New York: Prometheus Books, pp. 61-75.
4 Milner, Larry S. (2000). Hardness of Heart / Hardness of Life: The Stain of Human Infanticide. Lanham/New York/Oxford: University Press of America, p. 19.
5 Hoffer, Peter, N.E.H. Hull (1981). Murdering Mothers: Infanticide in England and America, 1558-1803. New York University Press, p. 3.
6 Simons, E. L. (1989). “Human origins.” Science, 245: p. 1344.
7 Neel, James. (1970). “Lessons from a ‘primitive’ people.” Science, 1: p. 816.
8 Milner: Hardness of Heart (op. cit.) p. 324.
9 Brown, Shelby (1991). Late Carthaginian Child Sacrifice and Sacrificial Monuments in their Mediterranean Context. Sheffield Academic Press, pp. 22s. See also: Stager, Lawrence, Samuel R. Wolff (1984). “Child sacrifice at Carthage—religious rite or population control?” Biblical Archaeology Review 10: pp. 31-51.
10 Hughes, Dennis D. (1991). Human Sacrifice in Ancient Greece. Routledge, p. 187.
11 Philo (1950). The Special Laws. Harvard University Press, Vol. VII, pp. 117s, 551, 549.
12 Naphtali, Lewis, ed. (1985), “Papyrus Oxyrhynchus 744,” Life in Egypt Under Roman Rule, Oxford University Press, p. 54.
13 Radville, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Strauss, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.
14 Tacitus (1931). The Histories. London: William Heinemann, Vol. II, p. 183.
15 Josephus (1976). The Works of Flavius Josephus, “Against Apion.” Cambridge: Harvard University Press, II.25, p. 597.
16 John Boswell (1988). The Kindness of Strangers. New York: Vintage Books, p. 211.
17 Lubbock, John (1865). Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages. London: Williams and Norgate, p. 176.
18 Robinson, J. Armitage (translator) (1920), “Didache,” Barnabas, Hermar and the Didache, Vol. D.ii.2c, New York: The MacMillan Co., p. 112.
19 Ibid., Epistle of Barnabas, xix. 5d.
20 Radbill, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Straus, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.
21 John Boswell (1984). “Exposition and oblation: the abandonment of children and the ancient and medieval family.” American Historical Review 89: pp. 10-33.
22 Dorson, Richard (1968). Peasant Customs and Savage Myths: Selections from the British Folklorists. University of Chicago Press, p. 351.
23 Westrup, C.W. (1944). Introduction to Roman Law. Oxford University Press, p. 249.
24 Turville-Petre, Gabriel (1964). Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart & Winston, p. 253.
25 Langer, William L. (1974). “Infanticide: a historical survey.” History of Childhood Quarterly, 1, pp. 353-366.
26 Trexler, Richard (1973). “Infanticide in Florence: new sources and first results.” History of Childhood Quarterly, 1: p. 99.
27 Ransel, David (1988). Mothers of Misery. Princeton University Press, pp. 10-12.
28 McLennan: Studies in Ancient History (op. cit.), pp. 105s.
29 Kennan, George (1986 [originally published in 1871]). Tent Life in Siberia. New York: Gibbs Smith.
30 Polo, Marco (1965). The Travels. Middlesex: Penguin Books, p. 174.
31 Yu-Lan, Fung (1952). A History of Chinese Philosophy. Princeton University Press, p. 327.
32 Yao, Esther S. Lee (1983). Chinese Women: Past and Present. Mesquite: Ide House, p. 75.
33 Kushe, Helga and Peter Singer (1985). Should the Baby Live? Oxford University Press, p. 106.
34 Shiono, Hiroshi and Atoyo Maya, Noriko Tabata, Masataka Fujiwara, Junich Azumi and Mashahiko Morita (1986). “Medico-legal aspects of infanticide in Hokkaido District, Japan.” American Journal of Forensic Medicine and Pathology, 7: p. 104.
35 Vaux, Kenneth (1989). Birth Ethics. New York: Crossroad, p. 12.
36 Westermarck, Edward (1968). A Short History of Marriage. New York: Humanities Press, Vol. III, p. 162.
37 Panigrahi, Lalita (1972). British Social Policy and Female Infanticide in India. New Delhi: Munshiram Manoharlal, p. 18.
38 Davies, Nigel (1981). Human Sacrifice. New York: William Morrow & Co, p. 18.
39 Milner: Hardness of Heart, (op. cit.), p. 59. See also: Smith, William Robertson (1903). Kinship and Marriage in Early Arabia. London: Adam & Charles Block, p. 293.
40 The Koran, XVII:31. See also LXXXI:8-9, XVI:60-62, XVII:42 and XLII:48.
41 Milner: Hardness of Heart (op. cit.) pp. 160s.
42 LeVine, Sarah and Robert LeVine (1981), “Child abuse and neglect in Sub-Saharan Africa,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 39.
43 Lévy-Brühl, Lucien (1923). Primitive Mentality. London: George Allen & Unwin Ltd., p. 150.
44 Schapera, I.A. (1955). A Handbook of Tswana Law and Custom. Oxford University Press, p. 261.
45 Sumner, William (1956 [originally published in 1906). Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals. Oxford University Press, p. 274.
46 Basden, G.T. (1996). Niger Ibos. New York: Barnes & Noble, pp. 180-184, 262s.
47 Miller, Nathan (1928). The Child in Primitive Society. New York: Bretano’s, p. 37.
48 Davies: Human Sacrifice (op. cit.), p. 143.
49 McLennan, J.F. (1886). Studies in Ancient History, The Second Series. New York: MacMillan & Co., Ltd., pp. 90s.
50 Guppy, H.B. (1887). The Solomon Islands and Their Natives. London: Swan Sonnenschein, p. 42.
51 Frazer, J.G. (1935). The Golden Bough. New York: MacMillan Co., pp. 332s.
52 Langness, L.L. (1984), “Child abuse and cultural values: the case of New Guinea,” in Korbin, Jill, Child Abuse and Neglect: Cross-Cultural Perspectives, Berkeley: University of California Press, p. 15.
53 Malinowski, Bronislaw (1963). The Family Among the Australian Aborigines. New York: Scocken Books, p. 235.
54 Róheim, Géza (1962). “The Western tribes of Central Australia: childhood.” The Psychoanalytic Study of Society, 2: p. 200.
55 Smyth, Brough (1878). The Aborigines of Australia. London: John Ferres, p. 52.
56 Dickeman, Mildred (1975). “Demographic consequences of infanticide in man.” Annual Review of Ecology and Systematics, 6: p. 121.
57 Howitt, A.W. (1904). The Native Tribes of South-East Australia. MacMillan & Co., Ltd., pp. 749s.
58 Malthus, Thomas Robert (1963). On Population. New York: The Modern Library, I.III, p. 170.
59 Bonney, Frederic (1884). “On some customs of the aborigines of the River Darling.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, 13: p. 125.
60 Cowlishaw, Gillian (1978). “Infanticide in aboriginal Australia.” Oceania, 48: p. 267.
61 Murdock, G.P. (1971). Our Primitive Contemporaries. New York: Macmillan, p. 34.
62 Frazer, James George (1963). The Dying God. New York: Macmillan, p. 180.
63 Murdock: Our Primitive Contemporaries (op. cit.), p. 34.
64 Spencer, Baldwin, F.J. Gillen (1904). The Northern Tribes of Central Australia. London: MacMillan & Co., p. 475.
65 Yengoyan, Aram (1972). “Biological and demographic components in aboriginal Australian socio-economic organization.” Oceania, 43: p. 88.
66 Roth, H. Ling (1899). The Aborigines of Tasmania. Halifax: King & Sons, pp. 162s.
67 Murdock: Our Primitive Contemporaries (op. cit.), p. 7.
68 Ritchie, Jane and James Ritchie (1979). Growing Up in Polynesia. Sydney: George Allen & Unwin, p. 39.
69 Firth, Raymond (1983). Primitive Polynesian Economy. London: Routledge, p. 44.
70 Dibble, Sheldon (1839). History and General Views of the Sandwich Islands Mission. New York: Taylor & Dodd, p. 123.
71 Handy, E.S. and Mary Kawena Pukui (1958). The Polynesian Family System in Ka-’U, Hawaii. New Plymouth, New Zealand: Avery Press, p. 327.
72 Ritchie: Growing Up in Polynesia (op. cit.), p. 189.
73 Oliver, Douglas (1974). Ancient Tahitan Society. Honolulu: University Press of Hawii, Vol. I, p. 425.
74 Schrire, Carmel and William Lee Steiger (1974). “A matter of life and death: an investigation into the practice of female infanticide in the Artic.” Man: The Journal of the Royal Anthropological Society, 9: p. 162.
75 Fridtjof, Nansen (1894). Eskimo Life. London: Longmans, Green & Co., p. 152.
76 Garber, Clark (1947). “Eskimo Infanticide.” Scientific monthly, 64: p. 98.
77 Langer: “Infanticide: a historical survey” (op. cit.), p. 354.
78 Balikci, Asen (1984), “Netslik,” in Damas, David, Handbook of North American Indians (Arctic), Washington DC: Smithsonian Institution, p. 427.
79 Savishinsky, Joel and Hiroko Sue Hara (1981), “Hare,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 322. See also: Gillespie, Beryl (1981), “Mountain Indians,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 331.
80 Shimkin, Demitri, B. (1986), “Eastern Shoshone,” in D’Azevedo, Warren L., Handbook of North American Indians (Great Basin). Smithsonian Institution, p. 330.
81 Riddell, Francis (1978), “Maidu and Konkow,” in Heizer, Robert F., Handbook of North American Indians (California). Smithsonian Institution, p. 381.
82 Campbell, T.N. (1983), “Coahuitlecans and their neighbors,” in Ortiz, Alonso, Handbook of North American Indians (Southwest). Smithsonian Institution, p. 352.
83 Johnson, Orna (1981), “The socioeconomic context of child abuse and neglect in native South America,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 63.
84 Cotlow, Lewis (1971). The Twilight of the Primitive. New York: Macmillan, p. 65.
85 de Meer, Kees, Roland Bergman and John S. Kushner (1993). “Socio-cultural determinations of child mortality in Southern Peru: including some methodological considerations.” Social Science and Medicine, 36: pp. 323, 328.
86 Hastings, James (1955). Encyclopedia of Religion and Ethics. NY: Scribner’s Sons, Vol. I, p. 6.
87 Bugos, Paul E. and Lorraine M. McCarthy (1984), “Ayoreo infanticide: a case study,” in Hausfater, Glenn and Sarah Blaffer Hrdy, Infanticide, Comparative and Evolutionary Perspectives, New York: Aldine, p. 510.
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The objective of Day of Wrath 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 penultimate chapter. Day of Wrath will be available again in printed form.
Human beings tend to idealize their parents and carry the burden of the sins of the world: Passover lambs for the unrecognized ills of the parent. This self-reproach for supposed wrongdoing is due to the perennial problem, still unresolved in our species, of the attachment to the perpetrator. The mantras the cultural relativist uses arguing with the psychohistorian is that it is unfair to judge an ancient culture with contemporary standards, or that in those times not even the sacrifice of infants was considered wicked. As Ark pointed out above, this standpoint rationalizes the perpetrator’s behavior at the expense of the victim. It is a no-brainer that it must have been as infernal for a historic boy that his father delivered him to the priests to be incinerated alive, as a parent who burns his child’s face to the point of completely disfiguring him, as we read in the most alarming paper news. In other words, psychohistory is based upon the empathy to the children of all times. The unconscious motivation of many anthropologists, on the other hand, has been to exonerate both the parents of former ages and the non-western cultures of today.
Anthropologists defend the validity of any culture and negate an absolute evaluation unless it is done within the standards of that culture. It was not always so. In the nineteenth century the opposite school dominated British anthropology. Anthropologists argued, in a similar vein to contemporary psychohistorians, that all societies passed through the same evolutionary process, and that non-Europeans were living fossils that could be studied to understand Europe’s past, categorizing the diverse cultures in a progressive set of values from savage, barbarian to civilized. Universal progress was postulated: a sort of unilineal set of values where religion and paleologic thought gave up ground to Aristotelian logic and rational thought, with the subsequent development of social institutions. The difference of this model with psychohistory is that these first anthropologists did not use childrearing as a parameter, but technology from the Stone Age to the modern age, passing through the Iron and Bronze Ages.
The Jewish-German immigrant Franz Boas, the “father” of American anthropology, managed to shift the paradigm. Boasian anthropology considered erroneous the premise that religion had to be defined, historically, more primitive than reason (the opposite to what Arieti says about his schizophrenic patients: that paleologic thought should be considered inferior to the Aristotelian). Boasian relativism resists universal judgments of any kind. All of the work by Boas and his disciples began as a direct opposition to the evolutionary perspective, and with time it became an orthodoxy. Although in the United States there was an attempt to revive the evolutionist ideas in the 1950s and 60s, eventually anthropologists subscribed the ideology of cultural relativism: a school that in the academy became, more than an orthodoxy, axiomatic; and its proponents, staunch supporters of non-western cultures. This relativism, with its vehement phobia to “western ethnocentrism” did not only become the most influential anthropology school originated in the United States, but the dogmatic principle of this international discipline.
In its most extreme version it even considers legitimate, say, the cutting of the clitoris in Africa. A principle that, for the popular mind, apparently originated as a tolerant attitude is being used to find excuses for intolerance. In fact, since the declarations of the anthropologist Melville Jean Herskovits by the end of the 1940s, his colleagues left the political debates of human rights. The anthropologist has great difficulties to fight for the rights of, say, the black women in South Africa. The 1996 team-work Growing Up: A Cross-cultural Encyclopedia, where dozens of anthropologists offered their studies about eighty-seven cultures, is symptomatic. Although they admit that sexual contacts between adults and children are common, including those of the incestuous mothers, they declare that it “would not constitute ‘abuse’ if in that society the behavior was not proscribed.” However, as the academic who sympathized with Ark said, not all anthropologists agree with Boas. Carolyn Fluehr-Lobban confessed that, after twenty-five years of having conducted ethnological research in Sudan, she betrayed her profession by siding those who fight against female genital cutting. She mentioned the case of a Nigerian woman who was granted asylum in the United States since her daughter would have been subjected to involuntary cutting if returning home. The compulsion to recreate on the next generation the wounds received in infancy is such that in our times genital mutilation continues. Despite their theoretical statements to the public, in practice many ethnologists, anthropologists and indigenistas still cling to the Boasian paradigm.
A single example will illustrate it. Keep in mind “A reliable source” published some pages ago. In September of 2007 the Museo del Templo Mayor, a subsidiary of the Instituto Nacional de Antropología e Historia, organized a seminary in Mexico under the name “New Perspectives on Human Sacrifice Among the Mexicas.” Twenty-eight specialists were invited. According to the national press the Mexican archeologist Leonardo López Luján, who would coordinate the proceedings book of the papers (reviewed in the 2017 “A reliable source”), stated that it was advisable to distance ourselves “from the Hispanists who consider bloody and savage” the sacrificial practice. López Luján presented the paper “Huitzilopochtli and the Sacrifice of Children in Tenochtitlan’s Templo Mayor” (the Great Pyramid of Tenochtitlan). Among the professionals from abroad who participated were institutions such as Cambridge and the French National Center for Scientific Research. The Mexican Juan Alberto Román presented the conference, “The Role of Infants in the Mexica Sacrificial Practices,” and in a pseudo-eugenicist discourse López Luján stated: “Undernourished children [my emphasis] were sacrificed to eliminate the population that was a burden for the society.” (Cf. what Ark responded to the historian about administering pap to the child: a slow form of infanticide that suggest they were not undernourished accidentally.) Marie-Areti Hers, from the National Autonomous University of Mexico— a campus that the UNESCO declared a World Heritage Site the very week that the symposium was celebrated—, stated that human sacrifice was everything except “an exotic curiosity of backward peoples.”
I contacted Julieta Riveroll, the reporter who covered the event for Reforma and author of the article “Human Sacrifice Prejudices—Demolished.” I asked her if among the speakers of the conferences she attended someone condemned the deadly ritual. Emphatically she responded “No,” that they were “objective experts.” I mention the anecdote because that word, “objective” is the most abused word in academic circles, as we already saw in one of the answers of the academics to Ark. Let us imagine that, among the reporters of the Gulag, to keep objectivity they must refrain from condemning genocide. This does not happen: Stalin’s regime is broadly condemned. But the double standard of allowing condemnation of the white man and virtually forbidding condemning non-whites, is brazen. The month that followed the symposium, in the same Mexico City where the symposium was celebrated the police caught the serial killer José Luis Calva, the “cannibal poet” that horrified the Mexican citizenry. In one of his poems Calva wrote to one of his victims a poem worthy of the ancient Mexicans: You handed over your parts to me
Your breath, your nails and your longings.
You dressed me of you and I was your bird,
Sing your song that never quiets.
Naturally, unlike the Mexicas who did exactly the same, this man was condemned by the elites.
On the other side of the Atlantic the Europeans deform reality too. In 2008 I visited the museum and archaeological park Cueva Pintada in the town Gáldar of Gran Canaria. The screened documental in the museum denoted the purest Manichaeism. Despite recognizing the widespread infanticide of girls among the tribes, the conquerors appear as the bad guys and the inhabitants of the troglodyte settlement as the noble savages victimized by the sixteenth-century Europeans. Similarly, in another museum, El Museo Canario, the following year I looked up through an academic text the subject of infanticide of these pre-Hispanic white people (curiously, they were blonder than the Spanish but they were barely leaving behind the Neolithic stage). Just as the mentioned María Alba Pastor who saw in the Mexican sacrifices “a reaction to the Conquest,” three Spanish academics postulated that the Canary sacrifice could have been the consequence “of the ongoing military, religious and cultural aggression” inflicted by the conquerors.[1] This interpretation ignores the fact that the practice predated the arrival of the Spaniards.
Unlike these documentaries and academic papers that blame westerners for the sins of non-westerners, I will quote one of the first letters written about the practice of infanticide in the seven Canary Islands. The following description comes from Diego Gómez de Cintra, a Portuguese navigator that wrote what he saw in La Palma:
The father and the mother grab the child and put the head on a rock and take another rock and hit the child on the head shattering the skull, and thus they kill the child, his eyes and brains scattered on the soil, which is a great cruelty of the parents.
Conversely, on page 166 of the mentioned article contemporary academics side the parents by claiming, “The adoption of such an extreme measure is fully justified.”
As Terry Deary put it, “History can be horrible, but historians can sometimes be horribler.” Once the new generations break away from this immoral anthropology, the slaughtering of children will be seen, again, with due compassion as felt by the first chroniclers.
In the case of Mestizo America (and this is important to understand the organizers of the 2007 symposium), the “Latin” American anthropologists were the first ones to embrace the cause of cultural relativism. In fact, the anthropologists have influenced more the society in “Latin” America than in other societies. This is partly explained by the ethnological tradition of Bernardino de Sahagún and Bartolomé de Las Casas. In the twentieth century the study and the glorification of the Indian cultures, called indigenismo, has been the predominant framework of anthropological studies in so-called Latin America. In the particular case of Mexico, since 1917 the government was the first one to recognize the utility of anthropology. Subsequently, and working for the government, anthropologists have tried to implement their policies on the Indian population.
No doubt, deMause and Ark are right about the intellectual charlatanry that represents social anthropology.
NOTE:
[1] Julio Cuenca Sanabria, Antonio Betancor Rodríguez & Guillermo Rivero López: “La práctica del infanticidio femenino como método de control natal entre los aborígenes canarios: las evidencias arqueológicas en Cendro, Telde, Gran Canaria,” El Museo Canario, LI, 1996, p. 124. Fifty pages later the authors repeat this interpretation. In spite of the fact that the long title takes for granted that the etiology of the practice was “birth control,” the same article publishes sentences from some authors who cast doubts about the validity of that explanation.
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The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next month I will reproduce another chapter. Day of Wrath is available: here.
Last year I sent an email to Prof. Kevin MacDonald complaining about an influential Mexican Jew and he asked me if I’d okay publishing it in his webzine, with a little editing. Of course I accepted and it can be read: here. But I knew that if I had written a lengthier piece I’d have mentioned something even more alarming. In Latin America, Jew and gentile intellectuals are on the same page. A single example will illustrate my point.
Every Monday the Mexican viewers of Foro TV can watch a roundtable with two Jews and two gentiles. Leo Zuckermann presides the program Es la Hora de Opinar. On Mondays he usually invites another Jew, Jorge Castañeda (second from left) and two non-Jews, the mestizo Héctor Aguilar Camín and the criollo Javier Tello Díaz.
Earlier this year I heard Castañeda pronouncing these lovely words in that program (my translation): ‘…the fact that Angela Merkel has allowed almost two million refugees to enter—and how good she did it! How good—I mean: we should congratulate ourselves, and congratulate her for having done so’. [1]
Not surprisingly, the two gentiles, Tello and Aguilar, not only agreed with such outrageous statement but even expanded Castañeda’s premise, concerned about the recent surge of nationalist sentiments in Germany in face of the so-called refugee crisis.
This has been my experience with intellectual gentiles in Latin America: the way they see the world is the same as the Jews do. This is why I have so many difficulties with the single-cause hypothesis of Western malaise. Not even those gentiles who phenotypically are indistinguishable from the Spaniards, like Javier Tello and many others, think different. In fact, there’s no single notable intellectual in the whole of Latin America that I am aware of who defends the white race from the ongoing exterminationist campaign.
That’s why I call it the blue-pill continent. That’s why I have almost zero contact with the intelligentsia in the country where I happen to be living. That’s why I have been forced to blog in a second language.
________________ [1] ‘…el que Angela Merkel haya dejado entrar a casi dos millones de refugiados—¡y qué bueno que lo hizo! Que bueno, o sea: hay que felicitarse, y felicitarla, por haberlo hecho’.
This original canvas signed by Antonio Zucchi (1726-1795) is a landscape in Flemish style, now very near from the desk where I work for this blog.
My friend Jake F. interviewed me last year. These are his words: “The below text is of a scripted interview I was to conduct with C.T. of The West’s Darkest Hour. Due to unforeseen circumstances we could not record. However, Cesar graciously offered to allow this interview to be published on The Right Stuff”.
Jake: Hello, and welcome to Manifest Destiny! This is Jake and I’ll be your host today. I have the privilege of bringing you a rare interview with C.T. of The West’s Darkest Hour. What Cesar brings to the table is rare combination of principled fearsomeness and refined sensibility. This interview will serve as an exposition and clarification of his thought for an unfamiliar audience. Questions and answers were composed in advance for purposes of clarity. As always, thank you for listening and enjoy.
Cesar, please give us a brief overview of your background and journey to your present ideological positions. Which books, authors, films, and music inspired you?
Cesar: Thanks for having me here, Jake. I’ll answer straight to the point.
Both of my parents were artists but since my middle teens they became abusive as hell, and I was the target of this abusive madness, which of course destroyed my young life. I explain the tragedy in two books, Hojas Susurrantes and the one I’ve just finished, Exterminio. Both comprise almost half a million words and soon I’ll start the third of the trilogy. As a matter of fact, my sister died this year. In my latest book I claim that her death was probably related to the trauma we endured in our teens.
With my books, I believe, I’m starting a new literary genre. If I manage to finish the third one I will be the first writer in history who analyzes his extremely abusive family in a million-word trilogy.
As to which books and films inspired me, I’d say that 2001: A Space Odyssey exerted a major influence since I watched it in 1968. I was 10 years old then. It was before the abuse at home. After my family became so destructive, Childhood’s End by Arthur Clarke made a huge impact in my life. Still later, the books of Alice Miller helped me to understand my evil family.
With regard to music, since I was a small child I listened to Mussorgski and Stravinsky. Mussorgski’s Dawn over the Moscow River was my first love. Later I discovered Beethoven.
Jake: You seem to be heavily influenced by psychohistory. Could you briefly define it for our audience? What insights have you gleaned from it? What faults have you found with it?
Cesar: This is my interpretation of psychohistory: Most adult children of extremely abusive parents become mad. Really mad I mean: like the magical thinking of the tribes since prehistoric times. And there are cultures that are far more abusive than others.
Psychohistory is a term used by the American Lloyd deMause to research child abuse through recorded history. The meta-perspective provided by psychohistory helped me to contextualize what happened in my family. The problem with deMause is that he’s a rabid liberal, some would even argue that he’s a Jew, like Alice Miller. In the only chapter of my trilogy that has been translated to English I try to Aryanize psychohistory away from deMause’s crazy liberalism.
Jake: You make incisive criticisms of psychiatry as a pseudoscientific field which often fails to draw upon or selectively draws upon neurological research. How specifically is it wounding our people? How deeply do such wounds go?
Cesar: Curiously, Kevin MacDonald used to teach child psycho-pathology in the university before his recent retirement. I don’t know if MacDonald knows that psychiatry is an “iatrogenic” profession, which means that psychiatric drugs often cause a much more serious mental condition for the client than the original distress or disorder.
For instance, there are international studies that show that people in third world countries, with few resources to purchase so-called anti-psychotics, fare much better for those diagnosed with schizophrenia. In other words, so-called anti-psychotics are iatrogenic: they only worsen the original disorder. My blog contains scholarly references to support this claim, but it is something you won’t ever hear in the media, not even in the outlets of white nationalism.
One of the things that I find exasperating while trying to communicate with white nationalists is that, in addition to the pseudoscientific racial and gender studies, there are other pseudosciences. Psychiatry is one of them. Nationalists are completely clueless of the fact that this pseudo-medical profession has as much scientific basis as the study of UFOs.
Let me expand a bit on this.
Those plugged in the Matrix believe that schizophrenia is the product of a chemical imbalance. Unplugged dissidents know that mental disorders are not a biomedical condition. A computer analogy is helpful here. Imagine a technician who doesn’t believe in the existence of computer viruses in the software. This guy always tries to fix computers by messing with the hardware. That’s exactly what psychiatrists do: they are in denial of the existence of the “software” in the human mind, so to speak. So they treat every mental disorder as a brain disorder. For psychiatrists, biology is destiny. Trauma does not exist, or is irrelevant. Only the genes matter.
But psychiatry cannot demonstrate any biological marker, genetic, chemical imbalance or otherwise, in any of the major psychiatric disorders. That’s why neurology, which is real science, is separated in the universities from psychiatry, which is not a science but a big, big business.
Also, all pseudosciences present their central concepts as unfalsifiable hypotheses, that is, hypotheses that cannot be refuted through the scientific method. What most people ignore is that psychiatry also presents its main concept, mental illness, as an unfalsifiable hypothesis. This is explained in detail in one of my scholarly articles.
Jake: You’ve written extensively on child abuse and its racial implications. Chiefly, that non-Whites are much more likely to abuse their offspring and much more likely to do it in horrific ways. Besides obvious things (like removing Judeo-liberal media or moving to a Whiter area) what advice would you have for racially conscious White parents?
Cesar: If you have in mind abusive parents, you cannot educate them. They are simply unconscious of their abuse. In my latest book for example I have published my mother’s entire diary. It is shocking to see that throughout her diary, mostly about the 1970s, she had no clue whatsoever that she was driving her children mad.
In an ethnostate it would be possible that the child finds a window of escape from abusive families through the Hitler Youth. But even in an Aryan ethnostate would-be parents should be taught not to abuse their kids. Together with the Hitler Youth, education for young couples that are about to marry is the only way that occurs to me that children won’t be abused in the future.
Jake: In the past, you have discussed a collapse scenario as presenting the best or only chance Whites will have to exercise the Fourteen Words freely. What if the collapse never comes? What do you think about the collapse as a mythical trope for “fringe” political movements or causes?
Cesar: I have referred to psychiatry as a pseudoscience that the average white nationalist is unaware of. But there are other pseudosciences taught at the academia that nationalists also ignore. Another example is Keynesian economics, that presently influences not only the academia but the Federal Reserve and the banking system.
You cannot have a thriving economy by means of the current system of huge debt and huge spending. The United States has a debt of almost 20 trillion and if the Fed starts Quantitative Easing 4 it will dwarf the previous QEs combined. QE, of course, is newspeak for inflation: expanding the currency supply, the paper dollars. Sooner or later the dollar will hyperinflate because of this astronomic expansion of the currency supply.
Those economists who reject the crazy paradigm that rules the financial world predict that the crash will happen in this decade. And this means something like the depression of 1929. But unlike 1929 there are millions of Negroes out there, especially in the big cities. After the financial accident they’ll chimp out, and contribute beautifully to the collapse of the System. By the way, have you seen the Jew-movie Imperium?
There is a movie character, the one that “Harry Potter” betrayed, hehe.☺ Well, with his group this character tries to produce what he calls “The Event”, which supposedly would awaken whites, a big act of terrorism.
In real life this is not necessary. The Event is coming nevertheless. And not from racists like us, but from the blunders of the Fed and the international monetary policies.
If by December 31 of 2020 the crash has not happened I will recognize I was wrong. But what if I am right? Because if I am right you should start obtaining coins of silver, and if you can afford it, coins of gold. Even the commercials of Fox News are advertizing this.
Jake: Nordicism is a particularly loaded term. Who exactly are the Nordic peoples? Are they a distinct sub race located only in certain White countries? Do they form the upper crust in every White society? Or are they something else entirely?
Cesar: In my opinion white nationalism or Altright, however you want to call it, is fake. The real thing is National Socialism. Unlike the Nazis people in the Altright are like the republicans: they have granted amnesty to millions of non-whites from Mediterranean Europe. The Germans of the 1930s knew better: the standard for whiteness is the Nordic type.
A pundit from Barcelona in Spain has developed a new racial classification that clarifies this matter. He basically says that the European race is divided in three primordial races: the European Nordid White (“White Nordid”), the Nordid Central Asian Redhead (“Red Nordid”), and the Near Eastern Armenid. The white race is actually a mixture of two or more races.
So we cannot say, “This person is a pure white” but “This person has a mixture of A, B and C races in such proportions.” With terms like Aryan we designate a mixture between White Nordid and Red Nordid and its mild crossing with non-white Armenids or Mongolids—usually people of Germanic and Slavic origin.
While the ideal white is a White Nordid with a Red Nordid, we cannot say that those whites who have some Armenid or Mongolid genes are non-whites. However, we could say they are non-whites if they contain a few drops of Congid blood, that is, Negro genes; or substantial Armenid or Mongolid blood.
In the new racial classification the phenotype is more important than genetic studies. Therefore, based on phenotype we can say that many of us Meds are not properly white. Some of them are, yes. I’ve seen girls as beautiful and Aryan in Spain as in the Nordish countries. But not in the proportion I’ve seen such women even in Texas. Many Meds are mudbloods, something that the Germans knew very well. So well in fact that inter-marriage between the mudbloods and the Nazis was discouraged.
Since this is a scientific subject, I recommend those who want to understand nordicism to study carefully the most scholarly article in my blog. It’s under the title Gens alba conservanda est, which is Latin for “the white race must be preserved”. Alas, most white nationalists are anti-nordicists. They are still under the grip of the egalitarian ideology that has destroyed the West. Most of them sincerely believe that all whites are created equal.
I would recommend they read William Pierce’s only non-fiction book, Who We Are, to grasp my point. Pierce was not a white nationalist. Like the Nazis he was the real thing. The biggest surprise that the reader will find in his book is that the founding stock of the ancient Greeks and Romans was Nordish, real whites.
Jake: Much like Dr. William Pierce, you postulate a Witches’ Brew (essentially a convergence of catastrophic trends) theory of factors leading to the gradual and sometimes rapid extermination of our race. What ranks near the top that most of our people are missing? Conversely, what are we greatly overestimating?
Cesar: For those who accept the premises of Who We Are it is clear that the main enemy of whites are whites themselves, especially the civilizational decadence that comes from wealth-over-race policies.
I have lived in Mexico more than half a century. Latin-America is very similar to Mexico if you visit the countries to the south of Mexico. What the Spaniards and the Portuguese did in the Americas, mixing their blood since the 16th century, was the product of greed, of lust for gold. It was also the result of the universalist creed of the Catholic Church, which considered the Amerindian women as “souls” to be “saved”.
The Iberians that conquered the continent also brought the Inquisition, which persecuted crypto-Jews. But even in Judenfrei New Spain these two factors, economic greed and universalist Christianity, destroyed the gene pool of the Spanish.
White nationalists ignore the history down the south of the US because it breaks their little narrative. Their narrative is that Jewry is the main factor of white decline. The fact is that there are other major factors beside Jewry that nationalists are ignoring. Christianity is one of them as demonstrated in the history of Judenfrei Spain and New Spain.
Jake: On a related note, you’ve produced a volume of writing on different strains of Counter-Semitism. Could you go into more detail on this taxonomy of Counter-Semitism?
Cesar: The Jewish problem is one the most serious problems of the West. For centuries and even millennia Jews have been a hostile minority in the West. There’s no question about it. Just see how they lobbied for a century to open the gates of non-white immigration into the United States. Just see the role they played in the Holocaust on non-Jews committed by the Bolshevik Jews. Just see who controls the anti-white media and how the kikes have been trying to prevent that whites wake up.
The problem itself shouts for a final solution of some sort. This is an aspect I don’t differ much from white nationalists. We both try to find radical solutions to the problem. We agree on the medicine.
But we disagree on the diagnosis. For me it’s clear that the Aryan problem caused the Jewish problem, and not vice versa. Perhaps the best analogy would be to see the Aryan problem as an HIV virus, and the Jewish problem as an AIDS-related infection like pneumonia. Kill off the bacteria if you want. I won’t complain about Alex Linder’s solution. But if you don’t eliminate the virus, you may still have a Judenfrei society that commits racial suicide, as happened here in Latin America.
It is simply untrue, as Andrew Anglin of The Daily Stormer recently wrote, that “physically removing the Jews will solve every other problem”. No. Our ancestors removed the Jews from New Spain and just look at the mess that Mexico is today: those ancestors still committed ethnic suicide, and on a continental scale!
Jake: From your research, what are the strengths and weaknesses of Nietzsche’s thought in general and in to furthering the Fourteen Words?
Cesar: No Nazi tract that I know mentions Nietzsche, but Hitler sort of admired him. Before Nietzsche lost his mind in January of 1889 his concept on the “revaluation of all values” was very handy. I use it a lot in my anti-Christian trolling. I’ll talk about this later in the interview.
Jake: Blake asks: In your writing, you refer to temples and priests of the Fourteen Words. Please expand upon these concepts. What would be the vocation and training of such a priesthood?
Cesar: Here we must recall what my Spanish friend Manu Rodríguez told me: We need to create the Aryan community, an ecclesia, which by the way we never had. Ecclesia, you know, was the principal assembly of ancient Athens.
The Aryan ecclesias need to thrive in our towns and cities, Manu told me. Our “priests”, for lack of a better word, won’t be experts in theology but in history, anthropology and Indo-European cultures. A priest of the 14 words must teach the Western tradition to his young pupils.
Nowadays, without money to build temples like those in Greece and Rome, we can only organize barbecue gatherings like those of my favorite character in the movie Imperium, hehe.☺
Jake: Your upcoming work From St Francis to Himmler has piqued my interest. Based upon the title alone, it is reminiscent of William Gayley Simpson’s journey from being an itinerant Franciscan to a fanatical Aryan racialist. To what extent are you familiar with his work Which Way Western Man? What is it actually about if not your own voyage?
Cesar: I have not read Simpson’s journey but From St Francis to Himmler will be the third and last volume of my autobiographical trilogy.
Francis is the most beloved saint for many Catholics. When I was abused by my father, who admired St Francis, as a defense mechanism I developed a sort of piety inspired in this Italian saint. After the abuse, the doctrine of eternal damnation, that I internalized from my father, destroyed my image of a benign God. The spiritual odyssey from my adolescent piety, to Himmler’s exterminationism, will be the axis of my last book. It is exactly that: an odyssey; the story of a long, long night of my soul.
Jake: For you, White Nationalism was merely a stepping stone to a much sterner and more disciplined National Socialism. Many American White Nationalists enjoy National Socialist iconography and pageantry, as well. What is the line of demarcation between these two ideologies? Is White Nationalism even an ideology or could it more accurately be described as a sentiment? How can American Whites steeped in republican, individualist beliefs adapt to a more “collective” or duty-oriented belief system? What about National Socialism is non-essential or merely adapted to Germanic norms? Finally, which National Socialist texts are American White Nationalists missing or refusing to read?
Cesar: Instead of responding question by question let me say that the line of demarcation is what George Lincoln Rockwell did: he formed a fascist party. White nationalists don’t do anything of the sort! If Rockwell had not been assassinated, radicals like Dylann Roof would have found a warm home and a healthier way to channel their hatred.
Individualist Americans will radically change, and I mean radically, when the convergence of catastrophes is already under way: something that will happen in the second half of the century. I refer to the tectonic-plate, apocalyptic convergence between energy devolution and a political crisis in the West. That collision will create a real mountain.
If “Our race is our nation” then, theoretically National Socialism is doable among Anglo-Saxons, not only among Germanics. Rockwell saw this clearly and he was right.
The most important book to awake whites is the one that Tom Goodrich wrote: Hellstorm:The Death of Nazi Germany. I believe that any honest white liberal who reads it will break, in his mind, the media narrative about the Second World War. Once you nuke the media narrative, I would recommend a Nazi textbook for young readers, Faith and Action by Helmut Stellrecht. It is available online.
Jake: Blake asks: Many White Nationalists advocate the creation of an ethno-state or ethno-states for White-Aryans to seek refuge in. They often fail to mention whether this goal is their highest aim or merely a tactical one. Assuming White-Aryans had the capability to do with the Earth as they wish, what should they do? You’ve been called quite a few names for suggesting that Earth should be made a Whites-only planet. How do you respond to this?
Cesar: I don’t remember the names I was called. Perhaps I missed those threads? In the book that I’ve just finished, Extermination, I explain why the human race is a failed species. Most of them deserve extermination, save the most beautiful Aryans with good heart for nature, the children and the animals.
Extermination is a subject that has only been partially explored in fiction, at the end of The Turner Diaries. It is time to speak out in the genre of non-fiction, as I just did with my latest book, which will be available in Spanish this month or the next one.
I had said that I was inaugurating a new literary genre. But I omitted to mention that, if completed, my trilogy goes well beyond such autobiographical genre into a philosophical system. From this point of view, exterminationism is more than an odd subject: it is what we may call the Significant A of the coming Overman. But let’s change the conversation to a more “normal” subject.
Jake: Rock music is controversial within racialist spheres. You take an uncompromising stance against it for a host of reasons. Two that come to mind are its negro roots and repetitive notes. But, rock has been so heavily appropriated by Whites that even negroes flee from it now. At what point does White ownership (in terms of content; we know Jews dominate the music industry) erase a genre’s origins? Is this even possible? Are there any healthy modern White music genres? Many would defend folk and electronic music as the latest resurgence of authentic White culture in music. Do you agree? Finally, which classical composers or performers would you suggest to a modern White wishing to expand his or her tastes?
Cesar: Folk music is OK but not what the Nazis called “degenerate music”. Even nationalists have been unable to recognize that such music is used by the System to degrade the spirit of whites, to control them. A passage from 1984, written before the birth of rock, was prophetic. The music in the totalitarian world, Orwell says: “had a savage, barking rhythm which could not exactly be called music, but resembled the beating of a drum… The proles had taken a fancy to it.” Of course, the people of the Altright would be degenerate proles from the Nazi point of view: they listen so-called Retro-wave music.
As to which classical composers, I’d recommend starting with Walt Disney’s 1959 movie Sleeping Beauty. Its soundtrack contains a masterful edition of the music of Tchaikovsky’s ballet. But the trick is not adding classical music to your repertoire. The trick is subtracting degenerate music from what you listen.
I have always compared degenerate music with degenerate sex. A guy just cannot have a healthy marriage with a lovely wife and children and, at the same time, indulging himself in escapades in gay bars. The degenerate side of both sexual lifestyles and music tastes must be completely cut off from our way of life.
Jake: On several occasions you’ve described the Sublimis Deus papal bull as the original sin committed in South America. Could you give us some background on this proclamation? Was it a logical extension of Christian doctrine or an aberration?
Cesar: It was an expansion of the Church’s universalism, where all races can enter the church. “Catholic” in fact means universal. But the original sin was not the Pope’s bull. The original sin of the Spanish and the Portuguese was, as I said, the lust for gold and silver in Mexico and Peru. The Catholic bull that allowed Iberian whites to marry the brown natives was a very serious, mortal sin; but not the original one.
Jake: Lately, the phrase “Pathological Altruism” has been used to describe a weakness of the White-Aryan psyche. Is this valid and sufficient? Do you agree with Dr. Sunic and Pierre Krebs that a universal Christian memeplex is the source of our vulnerability, instead?
Cesar: I don’t know much of Krebs but Sunic is quite smart. He does not only blame Christianity as a more elemental factor of white decline than Jewry; he actually says that capitalism is the main factor.
I believe he’s right. And I must add that Americans love Mammon too much to purge the Jews! Once more, the Aryan problem has created the Jewish problem. Pro-whites must read Who We Are to contextualize historically the claim that wealth-over-race policies is suicidal, even when no Jews are present. March of the Titans by Arthur Kemp also reaches the same conclusion.
Jake: Blake asks: How do we as a race combat our predisposition to choose wealth over a sound society? Alain de Benoist notes that critics of immigration must also critique capitalism lest they contradict themselves. What must be done to slay Mammon once and for all? Or, at the very least, restrain him?
Cesar: Mammon will die in this century of natural death. I not only believe that the financial collapse is coming this decade. I also believe in peak oil and energy devolution later in this century. Once oil is depleted, corporate capitalism can no longer be the economic paradigm for whites, especially after the racial wars change bourgeois whites into blond-beast warriors.
The paradigm of the future lies in farming. Using an image of the penultimate chapter of The Lord of the Rings, I would say that the new paradigm lies in a return to the bucolic Shire. By the way, that very important chapter, “The scouring of the Shire”, was not filmed in Peter Jackson’s version of The Lord of the Rings. In the book, which I read, the war at the Shire actually happens after the One Ring has been destroyed. The ring is metaphor for gold…
Jake: What are your thoughts on the so-called manosphere? How should Aryans approach courtship in a day and age where it’s too early to procure Sabine women yet too late to find a young woman that isn’t a pod person? On a related note, how should White-Aryans answer the homosexual question?
Cesar: A lot of what is said in the manosphere is true. I’ve started to elaborate a guide for the priests of the fourteen words. He should not discuss with Jews, non-whites or women. He should even try to avoid talking with white Pod women.
Recently I discovered a YouTube blogger, Turd Flinging Monkey. I was shocked to learn about scientific facts that concern all white males that I didn’t find in the more formal writing of Roger Devlin. Yes: Turd Flinging Monkey is an anti-racist, clueless blogger about the Jewish question. But there’s something in his manospheric rants that merits scrutiny. After I finish the corrections of my book I’ll see all of his videos.
Courtship is impossible for the moment except if you move to an Amish or Mennonite community. So what can we do before the collapse of the rule of law, a rule that prevents Aryans from abducting and raping the Sabine women? The blogger Turd Flinging Monkey simply recommends masturbation. Well, well…☺ I prefer to be a workaholic to avoid thinking in sex.
As to homosexuality, it is a pity that some open homos in the Altright are not ashamed of talking publicly about their degeneracy, as if it was normal. Shame on them.
Jake: Unlike most pro-Whites, you stand by Heinrich Himmler with few reservations. What can we learn from him? How does he stand in relation to more “mystical” figures on the Right like Spengler or Yockey?
Cesar: I know almost nothing of Spengler except that he refused to support Nazi ideas of racial superiority. Yockey was a great essayist but the style he chose for his famous book, the very one which gave the name to the recent film Imperium, is too philosophical for my taste.
What I like of Himmler is that he volunteered to do the dirty job, extermination. I identify with Uncle Heinrich because, like him, I don’t look Aryan. But when he visited a specific town in Norway he admired them so much because of the purity of the Aryan breed there.
I believe that later in this century, when the demographic bubble pops as a result of energy devolution, Himmler-like exterminationism should become the religion of the Blonde Beast. Only the best should survive. I envision throughout the Earth the beauty that Hitler and Himmler saw in specific Nordish towns, a return to the Shire so to speak after the death of capitalism.
Here comes handy Nietzsche’s concept about the transvaluation of all values. Remember that I call atheists “Neo-Christians”. When millions of adolescent whites change their T-shirts from Che Guevara to Himmler, you will know that the race is already saved. I can only hope that my books will help young whites to revaluate their fucking values.
Jake: Are pro-Whites approaching the subject of Holocaust revisionism correctly or incorrectly? How should it be approached and why?
Cesar: Incorrectly. One must start with the Holocaust committed by the Allied forces. I sincerely believe that any nationalist who has not read the abridged edition of Alexander Solzhenitsyn’s The Gulag Archipelago and Tom Goodrich’s Hellstorm is a historical fool.
It is not only that after the Second World War the Germans were dishonestly demonized. The biggest secret of our times is that the astronomic crimes of the Allied forces dwarf what the Germans did. What the United States and the Soviet Union did in times of peace was more monstrous than the crimes attributed to the Germans in times of war—precisely because the Allied Holocaust was perpetrated in times of peace! I am talking about the crimes committed by Eisenhower and the Soviets from 1945 to 1947. Most people are unaware of this Holocaust. I would dare to say that if whites do not atone for the genocide perpetrated on the German people they will go extinct.
The root problem of white decline is Christian meta-ethics, what I have been calling “Christian axiology”. National Socialism revaluates such meta-ethics back to the mores of the ancient Greeks and Romans. This cannot happen as long as whites are Christians and neo-Christian atheists.
When the Aryan race reaches maturity, probably in the next century, the calendar must be changed from Jesus to Hitler. Anno Domini will start with the Fuhrer’s birthday, not with the crucified rabbi. White nationalists are incapable to reach this level of priesthood today because they are part of the problem as well as part of the solution.
Jake: Looking North, what are your thoughts on Donald Trump and the Alt-Right? What advice do you have for the average Alt-Rightist? What ideological pitfalls should he avoid that we haven’t already discussed?
Cesar: Alt-rightists might have their 15-minute fame after Trump wins. But when things get really nasty after the dollar collapses the proles will look after more masculine voices, those filled with hatred. Real hate I mean. Not the VDARE, American Renaissance or the Radix Journal types but The Daily Stormer, Neonazi types.
Jake: What is it like being a White or Aryan Man in Mexico? What has been lost in Mexico’s de-Europeanization process? Can the average “race-neutral” or un-awakened American White fathom what a majority colored country is like day in and day out? More broadly, what do we have to lose that we don’t know we have to lose?
Cesar: Recently Donald Trump visited my own town, Mexico City. But Latin America, not only Mexico, is too far gone. Nothing can be done here down the South. You guys have half a century of polluting your blood but there are still millions of pure whites in North America. Here down the south these guys have half a millennium of mestization, and in 500 years no intellectual voice has ever been raised against this genocide of Iberian whites! I can speak volumes on the subject but a single anecdote will be enough.
Recently, a meeting was organized by my former classmates of the Madrid School in Mexico that graduated forty years ago. This was a school founded by those who fled from Francisco Franco after the civil war. Two of my whitest schoolmates, blond and very handsome four decades ago, married mestizo women and formed mestizo families. I was shocked! Presently the young students of the Madrid school, who used to be mostly white in my teens, have become brownish. The second generation! Almost all white Latin Americans have already become Body Snatched Pods. Even Argentina and Uruguay are gone.
In the US you at least have Fox News. In Spanish-speaking countries, Spain included, there’s not even one media outlet that sides Donald Trump. Nothing! What remains of Iberian whites are like Jeb Bush: they’re happily marrying dwarf Latinas. Our only hope is that a tough ethnostate is formed at the North and then proceeds to conquer so-called Latin America.
Jake: Where can our listeners find your work online? Where can they purchase your books? What parting message do you have for our listeners?
Cesar: They can google “chechar” (that is, c-h-e-c-h-a-r) and “WordPress” and they’ll hit a blog, “The West’s Darkest Hour”. My books are linked at the top of my blog.
My parting word is simple: I am not a white nationalist. I am a guy to the right of Himmler. Only one of my books is in English, Day of Wrath that I dedicated to you. Since it will take some time for the rest of my books to be translated to English, read instead William Pierce’s books and see for yourselves how an American also rejected Christian ethics.
Food for thought from chapter 1 of March of the Titans: The Complete History of the White Race:
North America was for the greatest part colonised by white Europeans, and subsequently became the leading power in the modern world.
South America, on the other hand, having far richer natural resources than North America, was never majority colonised by white Europeans and today has a majority mixed-race population. This continent is classed as third, or at best, second world.
If environment were the only factor determining levels of achievement, South America should in theory be more advanced than North America, since it has far more “environmental advantages.”
Update: The following text is rough draft. The series has been substantially revised and abridged, and the section by the YouTube blogger Turd Flinging Monkey is available in a single PDF: here.
______ 卐 ______
One more brew ingredient
In his video “Regarding red pill rage” the blogger talks about the explosion that comes when a normie realizes that his most cherished ideals—home, family, children—have been subtracted in the very system where he lives.
But the blogger, his MGTOW pals and the guys of the manosphere in general overstate their case. As can be seen in the maps of the latest US elections many white women voted for both Romney and Trump. From the viewpoint of racial preservation the real shock comes not from women, but from the all-blue map that shows what would happen if only the coloreds voted.
I have said that the white nationalist myopia bothers me. They have awakened to the colored and the Jewish question and that is great. But they are tone deaf about what I have been saying of the Mediterraneans. For example, they ignore that in Latin America the Iberian whites dislike so much the Nordish whites at the north of the Río Grande that in our media there is not even a single white who has defended Donald Trump—not even one, not even in the written press or intellectual magazines! [1]
I almost never watch TV in Spanish. But this month my hobby has been to see what the Spanish-speaking media is saying about the recent US election. Regarding their hate of Trump, it is mind-boggling that the mestizos and the Iberian whites throughout Latin America are exactly on the same page of the Mexican Jews! I don’t want to give some nasty examples about what I have been watching in this new hobby of mine. Let’s rephrase keeping in mind the hate the Jews feel for the Aryans: the Iberian white pundits that talk on TV or write articles share exactly the same hatred toward the embryonic white awakening at the North resulting from Trump’s successful campaign.
So the blogger and the manosphere movement in general have been focusing on a secondary issue. The primary issue is race, and not only the false Aryan/Jew dichotomy in the orthodox narrative of white nationalism.
Nevertheless, the blogger is right that the feminized western men must grow a pair. The white masses may be as feminine as Hitler saw, and it is good that an alpha male has grabbed the American electorate by the pussy. Trump may be implicitly pro-white but now an explicit work must begin.
Although it is secondary compared to race, I don’t want to dispatch the knowledge that the blogger and others are patiently gathering in this movement that they call Men Going Their Own Way. I will illustrate why they must be taken seriously in the next and final installment of this series, where I’ll review Harold Covington’s last novel of his quintet.
In conclusion, both MGTOWers and WNsts are purple pilled, not red pilled (jargon for those who are not fully awakened). The manosphere community needs to become acquainted with the hard facts of race realism, e.g. with the work of the granddaddy of the Altright, Jared Taylor. Similarly, those racists who like Covington et al believe that men are interchangeable with women need to become familiar with the research of the blogger and his comrades.
Finally, I must add an ingredient—see bold-type below—to our lab analysis of the lethal cocktail we have ingested. “A witches’ brew” is a page from the book that I edited, The Fair Race’s Darkest Hour. This is what I wrote:
William Pierce, in Who We Are, said in his concluding remarks: “It is difficult to analyze the witches’ brew and place exactly the proper amount of blame on each ingredient.”
It seems to me that from Pierce’s point of view the Jewish problem would be a very strong catalyst that has accelerated the process of Western malaise in the last centuries, but certainly not the active ingredient of the brew.
I for one believe that individualism, universalism, weak ethnocentrism (“hardwired” characteristics in the White psyche since prehistoric times) plus egalitarianism, liberalism, capitalism (cultural “software” after the Revolution which ironically strengthened Christian axiology) plus the empowerment of Jewry since the times of Napoleon and women since the 19th century (ingredient added!) has created a lethal brew for the White peoples, as we shall see in the next section.
_________________
[1] By “Iberian white” I mean those white Latin Americans who look like Spaniards. Some of them have Amerind blood in their veins but phenotypically look like Iberian whites; others only have a few drops of that blood, and others none of it. All of them, even those with zero Amerind blood, call themselves mexicanos and may be the product of several generations of whites living in this part of the continent. None of them has any objection whatsoever about further mestization with the darker mexicanos.
In North America, unlike in Europe, the word liberalism almost exclusively refers to social liberalism in contemporary politics. The dominant Canadian and American parties, the Liberal Party and the Democratic Party, are frequently identified as being modern liberal or centre-left organizations in the academic literature.
In Canada, the long-dominant Liberal Party, colloquially known as the Grits, ruled the country for nearly seventy years during the 20th century. The party produced some of the most influential prime ministers in Canadian history, including Pierre Trudeau, Lester B. Pearson and Jean Chrétien, and has been primarily responsible for the development of the Canadian welfare state. The enormous success of the Liberals—virtually unmatched in any other liberal democracy—has prompted many political commentators over time to identify them as the nation’s natural governing party. However, in recent elections the party has been performing poorly, eclipsed federally by both the Conservative Party and the social democratic New Democratic Party.
In the United States, modern liberalism traces its history to the popular presidency of Franklin Delano Roosevelt, who initiated the New Deal in response to the Great Depression and won an unprecedented four elections. The New Deal coalition established by Franklin Roosevelt left a decisive legacy and influenced many future American presidents, including John F. Kennedy, a self-described liberal who defined a liberal as “someone who looks ahead and not behind, someone who welcomes new ideas without rigid reactions… someone who cares about the welfare of the people.”
In Latin America, liberal unrest dates back to the 19th century, when liberal groups frequently fought against and violently overthrew conservative regimes in several countries across the region. Liberal revolutions in countries such as Mexico and Ecuador ushered in the modern world for much of Latin America. Latin American liberals generally emphasized free trade, private property, and anti-clericalism. Today, market liberals in Latin America are organized in the Red Liberal de América Latina (RELIAL), a centre-right network that brings together dozens of liberal parties and organizations.
Abolitionist and suffrage movements spread, along with representative and democratic ideals. France established an enduring republic in the 1870s, and wars in the United States ensured the formation of a nation and the abolition of slavery in the south. Meanwhile, a mixture of liberal and nationalist sentiment in Italy and Germany brought about the unification of the two countries in the late 19th century. Liberal agitation in Latin America led to independence from the imperial power of Spain and Portugal.
In France, the July Revolution of 1830, orchestrated by liberal politicians and journalists, removed the Bourbon monarchy and inspired similar uprisings elsewhere in Europe. Frustration with the pace of political progress in the early 19th century sparked even more gigantic revolutions in 1848. Revolutions spread throughout the Austrian Empire, the German states, and the Italian states. Governments fell rapidly. Liberal nationalists demanded written constitutions, representative assemblies, greater suffrage rights, and freedom of the press. A second republic was proclaimed in France. Serfdom was abolished in Prussia, Galicia, Bohemia, and Hungary. The indomitable Metternich, the Austrian builder of the reigning conservative order, shocked Europe when he resigned and fled to Britain in panic and disguise.
(The iconic painting Liberty Leading the People by Eugène Delacroix, a tableau of the July Revolution of 1830.)
Eventually, however, the success of the revolutionaries petered out. Without French help, the Italians were easily defeated by the Austrians. With some luck and skill, Austria also managed to contain the bubbling nationalist sentiments in Germany and Hungary, helped along by the failure of the Frankfurt Assembly to unify the German states into a single nation. Two decades later, however, the Italians and the Germans fulfilled their dreams for unification and independence.
The Sardinian Prime Minister, Camillo di Cavour, was a shrewd liberal who understood that the only effective way for the Italians to gain independence was if the French were on their side. Napoleon III agreed to Cavour’s request for assistance and France defeated Austria in the Franco-Austrian War of 1859, setting the stage for Italian independence.
German unification transpired under the leadership of Otto von Bismarck, who decimated the enemies of Prussia in war after war, finally triumphing against France in 1871 and proclaiming the German Empire in the Hall of Mirrors at Versailles, ending another saga in the drive for nationalization. The French proclaimed a third republic after their loss in the war.
“DEspañol YD India produce Mestiso” (Spaniard and Indian produce a Mestizo”) says the caption on this old painting, in the times when the Inquisition of New Spain was busy targeting crypto-Jews. (When the Spanish Crown ruled the continent recent Iberian conversos were banned from emigrating to the Americas.)
But what was the point of trying to construct a Judenfrei continent if the Spanish didn’t get the monkey of Christianity off their backs (interbreeding was approved in the 1530s by the Pope himself)?
In other words, once you introduce Latin American history into the scholarship of The Fourteen Words, you see that the current narrative in white nationalism—“Jewry as the primary cause of our woes”—is myopic to say the least.
For a detailed discussion of what we call the Christian problem, see The Fair Race’s Darkest Hour (cover image of the book and PDF link at the sidebar). See also another of my very brief articles, “On snatched Iberians and Criollos.”
