One of the things that I dislike about fiction is how often it seems to come true. This is especially the case when the reader is presented with a work depicting a dystopian future. Unfortunately, there are some people out there who do not realize that dystopian works are intended to be taken as dystopian and who treat them as a challenge to reproduce these futures in real life.
This seems to be the case with the vision of a dystopian society portrayed in Kurt Vonnegut’s short story, Harrison Bergeron. In this story, we are shown a world in which equality is forcibly maintained in every area and by whatever means necessary. The strong are loaded down with weights to impede their movement and bodily ability. The beautiful are purposefully uglified. The intelligent are fitted with random noise generators to make it difficult or impossible for them to think clearly. While the stated goal is to bring everyone to a state of equality, the below-average do not nevertheless seem to be raised. The society shown merely acts to drag down the above average.
The thoughtful observer who has noted the past few decades of Western life may be strangely perturbed by the similarities he sees between the modern West and the society presented in Vonnegut’s tale. The obvious obsession with “equality” in our democratic and egalitarian systems certainly serves to discourage the appreciation of aristocratic and superior traits and the sort of traditional society which encourages them.
However, it is also becoming increasingly obvious to more and more people that this is not entirely by accident. Those of us in reaction and neoreaction often point to various macrohistorical forces which have led to the modern world (e.g. the Renaissance, the Protestant Reformation, the Puritan hypothesis, etc.). While these forces may have provided the necessary conditions to allow the appearance of the various specific social pathologies that have infected the West over the past several decades, I would argue that these forces were not sufficient to account for them alone. It’s becoming clearer and clearer that much of what we see going on with the West’s apparent drive toward self-destruction is intentional and at least partially confirms many of the arguments that have been made by “conspiracy theorists.”
A hallmark of modern Western devolution is surely its rejection of traditional modes of hierarchy and authority, and its embracing of egalitarianism. This has been an endemic element within modernism, one decried by critics as widely drawn as Baron Evola, Thomas Carlyle, and Nicolás Gómez Davila. The central tenet of each – and many other – appraisals of this element of the West’s direction in the past few centuries lies in the observation that hierarchy and authority are necessary components of a well-functioning, rational, and indeed natural society. Whether it’s Evola expostulating on the disappearance of polar axial kingship or Carlyle decrying the sham and simulacrum of insincere society, the common theme (and one well worth noting) is that the rush to egalitarianism represents regression, rather than progress, and this is so whether it takes place in the West or in any other society.
The principle of hierarchy has been around for as long as human civilisation has existed. This much must be understood right from the start if the reader is to have any kind of realistic understanding of human society. Even in the most “primitive” tribal systems, every group has a chief – a man to whom the tribe looked up to as the leader and authority, the one who led the hunts, the one whose mana energised the rituals and made the rains come. Even in more distributed authority systems, such as those tribes governed by councils of elders and the like the principle of authority, resting on wisdom that accompanies senectitude, was still present – no one in such circumstances would have thought to suggest that the youngest wet-behind-the-ears brave or the village women should participate in the decision-making for the group. Generally speaking, there have been very few aberrations from this state of affairs until modern times.
If your average Westerner was asked to state what best defined the modern world, there is a strong likelihood he or she would give an answer relating to individualism. This is because individualism is one of the defining characteristics of modernism as it has been expressed both in the West and in other eras where similar late stage degeneracies in societies have taken place. The role of the individual has been exalted to an excessive degree in the modern West such that there is basically no sense of community, united purpose, or public spiritedness in our countries any more.
Many on the “soft Left” of classical liberalism and libertarianism (for these cannot properly be called “conservative” or “Rightist”) would see absolutely no problem with this. These ideologies perpetuate, and indeed claim to thrive upon, the mythology of the “rugged individual” who pulls himself up by his own bootstraps through his own hard work and abilities. These are the folks who assume that anything which challenges this proposition in the least way must be “communist” or “collectivist.” They fail to grasp that civilisation itself is “collectivist” by this definition. No “rugged individualist” who has ever lived has succeeded outside of the framework of a community and society which allowed him to operate under the protections of various laws and/or customs that maintain order within their social system. This fact is as true for the West as it is for any other civilisation that has ever existed. The West is not – and never could be – special in that regard, despite the constant drumbeat about “American exceptionalism” and its European counterparts. Westerners are as subject to the laws of nature and human nature as anyone else.
Throughout the Western world, immigration (whether legal or illegal, and often approximating invasion more than true migration) is perhaps the single biggest issue facing both the people and the politicians. The Western world is finding itself facing an unprecedented mass influx of entrants from other, non-western parts of the world. While the history of the West has certainly involved mass movements of people at various times, these have always been understood to constitute either invasions or colonisations. The idea of millions of outsiders moving into a culture and it being considered “immigration” is a vastly new (and dangerous) concept in the West.
Nevertheless, there are many in our society who seem to be perfectly fine with the idea of mass immigration radically altering the cultural, religious, and genetic bases of Western societies. Indeed, the acceptability, or lack thereof, of mass immigration is one of the major points of division between so-called civic nationalists on one side and ethnonationalists (speaking generally) and especially white nationalists on the other. Civic nationalists, who are often really just straight up open borders supporters, believe that membership in a new society can be established as easily as simply taking an oath and signing some paperwork. “You can be a polygamist totem worshiper who believes albinos should be harvested for the magical elixirs in their livers and still be a good American,” and all that.
The common assumption, at least among the coastal élites, is that openness to immigration is correlated with democratic sensibilities in particular, drawing from a more generalised standard of egalitarianism. Because these élites rarely interact in any meaningful way with the immigrants who comprise the “mass” in mass immigration, they tend to assume the fungibility of the “lower classes.” This is why the political arm of the Cathedral sees immigrants as a source of political capital – one voter is as good as another, and if a new set of voters can be imported who will vote the way the Cathedral wants versus recalcitrant natives who insist upon voting for their own interests, then all the better. It wouldn’t be the first time in recent history that this has happened. The corporate arm of the Cathedral sees immigrants in much the same way – as replacement labourers for natives who are too expensive and have a fractious insistence upon earning a fair wage.
However, increasing democratisation and equality have not noticeably served to make either the masses or their “ethno-elites” more favourably disposed to mass immigration. Indeed, the opposite is widely occurring, as can be seen daily around us.
Anyone who has been following the recent cultural movement by SJWs and People of Colour™ to undermine the last vestiges of traditional Western civilisation in both Europe and in the Anglosphere has seen the attempt to discredit our remaining institutions by declaring them “white supremacist.” Building upon their efforts to use Charlottesville, Richard Spencer, and “Neo Nazis” as a foil, practically everything related to the history, institutions, traditions, religion, and heroic mythology in the USA and other Western nations has now been morally reprobated by our modern day Puritans on the radical Left. America’s police and criminal justice system is white supremacist since blacks and browns find themselves disproportionately caught up in its clutches. America’s educational system is white supremacist for not granting Harriet Tubman equal time with Thomas Jefferson. Christopher Columbus has been relegated to the status of mass murderer and genocidal Nazi for merely discovering the American continents. Figures and institutions in European nations are similarly condemned. Even such abstractions as logic and reason are openly ridiculed and condemned as white supremacist by anti-white PoCs spearheading the cultural marxist movement to destroy Western civilisation.
On many levels, one cannot blame the white nationalists for reacting as they do. When someone is – literally – trying to destroy your culture and civilisation and people, it is natural to want to fight back and to expel the intruders, especially when the intruders have a much greater tendency to be socially dyscivic criminals, rapists, welfare mooches, and general troublemakers.
As much as it pains me to agree in any way with the SJWs, however, they are correct in their bare assertions about the white supremacist nature of our institutions. It is in their reaction to this, in their efforts to undermine and overthrow these institutions, that they are grossly negligent and worthy of our condemnation. Allow me to explain what I mean.
For the past month, Americans have been treated to the spectacle of rampant iconoclasm occurring nationwide, the result of a concerted effort by progressives to undermine and erase America’s “racist” past. It began with the assaults on the South’s Confederate heritage. Statues of southern generals were targeted for removal, toppling, or complete demolition. Some more ambitious souls have even floated the idea of dynamiting the monument at Stone Mountain, in Georgia, an altogether more difficult proposition than merely pulling down a statue of Robert E. Lee.
As predicted, the iconoclasm did not remain confined to the destruction of Confederate history. The process has since moved on to encompass practically every visible and tangible aspect of American history. We have seen the vandalism of monuments to as widely diverse a group as the Founding Fathers, Union generals, former Philadelphia mayor Frank Rizzo, Christopher Columbus, St. Junipero Serra, and even (in an ironic twist) the Great Emancipator himself. Additionally, movements are afoot all across the country to rename schools and other public buildings which are named after anyone who was, essentially, a white male. This follows the recent academic trend of replacing Shakespeare and other historical giants in university curricula (as well as in literal monuments) with pygmyish “people of colour” who were much less capable, but much more ideologically acceptable to the radical Left.
Many observers have compared the recent iconoclasm to those of various Islamic terrorist groups such as ISIS and the Taliban, who have made a habit out of destroying millennia-old cultural artifacts in the areas they control. Despite the obvious ideological incompatibilities between the two, this comparison does have merit on a deeper level. The existence of the “Red-Green” alliance between radical Muslims and radical progressives should not be as surprising as many might initially think. It is an alliance of convenience between two groups who are equally committed to the destruction of traditional Christian, white, Western civilisation and its replacement with something else.
[Ed. Note: Quas Lacrimas has posted an excellent essay about tribalism as well which dovetails quite nicely with this post. Please take a moment to read it!]
In this post, I’d like to address the phenomenon of tribalism. There can be two general definitions of this term. The first is attitudinal – it refers to the possession by a group of people of a strong ethnic and cultural identity, one which pervades every level and facet of their society, and which serves to separate (often in a hostile sense) the group’s understanding of itself apart from its neighbours. The second definition is more technical and anthropological, referring to a group of people organised along kinship lines and possessing what would generally be referred to as a “primitive” governmental form centered around a chieftain and body of elders who are often thought to be imbued with supernatural authority and prestige (mana or some similar concept). The first definition, of course, is nearly always displayed by the second. It is this second definition which I would like to deal with, however.
Specifically, I’d like to explore the question of how tribalism relates to the collapse of widely spread cultures when they are placed under extreme stresses.
There is always the temptation to view historical and pre-historical (i.e., before written records were available) people-groups which were organised along tribal lines as “primitives” or even “stupid.” This is not necessarily the case, and in many instances is certainly not true. However, tribalism is not a truly optimal or even “natural” form of social organisation, and I believe is forced onto people-groups more out of necessity than anything else.
One of the biggest mysteries that plagues the world of neoconservatism is the question of why the end of history – that final triumph of liberal democracy and consumer capitalism – hasn’t occurred yet. All around the world in many different cultures and nations there is a strenuous reaction against these very things. Indeed, even in the western core – Western Europe and the Anglosphere – there is increasing skepticism about these tenets of the Enlightenment.
The question which the neoconservatives ask is, “Why do they hate us?” This question increasingly applies to pretty much everybody all over the world, but most especially to the Muslim world. Instead of seeing Fukuyama’s end of history, we’re seeing Samuel Huntington’s clash of civilisations. It seems to many of the neocons that the Muslim world is simply being obstinately ungrateful in refusing to recognize the blessings of democracy, secularism, and hedonism being imposed upon them by the force of Western military might.
Now, far be it from me to defend Islam itself or to defend the terroristic tactics which Muslims use. Certainly, I find Islam to be a false religion and Muslims to be primitive barbarians for the most part. However, my attitude toward them tends to be one of desiring to neither invade them nor invite them. I’m perfectly happy to let them do what they want in their own lands and to run their own countries as they see fit, so long as their barbarism is not imported into our Western countries.
If there was anything that you would think would be immutable, it would be the past. Short of inventing a time machine, it should be impossible to change any event that has already occurred. However, this assumption is actually quite incorrect. While the events of objective history themselves cannot be changed, our understanding of them can. Indeed, revising history is easy when you control the levers of education and popular culture. Then, it’s just a matter of telling the history that you want to be told while ignoring the history that actually happened.
A case in point would be the movie slated to hit the theaters tomorrow called Hidden Figures. If the hype surrounding this movie is to be believed, it will tell the “true” story of the American space program that put a man on the moon. The movie is a loose biography of Katherine Johnson, a black woman who played a role in the space program. The hype surrounding the movie, of course, portrays her as the single central figure in that program without whom nothing would have been accomplished. All those white guys with slide rules and crew cuts? They could have done nothing without her.
Now to be clear, there really was a black woman named Katherine Johnson who was involved with the space program – that much is true. It is also true that she was an accomplished mathematician and that she was involved in checking the calculations that were involved with the orbital mechanics of putting a man on the moon. But it’s a long way from that to the sort of “black woman single-handedly put a man on the moon” recounting that the narrative hype seems to be portraying. At face value this movie would seem to be exactly the sort of historical revisionism that progressives love to utilize for the purpose of “resetting the narrative,” so to speak.
There are few things that will get you into trouble as quickly as talking about race. This issue is one of the hardest things for a person to become red-pilled about. Many soft-Right classical liberal-style “conservatives” may go along with limiting immigration or even criticizing democracy, but the moment you start talking about racial differences, their inner cuck comes flying to the surface. Westerners – who seem almost by nature to be xenophilic – have a very difficult time accepting realities about race which contradict the sort of wishful thinking about this issue which they learn from their schooling and from their popular culture. As such, even many so-called conservatives will manifest an unreasonable fear of reality about these things.
The perfect example of this could be seen on Twitter this past Tuesday. There is a third-tier conservative talk radio personality who broadcasts out of Charlotte, North Carolina (I live in this state and had never heard of him prior to a couple of months ago) named Bill Mitchell. He has amassed quite a following on Twitter, much of it due to his vigorous support for Donald Trump during the recent election. However, on Tuesday Mitchell had a complete, day-long Twitter freak out because he thought that some of his followers might be “racists.” This led to a series of rather ridiculous broadsides against the alt-Right, whom he characterized as horrible, horrible people because many of them are concerned about the drastic demographic changes that are being forced upon Western countries. To be concerned about the future of white people in their own countries and to recognize the defensive need for the same sort of identity politics on the part of whites that other races routinely engage in was for him apparently beyond the pale. He responded with a huge, ugly, virtue signalling cuckout.
It really was hilarious to see, in a morbid sort of way. Mitchell asserted that Trump had disowned the nationalist alt-Right (even though Trump’s top representative to Israel canceled a meeting with Israel’s foreign minister after a Swedish delegate from the “far-right” Sweden Democrats had been excluded). He apparently failed to grasp that the whole impetus for the anti-immigration stance that drove Trump’s campaign was essentially alt- Right style nationalism. Instead, and predictably, Mitchell tried to characterize all members of the alt-Right as Nazis and the like.