Feral Historian
Published 10 Jul 2026Jean Raspail’s 1973 novel The Camp of the Saints has gone from obscurity to infamy in recent years, drawing condemnation for its highly … unflattering depiction of third-worlders. Much of this condemnation comes from people who haven’t read it, or gave it only a shallow and cursory read. But if we let the book speak for itself it can be quite insightful at times, and the true target of its scorn becomes brutally evident.
Rather than use politically-charged b-roll, it’s all hiking shots this time. Mostly to cover some edits. This is a great one for those who listen to these on the commute. Or the commode as the case may be.
00:00 Intro
01:03 The Story
14:22 Escalation Curve
17:38 Hamadura and “Whiteness”
22:05 Culture and Ethnicity
26:33 Why so Serious?
30:09 The End of a World
34:14 Your Virtual Right-Wing Uncle
35:48 A “Martian” Perspective🔹 Patreon | patreon.com/FeralHistorian
🔹 Ko-Fi | ko-fi.com/feralhistorian
🔹 and Merch! | feral-shop.fourthwall.com
🔹 Oh, and book 2 of Stellar Drift is out. https://www.amazon.com/dp/B0GTVXK4CN
July 13, 2026
A Fair Reading of The Camp of the Saints
July 11, 2026
Road to Rangoon, Ep. 2 – Jungle Commandos Operation Romulus & Hill 170
HardThrasher
Published 10 Jun 2026In the Arakan, it turned out the third time was the charm, at least for those lucky enough to survive the jungle, malaria and a coastline without maps.
In this episode we return to Burma and the Arakan, where Operation Romulus turned a miserable sideshow into a strategically vital victory. We look at XV Corps’ third attempt to take Akyab, the extraordinary march of the 81st and 82nd West African Divisions, the improvised amphibious landings at Myebon, and the brutal fight for Hill 170, where the Royal Marine Commandos as we know them today, cut their teeth
Featuring Operation Romulus, Pungent, Lightning, Akyab, Myebon, Kangaw, Hill 170, the Black Tarantulas, 3 Commando Brigade, 25th and 26th Indian Divisions, and Japanese 28th Army.
00:00:00 – Intro
00:02:28 – Recap
00:08:15 – Operation Romulus – the Plan to take the Arakan
00:20:57 – The Attacks Begins
00:30:34 – Meanwhile in land
00:43:10 – Op Pungent and the Fight for Meybon
00:50:43 – The Final Assault
00:56:06 – Aftermath
00:57:41 – Epilogue
00:59:13 – Survivor’s Club
(more…)
July 8, 2026
The Korean War Week 107 – America on Strike! – July 7, 1952
The Korean War by Indy Neidell
Published 7 Jul 2026The US Steelworkers Union strike enters its second month this week with no end in sight and the lack of steel production is affecting the war, worsening what is already an artillery shell crisis. President Harry Truman even considers taking over the steel industry to salvage the war effort. In South Korea, the constitution is amended to allow direct popular Presidential elections rather than the President being chosen by the National Assembly and in Chicago, at the end of the week the US Republican Party Convention begins, with Douglas MacArthur giving the keynote address.
00:00 Intro
00:39 Recap
01:09 Local SK News
03:22 Bombing the Power Plants
05:24 Artillery Crisis and Steelworkers Strike
09:53 Republican Convention Begins
13:46 Summary
13:59 Conclusion
July 3, 2026
The latest trend in tourism: “grocery tourism”
At The Freeman, Nicole James discusses being so far ahead of a trend that it’s only just catching up with her now:
“Piggly Wiggly” by afiler is licensed under CC BY-SA 2.0
Grocery tourism is the hot trend of 2026 according to Condé Nast Traveler. This is all well and good, but also a bit late to the trolley because I have been practicing this trend since my twenties, although without the benefit of a name or a hashtag.
My two worlds met in the supermarket aisle. Before I was a travel writer and sent to places with hotel beds that appeared to have been prepared for minor royalty or a very clean corpse, I was a checkout chick at supermarket chain Coles. This was when prices were typed in by hand, making me feel like I was conducting a low-level NASA launch procedure.
A tin of pineapple rings would trundle towards me, and I would punch in its code. Behind it would come shampoo, fish fingers, instant pudding, 24 cans of Diet Coke, and a packet of aspirin. From these items, I could deduce entire family systems. Marriage trouble. School excursions. Flu. A birthday party. A woman about to murder everyone in her house unless she got a Mint Slice into herself immediately.
I loved the products. Not necessarily the customers who could turn feral over a five-cent discrepancy in canned tomatoes. The conveyor belt was a pageant of human need. It was anthropology in a polyester apron.
When people now declare that they have discovered grocery store tourism, I feel like saying, “We know. We’ve had those for years.”
My first trip to America should have been my grand supermarket awakening. I was a PR manager for Malaysia Airlines in the late ’90s, and we were launching a very long flight to New York from Sydney via KL and Dubai. I arrived bristling with ambition. I wanted to see the cereal aisle. Long had we heard rumors of American supermarkets. They were great glittering cathedrals of corn syrup with aisles devoted just to cereal and marshmallows in the shapes of everything from the moon and stars to presidents. I wanted to stand before them all in awe, like Moses, if Moses had come down from the mountain carrying Pop-Tarts.
[…]
I once stood in a Japanese aisle looking at 15 varieties of bottled tea and felt the kind of reverence other people reserve for stained glass. This is the point of grocery tourism. It’s anthropology with a basket.
Every country gives itself away eventually. This is usually somewhere between the biscuits and the cleaning products. Finland offers Moomins in places no Australian supermarket would dare put a cartoon hippo. Singapore understands the spiritual importance of salted fish skin. Sweden puts things in tubes that should never be in tubes and then offers fermented herring.
And then the Netherlands has licorice. The Dutch have built an entire moral philosophy out of licorice. Sweet, salty, double-salty, hard, soft, shaped like coins, cars, and warnings from your dentist. I’ve always admired the Dutch, but this commitment to black chewy punishment is heroic. Sweden is not to be outdone and has thus flirted with licorice-flavored chips.
Then there are the products that cause the traveler to stop dead and reconsider the whole Enlightenment. In Vietnam, I couldn’t walk past snake wine without dancing an involuntary flamenco of horror. There was a snake in a bottle suspended in alcohol. Sometimes there were scorpions.
South Korea has canned silkworm pupae. Peru has coca tea. Colombia has arequipe. America has cheese in a spray can, which I respect as both a product and a cry for help.
And now, social media has turned all of this into content. Travelers narrate the experience into their phones. A German soccer fan can wander into an American Waffle House at one in the morning and emerge as a folk hero. Erewhon in Los Angeles has become a celebrity shrine where a smoothie can cost more than a small household appliance and one strawberry comes packaged like an engagement ring and with a similar price.
Grocery stores offer the rarest thing in modern travel, the uncurated ordinary. The supermarket is the one place travel cannot fully manicure itself. Hotels can lie. Brochures can lie. Restaurants, especially the ones with menus printed on thick paper, can lie beautifully. But supermarkets are hopeless at lying. They’re too busy. They’re too full of nappies and mince.
July 1, 2026
The Korean War Week 106 – The Battle of Old Baldy – June 30, 1952
The Korean War by Indy Neidell
Published 30 Jun 2026On the ground, the fight for the hilltop they call “Old Baldy” really heats up this week, and it’s a bloody one. In the air, the bombing campaign to destroy the North Korean hydro-electrical complex continues, and the Suiho dam, one of the world’s largest, is put out of action and the power is out across much of the country.
00:00 Intro
00:45 Recap
01:14 Suiho Dam
05:22 Old Baldy
09:04 Army Budgets
14:29 Planning a coup?
16:08 Summary
16:22 Conclusion
17:10 Call to Action
June 26, 2026
QotD: The submarine war against Japan
The Second World War witnessed two concurrent campaigns by which submarines were used in an attempt to economically isolate and degrade an island nation enemy. One of these attempts was remarkably successful. In the Pacific, US Submariners sunk millions of tons of Japanese shipping — more shipping, in fact, than Japan had possessed at the outbreak of war. A brutally effective submarine campaign against Japanese tankers affected a near perfect starvation of Japan’s war machine: after intaking 40% of East Indies crude production in 1942, only 5% would reach Japanese shores in 1944. This was a cataclysmic decline which Japan could not survive, owed largely to the 155 tankers sunk by American submarines in 1943 and 1944. In the final year of the war, American boats were able to undertake the ultimate dream of submarine theorists: a close blockade of the Japanese home islands, with American submariners prowling practically every inlet and bay.
The success of the American submarine campaign was genuinely astonishing, and created a near perfect asphyxiation of the Japanese war economy, with imports of virtually every vital industrial input plummeting to near zero by 1944. Admiral Charles Lockwood, who commanded the Submarine Force Pacific Fleet, was probably only slightly boasting when he later told an instructor at the Naval Academy:
Now don’t teach those midshipmen that the submariners won the war. We know there were other forces fighting there, too. But if they kept the surface forces and the flyboys out of our patrol areas we would have won the war six months earlier.
Despite the phenomenal success of America’s submarine operations against Japan, the American war on Japanese shipping generally receives scant attention. To take just one example, Francis Pike’s magisterial and colossal tome on the Pacific War relegates American submarine operations to an appendix. In contrast, there is an astonishing volume of literature devoted to the war’s other grand submarine campaign: the so-called Battle of the Atlantic. Germany’s famous U-boats attempted a similarly strategic interdiction war against shipping to the British home isles. Unlike the American submarine force in the Pacific, however, the U-boats failed.
Big Serge, “Wolf Packs: Battle of the Atlantic”, Big Serge Thought, 2025-12-12.
June 24, 2026
The importance of proper maps on strategic thinking
CDR Salamander considers the use of maps — appropriate maps — to be critical for both military and civilian strategists. And the most common kind of map most people encounter is one of the worst, because it conceals more than it reveals:
If I am ever invited into someone’s personal study, office, or library — especially someone who puts themselves forward as a national security type — one of the things I not-so-subtly look for is maps, charts, or better yet, a globe.
Yes, I will judge you. It matters.
I have seen exceptionally credentialed and powerful uniformed and civilian leadership here and in Europe have an almost comical ignorance of the world in which they hold access to levers of almost unimaginable power. From a complete disinterest bordering on criminal unawareness of the bottom topography of the Baltic and Taiwan Strait, to not knowing where the Cape of Good Hope is, or even what a Great Circle Route is.
That kind of ignorance gets people killed.
They got their positions of power and influence for a whole host of reasons, but an understanding of geography and the ability to read a map was probably not one of them.
[…]
If someone says, “When you look at a map of the world …”, more likely than not, what will pop into your mind will be what is at the top of the post, the Mercator Projection.
That may be one of the contributing factors to inadequate strategic thinking in the modern age.
Of course, any attempt to represent a three-dimensional object on a two-dimensional format is going to create some problems.
You need multiple perspectives, and often the one that best serves in helping you understand the challenge of the moment.
As we continue to argue the point here, we don’t need a new force design, or national strategy, we need a national understanding.
We need to understand the fact we are a maritime and aerospace power, and those are the two domains where the majority of fighting in any war against the People’s Republic of China is going to take place.
It has a unique set of challenges that have nothing to do with politics, people, culture or anything from man; it has to do with the interface of land, water, time, and distance.
As we learned and then forgot from WWII, any war in the far reaches of the Pacific requires range, scale, and the logistics system that appreciates both and can sustain the fight forward.
[…]
What are the top-5 even the novice should get?
- AUKUS is a must-succeed. Don’t balk. Don’t stutter. Don’t be difficult. Make it work. It reinforces our left flank. Australia and the Philippines are our shield and redoubt.
- Taiwan is the stopper that keeps the PRC relatively contained. If you lose that, Guam is your new front line.
- A strong Japan and South Korea must be made stronger and closer. They are our right flank.
- What does the PRC want? Once you accept that they want everything from the line drawn from Alaska to New Zealand to their coast under their uncontested control, but are more than happy to let us have everything on the other side, then you understand what they have been doing for decades in the small island nations in the Southwest Pacific.
- People grow up with maps that emphasize Europe and the North Atlantic. This projection breaks that mental fixation, putting Europe and the North Atlantic in a minor corner of the map, almost an afterthought that barely catches the eye.
A slightly more recognizable version [of the Spilhaus Projection] is below.
The Korean War Week 105 – Destroy Suiho Dam! – June 23, 1952
The Korean War by Indy Neidell
Published 23 Jun 2026Since the beginning of the war UN air power has studiously avoided hitting North Korea’s hydro-electric complex, since the power the dams provide is mainly for civilian use, but that changes this week! Meanwhile on the ground, the focus has turned to capturing Communist POWs for information, but that task has suddenly proved impossible now that the UN POW camps are firmly back in UN control, and it seems the Communists now prefer even death to capture.
00:00 Intro
00:29 Recap
00:59 Taking Prisoners
03:18 The Shropshires
05:54 Ammunition Shortage
08:41 Targeting Power Plants
14:55 Summary
15:10 Conclusion
15:58 Call to Action
June 21, 2026
Jean Rapail’s The Camp of the Saints, translated by Robert Laffont
Copernican reviews Jean Raspail’s The Camp of the Saints which was reprinted in an English translation by Robert Laffont earlier this year:
It is time that I throw my own hat into the ring regarding this particular piece of polemic fiction. It’s particularly topical given the recent events in the UK and the Western World. A look at toxic progressive empathy taken its natural conclusion.
Written by Jean Raspail and published in 1973, Camp of the Saints is a book infamous among those the media describes as “Far Right” and virtually unknown outside of that. Were history set upon an even keel, Camp of the Saints would sit on the bookshelf of every high school right next to the classic works of the same genre: notably 1984, Brave New World, and Fahrenheit 451.
This book was so dangerous that for decades, now, the English translation has been out of print, available only as an expensive antique, or through the Internet Archive, [as] a single shoddy .pdf. The corporate owners of the English translation rights have, despite considerable interest, refused to republish it. That was until September of 2025, when a new translation was created and distributed.1
As of now, what was once an antique book is now cheap and in-print. What’s more, it’s been converted to an audiobook available on Audible.2 It took the destruction of Western Culture for us to see published the one work of dystopian fiction that warned us of it.
Given its relevance, it makes sense that over ten percent of the run-time consists of various forwards from the author, translator, and the publisher, that describe the political and cultural push against its own publication. It’s worth it to read (or listen) through the numerous forwards to better understand the context and the author.
An Introduction to the Text
Among the dangerous books written in the late 20th century, Camp of the Saints takes the self-destructive anti-nativism of the neoliberal world order and draws it forward to its own natural conclusion. Like other works of fiction, it takes popular ideas and asks the question: “What if these beliefs are taken to their ultimate logical end?”
The book is written from the perspective of an omniscient historian who witnessed the events of the text; he knows that his work will be censored, silenced, or redacted. In the context of the book, the accurate recollection of the events described is inherently destructive to the (now) dominant anti-racist political regime. The force of political progressivism will destroy any such history on the basis that it may “incite racial hatred” or “create division”.
A fascinating bit of forethought in that those are the exact reasons why Camp of the Saints was itself banished from public view for the last half-century: Liberal cultural diversity transitioned smoothly to violent censure and virulent “anti-White” or “anti-Western” genocidal hatred.
The book is a dramatization of the Fall of the West. Not in pitched battle, but as it has lost its spiritual core to rampant idealism. The “other” is always to be given deference over our own people. The sympathy that is demanded for the “other” is also silenced and denied for our own. At what point do a people become so spiritually deracinated that they lose all legitimacy to exist? At what point do they become so deluded as to lack totally a theory-of-mind of the “other”, and at what point does sympathy for the foreigner overwhelm survival?
Camp of the Saints answers these questions in sometimes graphic detail. Some of the horrors written on those pages hadn’t happened to innocent Western children yet … but now, fifty years on, and they have happened. Many times over, in many places and nations, across the West.3 In comparison to the reality of the West in the 21st Century, Camp of the Saints is a tame warning.
The book begins with a great migrant fleet setting off from Calcutta, India. The poor, the starving, the diseased, and the malformed set out for the West- A land where milk and honey flow freely and where the rivers are rich with Fish. The people of India want a better life for themselves, even if they have to walk, unarmed, onto foreign lands to get it. They, like many peoples, believe that their land is simply poor and that Western nations are simply rich. Failing to understand that it is not some “magic dirt” that made France, England, Australia, and the United States rich, but rather it was the French, English, Australians, and Americans. The West doesn’t horde “magic dirt” but “magic people”, so to speak. Were the West to be flooded with Indians, it would become just like India, not magically make the invading Indians wealthy and intelligent.4
I doubt that it’s possible to explain that fact to third-world migrant retards.
To conclude a spoiler-free version of the review: You should read it. It should have been taught in high schools for the last 50 years. You should probably buy a copy before the beast of Progressivism finds a new way to censor it. If you buy the Audible copy, use a tool to convert it to an .mp3 file so that it can’t be deleted from your personal library after the fact.5 There’s a reason it’s been censored for the last 30 years or so. It’s dangerous, subversive, and intelligent in a way that modern dystopian authors wish they could be.
- Here is a direct link [https://www.amazon.com/Camp-Saints-Jean-Raspail/dp/B0FG4MJS8K] to where you can purchase the book on Amazon. A shoutout to Vauban Books for doing the work that every other publisher has been unable, or too scared, to do.
- I kind of enjoy audiobooks. Though Camp of the Saints can be particularly tricky to listen to over reading directly due to its complex cast and jumping around in the timeline.
- The Rape Gang Inquiry Report by Rupert Lowe is particularly poignant and well-timed here.
- A fact that is in stark relief as of 2026, with over 10% of their population (official sources say it’s close to 7%, but I don’t believe them) now being Skaven imports from India … and the wealth, safety, culture, and prosperity of Canada now vanishing at an alarming rate.
- The “Open Audible” tool is works for this, but it isn’t free.
June 20, 2026
“Get off your high horse”
Devon Eriksen responds to a post from a Japanese man who claims not to understand American racism:
“United States, Canadian and Japanese Flags on Seventh Avenue” by Jim, the Photographer is licensed under CC BY 2.0 
.
NOBUNAGA🇯🇵🏯_夏樹蒼依 @japan_nobunaga
Honestly, racism is one of those things many Japanese people struggle to understand.
If we see a white person, we think, “Oh, they’re white.”
If we see a black person, we think, “Oh, they’re black.”
If there were blue people, we’d probably think, “Oh, they’re blue.”
And that’s about as far as it goes.
If someone is nice, we think they’re nice.
If someone is an asshole, we think they’re an asshole.
If we like them, we like them.
If we don’t, we don’t.
We grow up being told not to cause trouble, not to fight, and to get along with the people around us.
Maybe that’s why judging someone by their race feels so foreign to a lot of Japanese people.
We’re usually too busy judging people by whether they’re good people or not.
This is what we, in America, call a “Luxury Belief System”.
That means something you can believe, and advertise your belief in, precisely because your privileges shelter you from the negative consequences of believing it.
You, @japan_nobunaga, live in a nation that is 99% Japanese, just like you.
You have plenty of time to evaluate gaikokujin as individuals. There are only a few of them around, and they probably aren’t going to stab you while you are trying to figure out the content of their character.
So you have the luxury of telling everyone “look at me, I am not a racist, I am an enlightened being who makes no judgments about wolves” … because you do not live near any wolves, and run no risk of being bitten.
In America, we have another saying … “Get off your high horse”.
This does not mean a literal horse.
But it is meant to make you think about how the daimyo‘s son, on his expensive thoroughbred stallion, does not understand why the peasants have muddy boots.
If you get down off the horse, and walk, you will understand why the farmer’s boots are muddy.
There were some dissenting comments to the original post:
I’ve heard similar stories of Japanese racism toward other East Asian peoples, never mind what they said (and probably still do say) about American black servicemen.
QotD: The word “alchemy”
But the Chinese alchemists by and large weren’t after gold, their goal was eternal life instead. In fact aurifaction originated as an instrumental “warm-up” exercise for the main event. Everybody knew that the reason gold was the most perfect metal was because it was a harmonious and balanced combination of the elements. So if the same harmoniousness and lack of internal contradiction could be achieved within a living organism, then the consequences would obviously be physical immortality and superhuman abilities. Elemental harmony, biological harmony, social harmony — in the light of Chinese metaphysics these goals were all reflections and intimations of one another. And the first two at least could be brought about by the same methods: the application of various potions and elixirs designed to increase or reduce the influence of a particular element. The same principle forms the cornerstone of Chinese medicine today.2
John Psmith, “REVIEW: Science in Traditional China, by Joseph Needham”, Mr. and Mrs. Psmith’s Bookshelf, 2023-08-14.
- My favourite of these, since it seems so unlikely, is “ketchup” deriving from 茄汁 (“tomato sauce” in Cantonese), perhaps via the Malay kicap.
- Needham’s third lecture is about the most recognizable and well-traveled example of Chinese medicine — acupuncture — and contains the intriguing assertion that naloxone administration totally cancels acupuncture’s efficacy for pain relief. This suggests that acupuncture’s mechanism of action may have to do with stimulating the body’s production of naturally-occurring opioids. There’s some evidence the placebo effect could be related (fascinatingly, naloxone also appears to eliminate the placebo effect).
June 19, 2026
US history is unique, it does not map onto the histories of other nations
I’ve noticed this pattern myself, but I hadn’t considered that a lot of Americans don’t just use the patterns of their national history when looking at other western nations:
“Political Map of the Indian Empire, 1893” from Constable’s Hand Atlas of India, London: Archibald Constable and Sons, 1893. (via Wikimedia Commons)
Not every place in the world can be examined through the historical template of the United States.
One of the reasons conversations about India are so difficult for folks in the West to untangle is that many of the frameworks Americans use to understand power, intergroup dynamics, identity, and historical injustice do not map onto India. Not at all.
For Americans who have adopted a critical lens, the template derived from American history is fixed. A dominant demographic majority group seeks to preserve power while marginalized demographic minorities fight for recognition and inclusion. Because this template is so fixed in the imagination, there is a tendency to view and interpret dynamics and events in other countries in exactly the same way. I have seen it myself. “We’ve all seen how this works”, someone will say, and proceed to apply the American template to a different place.
And the history of the Americas (both North and South) is dominated by European (white) Christian colonization. As a result, Americans are familiar with the legacies of European empire and Christian missionary expansion. By contrast, the history of Islamic conquest and rule, which shaped large parts of Asia, Africa, and Europe for centuries, occupies far less space in the American imagination. So too does the contemporary influence of petrodollar-funded religious institutions, transnational Islamist movements, and the global circulation of Islamist narratives.
This does not mean these forces explain everything. It does mean that many Americans have little historical or conceptual framework for understanding how they might shape politics, memory, education, or intergroup relations in places like India.
India’s history is not the same as that of the Americas.
For centuries, India experienced successive waves of colonization. The first came through a series of Muslim invasions and dynasties, culminating in the Mughal Empire. The second came through British colonial rule, predated by British mercantile and missionary efforts. Yet unlike many colonized societies, the civilizational majority was never fully displaced, converted, or absorbed. Hindu traditions, practices, languages, stories, temples, and collective memories survived.
This is perhaps the single hardest aspect of India for many Americans to grasp because it has no real analogue in American history: the Hindu demographic majority is also the historically colonized population.
For many Western observers, this creates immediate suspicion because it violates the assumptions embedded within our familiar frameworks. The expectation is that majorities defend power while minorities challenge it.
As a result, contemporary debates about textbooks, public memory, historical figures, temples, and national identity are often seen and interpreted by folks in the West through frameworks that retrofit Indian history into contemporary American critical analysis through the reductive binaries of majority/minority, right/left, which are memeable and digestible, but obscure much more than they reveal about power, history, equity, policy, foreign influence, etc.
When Hindus argue that violent and painful aspects of Mughal conquest have been whitewashed in public education, they are frequently accused of attempting to rewrite history to justify the alleged “Hindu right wing” suppression of a minority group today. (Please do read my analysis of religious-based violence in India. It’s not what you think it is. Link.)
Yet Americans themselves are familiar with the process of revisiting historical narratives to advance truth and reconciliation. We have debated how slavery is taught, how Indigenous history is taught, how immigration is taught, and how women and minority groups have been represented in textbooks and in classrooms. We generally accept that historical narratives evolve as new evidence emerges and as previously marginalized perspectives are taken seriously.
What makes India different is that the group seeking rigorous reconsideration of historical narratives is often the majority population. For many Western observers, this creates immediate suspicion. The assumption is that majorities seek dominance while minorities seek justice.
But history does not always work that way.
The result is that efforts by Hindus to recover historical memory are often denounced as nationalism (which is falsely equated with white or Christian nationalism in the United States) before they are examined on their own terms. Questions about historical representation become questions about political motives. Efforts to revisit narratives become “evidence of extremism” or, even more bizarre, “anti-intellectualism”. And figures who have occupied a central place in Hindu memory for centuries are presented as newly invented symbols of contemporary political power.
The result is that the Indian voices most readily amplified in Western media are often those whose analyses are already legible within familiar Western frameworks. Their arguments are immediately understandable, which lends them “credibility”. Perspectives that do not fit those frameworks are frequently dismissed as “Hindu nationalist” before they are seriously considered.
One need not agree with every argument made in these debates to recognize that they are, in fact, debates. The question is not whether history should be examined. The question is whether everyone is permitted to participate in that examination without having their motives presumed in advance.
June 17, 2026
The Korean War Week 104 – Order Restored at Koje-do – June 16, 1952
The Korean War by Indy Neidell
Published 16 Jun 2026The saga of Koje-Do POW camp comes to its end this week after Bull Boatner’s troops crack down hard and finally take full control there. Operation Counter continues with fighting for Hill Eerie, and South Korean President Syngman Rhee is stirring up so much trouble that the US is considering intervening in South Korean politics to stop him.
00:00 Intro
00:40 Recap
01:11 Operation Counter
03:31 The Chinese Account
05:22 Koje-Do
10:46 Rhee Again
12:50 US Presidential Election
15:58 Summary
16:25 Conclusion
18:13 Call to Action
June 10, 2026
The Korean War Week 103 – The Outpost War – June 9, 1952
The Korean War by Indy Neidell
Published 9 Jun 2026The US 45th Division launches Operation Counter in the field this week, to take some enemy outposts, Bull Boatner finishes his plans for his operation to take total control at Koje-Do POW Camp, and in the US, the Presidential primary season finishes, though it’s still anybody’s guess who the actual Democratic and Republican candidates will be.
00:00 Intro
01:21 Recap
01:52 Primary Season
05:18 Operation Counter
09:20 Communist Artillery
12:09 Boatner
20:10 Summary
20:20 Conclusion
June 9, 2026
Confucian deference to authority and tradition lead to autocracy and rebellion, time after time
Chinese history is not one of my areas of interest, so I have not read deeply in any specific area. Lorenzo Warby, on the other hand, has a much better grasp of the sweep of historical events in China and some of the philosophical and cultural elements that persist through the centuries:
All political and social philosophies rest, implicitly or explicitly, on some claims or claims about the nature of humans.
Consider the thought of Kong Qiu (c.551 BC – c. 479 BC), known as Kǒngfūzǐ (孔夫子) (Great Master or Wise Teacher Kong), hence Confucius. He held that human nature is naturally good and that it is therefore a reasonable aspiration to create a society of harmony, a society without conflict, if everyone just behaves with the propriety appropriate to their place in society — in particular, according to their placement in the web of social connections. His constant concern for the rites (li 禮) is for people to show the correct forms of, and orientation towards, those socially embedded interactions.
This leads very naturally to a very authoritarian, hierarchical view of politics as enforcing social harmony, particularly as people vary in their willingness and capacity to cultivate such virtuous propriety. The notion that politics is legitimately an arena for bargaining between competing interests — the Western idea of “normal politics” — becomes not a natural way to do politics, but a failure to achieve proper harmony.
Master Kong developed his ideas — that were further developed by disciples and commentators — in a civilisation with no tradition of warrior assemblies, self-governing cities, or deliberative assemblies of any kind. A ruler’s court is a place where officials report, and may even debate, but the ruler decides. You can see this narrow view of politics in comments by Master Kong in the Analects such as:
8.14 The Master said, “If you don’t have a particular [government] position, then don’t meddle with any of its business.”
14.26 The Master said, “If you don’t have a particular [government] position, then don’t meddle with any of its business.” Master Zeng [Zengzi] commented, “The gentleman does not allow his thoughts to go beyond what his position calls for.”
In such a political culture, judicious quotes based on mastery of a shared literature become a way of communicating to superiors while giving minimum offence. Conversely, political rhetoric has little or no value, because there are not the deliberative assemblies to be swayed by argument. Master Kong deprecated glib persuasiveness, on the grounds that it tended to hide one’s real character (or lack thereof).
Where command-and-control hierarchy is the dominant method of political action, hoping for propriety to pervade the hierarchy has obvious resonance. Putting such propriety as a mechanism for social harmony is a way to, ironically enough, be persuasive — which requires a positive view of human nature. But it also hugely elevates the moral claims of governorship. Hence comments such as:
2.1 The Master said, “To rule by virtue is like the way the North Star rules, standing in its place with all the other stars revolving around it and paying court to it.”
12.17 Ji Kangzi asked about the way of governing [zheng]. Confucius replied, “To govern [zheng] is to correct [zheng]. When you set an example by correcting your mistakes, who will dare not to correct his mistakes?”
This concern for harmonious propriety is not a world away from ibn Khaldun‘s concern for asabiyya. Nor is it so far from recognising the importance of a coherent civic culture in order to maintain robust institutions, which rest on norms and rules. This is a factor that much of mainstream Economics fails to seriously grapple with, leading to incompetent analysis of immigration.
The problem is that this cultural and institutional framework turns the thought of Master Kong, his disciples and commentators, into what is, in effect, one-trick moral propriety politics, however sophisticated other aspects of this tradition may be. The choices of governance are narrowed down to punishment and example:
2.3 The Master said, “If you guide the people with ordinances and statutes and keep them in line with [threats of] punishment, they will try to stay out of trouble but will have no sense of shame. If you guide them with exemplary virtue [de] and keep them in line with the practice of the rites [li], they will have a sense of shame and will know to reform themselves.”
They are reduced to trying to make autocratic command-and-control politics work as a successful long-term project: as the repeated dynastic collapses in Chinese history show, they did not succeed. Indeed, the recurring pattern of Chinese political reformers and reform programs ending badly reflects that such fail to break out of that autocratic command-and-control pattern, so end up being swallowed by its incentive structures — including the long-term pathologies of bureaucracy and the inherent fears of autocrats.
The most thorough attempt to implement ideas based on rú (儒) classicism (“Confucianism”) in Chinese history was the disastrous reign of Wang Meng (r.9-23), who provides an object lesson in overweening Theory leading to disastrous policies. Ironically, Master Kong himself was against such grand theorising:
9.4 The Master stayed away from four things: he did not put forth theories or conjectures; he did not think that he must be right; he was not obdurate; he was not self-centered.
The episode is a particularly disastrous example of Etienne Gilson‘s principle that the conclusions of the master are the premises of the disciple, thereby all too readily reducing struggles with complexity to a simplifying dogmatism: a trap that scholarly commentary on The Analects often tried to avoid.
The thought of Master Kong also wanders very close to someone is morally better, not only because learned, but because smart and learned. For instance:
5.9 The Master said to Zigong, “Who is the better man, you or Hui [Yan Hui]?” Zigong replied, “How dare I compare myself with Hui? Having learned one thing, he gives play to ten, while I go only as far as two.” The Master said, “You are not as good as he is. Neither of us is as good as he is.”
This arrogance of the appropriately credentialed periodically led to mass outbreaks of infuriated peasants removing educated heads from elite bodies. The most recent manifestations of this were the Cultural Revolution in China and the megacidal Cambodian horrors under Pol Pot but you can see versions of this reaching back into Chinese history — for example, the massacres by Huang Chao’s rebellion (874-884) towards the end of the Tang dynasty (618-907) and the earlier peasant revolts that brought down Wang Meng.
We can also see the same self-righteous exploitive arrogance of those credentialed with “morally proper knowledge” afflicting contemporary Western societies along with bureaucratic pathologies that have also been a feature of Chinese history — remembering that we Westerners copied the Chinese pattern of bureaucratic selection through examination without considering the long-term patterns of Chinese history. Fortunately, national populism generates a less violent outlet for popular frustrations than Chinese peasant revolts.
Update, 10 June: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
