As noted here many times, it helps if you think of Antifa not as a political movement but as a metastasising personality disorder, a Cluster B contagion. An attempt to dominate by deranged and spiteful egos, rendered in shattered glass and burning livelihoods. They will never be satisfied and can never be appeased, merely encouraged and emboldened by any concession, any excuse, any hesitation.
They destroy and burn and intimidate, and beat people senseless, because they enjoy it. It’s something they wish to do, and choose to do, repeatedly. It makes them feel powerful. Everything else is a pretext, a rationalisation, a lie:
This is us taking the high road. This is us trying to create a world filled with love.
David Thompson, commenting on “Files of the Severely Educated”, DavidThompson, 2021-04-18.
July 19, 2021
QotD: Antifa
July 18, 2021
A different kind of “tone policing”
John McWhorter on a recent study on interactions between the police and the general population:

“Police stop” by San Diego Shooter is licensed under CC BY-NC-ND 2.0
A fascinating, and depressing, new study will be celebrated as revealing the subtle but powerful operations of racism. It also reveals, however, the pitfalls in the way we are taught to address that racism these days.
The study shows that police officers tend to talk in a less friendly way to black people they stop than white ones. People were played slivers of body-cam audio of the officers talking to citizens, with the content of the exchange disguised. People could tell with dismaying regularity what color person the officer was speaking to simply by the tone of voice. It wasn’t that officers outright sneer at black people. Rather, their tone with whites tends to be more pleasant, to have a hint of cheer, whereas with black people it is more impersonal, flat, unwarm.
The study also shows how these things fashion a vicious cycle. People tested who had negative experiences with cops and/or less trust in them processed even the exchanges the cops had with white citizens as less positive than other people tested did. That is, their life experience has implanted in them a distrust of the cops, that can anticipate actual interactions with them – and certainly, of course, unintentionally pollute them.
* * *
This study reminds me of something else that goes in the other direction. To whites, subtle things about black communication, including vocal tone, can come off as threatening when no threat is intended.
I once happened to hear two 30-something black men talking about a misunderstanding one of them had had at work. They were just unwinding, but there was what many might process as a tinge of impending battle in their voices, inflections and gestures. “Man, I wanted to ‘Mmmph!’ [jab of the arm, click of the tongue] Gimme a break! An’ I was like … [putting on a challenging glare] don’t even start.”
No black listener would assume these guys actually meant the hints at violence literally. However, outside listeners can hear this way of talking as edgy. Kelefa Sanneh’s term for this twenty years ago, writing about rap and its lyrics, was perfect: a certain “confrontational cadence”.
Yes, all people trash-talk. But this particular way of talking has a special place in black American culture. No, that’s not stereotyping: sympathetic black academics have documented it. CUNY’s Arthur Spears, today one of the deans of the academic study of black American speech, has written about what he calls “directness”. Speech “that may appear to outsiders to be abusive or insulting is not necessarily intended to be nor is it taken that way by audiences and addressees,” Spears noted. He then quoted a father-child exchange: Father: “Go to bed!” Little boy: “Aw, Daddy, we’re playing dominoes.” Father: “I’m gonna domino your ass if you don’t go to bed now.” Notice how awkwardly this, or Eddie Murphy’s routine about the mother throwing the shoe in Delirious, would translate into the world of Modern Family.
This “confrontational cadence” can inflect even casual exchanges between black and white people. Aspects of black intonation, steeped in a lifetime’s experience in a language culture that values performative aggression as a kind of communal élan, can sound cranky, disrepectful, and even aggressive to a white person. It is all but impossible that this does not color encounters between black people and white cops; I highly suspect a study like the first one I mentioned would reveal it.
July 17, 2021
QotD: “Magic” bullets
As I write this, another wave of ballistic hyperbole is sweeping across the Internet. There’s a new bullet out! It sets the paradigm on its ear! Gun owners are drooling for this, the last bullet you’ll ever need! Blah, blah, blah, yakkity-shmakkity.
Stick around long enough and you’ll notice this phenomenon happen every few years. You’re sitting there, minding your own business, and the next thing you know, friends from work or church or the book club who know you as “The Gun Expert” are coming up to you and asking about this bullet that’s being hyped in the mainstream media as either the surest felon-stopper since Wyatt Earp or the biggest menace to society since John Dillinger.
It’s rare for something as esoteric as a projectile design to come to the attention of the non-gun press. Generally, for that to happen, it takes one of two things: either a mainstream manufacturer made an unusually poor PR choice in the bullet naming *cough*BlackTalon*cough*, or someone has launched a buzzword-laden press release with all the discrimination of a desert island dweller putting notes in bottles.
[…]
When a new Magic Bullet is launched and makes media waves, I always apply two filters as to whether it’s worth chasing down. The first filter is “Are the police using this?” This is not necessarily because I think that the police are all-that-and-a bag-of-chips in the gear-selection department, but they’ve generally been okay with bullets for the last 15 or 20 years and, should I ever have to justify my choice of rounds in a courtroom, it would be nice to be able to say “You, alright! I learned it by watching you!” like the kid in the commercial.
The second filter? The second filter is “Is this cartridge sold in six-round blister packs with pictures of explosions and rappelling ninjas on them?” Because if it is, well, I’m just not Operator enough.
Tamara Keel, “No Magic Bullet”, GunsAmerica Digest, 2018-11-27.
July 16, 2021
July 15, 2021
Goodbye Lenin, Hello Jazz! | B2W:ZEITGEIST! I E.22 Winter 1924
TimeGhost History
Published 14 Jul 2021The winter of 1924 sees the death of not only Vladimir Lenin but also the Ottoman Caliphate. However, it also sees something fresh and completely unique enter the American mainstream. George Gershwin has given the Jazz Age a soundtrack.
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July 14, 2021
Jewish Luftwaffe Officers, Allied POW’s, and Vichy Islands near Canada – WW2 – OOTF 023
World War Two
Published 13 Jul 2021How did Germans with Jewish heritage still serve in the Luftwaffe? And what happened to the Allied POW’s from the German invasions of France and Belgium? And what the hell happened with those tiny Vichy islands near Canada? We answer all of this in today’s Out of the Foxholes.
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July 13, 2021
Japanese Armour Doctrine, 1918-1942
The_Chieftain
Published 11 Jul 2021Sources include:
Japanese tanks and armoured Warfare 1932-45, David McCormack
WW2 Japanese Tank Tactics, Gordon Rottmen, Akira Takizawa
Japanese Tanks, Tactics and anti-tank weapons, Donald McLean
Type 89 and Tankette books, Kazunori YoshikawaContinuing on this series of videos supporting the WW2 Channel, I look at what I can find about how the Japanese thought of tanks and their usage, tempered by quite a bit of combat experience.
Improved-Computer-And-Scout Car Fund:
Patreon: https://www.patreon.com/The_Chieftain
Direct Paypal https://paypal.me/thechieftainshat
July 11, 2021
July 10, 2021
The early growth of “Dianetics”, later known as Scientology
In Quillette, David S. Wills outlines the early years of L. Ron Hubbard’s quasi-religion that eventually turned into a full-fledged cult:
In the 21st century, Scientology has become a synonym for “cult”. Thanks to an array of investigative exposés and testimony from former members, few people in the Western world are unaware of at least some of the Church’s fantastical beliefs and more alarming behaviours. Sixty years ago, however, it was viewed quite differently. Scientology — or dianetics, as it was originally known — was an appealing idea to many intellectuals and creatives at a time when the world was rapidly changing and notions that had once been taken for granted were suddenly being tossed out of the window. In science, art, and philosophy, accepted norms were being turned on their heads, and in the 1950s and ’60s, L. Ron Hubbard’s ideas — peddled as an alternative to psychiatry — fit quite nicely among the emerging doctrines dreamed up by his contemporary thinkers.
Indeed, the original concepts that launched Hubbard’s movement were not as outrageous as those that define it today. Among these, the idea of “engrams” and the “reactive mind” were perhaps the most appealing. Hubbard theorised that humans are marked by unconscious traumas that essentially pre-determine “aberrant” behaviour. Naturally, he claimed that his organisation held the key to removing these traumas and freeing people from a great deal of suffering. Stripped down to its fundamentals, dianetics seemed to be no more implausible than the strange new ideas espoused by Freud and Jung, or even those previously espoused by Nietzsche.
Of course, there were always oddball beliefs bundled in as well, and as the years went by, these became more prominent. Hubbard — a science fiction author prior to his metamorphosis into quasi-religious guru — enjoyed adding new elements of fantasy to his central theories, layering sci-fi storylines on top of one another until his movement had become an extravagant sort of space opera. The more obvious cult-like elements would emerge in due course: charging adherents for advancement in the organisation; trapping them with manipulation and blackmail; the development of esoteric jargon known as “Scientologese” that made it almost impossible for real communication to take place between members and outsiders; and shocking campaigns of harassment against critics and apostates.
In the early days, however, none of this was particularly obvious. Hard as it is to believe now, many intelligent people were once drawn to Scientology out of an overabundance of curiosity, and its absurdities were generally perceived as harmless, affable eccentricities. Among those lured into the fold of this mysterious new organisation were two of the most important authors of the 20th century: Aldous Huxley and William S. Burroughs. Although Hubbard’s own novels elicit little more than derision from critics, his ideas wormed their way into some very influential books and left an indelible mark on American literature.
When people first hear about Huxley’s and Burroughs’s interest in Scientology, they typically express some degree of shock and/or scepticism. These men were highly intelligent thinkers famous for their insightful criticisms of the dominant culture. And both wrote extensively on the topic of coercion — Huxley was keenly aware of how humans could be manipulated into subservience by technodictators, and Burroughs was fascinated by the idea that language could be employed for the purposes of mind control. How then could they have fallen for the very thing they critiqued?
Public libraries or public menaces?
In the latest edition of SHuSH, Kenneth Whyte finds a kindred-ish soul in his concerns about the influence public libraries have had in the last fifty years:

“Toronto Public Library” by Jim of JimOnLight is licensed under CC BY-NC-ND 2.0
It’s not easy being a crank, isolated from one’s fellow man by unpopular convictions, burdened by the certain knowledge of truths society can’t bring itself to admit.
The loneliness of crankdom can be insupportable. So I was overjoyed this month to run across an excellent book by Ed D’Angelo: Barbarians at the Gates of the Public Library: How Postmodern Consumer Capitalism Threatens Democracy, Civil Education, and the Public Good.
D’Angelo, a Ph.D. in philosophy with a master’s of library and information sciences, was supervising librarian at the Brooklyn Public Library for more than twenty years. His politics are not altogether mine (he leans Marxist), and his prose is not what you’d call smooth, but we are in total agreement that public libraries went off the rails sometime in the 1960s and now menace much that is good in life.
If you’re new to this space, you might have missed me mentioning here and there that increasingly aggressive lending practices by public libraries are undermining the entire bookselling ecosystem; that three times as many books are borrowed as bought in the US on an annual basis (four times as many in Canada); that libraries are putting booksellers out of business by advertising how much people can save by borrowing rather than buying books; that most library borrowing is done by people who can afford to pay for books, and who are reading for entertainment, not edification; and that all of this free-and-for-pleasure borrowing is a major reason author incomes are at record lows.
[…]
An honest scholar, Ed notes that there were cracks in this foundation before the 1960s. Back at the turn of the twentieth century, none other than Melvil Dewey, inventor of the Dewey Decimal System and founding member of the American Library Association, dissented from the notion that librarians should instill their values in patrons by directing their reading. He wanted a more mechanical, frictionless distribution of books, and encouraged the hiring of women as librarians on the assumption that they would be less inclined to impose their standards on others.
(Melvil […] was a devil, according to his biographer Wayne Wiegand. He subjected female subordinates to unwanted touching and kissing, and was rumored to have asked them to put their bust sizes on application forms. Forced out of the ALA for sexual harassment, Dewey further distinguished himself as racist and anti-semite. Yet his name was attached to the ALA’s highest honor until 2019.)
Ed also notes that there were stocks of popular (i.e., unedifying) literature in most public libraries even in the early years, but these were intended as the first rung on a ladder of development that “ascended toward the classics of western civilization.”
Starting in the 1960s, writes Ed, that the distribution of popular literature became an end in itself for the public library. Librarians lost confidence or interest in their mission of encouraging enlightened citizenship. They abandoned their role as gatekeepers. It was suddenly square to impose standards or tastes on patrons.
A History of Caricature: the Art of Exaggeration
J.J. McCullough
Published 27 Mar 2021Let’s look at the history of caricature, the art of drawing exaggerated cartoon pictures of famous people like celebrities, politicians, and movie stars. We’ll look at the style of great artists like Al Hirschfeld, Gerald Scarfe, and Robert Risko among others.
Voice cameo by Alec: https://www.youtube.com/user/bostwiki
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July 9, 2021
The Western Warlords of Asian Armies – WW2 Gallery 004
World War Two
Published 8 Jul 2021From the Battle of Shanghai to the Burma Campaign and beyond, Western military advisors have played a big role in the actions of East Asian armies in the Pacific Theatre. Watch the videos to learn the stories of Joseph Stilwell, Claire Lee Chennault, the Flying Tigers, the Chindits, and more.
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