Quotulatiousness

August 9, 2025

Alert the non-crime hate incident police: soccer star proclaims pride in being English!

Filed under: Britain, Media, Politics, Soccer — Tags: , , , — Nicholas @ 03:00

In Spiked, Obadiah Mbatang discusses a recent disturbing incident of a member of the Lionesses (England’s female national soccer team) saying something completely unacceptable to the great and the good:

So the Lionesses were victorious in the UEFA Women’s Euros, holding the title they won in 2022. England forward Chloe Kelly, who scored the decisive penalty in the final against Spain, declared after the match: “I am so proud to be English”.

To hear a sports star make such a simple and patriotic statement was, for most of us, a pleasant breath of fresh air. Just as refreshing has been the muted response to her declaration of national pride. In the week or so since, there have been no online campaigns denouncing Kelly’s views as “problematic”. This raises the question: is it just the Lionesses who are allowed to be patriotic?

Compare the response to Kelly’s post-match comment with the recent treatment of Courtney Wright, a 12-year-old schoolgirl from the West Midlands. A few weeks ago, she wore a Union Jack dress inspired by the Spice Girls to her school’s “Culture Day”, in which pupils were encouraged to “proudly represent their heritage”. Courtney, who had also prepared a speech celebrating Shakespeare and fish and chips, was put into isolation by her school and then sent home. Essentially, she was told it was unacceptable to express pride in being British.

What followed next gave us a fascinating, if depressing, insight into the online left. Aaron Bastani, co-founder of Novara Media, came out in defence of Courtney. “A white British person being proud of their country and its accomplishments does not make them racist”, Bastani said on X. “Either all groups get to celebrate identity and culture, or none.” Yet for striking a fair-minded and consistent approach, he was attacked by his largely left-wing audience.

One notable assault came from Eleanora Folan, who runs the hugely popular “Stats for Lefties” X account. Folan said celebrating British culture “literally does” make someone racist because “the concept of white ‘identity’ is inherently exclusionary and racist”, adding that “all of Britain’s ‘accomplishments’ were built on racism and imperialism”.

Now, I suspect Eleanora and many on the left would never say that Nigerians should view their heritage as “evil” because of the Biafran War and the anti-Igbo pogroms of the 1960s and 1970s. Does anyone on the left talk about King Ghezo’s determined efforts in the 19th century to maintain slavery, even as the British tried to stamp it out in his West African kingdom? Would they say that British people of Arab descent should be ashamed because of Arab slavery of Africans, which still persists to some extent today? Should British people of Rwandan Hutu descent be ashamed because of the Rwandan genocide? Of course not.

Admittedly, there is no shortage of right-wing whataboutery that uses the histories of other countries to avoid discussing the darker aspects of Britain’s past. But that is not what is going on here. Courtney’s treatment by her school, and those online leftists blasting her as racist, reveals that self-loathing oikophobia remains one of the dominant prejudices of the left.

QotD: The New Newspeak

Filed under: Africa, Media, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

One of the core premises of critical theory — the academic project that undergirds much of today’s progressive politics — is that controlling language is essential. Since critical theorists suggest that there is not any objective reality, and that there are only narratives imposed by oppressors, changing the meaning of words is essential to gaining and maintaining power. After all, they sure don’t believe in open debate. Some of this is subtle. The New York Times, an institution now meaningfully captured by the doctrines of critical theory, will now capitalize “Black,” for example, but will not capitalize “white” or “brown”.

I’ve read their explanation a few times and it seems to boil down to the idea that all people of African descent all around the world are somehow one single identifiable entity, while white and brown people are too diverse and variegated to be treated the same way. (The Times explains: “We’ve decided to adopt the change and start using uppercase ‘Black’ to describe people and cultures of African origin, both in the United States and elsewhere.”)

Given the extraordinary diversity of the African continent, and the vast range of cultural, ethnic, religious, and tribal differences among Americans of African descent — new immigrants and descendants of slaves, East and West Africans, people from the Caribbean and South America, and the Middle East — this seems more than a little reductionist. As Times contributor Thomas Chatterton Williams has noted, there are “371 tribes in Nigeria alone. How can even all the immigrants from Nigeria, from Igbo to Yoruba, be said to constitute a single ethnicity? Let alone belong to the same ethnicity as tenth-generation descendants from Mississippi share-croppers?” The point, of course, is to ignore all these real-life differences in order to promote the narrative that critical race theory demands: All that matters is oppression.

Andrew Sullivan, “China Is a Genocidal Menace”, New York, 2020-07-03.

August 3, 2025

QotD: Undermining cultural taboos

One of the longest running debates on this side of the great divide is about how best to work through the thicket of taboos created and maintained by the ruling class. Because so much of observable reality is now off limits, it is nearly impossible to contradict the prevailing orthodoxy and maintain a position in the public square. For example, there can be nothing interesting said about crime, because no one is allowed to discuss the demographic reality of crime. The facts themselves are taboo.

One side of the debate argues that the only way to break a taboo is to break a taboo, so the only way forward to is to talk frankly about these things. In the case of crime, for example, the dissident must always interject the demographic facts about crime into the debate, even if it makes the beautiful people shriek. Since most people know the facts, the shrieking by the beautiful people actually advances the cause. This line of reasoning is extended to all taboo subjects universally.

The other side of the debate points out that the taboo breakers always end up in exile or condemned to some ghetto. In fact, their deliberate breaking of taboos ends up reinforcing the taboo, as no one wants to end up like the heretics. Instead, this camp argues the dissident must come up with clever language that subtly mocks the taboos, but narrowly adheres to the rules. The recent use of the word “jogger” is an example of complying with the taboo, while undermining it.

The taboo breakers counter that this just results in an endless search for approved language to hint at unapproved things. It is just a form of self-deception, where the clever think they are in revolt when in reality they are just asking permission. The optics guys counter this by pointing out the obvious. The taboo breakers are removed from the process, so in reality their tactic is just quitting the game. Rather than take on the system in a meaningful way, they mutter epithets in their ghetto.

The Z Man, “Strategy, Tactics & Discipline”, The Z Blog, 2020-05-19.

July 12, 2025

G.K. Chesterton on the dangers of cultural surrender

Filed under: Books, Britain, History, Religion — Tags: , , , , , , — Nicholas @ 04:00

Andrew Doyle on Chesterton’s novel The Flying Inn (1914) which warned against the risks of unfettered immigration and what came to be known as “multiculturalism”:

The creed of multiculturalism has made it difficult to discuss the impact of unfettered immigration. The far right have always opposed it on the basis of racial prejudice and ethno-jingoism. Yet there are authentically liberal concerns to be raised about the problem of political Islam and how all discussions are stifled through accusations of “Islamophobia”. What happens when an essentially anti-democratic ideology is allowed to flourish within a society that otherwise depends upon democratic norms?

To help illuminate the troubles of our time, and in particular the perverted form of liberalism that ensures its own undoing, we might return to G. K. Chesterton’s The Flying Inn (1914), a whimsical novel about a future Islamic England. With today’s proliferation of sharia courts and the government’s determination to criminalise blasphemy against Islam by legislative stealth, one might call Chesterton’s novel prescient.

The key figure is Lord Ivywood, a politician who becomes enamoured of Misysra Ammon, an Islamic cleric who styles himself as the “Prophet of the Moon”. Ivywood is an exemplar of the zealotry of the progressive reformer, a prototype of the virtue-signaller, one who “did not care for dogs” but “cared for the Cause of Dogs”. He first introduces Ammon at a private event at the “Society of Simple Souls”, where he is able to preach his creed to the gullible bons vivants of the upper middle-class. The collective thrill of the crowd is pure orientalism, and they are easily mesmerised by Ivywood’s panegyrics.

Inevitably, Ivywood’s submission to Islam is framed in syncretic terms; not so much surrender as a beautiful fusion. “The East and the West are one”, Ivywood says. “The East is no longer East nor the West West; for a small isthmus has been broken, and the Atlantic and Pacific are a single sea.” Islam, he claims, is the “religion of progress”, a phrase that anticipates today’s oft-echoed slogan of Islam as the “religion of peace”.

This kind of doublespeak is ubiquitous among those activists who routinely strive to force the square peg of Islamic doctrine into the round hole of woke politics. This is exemplified by articles such as “Prophet Muhammed was an intersectional feminist” in Muslim Girl magazine, a piece that includes the inane claim that the founder of the religion “wanted to generate as much inclusivity as possible”. In similarly convoluted terms, Ammon in The Flying Inn argues that there is nothing more feminist than a harem. “What is the common objection our worthy enemies make against our polygamy?” he asks. “That it is disdainful of the womanhood. But how can this be so, my friends, when it allows the womanhood to be present in so large numbers?”

Today’s readers will recognise Chesterton’s depiction of the tendency of liberal politicians to kowtow to the demands of Islamic clerics in a bid to avoid causing offence. At one point, Ivywood explains that he has tabled the “Ballot Paper Amendment Act” in parliament to allow citizens to vote with a mark resembling a crescent rather than the traditional cross.

    If we are to give Moslem Britain representative government, we must not make the mistake we made about the Hindoos and military organization — which led to the Mutiny. We must not ask them to make a cross on their ballot papers; for though it seems a small thing, it may offend them. So I brought in a little bill to make it optional between the old-fashioned cross and an upward curved mark that might stand for a crescent — and as it’s rather easier to make, I believe it will be generally adopted.

The main plot of The Flying Inn revolves around the innkeeper Humphrey Pump and the Irish sailor Captain Patrick Dalroy, who take it upon themselves to sell alcohol in spite of the new Islamic prohibitions in England. They find a loophole in the law that permits them to conduct their business so long as they first erect an official inn sign. And so we follow the pair as they dash from location to location, with their barrel of rum and a wheel of cheese on a donkey’s back, planting their portable sign wherever refreshment is needed.

July 11, 2025

William F. Buckley

Filed under: Books, Media, Politics, USA — Tags: , , , , , , , — Nicholas @ 03:00

In Quillette, Ronald Radosh reviews the long-awaited biography of arch-conservative William F. Buckley by his friend Sam Tanenhaus, Buckley: The Life and the Revolution That Changed America:

President Reagan meeting with William F. Buckley in the White House, 21 January, 1988.
Photo from the White House Photographic Collection via Wikimedia Commons.

William F. Buckley Jr. was a polymath of unusual erudition. The author of scores of books (including nearly two dozen novels), Buckley was an ardent apostle of conservatism at a moment when American liberalism was ascendant. But he was also an accomplished musician who played the harpsichord, a sailor who entered competitions and spent most summers on the sea, and an avid skier who spent his winters on the slopes of Gstaad after a morning of writing. Most Americans knew him as the host of a weekly television talk show called Firing Line, in which he interviewed and debated a wide range of politicians and intellectuals, most of whom he vehemently but politely disagreed with. (Many of these episodes are now available to view on YouTube.)

Television allowed Buckley to display his not inconsiderable wit and charm. He interviewed prominent socialists like both Norman Thomas and Michael Harrington, but he invited fellow conservatives onto his show as well. He had fellow conservatives on his show too, but he particularly relished debates with ideological opponents like Julian Bond (the young black leader of the Student Nonviolent Coordinating Committee), author Norman Mailer, journalist Christopher Hitchens, Ramparts editor Robert Scheer, and leaders of the Black Panther Party. The only people he would refuse to debate, he told the TV network, were communists lest he lend them legitimacy. Agents of the Soviet Union, he maintained, were not worth engaging with.

Buckley’s other major accomplishment was founding and editing America’s first nationwide conservative magazine. The bi-weekly National Review was the conservative counterpart of the influential liberal publications of the day, including the New Republic, The Nation, The Reporter, and the New Leader. Those liberal magazines all had rather small circulations but they also had the field to themselves until Buckley’s NR came along. Buckley hired a roster of old-style conservatives and ex-communists, including the former Trotskyist James Burnham, the former Communist agent (and accuser of Alger Hiss) Whittaker Chambers, Willi Schlamm, and Frank Meyer. As time went by, he added prominent young conservatives to the magazine’s masthead, many of whom would go on to become political leaders in the new American conservative movement. His prize protégé may have been Gary Wills, who eventually left NR‘s ranks and, much to Buckley’s disappointment, became an influential American liberal. Other NR contributors went on to become important American essayists and authors in their own right, like Joan Didion, George Will, and John Leonard, who edited the New York Times Book Review during the 1970s.

Buckley was the scion of a wealthy Connecticut family with a great estate in Sharon, Connecticut, that his father William F. Buckley Sr. named “Great Elm”. However, Buckley Sr. was also a Texan who identified closely with the American South, and after he made his fortune speculating in oil in Mexico and Venezuela, he purchased a mansion in Camden, South Carolina, for use during the cold Eastern winters. He named it Kamchatka, and the neighbouring residents, Tanenhaus writes, embraced the family “as Southerners who had come home”. Kamchatka had previously been the home of a Confederate general and senator who left office when Lincoln was elected President in 1860, but Camden would play an important role in the civil-rights movement.

By the 1950s through the ’60s, Tanenhaus writes, “the institution of Jim Crow — the legacy of slavery, the Civil War and Reconstruction — was being shaken at its foundations”. In the ’50s, the nation learned about the brutal murder of fourteen-year-old Emmet Till and massive protests by the black population began to appear across the South. The liberal magazines of the day covered the rise of the civil-rights movement and did what they could to mobilise Northerners in support of Southern blacks. In the deep South, activist efforts culminated in the famous Freedom Summer movement for black-voter registration in 1964. Camden, too, became the centre of a massive resistance movement.

Yet all this political and social upheaval never received a word of positive coverage in the pages of National Review. The reason for this was not complicated. Buckley’s family believed that “race was a settled question” and that racial separation was justified “as a matter of law as well as custom”. The Buckley family, of course, hired black help for their Camden mansion, whom they treated with respect and support. But members of the “Negro” race, as blacks were then called, had to know their place. So, Buckley wrote a number of unsigned editorials in February 1956 defending the South’s “deeply rooted folkways and mores”. The South, he argued, “believes that segregation is the answer to a complex situation not fully understandable except to those who live with it”, just as his own parents and siblings did. He vigorously objected to the Supreme Court’s verdict in 1954 outlawing segregated schools in Brown v. Board of Education, and he wrote editorials arguing that the Court’s decision was not an interpretation of the Constitution but rather “a venture in social legislation.”

In Camden, meanwhile, the Buckley family started and financed a newspaper called the News, which was meant to be a vehicle for the white South’s racist population and their “Citizens’ Councils”. Instead of burning crosses and lynching, the Councils preferred to use “legal threats, economic harassment, and public denunciation” in defence of segregation. In one case, a business owned by a black protestor was destroyed and his family harassed by the Council, after the owner tried to register to vote. As the violence in Camden became more extensive and widely reported, Buckley responded with an unsigned NR editorial on 10 January 1957 in which he argued that “the Northern ideologists are responsible for the outbreak of violence”. He did also condemn the “debasing brutality” of the white population’s behaviour, and for years, that remark remained his strongest condemnation of white violence. He continued to ignore the support provided to the Councils by South Carolina authorities.

One of Tanenhaus’s most stunning revelations is that, in 1956, Buckley dispatched an NR contributor to report on the National States’ Rights Conference in Memphis. The man he sent was one Revilo Oliver, whom Tanenhaus correctly describes as “a fanatical racist and anti-Semite”. The following year, NR published Buckley’s most infamous editorial, titled “Why the South Must Prevail”. The white community, he wrote, had a right to defend segregation because “for the time being, it is the advanced race”. The white South, he wrote, “perceives important qualitative differences between its culture and the Negroes’; and intends to assert its own”. And since NR “believes the South’s premises are correct”, the black population could justifiably have its interests thwarted by “undemocratic” but “enlightened” means. That editorial, Tanenhaus rightly notes, “haunts [Buckley’s] legacy, and the conservative movement he led”. Buckley also believed that if suppression of the black vote violated the terms of the Fourteenth Amendment, then that and the Fifteenth Amendment should be considered unconstitutional — “inorganic accretions to the original document, grafted upon it by victors-at-war by force”.

June 19, 2025

The Guns of the South: Checkmate, Alt-Hist Plausibility Sticklers

Filed under: Africa, Books, History, Military, USA, Weapons — Tags: , , , , , — Nicholas @ 02:00

Feral Historian
Published 24 Jan 2025

Harry Turtledove’s The Guns of the South gives us a look at a victorious Confederate States as they grapple with the consequences of slavery, war, and the challenges of building a new nation. It also skewers a favorite activity of alt-history readers, the nitpicking of plausibility in the points of divergence, by dropping South African time travelers with AKs into the middle of the Civil War.

00:00 Intro
02:08 America Will Break
04:49 Right and Left
05:36 CSA at odds with AWB
08:08 Forrest
10:16 Technology
13:16 “Why then …”

June 14, 2025

Mere disagreement on a political point does not rise to the level of “causing harm” … even in Canada

Filed under: Cancon, Education, Media, Politics — Tags: , , , , — Nicholas @ 04:00

In The Free Press, Rupa Subramanya reports on a Canadian school board’s attempt to paint a parent’s (valid) objection to the forced speech of modern-day “land acknowledgements” as causing “harm” and not acceptable:

Late last month, a Canadian school board informed Catherine Kronas, a parent serving on her child’s local school council in Ontario, that her role was being “paused” for allegedly causing “harm” and violating board policy.

Her offense? “Respectfully” requesting during an April 9 council meeting that her objection to the land acknowledgment be recorded in the meeting minutes. Kronas argued that the Hamilton-Wentworth District School Board lacks an official mandate to require land acknowledgments at school council meetings and that such statements “undermine the democratic process”, amount to “compelled speech”, and are “divisive” and “inappropriate”.

Kronas, who has served on the board for the past year and like all board members is a volunteer, has since been barred from attending upcoming meetings, including virtual ones, while the board reviews the allegations.

“They’ve ostracized me and painted me as someone who harms others,” Kronos told me, pointing to the letter she received in May.

Parents who once expressed similar concerns about land acknowledgments privately have all “slunk away” and “gone silent”, she said. She is convinced that if even one other parent had publicly backed her objection, she wouldn’t have been suspended.

“I have no support,” Kronas says.

But Kronas is far from alone in her views. A new poll shows that a majority of Canadians — 52 percent — reject the idea that they live on “stolen” indigenous land. In Kronas’s own region, Hamilton-Niagara, a suburb just outside Toronto, 50 percent said “no” to the concept.

There’s also a political shift underway that reflects this: New legislation from Ontario premier Doug Ford that is widely viewed as effectively anti–diversity, equity, and inclusion (DEI) aims to roll back some of the ideological activism that has spread through school boards. The bill will, among other things, ban the renaming of schools based on the belief that historical figures are linked to “systems of oppression” and mandate the return of school resource officers, a form of law enforcement, in jurisdictions where police services provide them. In recent years, many Ontario school boards have removed police from schools on the grounds that their presence causes harm to “racialized” groups — a peculiarly Canadian euphemism for non-white people that casts them as perpetual victims in need of saving — and makes at least this brown Canadian feel like something is inherently wrong with us.

May 23, 2025

“‘[D]isrupting traditional ideas’ of what a ‘triumphant figure’ is”

Filed under: Media, Politics, USA — Tags: , , , , , , — Nicholas @ 03:00

William M. Briggs uses the most recent installation of a statue of a black woman in highly public spaces to explore the idea that even black people “have Black Fatigue”:

Statues of fat ugly lumpen surly ill-kempt statues of black women, all in poses to accentuate their quarrelsome uselessness, are being placed in prominent places in the West. The Latest, rising like a creature in a 1960s Japanese monster movie, is in Times Square. The person who created these blots of bad taste said they were “a way of ‘disrupting traditional ideas’ of what a ‘triumphant figure’ is”.

He’s right. These figures do represent triumph. DIE requires elevating the least and representing them as the best, and forcing all to pretend the charade is real. Indeed, it is difficult to think of a more perfect representation of the true spirit of DIE than these misshapen piles of metal. They demand you say they are equivalent to great men whose statues we are no longer allowed to have.

If it were only statues, there would be no story. But everybody knows that bad black behavior of all kind is being ignored, excused or outright celebrated.

One example will suffice. After the lifelong thug and criminal lowlife George Floyd met his expected end — poisoning himself with drugs and engaging in all manner of misbehavior — our rulers and “elites” fell to their knees, even in Congress itself, to show their adoration of black criminality. Not to mention Floyd’s own statues which cropped up like poisonous mushrooms, each encouraging emulation of Floyd’s exasperating antics.

It’s so bad now that parents of white kids murdered by blacks rush out to forgive or excuse the killers, lest anybody dare to think they would condemn bad black behavior.

The question is why.

Before you answer, understand this is not only your “racist” Uncle Sergeant Briggs asking this question. Blacks themselves are asking.

There is an entire growing genre of YouTube videos of blacks telling us they grow weary of the constant misadventure of “ratchet blacks” (their word, not mine) and our culture’s welcoming attitude toward them. Take “Why Black Fatigue Is On The Rise“. Black fatigue is the natural exhaustion from having to deal routinely with with misbehaving blacks, where “dealing with” means having to pretend, while in polite society, we are not seeing what we are all seeing.

Watch just the first two minutes if you haven’t the time for more. The man in the inset quite rightly points out that blacks are now, as everybody always wanted, being judged by the content of their character, and not the color of their skin. The problem is the content of their character, or at least the character of those who are celebrated for misdeeds. As one commenter to the video said, the problem are blacks who are “Offended by everything. Ashamed of nothing. Entitled to everything. Responsible for nothing.”

The natural desire for separation, and to be with ones’ own, leads blacks to label blacks not confirming to expected behavior as “acting white”. The natural solution would be a formal separation: you go your way, we go ours. That, of course, would never be countenanced, and is anyway not desired by the majority. One thing absolutely demanded by our elites is “diversity”, by which they mean strict uniformity of belief. Our betters weep fake tears over things like colonization, which we know are fake because when we ask them to let us go our own way they say no.

If we can’t separate, then we have to find a way to get along with each other. Whatever this way is, it can’t have a basis in transparent lies.

May 19, 2025

1949: What are those kids listening to? – W2W 29

Filed under: History, Media, USA — Tags: , , , , , — Nicholas @ 04:00

TimeGhost History
Published 18 May 2025

There seems to be an evolution, that may one day become a revolution, in popular music in the US. Songs with amplified electric guitars, wailing saxophones, and backbeat rhythms are being released more and more often, but it’s not just R&B or jump blues, this is a bit of a different style — a new style. And it’s spreading quickly thanks to a vinyl record revolution that’s also getting in gear. Looks like exciting times ahead for the youth of America, and maybe even the whole world.
(more…)

May 17, 2025

Learning racism in Japan

Filed under: Cancon, Japan — Tags: , , , , — Nicholas @ 03:00

John Carter recounts how his views and opinions on racism changed while living for an extended period in Japan:

“Tokyo street scene” by snapsbycw is licensed under CC BY 2.0 .

We started the conversation talking about the Shiloh Hendrix affair, but ultimately got onto the subject of the Land of the Rising Sun. As it turns out, Alexandru and I have both spent quite some time living in Japan, an experience which contributed to both of us becoming incorrigible racists. This is a very common occurrence: almost anyone who spends a significant amount of time living in a very different country will start to draw conclusions about the differences between human groups. Your levels of epistemic closure need to be extraordinarily high to avoid this.

When I first moved to Japan I was, in most ways, an unreconstructed liberal. I took the axiomatic precept of the Boomer Truth Regime – that stereotypes are both incorrect and evil, because all people are basically the same – more or less for granted. This was very easy for me to do: I’d grown up in a remote, homogeneously Anglo part of rural Canada, and while I’d had some degree of exposure to different ethne at university, this was during a period in which Canada was making a real effort to filter immigrants for quality, and most of the non-white, second-generation immigrants I interacted with were heavily westernized. I wasn’t unaware of cultural differences, but I generally assumed that it went no deeper than that, and that inside every human being there was a liberal Anglo struggling to break free.

Japan of course is a completely alien culture. Among the many profound differences with the contemporary West is that the Japanese are, famously, intensely and unashamedly racist, or “xenophobic” as it is usually framed. I was initially taken aback by how frank the Japanese could be about this, for instance by asking questions about me that were clearly in rooted in their stereotypical understanding of what young North American white boys were generally like. But there were two things about this experience that quickly made me stop and think. First, these questions were almost never hostile, but rather came from a place of genuine curiosity: they were simply trying to get to know me, which they would do by starting with a default mental picture and then testing to see if and how I conformed or departed from that picture so that they could update their model accordingly. Yet I had been assured my entire life, by every TV show, movie, and teacher, that stereotypes were always hateful! Second, a great many of their stereotypical assumptions about me were uncomfortably accurate. Yet I had been assured my entire life, by every TV show, movie, and teacher, that stereotypes were always wrong!

It didn’t take me long to get over this cognitive dissonance, which I resolved by the simple expedient of concluding that I’d been lied to by my culture, which is something that even then I’d realized happens a lot. This then gave me internal permission to observe the Japanese themselves, to notice the myriad differences in character and behaviour as compared to my own people, and to connect these individual level differences to their emergent societal consequences.

Learning racism in Japan is a humbling experience for a Westerner. I’ve travelled to a lot of different countries, and everywhere else I’ve either felt like my own people were basically on the same civilizational level (Europe), or at a noticeably higher level (South America). Japan is the only place I’ve ever been where I felt like an unlettered, uncouth, savage, stinky barbarian primitive one step removed from the cave – where it was obvious that my own people could learn quite a bit about how to comport themselves in a civilized fashion. Then again, at the same time, this taught me to value that very barbarism: it’s quite possible, as the Greek understood when regarding the Mede, to be overcivilized.

I could go on about this subject for hours, but I’ve got things I need to do today – like go to the gym and get some work done on other projects I’ve been engrossed in – and I wanted to get this out fast. In any case, I did go on about this subject for hours, with Alexandru and Phisto, so if you’d like to hear more about Japan you’ll just have to click through and listen.

May 14, 2025

We welcome (almost) all refugees

Mark Steyn notes the odd situation of rabid pro-refugee organizations suddenly finding that there are some refugees they don’t want to come to the United States after all:

We are told, relentlessly, that “diversity is our strength”. But it’s a delicate balance, isn’t it? After Biden’s untold millions of drug mules and sex fiends, just fifty-nine whites from South Africa could completely destroy all the multiculti harmony:

I confess to mixed feelings about those scenes myself. When I was a kid, the Boers had a reputation, unlovely as they might be in certain aspects, as the toughest buggers on the planet. In Britain and Canada, it was not uncommon to hear fellows, depressed at how their own countries were going, talk breezily about emigrating to South Africa. Yet in the end they folded in nothing flat — and the country’s new masters don’t want them and they have to find somewhere to go. Gee, it’s almost like that might be a lesson of more general application in the year ahead.

So it’s interesting to see the American left tiptoe all the way up to making the real purpose of “diversity” explicit: We’re in favour of open borders … except for whites. Rather than sully their hands with fifty-nine Afrikaners, the Episcopal Church has declared it’s willing to forego the moolah from the federal “refugee resettlement” racket. The spousal-abusing MS-13 gangbanger may be the quintessential “Maryland man”, but these white guys never can be.

Watching hoity-toity upper-class whites like NBC’s Andrea Mitchell finger-wagging from the anchor chair about their anti-whiteness is instructive. They assume that they will never have to face the consequences of their virtue-signalling. But the chasm between Eliteworld and Reality yawns wider with every day, and it will one day consume most of the west’s high-status “progressives” too. There are limits to kingly power. That’s the lesson Canute tried to teach his courtiers when he took them to the water’s edge and commanded the tide to lay off his loafers. But King Canute would never have ordered his staff to tell the peasantry to eat crickets on a bed of cockroach coulis. Because that would be too ridiculous.

For that we had to wait until Justin Trudeau, sinking bazillions of dollars into bug farms as part of the masterplan: that’s not just a bug, it’s an indispensable feature. Because at the World Economic Forum all the clever guys decided that, in the interests of saving the world from “climate change”, our rulers had to do to our own farmers what the mob is doing to white South Africans: destroy their farms, kill all the cows and sheep, and ensure that nothing grazes there ever again.

There are few things sadder than a post-developed society. If you walk around South African towns at the end of the day, you will notice in high-rise buildings the absence of lights on the upper floors: the inability to maintain skyscrapers is one of the first signs of a society in decline. It starts at the heights and then sinks to the basement, whether those heights are Boeing or bug farms. If you’re in on the racket, you can still live high off the hog-simulating scorpions … for a while. But the people who make the running in the western world are mad, and their fever dreams are boundless.

May 4, 2025

One Fine Day in the British Empire 100 years ago

Filed under: Books, Britain, History — Tags: , , , , — Nicholas @ 03:00

Nigel Biggar discusses One Fine Day by Matthew Parker, which looks at the state of the British Empire in the mid-1920s with a moderately jaundiced eye (as you’d expect for a modern popular history about the empire):

The approach is imaginative: to present a snapshot of the British Empire a century ago, five years after its victory in the First World War, when its territory was most extensive and at what must have seemed its zenith. The result is a display of the Empire in all its ad hoc variety, from the white-majority settler “dominion” of Australia to the non-settler “protectorate” of Uganda. The reader meets colonial officials who were sympathetic and conscientious in their dealings with those they ruled, as well as some who were brutally arrogant and dismissive. He also hears from native people who appreciated the benefits of imperial rule, as well as those who felt humiliated by Western dominance. And he learns that, if the British were late in introducing democracy to India, they were the very first to do so, for its like had never been seen before. To its great credit, no one can read this book and conclude that the British Empire was a morally simple thing.

However, it seems that our snap-shooter was fascinated mainly by the Empire in the east and grew tired as he travelled westward. Of the thirty-seven chapters, he devotes twenty-two to Australasia, the Pacific, South-East Asia, and India. There is very little mention of the Empire in South Africa, almost nothing on the Middle East (Egypt, Palestine, and Iraq) and hardly a reference to Canada. In addition, the publisher appears to have become alarmed at the length, since readers wanting to consult the notes or bibliography are directed to the author’s website.

What is more, the synchronic approach suffers from myopia, relegating major imperial achievements to walk-on parts. We do hear about the Empire’s humanitarian suppression of slavery, but only incidentally. The reader is not told that Britain (along with France and Denmark) was among the first states in the history of the world to repudiate slave-trading and slavery in the early 1800s and that it used its imperial power throughout the second half of its life to abolish slavery from Brazil across Africa to India and New Zealand. And in ending his book by reporting the 1923 cession of Rwanda to Belgium and Jubaland to Italy as tokens of imminent imperial dissolution — “Very soon, of course, the trickle became a flood” is the very last sentence — the author allows the reader to overlook the extraordinary, heroic contribution that the British Empire went on to make in the Second World War, when, between the Fall of France in May 1940 and the German invasion of Russia in June 1941, it offered the only military resistance to the massively murderous, racist regime in Nazi Berlin, with the sole exception of Greece.

While our imperial tourist is a generally an honest reporter, presenting the good as well as the bad elements of the Empire, his account is not innocent of unfairly negative bias.

The problem first manifests itself in the decision to open his account with the story of the mining ruination of a tiny Pacific territory by the British Phosphate Company. He then returns to this in the book’s closing pages, where describes it as a tale of “extractive colonialism at its most literal”. While an attentive reader of the pages in between will notice that the Empire sometimes brought native people economic opportunities and benefits, the lasting impression given by this bookending is that it was — as neo-Marxists have always claimed — basically exploitative. And yet Rudolf von Albertini, whose work was based “on exhaustive examination of the literature on most parts of the colonial world to 1940” (according to the eminent imperial economic historian, David Fieldhouse) judged “that colonial economics cannot be understood through concepts such as plunder economics and exploitation”.1

Parker’s negative bias appears most strongly in his crude, unreflective understanding of the racial attitudes of the imperial British. While he does bring onto the stage colonial Britons who express a range of views of other peoples, including sympathy and benevolence (albeit usually “paternalistic”), he nevertheless tells us that “ideas of white supremacy remained a guiding structural principle of the empire. This racist ideology was a coping stone of empire” (p. 8). What he has in mind is specifically the idea of a fixed “hierarchy of races”, with whites permanently established at the top — “what we would now call white supremacism” (p. 65). Such a view could claim the authority of natural science, since at the turn of the twentieth century “European scientists all still agreed that human beings were naturally unequal … and that there was a hierarchy of races” (p. 138).


    1. D.K. Fieldhouse, The West and the Third World (Oxford: Blackwell, 1999), p. 168; R. von Albertini with Albert Wirz, European Colonial Rule, 1880–1940: The Impact of the West on India, Southeast Asia, and Africa, trans. John G. Williamson (Oxford: Clio, 1982), p. 507.

April 26, 2025

QotD: “Woke”

… over the past few years the term has been appropriated and sloganised by the cult of social justice. “Woke” is no longer simply a matter of standing up to racism, but is irrevocably connected to the authoritarian mindset of the identitarian left. Rather than confront bad ideas through discussion, debate, ridicule and protest, those who self-identify as “woke” would sooner intimidate their detractors into silence through what has become known as “cancel culture”. More insidiously, they have sought to empower the state and strengthen hate-speech laws, which curb individual freedom. They do all this in the belief that theirs is a righteous cause, but their illiberal actions ultimately bolster the very ideas they purport to despise.

Moreover, this monomaniacal need to expose an ever-expanding set of “phobias” in society means that they end up detecting prejudice even where it does not exist. In the absence of evidence of racism the woke have a habit of simply concocting it; hence the continual emphasis on “unconscious bias”, “white privilege” and “institutional power structures”. Such ideas have germinated over many years in academia – particularly in the postmodern branches of critical theory – and have since seeped into the mainstream.

This is why the public is routinely confronted with absurd articles in the media grounded in an extreme form of intersectionality. One, for instance, claims that white women are “evil”, another that white DNA is an “abomination”. Barely a day goes by without some frenzied denunciation of a movie or a television series for its lack of diversity and positive representation, as though the function of the arts is to send a message that accords with identitarian values.

Few members of the public are entirely familiar with the jargon (“cisgender”, “mansplaining”, “toxic masculinity”), but are assured nonetheless that the premises are indisputable. There’s a very good reason why the Catholic Church resisted translating the Bible into the vernacular for so long. Those in power are always threatened when the plebeians start thinking for themselves and asking difficult questions.

Some commentators have recently raised concerns that “woke” has been weaponised by the far right as a slur against anti-racist campaigners. Afua Hirsch, for instance, has claimed in the Guardian that anyone using the word is “likely to be a right-wing culture warrior angry at a phenomenon that lives mainly in their imagination”. This strikes me as particularly odd, given the Guardian‘s own frequent use of the word, including in headlines such as “Can a woke makeover win Barbie and Monopoly new fans?” and “My search for Mr Woke: a dating diary”. Perhaps Hirsch’s colleagues are further to the right than is generally supposed.

Andrew Doyle, “Why I’m anti-woke”, Spiked, 2020-02-04.

April 11, 2025

Critical Trade Theory

A discussion at the amusingly named Handwaving Freakoutery on the ongoing wave of tariff activity under the Trump II administration, characterizing them as “woke” tariffs:

The great argument playing out in the media right now about the relative value and ethical implications of reciprocal tariffs is not relevant. It is not relevant because these tariffs are not reciprocal tariffs in any measurable way. They aren’t reciprocal, they aren’t sensible, and the justification for them is Woke in every sense of the word. Let’s take a close look at what we might call Critical Trade Theory, back our way into an understanding of what a woke tariff is and how this is definitely that, and close with a quick word about how political realignments portend doom for the left even though the right is really screwing this up. Then we’ll all buy mop handle futures.

Awokening

The Great Awokening of the prior decade was founded in part on the False Cause Fallacy. Our major institutions for the better part of the last ten years were operated by wokerists, who used an Intersectional Matrix of Culturally Encouraged Race and Gender Prejudice to counteract what they viewed as hidden unmeasurable forces such as “systemic racism”. They couldn’t point to the systemic racism, but they knew it must be there because of the imbalance in socioeconomic metrics, and they denied any other possible explanation for the imbalance. Once the False Cause was in place, the devout wokerist was forced to fight the hidden prejudice with overt reverse prejudice, because they couldn’t conceive any other cause.

For example, if black folks have a hard time getting into Harvard or UNC, it must be because society is systemically racist against black people, and no other reason, therefore we should redirect admission slots from Asians who earned them to blacks who didn’t, for race balancing.

Harvard did exactly that, for exactly that reason, and admitted it, and it was sent to the Supreme Court, and the Supreme Court banned it, and then Harvard kept doing it and is still doing it using different words.

Some of our other institutions are still running this wokery program, although the Trump Administration purged much of it from the halls of federal power this year under their DEI ban, and many other institutions used Trump as cover to independently purge it from theirs. But this same smooth-brained thinking wiggled its way right into Trump’s tariff plan last week, through an equation that looks fancy but is something my middle school son could figure out.

[…]

The media thinks these woke tariffs are going to bomb the economy back to the stone age, but when I make the abhorrent choice to read the graphs myself it looks more like January 2024. A 20% tariff on Chinese goods is rough. Adding 34% more to it is rougher. But a 54% tariff on Chinese goods is nothing compared to Shenzhen closing its entire manufacturing sector down because they found a germ, and probably not significantly worse than the Fed turning off the free money spigot in 2022.

These tariffs are going to do goofy shit to the economy. I don’t like the goofy shit they’re likely to do. I think that trade balancing through tariffs is an idea so stupid that only Rust Belt union workers could come up with it, which is why they probably did come up with it, and also probably why Trump won the election by flipping the Rust Belt.

April 9, 2025

“South Africa is what happens when a country becomes ungovernable”

Niccolo Soldo’s weekend roundup includes some quotes from Lawrence Thomas on what he terms a “racketeer party state“, what the “Rainbow Nation” of South Africa has degenerated into since the end of Apartheid:

South Africa is what happens when a country becomes ungovernable. From endemic sexual crime to farm murders, rolling blackouts, and expropriation, the rest is just the details. What has come to be termed “South Africanization” is not the failed development of a Third-World nation such as Afghanistan or Somalia, but the structural de-development of a once fully modern state that had its own nuclear weapons program. President Trump’s support of Afrikaner farmers has brought global attention to the decaying state of the country and is perhaps the most high-level recognition yet that the 1990s “Rainbow Nation” dream is dead. What’s strange about it all is how much of it happened on purpose.

What may be worse is that the very system of law and government itself has become an instrument to be captured and used to further the mass looting of the country. South Africans of all races inherit a Western political culture and economy. The average South African experiences a strong civic identity, highly active political parties, popular national media networks, a market economy, and a parliamentary constitutional order. The last thirty years saw a coalition of political actors, patronage networks, and organized criminal gangs seize control of and use all the infrastructure of modern government for their own ends.

[…]

While songs like “Kill the Boer” at rallies tend to grab headlines, the most consequential development of late is the passing of expropriation without compensation into law by the supposedly moderate President Cyril Ramaphosa. In addition to further eroding property rights, it emboldens a widespread movement that sees land redistribution as the sole resolution to the country’s racial conflict and views the presence of any white population as fundamentally illegitimate. The radicalization of race politics is the means through which political fights are won, since it plays on the country’s major divides and wins over those who feel left out of the spoils.

On the ground, reports tell of ANC officials tacitly allowing invasions of private and public land by squatters. Occupations of this sort have sometimes preceded the farm murders which have gained media attention internationally, and squatters have now begun to invoke the Expropriation Act. Such groups become the shock troops of political pressure: they can harass and pressure the occupants of the lands they occupy, or worse, while becoming a media story about the “landless oppressed” used to justify broader government action. The broad facilitation of ground-level conflict and crime by those with political power is the defining feature of South Africanization.

[…]

In other words, decay is a burden without benefit. There is no “rock bottom”. Business, political organization, social fabric, and all other forms of Western cultural life just face increasing costs. Some are direct, while others are opportunity costs: how much doesn’t happen because almost no one can guarantee electricity? In a relatively developed country, there’s still much more to break down and expropriate.

The combination of social progressivism with an economic model of managed decline has become orthodoxy in many establishment parties across the developed world. South Africa is a study of the political phenomenon in its advanced stage and a demonstration of what is at stake in defeating it in the rest of the Western world. Flip Buys, leader of the Afrikaner trade union Solidariteit, was likely prophetic when he foresaw that South Africa would become home to the “first large grouping of Westerners living in a post-Western country”.

Emphasis from Niccolo’s excerpts.

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