A few days before the 2010 general election, Peter Hitchens wrote an article in the Daily Mail titled ‘This is the most important article I’ve ever written – and loyal Conservative voters will hate me for it’.
In it he argued that, despite being counterintuitive, voters must eschew the Tories if there was to be any chance of implementing a genuine, conservative agenda for Britain.
Much of its analysis of Britain’s woes are completely applicable today. He ends it by writing: ‘Five years’ from now we could throw the liberal elite into the sea, if we tried. But the first stage in that rebellion must be the failure of David Cameron to rescue the wretched anti-British Blair project and wrap it in a blue dress’.
Fourteen years later, not only is the anti-British Blair project wrapped in a blue dress still ruling the country, but David Cameron is again one of its leading figures, rubbing more shoulders at Davos and advocating military actions more brutal and destabilising than even Blair could dream of.
In 2019, Brexit allowed the Conservatives to completely refresh their image and successfully brand themselves as a populist national-conservative party. I myself, for the first (and last) time, voted for them in that election. For this I am ashamed.
What has transpired since is that, what we once identified as Blairism, is in fact part of a wider and even more sinister agenda. If what Hitchens realistically desired was an internal struggle within the Conservatives after a 2010 loss, what we can achieve today is that party’s shattering into a million tiny pieces.
‘But Labour will be even worse’, you will undoubtedly hear the Tory Boys cry. If this was convincing and arguable back in 2010, today it is wrong on its face.
If grassroots supporters and ordinary voters could hear how Tory journalists, politicians and advisors speak amongst themselves, they would be taken aback over how deeply their views are reviled and how deep the liberal rot is.
It is a party run almost entirely by childless, rootless metropolitans, whose view of conservatism is a Randian wet dream of identikit glass skyscrapers and GDPmaxxing.
When it comes to social values, foreign policy, education, health and every other significant policy area, there is no difference between them and the people who run Labour.
In fact, I would go as far to say that Labour is actually run by more ‘normal’ people. So why is it so important to destroy the Tories? Because of what comes after.
Starmer’s Labour is at this stage a well-oiled machine raring to go. Unlike the Tories, it does not pretend to be something it is not. It is an out-and-proud party of the Davos agenda.
Its current popularity is based on it not being the party to preside over the last decade and a half of chaos and decline.
If we are going to have a globalist government, let’s have the exhibitionists instead of those in the closet, as this will help the public correctly identify their enemies.
Right now, there is no appetite on the left to disrupt Labour from its course, but once they are in power it will not take long for the Corbynista wing to start making movements.
This could remove from Labour the contingent that actually can make some common cause with the dissident right (Euroscepticism, averseness to dangerous foreign entanglements, distrust of corporate and financial elites, and a belief in the nationalisation of strategic industries come to mind).
More important is what happens to the Conservatives. Hitchens correctly identifies the Westminster consensus as being ‘only propped up by state funding and dodgy millionaires’.
The funding is allocated based on the number of seats a party holds, and the donations on its prospects of power. A Tory wipe-out would kill both birds with one stone.
If the rump of it is allowed to remain as a significantly large party, it is likely to limp on and even capitalise on its new ability to talk the talk from the opposition benches without having to walk at all.
A vacuum, which we know nature abhors, must be created in its place.
Current polling shows that support for Reform UK could cost the Tories many seats in favour of Labour, despite Reform not winning any themselves.
Reform platform is a damn sight better than anything else out there, but Richard Tice’s neocon Tory-lite outfit will not bring about the reform we actually need. It could, however, be the catalyst for it.
Destroying the Conservative Party once and for all would be a noble and worthwhile aim, and would open the door for major, long-needed shakeup of our politics.
This is a strong argument that Tice would be well advised to use, but predictably he will say that the Brexit Party stood aside for the Tories in 2019 and they failed on Brexit and immigration, so this time they won’t stand aside.
He will, equally predictably, be countered with the argument that he will still let Labour in without winning seats himself.
Openly declaring war on the Tories as a necessary first-step in building a viable and genuine conservative political movement is something that is hard to argue against. Such a battle cry could also attract non-Tory voters.
The only Reform UK politician I have heard express this intent openly is its Co-Deputy Leader, Ben Habib. So it is not an impossibility that they take this line.
Habib is the real deal, but would need someone with the profile of Farage to meaningfully spread this message.
If the straightjacket of the two-party system can be broken, a genuine political realignment can take place, making the ‘Red Wall’ shift pale in comparison.
You might now be wondering where Alexei Navalny comes into all of this.
We have all heard of ‘tactical voting’, but have you ever heard of ‘smart voting’?
Umnoye golosovaniye was a website set up by Navalny’s Anti-Corruption Foundation that had a single goal: letting people know who to vote for to have the best chance of ousting incumbent United Russia politicians.
Unlike British tactical voting, this was an integrated, mathematical system that had no limits or any other goals, and would advise you to vote for communist, ultranationalist and liberal candidates alike; whoever had the best chance.
Many in the ‘non-systemic opposition’ said it would be impossible to vote out the ruling regime in any case, and that engaging with it by participating in elections would only legitimise it. Yet Navalny argued convincingly that shouting from the side lines alone ultimately changes nothing.
For obvious reasons, success of smart voting was limited in the Russian system, but it is a strategy much better suited to our own system of illusory free elections, which are based on brainwashing and narrative control, as opposed to the more primitive techniques used by the Kremlin.
There, the process of voting itself has to be manipulated to maintain the status quo, with there being a limit to the amount achieved by propaganda alone.
Here in the UK, propaganda is the overriding method of keeping out the non-systemic opposition.
What this means is that our actual electoral system is, compared to the American one at least, largely free from rigging and ballot manipulation.
This provides opportunity to collapse, or at least fracture, what is an all-encompassing regime by using its own structures against it.
The Conservative Party is the weak link in the chain – and it can be broken.
The success of a British smart voting system would depend on how convincingly the argument is made.
If it is made well enough, we could indeed throw the liberal elite into the sea five years from now.
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On The Nature of Monarchy
In 1957, Ernst Kantorowicz published The King’s Two Bodies (KTB), a deep and penetrating analysis of the relationship between monarchy and the public realm. In this magisterial work, Kantorowicz explained with unmatched clarity the language of the medieval theologians and jurists, from dignitas to fisc to corpus mysticum, all of which have passed out of the bounds of our quite technocratic political language, but have, in many ways, shaped and laid the foundations for its articulation. The corpus mysticum, for instance, made the very notion of ‘popular sovereignty’ even thinkable, not merely conceivable. This article is an attempt to distill my research into Kantorowicz’s theory of the ‘King’s Two Bodies’, of the corporeal function that kingship played, in both the continuity of a people and in the question of the acting body, to show what the nature of monarchy actually is, beyond a simple constitutional component.
In Kantorowicz’s analysis, there are three consistent themes: first, the synecdochical relationship assumed between the physical body of the king and the unphysical ‘body’ of the people over whom he ruled; second, the important function of continuity that the office performed; and third, the normative relationship between ruler and ruled. However, before turning to these three themes, it is important to note that Kantorowicz’s analysis revolves around two significant observations: first, that there was an awareness of the difference between ‘the King’, meaning of the office of monarch, and ‘the king’, meaning the actual person who occupied that office. This is the origin of Kantorowicz’s chosen title: ‘that by the Common Law no Act which the King does as King, shall be defeated by his Nonage. For the King has in him two bodies, viz., a Body natural, and a Body politic’, a juridical fiction which, logically, ‘conveys “immortality” to the individual king as King, that is, with regard to his superbody’ in such a way that, in one court case, loyalty to King Henry VIII could be demanded as if he were ‘still “alive” though Henry Tudor had been dead for ten years’ (KTB:: 7, 13-14).
The second significant observation is that of the role played by Christian theology in the creation of a language of organic unity between ruler and ruled. It was St Paul’s First Letter to the Corinthians (chapter 12, verses 12 and 27) that affirmed the image of the Church as a single body, with Christ as the head, with whom the laity enjoyed unity, but the systematic expression of such a unity was St. Augustine’s to make. He referred only ever to the Church as the ‘Body of Christ’, or in his native Latin, Corpus Christi – though interestingly, the phrase the ‘mystical body of Christ’ was not St. Augustine’s but was coined much later. Regardless, Corpus Christi refers to the idea that Christ ‘is to be taken no longer as an individual, but in His fullness, that is, with the whole Church, with all of the members, of whom He is the Head, as constituting one unit, one whole, one person’ (Grabowski, 1946: 73-75). It is important, however, to bear in mind how one individual person might join the body of the Church: through confirmation, and communion; in other words, through express desire, and continual affirmation of membership. Such an act ‘constitutes a spiritual entity which is [Christ’s] Body here on earth’ that results in ‘the incorporation into the Body of Christ’ (Grabowski, 1946: 84-85). As Kantorowicz shows, such doctrine was used as the basis for the relationship between people and k/King. Though Pope Boniface VIII intended to reassert the Papacy above secular powers, and remind them of their ‘purely functional character within the world community of the corpus mysticum Christi’ [the spiritual body of Christ], it was the implication of ‘the Lord’s two bodies’ that would inform the emergent doctrine of the k/King’s two bodies, to such an extent that Kantorowicz considered it to mold ‘most significantly and decisively the political thinking in the high and late Middle Ages’ (KTB, 194-206):
To summarize, the notion of corpus mysticum, designating originally the Sacrament of the Altar, served after the twelfth century to describe the body politic, or corpus iuridicum, of the Church, which does not exclude the lingering on of some of the earlier connotations. Moreover, the classical christological distinction of the Two Natures in Christ… has been replaced by the corporational, non-christological concept of the Two Bodies of Christ.
It was in the wake of this theoretical shift that the secular powers, competing with the Church for supremacy, were able to adopt the language of the state as a body, with such phrases as corpus Reipublicae mysticum, which allowed the jurists to arrive ‘like the theologians, at a distinction between corpus verum – the tangible body of an individual person – and corpus fictum, the corporate collective which was intangible and existed only as a fiction of jurisprudence (KTB: 207-209). It is important to note here that the unique transformation brought about by the turn to the Christological terminology is specifically the idea of the body politic as a mystical body, not merely a body coterminous with the physical individuals that composed a political community. With this theoretical and theological background informing both the emergence of the doctrine of the k/King’s two bodies, and the internal relationship between them, this creates much of the intellectual condition for the emergence of ‘the people’ as a mystical body abstracted from its component parts.
Focusing, however, on the k/King’s two bodies, the synecdochical relationship between the King and the people was a fiction well-theorised in medieval theology. In the mid-fifteenth century, it was generally acknowledged that ‘an attack against the king’s natural [physical] person was, at the same time, an attack against the body corporate of the realm’, with a qualifying difference of ‘“one [body] descending from nature, the other from the polity”’ (KTB: 15, 46). Drawing on Anthony Black’s comments that legality relied on a certain conception of a people as both a trans-temporal entity that those laws applied to, as well as the source of the authority of laws, the relevance of a people’s corporality makes sense when we observe that ‘“Laws, and not the person, make the king”… a statement well known to Canonists; and according to the lex Digna itself the emperors confess: “On authority of the Law our authority depends”’ (KTB: 150).
If the King is a part committed to the whole of ‘the people’ as a single entity, then it must be remembered the authority of the King is derived from – whilst also being somewhat concurrent with – that entity’s will. After all, as one French jurist claimed, ‘the French king, like the Roman emperor, “had all the rights, especially the right pertaining to his kingdom, shut in his breast”’ (KTB: 153). Of course, this manifested differently across peoples: famously, in England, ‘the people’ was present in specifically in the King in Parliament; just as ‘the comitatus or county took visible form in the comitatus or county court, so the realm took visible form in a parliament’ (Maitland, 1901: 133). This held, however, for the English jurist Henry de Bracton (1210-1268) a paradox: ‘either the king is sovereign or no; if he be sovereign then he is not legally below the law, his obligation to obey the law is at most a moral obligation; on the other hand if he is below the law, then he is not sovereign, he is below some man or some body of men’ (cited in Maitland, 2015: 101). Although this was mostly resolved by the juridical separation between king-as-person and King-as-office, as noted above, it did eventually lead to the question of where sovereignty lay.
Of course, all of this relies on the recognition that there is an entity of ‘the people’ that is physically separate from the king, but ‘the king’s body politic could be the realm as a body politic – with the king as the head and the subjects as the members – or it could be the office of kingship – the dignity’ (Fortin, 2021: 5), . Joseph Canning has also noted the rise in medieval political thought of the distinction between the king and the people over whom he ruled: ‘notions according the kingdom an existence distinct from that of its king, organological views of society organised into a corporate body, and views of rulership as public office’ created the capacity to think that ‘the concept of a royal office, whose purpose was to serve the common good, involved the notion that the regnum or populus had a separate existence from that of its monarch’ (Canning, 2009: 64-65). This especially became emphasised in the later Middle Ages when (KTB: 193):
the centre of gravity shifted, as it were, from the ruling personages to the ruled collectivities, the new national monarchies, and the other political aggregates of human society. In other words, the exchanges between Church and State continued; but in the field of mutual influence, expanding from individual dignitaries to compact communities, henceforth was determined by legal and constitutional problems concerning the structure and interpretation of the bodies politic.
This is a significant development, as it coincided ‘with that moment in the history of Western thought when the doctrines of corporational and organic structure of society began to pervade anew the political theories of the West and to mold most significantly and decisively the political thinking in the high and late Middle Ages’, a change capitalised on by Baldus de Ubaldis in his definition of a ‘populus, the people, as a mystical body. He held that a populus was not simply the sum of individuals of a community, but “men assembled into one mystical body” … a body or corporation to be grasped only intellectually, since it was not a real or material body’ (KTB: 199-210). Despite the emergence, however, of the body politic as an ‘intellectual body’, the k/King remained the physical representation of that body politic in the world, as ‘the polity itself, or the mystical body of the realm, could not exist without its head’ (KTB: 227); hence, whilst the trend developing was to admit that ‘a people’ was a real entity separate from the physical body of the king, it was not thought to be capable of existing or, importantly, acting without something or someone through which it can be embodied.
Interestingly, Marie-France Fortin has recently shown that Kantorowicz’s analysis reveals that, whilst the power of dignity, dignitas, conferred upon the prince by an ‘immortal polity’ (KTB: 397), was concurrent with the office of kingship, it was ‘the Crown, on the other hand, [that] connoted a more general, public and communal sphere’ and was ‘incomplete without the other members of society’ (Fortin, 2021: 2). We can turn here to the second theme of Kantorowicz’s analysis, that of continuity and the problem that the physicality of ‘the king’s two bodies’ created; as Kantorowicz noted, ‘the concept of the “king’s two bodies” camouflaged a problem of continuity’ and it would be a ‘mistake to assume that the new philosophic tenet produced, caused or created a new belief in the perpetual continuity of political bodies’ (KTB: 273) – this was a perennial issue in political thought, and the continuity of the king’s two bodies is more of a product, than a cause, of such an issue.
Indeed, ‘the practical needs of kingdoms and communities led to the fiction of a quasi-infinite continuity of public institutions’ and that ‘practical needs produced institutional changes presupposing, as it were, the fiction of an endless continuity of the bodies politic’ (KTB: 284, 291). This is not to say the k/King was the only source of continuity: as with above, the law was seen a particularly reliable mechanism by which ‘every plurality of men collected in one body’ could be treated as a ‘juristic person, of distinguishing that juristic person clearly from every natural person endowed with body and soul, and yet of treating a plurality of individuals juristically as one person’ (KTB: 306).
On the topic of the relationship between law and custom as methods of continuity for a body politic, St. Thomas Aquinas’ writings are particularly revealing. He claims, for instance, that ‘when a thing is done again and again, it seems to proceed from a deliberate judgement of reason. Accordingly, custom has the force of law, abolishes the law, and is the interpreter of law’ (1988: 80). As conservatives, I think we ought to be particularly sensitive to St. Thomas’ writings on this topic, especially as our modern world often forces us to see the law and tradition in conflict. Nonetheless, in the medieval era, the law increasingly became the source of legitimacy for public actions, be they of the King or any other public office.
However, the law could not resolve the issue of action and decision in and of itself, especially as there were increasing attempts to incorporate the ‘ruler’s will’ in the legal system, to the extent that the fourteenth and fifteenth centuries tussled with this will when compared to the ‘rights of the community’, with the kingship as an office ‘established with the specific purpose of securing the preservation and well-being of the communities which the ruler served’ (Canning, 2009: 162-166). Whilst I turn to the normative relationship between ruler and ruled shortly, here we can focus on Kantorowicz’s important observation that, as a product of the belief in the continuity of the people ‘as an universitas “which never dies”’ (KTB: 314), there arose the significant question of whether the corporate realm existed between the death of one king and the coronation of another. Whilst the earlier Middle Ages imagined that, due to the intertwining between Church and State, ‘the continuity of a realm during an interregnum had been sometimes preserved by a fiction: Christ stepped into the gap as interrex and secured, through his own eternity, the continuity of kingship’, the increasing tendency of Popes to claim authority as interrex made the fiction politically dangerous. Instead, the fiction arose of the sempiternity of the Crown (KTB: 334-335, 341-342):
In the phrase “head and Crown” the word Crown served to add something to the purely physical body of the king and to emphasise that more than the king’s “body natural” was meant; and in the phrase “realm and Crown” the word Crown served to eliminate the purely geographic-territorial aspect of regnum and to emphasise unambiguously the political character of regnum… briefly, as opposed to pure physis of the king and the pure physis of the territory, the word “Crown,” when added, indicated the political metaphysis in which both rex and regnum shared, or the body politic (to which both belonged) in its sovereign rights.
As Fortin observes, the melding of the two symbols of King and Crown allowed elements of that perpetual community that the King ought to have embodied – the people – to pass into the Crown, such as the eternity of the office, and the corporate realm of the body politic (2021: 8). As a result, ‘in the later Middle Ages the idea was current that in the Crown the whole body politic was present… in this respect indeed the Crown and the “mystical body of the realm” were comparable entities. Neither one nor the other existed all by itself “in the abstract” and separate from the constituents’ (KTB: 363). We see here, then, a similarity to the Aristotelian notion of the polis as an embodied corporeal people, as well as a comparison to John Ma’s analogy of the polis as ‘social memory’; a reliance on a physical presence, be it king, king-in-parliament, or so on, meant the continuity of a people’s acting body had to be reflected in an equally continuous physical presence. In this respect, this was part of the conflation of Crown and King that Fortin analyses, in that each symbol acted complementary to the other: whilst the Crown was the eternal symbol, the King could be embodied in the king. This theoretical move was reflected most clearly in the emergence of the phrase ‘The king is dead! Long live the king!’ which, whilst deceptively simple, ‘powerfully demonstrated the perpetuity of kingship’ by suggesting an unbroken embodiment of the King that did not ‘end’ with one king’s death (or, ‘demise’) and another king’s accession (KTB: 412). Regardless, ‘the Crown… could hardly be severed from the king as King…. It remained possible, for example, to personify the Crown which, representing something that touched all, stood in many respects for the whole body politic’ (KTB: 372, 383).
This brings us to the third theme of Kantorowicz’s work, that of the normative relationship between ruler and ruled. We can see clearly the synecdochical relationship that arose out of the organological, ‘corporate realm’ thought, as well as the use of the office of kingship to reflect a theorisation of the ruled people as a continuous entity, but this has not really answered the question of why an embodiment of that people is necessary. Whereas Aristotle’s theory of the polis as necessary for the bios and therefore the highest expression of the common good, the concomitant principle to the theorisation of a continuous people was one in which ‘the idea of a state existing only for its own sake was foreign… the very belief in a divine Law of Nature as opposed to Positive Law, a belief then shared by every thinker, almost necessitated the ruler’s position both above and below the Law’ (Kantorowicz, 2016: 144). Though the concept of popular sovereignty was historically distant, the awareness of the separability between the ruler and the ruled, at least on a practical level, had to be balanced with the necessity of the people’s capability to act as a political body. The Divine Right of Kings was certainly one answer, as ‘the king acts for the people which has been committed to his care by God and which cannot act for itself’ (Canning, 2009: 21). Just as the idea of Christ as the interrex declined, so too did the religious foundation for kingship, but the organological concept still posited that the King was the head of the body of the people. To justify the capacity for the King to act, not on behalf of the people, but as the people, there arose a particular conception of the universitas, the body corporate, as a legal minor. Largely a product of rediscovered Roman law, the conflation of ‘madmen, children and cities’ under an edict meant that (KTB: 374):
when, in the course of the thirteenth century, the corporational doctrines were developed, the notion of “city”, civitas, was logically transferred to any universitas or any body corporate, and it became a stock-in-trade expression to say that the universitas was ever an infant and under age because it needed a curator.
Importantly, as this idea matured, it was transferred to the symbolic entity of the Crown, to the effect that ‘as a perpetual minor, the Crown itself had corporational character – with the king as its guardian, though again not with the king alone, but with that composite body of king and magnates’ (KTB: 381).
What matters here is the relationship given between ruler and ruled that allows for the concentration of political action in the king; the corporeal embodiment of a people in the political world in a single person in such a way that allowed the people to act was due to that people’s inability to act for itself, owing to its legal immaturity as a single corporate body, and not merely because of its physical disaggregation as a multitude of individuals. As a result, ‘the king appeared as the animate instrument of a fictitious, and therefore immortal, person called Dignity’, meaning ‘the dogma of a political Incarnation, a noetic incarnation of the Dignitas or of the Body politic’ (KTB: 445). To compare this to the polis, then, whereas the people could act as a political community through a deliberation with consideration for the common good, under kingship the people were incapable of doing so, under the prevailing legal fiction, resulting in a concentration of decisionist power in the office of King. This was developed into the sleeping sovereign thesis by early theorists of popular sovereignty, but prior to the emergence of popular sovereignty as a concept, the necessity of an acting person required the existence of the office of King and the concept of Crown.
The King, as the office, was the embodiment of the entire body politic; embodied, of course, in the physcal body of the king himself (or queen herself). This is why the political community of the people lived and died with the monarchy – not the specific monarch, because to do so would risk admitting that the people could die. This was the inspiration behind Thomas Hobbes’ famous Leviathan frontispiece, in which an enormous person was composed of the very individuals over whom he governed; Hobbes was not writing and imagining the grand body of the body politic in a vacuum, and did not create the idea from the abstract, but was speaking to a long and fruitful tradition of treating the people as a single entity with a will that would allow that people to actualise its desires.
This tradition is, as I hope to have shown, the legal fiction that the body of the king, as a temporary and temporally-bound entity, is merely the physical embodiment of the King, which is the eternal and spiritual office of the entire body politic over which a monarch reigns. Our modern ideas of popular sovereignty would never have arisen without this fiction, of the original meaning of the phrase, Rex Est Populus: The King is the People.
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The Riots: a working-class view
Back in the fourteenth century, England’s lowest class enjoyed the greatest piece of luck it has ever had: the arrival of the Black Death. True, most of us were wiped out, but life became so much better for those who survived. Anyone who wanted our labour now had to compete for it and offer more than their competitors did. These inducements (today we call them wages) went up and up because workers had become so scarce. Such was the plight of the working class in those days that it took a lethal disease that wiped out half of humanity to improve our lot; something which should teach us the importance of the size of the labour pool: how the amount of available labour can be balanced to give both sides a fair deal, or skewed one way or the other to cause economic and social disruption.
Since 1997, the year of the coming to power of New Labour, it has been the policy of every government to saturate the British economy with workers from foreign sources, thus greatly expanding the amount of available labour. This means every lower-skilled, less educated, less qualified worker’s bargaining position and job security were jeopardised. It should be obvious that in a free market – in fact in any endeavour where there is competition – there will be rivalry between the contenders. There will be resentment toward challengers who threaten one’s standard of living, or even one’s very capacity to earn a living. Recently this resentment boiled over and numerous riots occurred around the country. They happened because of what has taken place in Britain over decades: the reckless pursuit of profit by means of reducing labour costs at the expense of (and with no concern for) social cohesion. A ruthless, imported form of capitalism has taken over and sacrificed a section of what is supposed to be one nation in order to benefit another part of that nation. The Left of yesteryear called this class conflict, a term which our modern and very bourgeois Left do not care to use these days; they prefer cultural conflict to class conflict, possibly because so many modern Leftists are themselves millionaires and discussions about wealth inequalities would embarrass them. Populists describe the division of the classes as the elite versus the people, and the American Right has enjoyed success with this message, but whichever terminology one prefers, it is clear that here in Britain what was once arguably one nation has now unarguably been cleaved in two.
Although Labour has traditionally been the party of mass immigration, for the last fourteen years immigration ballooned while a Conservative party was in power. The drama of small boats ferrying illegal migrants across the channel was really just a footnote to (and perhaps a distraction from) a large amount of quite legal immigration rubber-stamped by the Tories. The simple truth about immigration is this: enormous numbers of foreign workers come and settle in this country because British politicians want them to. Mass immigration means there is no pressing need to innovate, no need to invest, no need to waste money training or educating British people, no need to worry about productivity: one can merely import cheap ready-mades, and then carry on importing them. It is the easy option and our politicians have been taking it for years. Any economic growth Britain has achieved has been a sham; merely a growth in population. The group which has suffered most is of course the working class, those who are most vulnerable to low-skilled immigration; a working class that these days has little to no political representation.
Jacob Rees-Mogg recently condemned the working-class rioters, saying that such behaviour might be justified in a dictatorship but not in a democracy like Britain, where peaceful protest is permitted. The problem is of course that protesting achieves nothing. In fact, in modern Britain, voting achieves basically nothing. In 2016, during the referendum on our membership of the European Union, the Leave campaign was only put on the path to victory when the focus was changed from important but philosophical arguments about sovereignty to the issue of immigration. After the vote was won, however, a strange thing happened. ‘I never claimed immigration would come down,’ said Daniel Hannan immediately after the electorate had voted to get immigration down. David Davis said that immigrants would be ‘needed for many years’ and Michael Gove praised how immigrants raised educational standards. If one examines the promises made by Brexiteers one sees that they were never promises. They were not even clear statements, merely hints that could be interpreted in different ways. None of the Brexiteers promised to stop immigration. None of them even promised to reduce it. They promised merely to control it. The word ‘control’ is loved by politicians because it means everything and nothing at the same time. Voters took it to mean that immigration would be reduced, but it could just as easily have meant that it would be left as it was. Perhaps, it could mean that it would be increased – which, incredibly, is what happened, despite a majority in the highest turnout for a UK-wide referendum in British electoral history.
With free movement from the EU interrupted, workers were now imported from the rest of the world. Migrants from very distant and very different cultures would come here in increasing numbers; and because these people were from such distant parts of the world they belonged to different races. This meant that unlike the Poles, the Hungarians, the Lithuanians etc., these foreign migrants would be instantly recognisable as such, from a distance, without them having to utter a single foreign-accented word. And so it is that riots which are economic in cause, which are the consequence of choices made by governments, can appear to be purely racist uprisings – and safely dismissed as such by sanctimonious politicians and their media. By these means a truth has been officially established: that the riots were a temporary madness caused by wicked fascists exploiting the gullibility of working-class people.
The truth however is that in this democracy which Jacob Rees-Mogg believes we live in; the working class are not allowed to vote in their economic interest. Their voice and their interests are repressed. In any general election in the UK there are only ever two parties that have a chance of being elected: the Labour Party, which enthusiastically believes in immigration, and the Conservative Party which believes in it with equal enthusiasm but pretends not to. There has been a convergence of self-interest. First, the greed of a Conservative Party that cares only about its enrichment and which despite its reputed belief in “faith, flag and family” is happy to see the British natural environment, British culture, British traditions, British family life, British history, British ownership, British democracy, British self-respect and the British working class all ruined, each of them being sacrificed in the scramble for quick profit at any cost. And then there is the greed of the Labour Party. This party is, in material terms, as rich and privileged as the Conservatives but is greedy too for moral glory. It wants to be loved by people who matter (educated, cultured people of taste) and so it haughtily condemns the primitive rage of the uneducated people with ugly lives and values who live below. By the magic of media, the material self-interest of the privileged becomes a noble cause. The expansion of the labour pool and the crippling of the bargaining position of British workers is shown as a moral crusade; the pursuit of diversity, the bringing about of a glossy-eyed, handholding, multi-coloured, multi-lingual paradise in which the elite are ‘enriched’ by other cultures while the ferocious competition for jobs pauperises the working class.
Democracy is more than just a word. It is the most efficient way of organising a society ever devised. It balances competing interests by making them visible and enabling them to negotiate. It vents the pressures that create conflict. What the people would have wanted, and would have accepted had anybody in our alleged democracy bothered to ask them, was a moderate level of immigration that would have benefited a moderated capitalism; a capitalist system in which those enjoying extreme levels of wealth and those suffering extreme levels of hardship were both pulled back toward a civilised mean; a more cohesive, moderately patriotic Britain in which all get a just share of everything; in which those who do more and achieve more rightly get more, but not an immoral amount more. In other words, a Britain that was one nation – not the theatre of tribal warfare it is today.
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For My Ex-Libertarians
The United Kingdom, and especially the Isle of Great Britain, has a very particular legal quirk that sets it apart from Western Civilisation, and possibly most of the uncivilised world as well. There is no legal right to self-defence. Everyone knows that to some extent, “guns are banned” in the UK, and we’re nothing like those silly Americans who can carry so-called assault weapons in Wall-Mart. Yet most Britons will be surprised to learn that non-lethal options such as pepper spray are only available to law enforcement personnel, and that possessing any product “made or adapted to cause a person injury” (aka the most effective way to reasonably defend yourself or those around you) in a public or private space is against the law. Instead the ladies and gentlemen of the UK may purchase a rape whistle, as politely suggested by the West Yorkshire Police on their “Ask The Police” webpage. The UK is so averse to the concept of self-defence that in 2012, American Self Defence instructor, Tim Larkin was barred from entering the country by Theresa May during her stint as Home Secretary.
This is a stark contrast to the continent, where countries like Austria, Germany, and Hungary have strong, codified legal definitions of self-defence with “stand your ground” laws, as well as the option to carry things such as bear spray, and with an easily obtainable permit you can even carry pistols capable of firing rubber bullets or CS gas pellets. In France, similar laws apply, pepper spray, gas pistols capable of firing CN or CS Gas are available to any law-abiding citizen above the age of 18. Whilst carrying them in public for self-defence is not a valid reason, French law stipulates you may use them lawfully to defend your house and person. Of course, there are still problems here. Stéphane Charbonnier, the director of the famous Charlie Hebdo magazine and sports shooting enthusiast applied for a permit to carry a firearm for self-defence, this permit was denied, and he was told he could rely upon his police protection. We all know what happened next.
Following the various terror attacks across France in 2015, the French government permitted all police officers to carry their service firearms whilst off duty. Compare this to the UK, where outside of Northern Ireland, only specialist police are allowed to even think about firearms and have very little support from the government or the courts when they do shoot, despite their enshrined right to kill in service of the state and his Majesty. Imagine if Westminster had decided to arm all British city police services after the Murder of Lee Rigby, or in 2017 after multiple violent terrorist attacks across Britain. Imagine a Britain that allowed off duty police or even current or ex-servicemen the ability to carry a firearm in public for the purposes of self-defence. I digress, the arming of the British Police is another debate for another time.
This all seems rather reasonable and modern, two European democracies with modern, democratic attitudes towards personal self-defence, but that’s not all. Countries like Italy and Spain allow high risk individuals and business owners such as jewellers or cash transit guards to carry firearms on their person, or to be kept in a secure location at their place of work. There are similar laws like this across the less developed nations of Europe, particularly in Eastern Europe and the Balkans. But what’s extremely interesting, is that right in the heartland of Europe, there are two countries that stand alone when it comes to modern European firearms and self-defence law, Austria, and Czechia (formally known as the Czech Republic). Both of these countries permit civilians to own firearms for the express purpose of self-defence, and even allow civilians to carry them (Czechia) or very conditionally (Austria). The majority of all firearms held in Czechia are held for protection, and more than half of all Czech firearm owning citizens have a permit to carry a firearm for self-defence. Austria has some more specific use cases, but the general legal position is that if you own any sort of firearm, or any other kind of legal weapon for that matter, it can be used to lawfully defend yourself or your property. Austrian business owners or employees of said businesses (with express legal permission from the owner of the premises) can carry their firearms within their private premises but carrying prohibited weapons in public is illegal without a lawful reason. I don’t need to attack your brain with graphs, stats, and differential equations to prove to you that modern European nations with clear self-defence laws that empower victims with the ability to neutralise threats quickly and effectively to their person, their personal liberty, and their property are better places to live in than any major British city.
If you cannot effectively defend yourself or your property, how can you be expected to defend your country? In 2013, after Lee Rigby was brutally executed on a busy street in broad daylight, there was a lot of discussion about how people in the background are just carrying on with their own lives, walking past the two-blood-soaked Islamic militants as if public beheadings were just a normal part of life in the Royal Borough of Greenwich. A similar discussion has opened up regarding the recent rape case on the tube, about how other passengers just sat there and let it happen. The general public is aghast and shocked at such cruel indifference. But all official documentation from government and law enforcement officials in the UK recommend non-intervention, that your best choice of action is to merely alert the authorities and wait. And even then, there’s a possibility that even a police officer acting in the course of their duty to protect the general public, can be charged with murder. The current UK legal system requires all violent action towards others to be “proportional force” to be considered lawful self-defence, but how do you calculate what is proportional to a man raping an unconscious woman right in front of you? Surely in this instance you apply the most efficient and effective method you have at hand, regardless of how much damage is done to the assailant?
With the official legal advice of the government and all Law Enforcement in the UK advocating a form of learned helplessness, it’s no wonder that when confronted with difficult and violent situations, many can only watch in horror as they wait for the equally ineffective authorities to arrive and diffuse the situation. Now what happens if you are a young woman, and after calling for assistance you are greeted by Metropolitan Police constable Wayne Couzens? After that incident, the complete indifference to the “Near-Eastern Ceasefire of the week” public disturbances, and the overall lack of an effective police presence across any British Urban centres, what’s the point in calling the police? They won’t arrive on time, and it’s more than likely they’ll have you sleeping in a cell when they finally get there.
My own personal experience of the ineffectiveness and apathy from the British Police Services, was last year, when my mother’s car was stolen from her drive in the early hours of the morning. Already prepared for the Brazilification of the UK, the car was equipped with a tracking device. Being model citizens who know better than to engage in vigilantism, we scoped out the location on google maps and informed our police service that the car had been stolen, but we could also provide the police with the approximate location, aiding with the investigation and bringing about swift justice to car thieves! After all this isn’t South Africa, where you have to bring your own pen to the police station to report a crime. Amidst the excitement, our local police service informed us that since the car was now located in Outer London, the case would have to go through a lengthy transfer process to the Metropolitan Police Service before anything could happen. This process could take hours or days depending on how busy things were, and things are always busy for the Met. This immediately put a damper on the celebrations. Who knew how long it would be before the tracker was found, and the car relocated to a secure location beyond the reach of google street-view…
The deskbound officer heard our dismay and informed us that car theft in the UK currently follows a rather specific modus operandi. Cars are stolen to order by professionals, who then take the cars to out of the way locations, blocking the car from view with vans or other large vehicles, then they leave the cars alone until multiple stolen cars can be transported in bulk to the coast and then shipped off into the unknown. Then the officer told us that we could, as private citizens, retrieve our own property, as long as we believed that it was safe to do so. Yes, you read that correctly, the policeman who took our call, told us to go get our car back by ourselves, and to bring proof of ownership and identification because we would most likely be stopped by the police on our way home as we would be in the possession of an “un-stolen vehicle”. When I heard this I actually belly laughed, it was like being back in South Africa again. Nevertheless, we decided to sally forth.
As South Africans, our natural instinct was to reach for the 9mm for some insurance. Sorry, this is a civilised western nation, you can’t have that anymore. And even if we could, British laws would criminalise us for bringing anything with us for self-defence, and we would potentially receive greater punishment than any of the car thieves if we had anything on us which could be used to harm another person. To cut a long story short, despite assurances from police that someone would be dispatched to make sure we weren’t bleeding out on a dodgy council estate, we retrieved the vehicle with zero assistance from the police. It was located on an estate covered in bits and pieces of various luxury SUVs and Saloons, with masked youths cutting up cars on driveways in broad daylight. If anyone came at us with a knife or blunt instrument, my only effective means of self-defence would’ve been to hit them with my car, certainly a gross violation of “proportional force”.
This is what made me realise that the British Police and the legal system have completely failed the ordinary person. We were explicitly told by the police that if we ever wanted to see the car again, our best course of action would’ve been to retrieve it ourselves, providing that “it was safe to do so.” How is retrieving a stolen vehicle from a council estate safe in any capacity? Is “safe vigilantism” the future of law and order in Britain? The British police outsourcing law and order to the general public is not a recent phenomenon, and there have been many other cases where the police have been dependent upon law-bending civilians to enforce the peace.
Now if we were Sikhs, rather than dreaded White South Africans, we would be well within our rights to carry a blade during this endeavour because the legal system makes an exception for a weapon that has to be carried at all times “for religious purposes”. That religious purpose is explicitly self-defence mind you. Despite the fact that carrying any kind of blade explicitly for self-defence is a gross violation of UK law. Quite famously during the 2011 riots, Sikhs took to the streets with swords, bats, and all manner of weapons to defend their communities, and instead of the police disarming the sword-wielding paramilitary forces and dispersing, the Sikhs were praised by the Prime Minister! If I took even a rounders bat with me to rescue my mother’s stolen car I would’ve gone to jail.
The interesting thing about this Sikh tangent, is that the Seax, the famous historical general-purpose knife of the Anglo-Saxons, was considered to be a status symbol of a freeman, and that anyone without one was possibly a serf or a slave. Could an Anglo-Saxon freeman lawfully carry a culturally and religiously significant object like the Seax in modern Britain?
The 2011 August Riots revealed a long-held apathy within the police and the law enforcement caste of the United Kingdom. Across the country, militias appeared outside of Turkish barber shops and kebab bars. This mass mobilisation was welcomed across the political landscape, with no minister brave enough to question why these businesses and community centres had a surplus of edged weapons and baseball bats conveniently ready for an occasion like this. The EDL came out in force in Enfield and North London, and were reprimanded by the police and political establishment merely for being present. None of them were armed with more than an England football shirt, yet received none of the praise the middle eastern baseball enthusiasts got from the then Prime Minister, David Cameron.
I was going to conclude the article there, but since writing began, three more events have come to attention. On the 30th of December, 2023, roughly 50 men from the London Eritrean community gathered in Camberwell, armed with bats and wooden planks, injuring four officers and disturbing the public good. Apparently only eight individuals were arrested during this act, when you can clearly see countless men violating every British weapon law, as well as assaulting police officers and vehicles with weapons whilst the police seem only capable of timidly backing away. 50 or more Eritreans with cudgels fighting a pitched battle with the police, barely any news coverage, less than a quarter of the perpetrators arrested… Why? What’s the point in even showing up? Let the Eritreans bash up their own embassy if you’re not going to arrest them, it’s probably better they harass their own government rather than vent their frustrations on ordinary Londoners.
The second event was the reveal that Lawrence Morgan, the Jamaican Gangster whose deportation flight was prevented by a jumped-up Cambridge grad who now resides in Norway, was scheduled to be physically removed after a string of violent firearm related incidents. In 2016 Lawrence Morgan was imprisoned for only five years and ten months after being charged with the unlawful possession of a firearm, ammunition, and controlled substances. Another two-year sentence in 2017 for drugs charges, and then in 2020 he is caught on CCTV footage participating in a lethal Birmingham gang shootout whilst riding a small bicycle. No murder or attempted murder charges, despite the battle causing the violent execution of his associate, and Morgan himself caught on CCTV firing a pistol with intent. Jailed again in 2021 for only five years. The authorities attempted to deport Lawrence Morgan in 2023, if they fail to do so again (Border authorities have reportedly hired a hanger to stage deportations since they have become completely incapable of doing their job) Lawrence Morgan will most likely be back on the streets of England in a few years’ time. Ideally Lawrence Morgan would’ve been deported after his first firearms offence, but the only reason the authorities have attempted to deport him now was because in October last year, UK prison governors announced that British prisons were rapidly approaching full capacity. How many failed deportations do they let you have before they grant you citizenship?
And thirdly, a horrific chemical attack was carried out by an Afghan Asylum seeker, one let into the country despite a history of violent and sexual offences. The police now seem incapable of finding him and have publicly lamented that it’s “sooo difficult” to find someone who doesn’t use their bank card or a mobile phone. The forces of the state have no issue when it comes to keeping track of every football fan who has ever gotten a little rowdy at an away match, but a violent sexual predator can disappear into thin air as long as they stay away from their smartphone. As an ordinary citizen, no rape whistle or panic button can defeat a lunatic armed with even a small quantity of a corrosive substance. What can you possibly do when threatened with life changing injuries and or death? The legal precedent of proportional force would suggest that ordinary civilians should disfigure or maim an acid attacker, instead of putting the threat down with a human and instantaneous response.
Idris Elba and other lionised television gangsters such as the Labour party have begun a call for the complete ban of items such as machetes and “zombie knives” aka any large single bladed knife or sword, like the various kebab knives and industrial cutting tools that many people use for work, daily life, and the odd riot prevention. Nevermind the fact you’re more likely to be stabbed to death by a supermarket steak knife or B&Q screwdriver than meet your end facing an authentic katana or antique sabre wielding urban youth. There has been nothing from these public figures about controlling the usage of drain cleaner or any other household substances that can permanently disfigure or kill someone, but tools and items used by ordinary citizens, historians, law abiding collectors, and specialist craftsmen must be taken away because their mere existence corrupts the urban children and encourages them to embrace gang culture. As usual, our politicians would rather punish law abiding citizens instead of actually attempting to tackle why the urban populations of Britain prefer smoking weed and carving each other up instead of going to youth clubs and boxing gyms.
I expect Lawrence Morgan and other violent Jamaican gangsters will be back on our streets on “good behaviour”, in no time, and other local roadmen will be offered shorter and shorter sentences. Violent schizophrenic, with a history of incidents, Valdo Calocane, who stabbed three people to Death in Nottingham is not being charged with murder, but manslaughter. Following this trend, after a few years of medication and observation in a secure hospital he will undoubtedly be released back into the general public, to make room for more aggressive mentally unwell individuals.
We can no longer rely upon nautical building accessories like Narwhal Tusks, and have a sensible European approach to the legal right to defend one’s self, one’s property, those around you, and that which you hold dear. If you look at prior days of infamy, such as the Siege of Sidney Street or the Tottenham Outrage, when doing battle with violent aliens, the forces of law and order were joined by armed civilians giving chase themselves, or equipped and supported by civilians. Conveniently enough, the fact that the police during the Siege of Sidney Street were armed with firearms provided by a local gunsmith is left out by almost all official sources such as the BBC and London Police museum exhibitions.
With the appropriate equipment, perhaps it would be possible to galvanise the British public and restore even a semblance of law and order to Urban Britain. If at least one person had ready access to an incapacitating weapon like pepper spray or even a concealable firearm on London Bridge that day, five people would not have been stabbed. Across all of England’s terror attacks and similarly violent incidents, there are multiple references to bystanders resorting to desperate and weird items to defend themselves with like skateboards, tusks, or ornamental spears from historical displays. Granted pepper spray won’t do very much against a Christmas terror-lorry barrelling towards you but merely knowing in a violent situation you would be capable of doing more than cowering in fear and waiting for the royally appointed death squads might encourage the British population to have more of a spine.
