Looking at the demographics of the Mallard, I assume most are familiar if not directly, then indirectly, with New Atheism. It was particularly popular between the 2000s and the 2010s, likely because the last vestiges of cultural Christianity were being stamped out, but the embers of cultural leftism were yet to catch. Early YouTube was dominated by atheists, who took to the new media platform to deliver the message of atheism to a new generation of young adults – myself included.

In fairness, I can’t blame YouTube for my lack of faith. My Church of England school hardly did anything to justify the faith to me, and without parental guidance, it was inevitable that I’d be filled with misgivings and misunderstandings of what faith was. Later in life, I’d take up a degree in Physics and later rest my atheism on the claim that the existence of God doesn’t adhere to the tenets of science. This is true, and something I believe even now. In science, if something cannot be validated or invalidated, then you dismiss it. This tenet is so engrained in scientists that when Pauli proposed the existence of a massless, chargeless particle, he bet a crate of champagne that no-one would find it due to the ludicrousness of being able to test the existence of a particle with no mass and no charge.

Of course, they did find it – and Pauli made good on his promise, gifting a crate of champagne to the scientists who discovered the neutrino. If you want to dismiss the existence of literal physical objects, this tenet will do just fine. The problem with it, is that it applies equally to anything not located in space and time. Morality, for example, is not a physical thing and its existence cannot be tested. We can do an experiment showing that murder rates generally correlate with unhappiness, but who says unhappiness is synonymous with badness? And so, on the same basis I dismissed the existence of God, I dismissed the existence of morality. At the time I did not know it, but this problem had been expressed in Hume’s Guillotine. A should statement can never rest on an is statement. It is raining, so I should wear a coat presupposes I shouldn’t want to get wet, which only pushes the problem back one step. Of course, if you insert an intelligent creator into the picture, you can say the way the world is, is a reflection of that creators plan for us, which we should follow – and so you can begin to talk about some kind of natural order to the world beyond science.

In time, I would find the failure of scientism to present a morality to be troublesome. After all, even if I were correct, and that morality didn’t exist – it was wholly arbitrary to hold that belief, after all, believing the truth over lies could not be the right thing to do by the very nature of my claims. The answers I saw from atheists regarding this, particularly Richard Dawkins, were not so impressive. Dawkins has argued that morality is an evolutionary instinct, which only begs the question as to why to follow that instinct over any other instinct. All instincts do is attempt to keep us alive, after all. Instincts also tell us to be distrustful of people ethnically dissimilar from one another, and Dawkins refutes that behaviour in the strongest terms, often accusing Brexiteers of behaving in that way. If we are to follow the evolutionary moral instinct because it is the ‘right thing to do’, and what is right is determined by that same instinct – all Dawkins is saying is that the evolutionary moral instinct says to follow itself, but of course an instinct says to follow it: that’s what instincts do. At this point, it became quite clear that attempts to either dismiss morality on the basis of science, or to construct one out of scientific principles inevitably tended towards circular logic.

Materialism, the belief that everything is one substance, that of matter, is very elegant on its surface: Everything is matter, the interactions of that matter are described by science, and anything we perceive to be outside of that is just a social construct, a spook, or a delusion. One major flaw in materialism is the existence of qualia, of the sensation of experiencing things. For example, the sensation of happiness is not the same as the chemicals that produce that sensation. It may be described as such, and you may even be able to predict with perfect certainty that someone will feel a sensation and how intense you expect the sensation to be. However there is a thisness to the sensation that cannot just be reduced to the biochemical processes that go into it. As a consequence, materialism has to simply deny that these sensations are real, and insist that things like joy, sadness, and conscious experience itself are just tricks of the mind (composed of atoms and microelectrodes and nothing more). This ultimately refutes materialism itself, however. If our conscious experiences are not meaningful or true, then the scientific laws we derive from those experiences are not meaningful either.

If you want to insist the universe is one substance, it makes much more sense to argue the universe is not all matter, but all consciousness – as consciousness is all anyone has ever been given, even those who came up with and tested scientific laws did so through verification of sensations they experienced in their consciousness, which cannot be reduced to the physical processes that went into bringing consciousness about. Even if we could have a perfect understanding of the human brain, and could replicate what I imagine on a screen – all we would have succeeded in doing is making a map of consciousness, not replicating consciousness itself. This would be the same as arguing that because we can make a map of New York City, that the map is identical to New York City. The map may describe New York, it may even predict things around New York – but the map is not New York. Equivalently, science may describe and predict consciousness or reality, but science is not consciousness or reality.

There is a comfort in appealing to scientific laws, they are predictable (that’s what makes them scientific,) but this predictability relies on the laws themselves being continuous. If gravitational attraction changed overnight, then the equations that described them would also have to change. The assumption that these laws are constant and reliable, and therefore the basis of yet more science is something that cannot itself be tested. If you want to insist that you only believe in the existence of things that can be falsified, then you cannot believe the laws of physics are continuous and constant – as this cannot be falsified. Again, Hume recognised this – and labelled it ‘naïve empiricism’. The naïvety comes in when we insist the laws of Physics are constant because they’ve always been constant in our experience. By the same token we can’t say the Universe existed before we were born because we have never experienced it, which creates a solipsism harder to justify than any spooky non-materialistic belief. Even if we appeal to the material truths which demonstrate existence beyond our lifetime, for example, carbon-13 dating – we can never justify whether or not the laws of physics will spontaneously change the day after our deaths, we simply assume that they won’t. This is not to say such the belief that the laws of Physics are constant is unreasonable, only that it is unreasonable within a world-view conforming to empiricism, and not something proven empirically.

So what kind of world-view does answer these questions? Well, I gave one answer earlier: one in which consciousness is primary, also known as Idealism. Another would be faith, which recognises the objective value of things not located in space and time. For example, morality. Morality is of course, not the only thing located in space and time that we treat as objective, I’ve just talked about it a lot in this article so I felt compelled to mention it first. Another would be numbers. You can have seven marbles, seven pounds, and the number seven on a piece of paper – but destroy the marbles, spend the money, and erase the number on the paper and yet the number seven still exists. We can’t simply escape the reality of numbers by arguing they are an invention of the mind, physical laws, such as attraction due to gravity require them. The gravitational constant, G, is a number you are required to multiply by (and cannot simply be dropped) to describe gravitational attraction. We can shunt the value of the number about by changing our units, but the number itself remains – and would make human life impossible if it were off by just 1 in 10⁶⁰. Which is the same as getting statistically impossible odds ten trillion times. Not only are numbers not reducible to material reality, but they are also required to be highly specific for life to develop whatsoever.

A materialist might want to escape this by claiming that there are trillions of universes where these constants vary, and therefore our existence is statistically inevitable. But at this point you are no longer doing science. A multiverse is necessarily not empirically verifiable, and the existence of a multiverse is just as unfounded (on materialist terms) as a belief in God. Furthermore, this only shunts the problem back one step – why is it that multiverses are created in this one specific way, with the values of the constants varying? Why can’t there by multiverses where not just the constants in the equations, but the equations themselves vary? Who is to say there has to be these forces and their respective equations at all? Is there a multiverse of multiverses and a multiverse of multiverses of multiverses? Isn’t this all just circular and ridiculous at this point?

It was in light of all of these things: the absence of transcendence, the inability to consistently derive physics and metaphysics, and the failure to construct a morality, that drew me away from atheism and into my current beliefs. There are things beyond this world that we not only need to appeal to pragmatically, but need in order to make sense of the world as it exists. They are transcendent. They are not just a reflection of a higher world, but necessary components of this world as well. From morality, to numbers, to the very sensation of being anything at all, every part of life is beyond the mere matter we interact with every day. In that kind of understanding, the world ceases to be sterile, and instead takes on the character of an enchanted garden – where life, death, and the interplay of tragedy and comedy make up just a part of an order much larger than our mere existence.

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The modern English are a deracinated people. They know nothing of their great artists, poets and writers but most importantly, they’ve been uprooted from their history. History is a socially adhesive force, binding the dead to the living and those yet unborn with the unending assault on our culture and customs over the last 60-70 years having its intended outcome – a docile mass of atomised consumers.

The modern English care nothing for Elgar’s marches or the works of Shakespeare. Instead, they prefer instantaneous access to subscription-based services like Netflix and Spotify, where they can fry what remains of their brain circuitry watching Lizzo twerking her fat arse. Ask an English teenager “Who was Admiral Nelson?” and more likely than not they’d reply with something about a Multi-Car insurance policy rather than the Battle of Trafalgar. Joking aside, our material opulence and abject lack of transcendental belief has exacerbated this totalising apathy and ignorance. Moderns only care for the evisceration of their attention spans by short-term dopamine-driven feedback loops and satiating their basest desires. The average Zoomer can’t watch a video about the war in Ukraine without a pretty Tiktok girl dancing along to it – it would demand too much of their concentration capacity. This stark reality begs the question: can Zoomers and their coming generational successors focus long enough to read about their history? The answer of course is no – so it matters what they’re taught.

Modern Curricula

Upon leaving my secondary school after my A-Levels, I had the pleasure of being in a class with a militant communist who draped our Sixth Form building with a flag of the USSR on leaving day. This same individual was successful in petitioning our school to include a module on the history of migration throughout British history a few years after leaving. This module, ‘Migrants in Britain, c800-present’, is run by the Edexcel exam board for GCSE students and it is as insidious and subversive as it sounds. The goal of the course is to present a narrative that England and Britain have always been cornucopias of ethnic diversity, that ‘migration’ has been an ever-present facet of English society, and that, just like the United States, we really are a ‘nation of immigrants’.

A brief specification outline for this module is as follows:

• c800–c1500: Migration in medieval England

o The experience and impact of migrants

o Case study: the city of York under the Vikings

• c1500–c1700: Migration in early modern England

o Case study: Sandwich and Canterbury in the 16th century, and Huguenots in 17th-century England

• c1700–c1900: Migration in eighteenth- and nineteenth-century Britain

o Case study: Liverpool in the 19th century, and the experience of Jewish migrants in the East End of London in the late nineteenth century

• c1900–present: Migration in modern Britain
o Political changes: the creation of the BUF and the BNP; laws to restrict immigration; laws to establish equality for migrants.

o Case study: Bristol in the mid-twentieth century, and the experience of Asian migrants in Leicester from 1945

o Social attitudes: the hostility of far-right groups; Enoch Powell’s ‘Rivers of Blood’ speech; attacks on Jews, e.g. Battle of Cable Street, 1936, race riots in 1981 and Burnley, 2001.

To be succinct, I shall tackle two of these subsections: ‘c800–c1500: Migration in medieval England’ and ‘c1900–present: Migration in modern Britain’.

Migration in Medieval England

It’s 867AD, and Viking ‘migrants’ are peacefully integrating into the city of York; they’re skipping down the streets with Anglo-Saxon children and making daisy chains to express their gratitude at how hospitable the locals have been. Just like the immigrants of today, they undoubtedly want the best for the country they’re ‘migrating’ to and yearn for nothing more than seamless assimilation, equality and GDP growth. I am of course painting a caricature of what this module is implying, though the fact remains that the Vikings were not ‘migrants’ at all – they were invaders.

The Kingdom of Northumbria was already deeply embroiled in a civil war between two rival Kings, Ælla and Osberht when the Vikings began a raid of the city. Norse tradition holds that upon defeat the two Kings were blood-eagled and the Vikings ultimately triumphed in a battle of excessive violence. The Vikings proceeded to seize control and established the Kingdom of Jórvík centred around York. I could spend an age deliberating on the minutia of these events but the pressing issue at hand is the insidious language being woven into the modern teaching of history.

Something the right is truly awful at is effectively resisting the linguistic warfare being callously waged upon us. The merciless brutality of the Battle of York highlights the underhanded substitution of the term ‘invader’ for ‘migrant’; this surreptitious move undoubtedly has the politically motivated goal of the student not distinguishing between modern mass immigration and medieval Viking invasion. They’re dying to hear their indoctrinated students say “Immigration has always been a staple of our culture”, and hoping they question no further.

The usage of the word continues to be applied liberally throughout the module – the specification defines a migrant as “encompassing those affected by both voluntary and forced migration, temporary migrants, migrants from abroad and internal migrants within Britain”. This definition would have you believe that Alan from Gloucester, who is moving to Chippenham for a consulting job, is exactly the same as Ali, a Pakistani immigrant, travelling halfway across the world from a culturally alien society to start a grooming gang in Rotherham. I think you’d agree that the term possesses little currency if the scope of its meaning is so vast and clouded.

If one wishes to engage in semantics, the Vikings were technically ‘migrants’, but to give an inch to subversives and indeed to even entertain their lexical framing is to lose the battle entirely. The writers of this module wish to create the impression that England and Britain were always multi-ethnic societies. To be clear, England was never a multi-ethnic society – not in its conception, nor reality – it was a monoethnic society of Anglo-Saxons established by King Æthelstan in 927AD. Celtic peoples resided in northern parts of the Kingdom as well as Cornwall if you wish to be pedantic, but the meta-narrative of the nation was inextricably bounded to King Alfred and the Anglo-Saxon ethnicity.

Migration in Modern Britain

One positive of this module section is the use of the word ‘migration’ in the title – it is more congruent with the socially understood meaning of the term. The substantially larger downside is that it is packed with unabashed lies, outright deception and vindictive demonisation of the native population.

Mass migration into Britain began in June 1948 with the arrival of the HMS Windrush at Tilbury Dock and, unsurprisingly, the module writers immediately begin to deceive their confiding students. Reading this module or watching any modern documentary on the subject, you’d be presented with an allegory of noble West Indians altruistically surrendering their way of life to help unwelcoming Londoners rebuild their city after the war. This narrative is xenophilic, self-hating garbage.

The Windrush was operated by the New Zealand Shipping Company on behalf of the Ministry of Transport and it was half empty when docked in Kingston, Jamaica in April 1945. The company had the brilliant idea of selling Jamaicans cheap tickets to England to pocket a little extra cash, all the while giving the English no prior warning. The politicians at the time were taken aback by the arrival of the ship and even had to make emergency provisions for them. Accounts of the passengers on the Windrush make no mention of ever being invited to work in England. Don’t believe me? Have a read of some personal accounts from the BBC website yourself. They, like most people who emigrate, did so for what they deemed a better lifestyle and as a calculation of economic self-interest.

The weaving of this myth deliberately portrays Londoners as ungrateful and cruel as well as falsifying and obfuscating key details of the event; fanning the flames of anti-white hatred. Unfortunately, when these distortions and fabrications enter public consciousness, the symbolistic power they are imbued with can prove difficult to dispel.

The module goes on to demonise Mr Enoch Powell, possibly the most erudite politician of the 20th century. Powell lived an amazing life and achieved many outstanding feats. Powell was the youngest brigadier in the British army, became a professor of Greek at the age of 25, and spoke nine languages to name just a few of his achievements. However, the most notable characteristic about Powell didn’t end up being his encyclopaedic knowledge but his intellectual fearlessness.

On April 20th 1968, Powell gave his famous ‘Rivers of Blood’ speech and the module would have you believe that Powell was motivated by unbridled hatred of immigrants rather than a love of hearth and homeland. When Powell took pleasure in speaking Urdu in Indian restaurants, when he became an expert in the country and town planning, and even when he placed value in the continuity and traditions of Britain, he was always undoubtedly guided by hatred. Contrary to mainstream perception, Powell was actually very liberal on various issues from divorce law reform to opposing capital punishment to name but two (a far cry from the crypto-fascist authoritarian picture being painted).

The simple fact is that Powell was an ethnocentric man like most other people on the planet and sought to protect his nation from what he saw as catastrophic demographic collapse. Powell’s dynamism and oratory prowess struck an emphatic chord with the people and the prescience of his observations is undeniable to anyone today.

Our ‘Educators’ and Rectifying the Problem

Gaetano Mosca, the progenitor of what came to be the school of Italian Elite Theory, came up with the idea of the ‘Political Formula’ i.e. the philosophy that justifies the rule of an elite. Our current elite’s political formula is something along the lines of: ‘diversity, tolerance and inclusion’ and holds that individual self-expression is the ultimate good, from this it would follow that collective identities are the ultimate evil due to their exclusivity. Nationalism is a form of collective identity, and collective identities exclude and alienate people by their very nature; what value does an identity hold if everyone can possess it? Not much. Nationalism and group identity are therefore a spit in the face of our elite’s political formula, specifically directed towards their sacrosanct value of inclusion.

Coupled with this political formula, our elite possesses a managerial and technocratic ethos, pursuing economic growth above anything transcendent; the notion of ‘Homo Economicus’ is ever-present. This hyper-individualistic and material mindset has a direct impact on how our elites view their own history – it tolerates no deviation, and trickles down to our teachers.

Rectifying this problem begins with assailing the current political formula and the Boomer Truth Regime we live under. The political formula of the Right should be one of hierarchy, dynamism and vitality. Life-affirming masculine narratives of our greatness should be taught to our students – national heroes like Drake, Nelson and Wellington would be mandatory course material. The endless self-flagellation we’ve been subjected to is not in the character of our people and should be thrown onto the dumpster fire as duplicitous crap. Harping on about our supposed moral shortcomings and historical wrongs is not in the best interests of our people – they need something different.

Conclusion

The insidious aims of these module planners are all unspoken of and intentionally so; incrementalism is a powerful tool – slowly boiling the frog has too often proved effective, but leftist chicanery need only be unearthed by a man willing to do the digging. Clandestine word games and their political goals become painstakingly clear when intellectually challenged and vast portions of our people yearn for well-grounded positions against them. This fact only further necessitates that the linguistic framework we find ourselves in requires a radical counteroffensive – this is of paramount importance.

People are not governed by rationality, their opinions are governed by belief, superstition, feelings and base instincts. Following this logic, a nationalistic outlook is branded into the minds of most healthy people, all that is required is a little cudgelling to get them in line with our vision. I believe the average Englishman is instinctually aware of the intellectual deconstruction of his culture but articulating it coherently is another matter.

Modern sensibilities demand that not only we English, but all European nations simply give up the exclusive nature of their identities, sacrificing them on the altar of inclusivity when no other peoples are expected to do so. Only we bear the moral responsibility of safeguarding our identity from these malicious attacks – permissiveness from others and within ourselves must not be tolerated.

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