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Going on Holiday? Skip LA

By Dustin Lovell — 1 year ago

California—The Golden State. Land of sunshine, Hollywood, and endless beaches, and destination for tourists from all over the world, especially for those seeking to get away from colder climes during the winter holidays.

However, for residents, over the past decade such California dreamin’ has become more and more just that—a dream. I usually try to resist writing America-centric articles, but, as a CA native living in Los Angeles County, I feel the need to warn friends and readers in other parts of the world about what is actually going on here, especially as vacation season approaches. While for most people life is generally fine outside of the city centers, crime, homelessness, and their economic consequences are becoming less avoidable, and I feel it incumbent on me to dispel the naive idea that Hollywood is anything like in the movies.

But before laying out examples of what’s going on here, I’ll lay out the policies and figures that have allowed, if not encouraged, such things to grow, especially over the past couple of election cycles. While not exhaustive, nor the beginning of the state’s problems, the main culprits for the current state of affairs are Proposition 47, so-called zero-cash bail, and Los Angeles District Attorney George Gascon, all of which amount to a gross machine that benefits criminals at the expense of law-abiding citizens.

Touted, in Orwellian irony, as the Safe Neigborhoods and Schools Act, and partly authored by then San Francisco DA Gascon, 2014’s Prop 47 ‘reduces’ crime by downgrading ‘nonviolent’ crimes and drug possession from felonies to misdemeanors. Written against a 30-year-fermented spectre of the 1980s’ War on Drugs, Prop 47 was presented to a seemingly more sympathetic and enlightened public as a way to address the costs and racial disparities of prison overcrowding (the construction of more prisons being apparently both too expensive and too stigmatizing). Simply put (and, depending on where one is, common to see), shoplifting items is no longer a felony so long as they’re under $950, and drug possession, even of drugs like Rohypnol and fentanyl, would now count as a misdemeanors. In practice, the law has led to the release of repeat offenders, who continue to convey drugs and fill trashbags with less than $950 in merchandise to presumably be kept or fenced elsewhere.

Prop 47’s effects have been compounded by the state’s elimination of cash bail for suspects picked up by police. Usually, if a suspect cannot pay bail, they must wait in prison until their arraignment; zero-cash bail means those arrested for misdemeanor and non-violent felonies (with ‘non-violent’ covering a lot of ground that many argue it shouldn’t) can be released same-day, to the bewilderment of their victims and the disheartening of the cops who arrested them. In its initial form as part of the emergency policies from CA’s 2020 Covid-19 lockdowns (its then iteration put in place to protect already jailed prisoners from the virus by keeping it out amongst the public), zero-cash bail led, like Prop 47, to an almost immediate rise in repeat offenders. After ending in July, 2022, it was reinstated in May, 2023, with a grace period before later reimplementation, when an LA County Superior Court judge ruled detaining offenders ‘solely for the reason of their poverty’ to be unconstitutional (with ‘solely’ arguably covering even more ground than the above ‘non-violent’). While, since it went back into effect a month ago, only three percent of arrests were due to repeat offenders (a three percent that could have been prevented), twelve cities are, nonetheless, suing the county to get rid of the program. With little immediate consequence beyond a slap on the wrist, and benefitting from the DA Office’s backlog of over 10,000 cases yet to be filed, offenders old and new have predictably been emboldened to commit new crimes before they have even been charged for previous ones.

Of course, zero-cash bail was not an invention of 2020; it had been pushed for years by progressive advocates of judicial reform who allege bail to be an unfair punishment of the poor and minorities. Like Prop 47, zero-cash bail was sold to voters as the best means to provide equity for disenfranchised communities unfairly oppressed by supposedly too harsh sentencing and too costly bail schedules. This perspective is maintained by many voters, as well as the politicians they elect and reelect. One such politician is, of all people, LA’s current District Attorney.

Another tool in LA’s soft-on-crime machine, DA George Gascon moved south after pushing empathy-based policies in San Francisco, to spectacular lasting effect, to spread the same. On his election, Gascon declared that his office would not prosecute criminal enhancements—felony firearm possession, gang affiliation, multiple-strikes status, &c—that would require adding jail time to conviction, and that he also planned to retroactively review even death-row cases to remove such enhancements to give lighter sentences. Such a blanket refusal to enforce established criminal law would, one would think, seem tantamount to a de facto cancelation of it—something under the purview of legislature and courts, but not an executive. Either way, with such radicalism Gascon started his tenure being lenient on criminals, present and past, while working against law enforcement and public safety.

Put in place to ostensibly reduce prison populations and mitigate racial disparities in conviction numbers, Prop 47, zero-cash bail, and Gascon’s backwards approach to crime have had effects visible across the state, but especially in inner cities. One of the most glaring effects has been the growth of homeless encampments on sidewalks, in vacant lots, and under road overpasses. Freed from the worry that their drug habits and the theft that supports them will land them a felony, and assured they will be quickly released if they actually do get picked up, the homeless have become a local fixture in LA over the past decade. Indeed, even in Pasadena, a veritable Hollywood Producers’ Row, one can now see tarps, trash, and transients, the forward envoys of future encampments. Whether any countervailing NIMBYism towards this new ad hoc infrastructure will provoke residents to change their voting habits remains to be seen, but more on that below.

While most residents and tourists can avoid the fire and biohazards posed by these encampments, there are, nonetheless, the dangers posed to people and businesses, with immediate as well as lasting effects. Contrary to the romantic stereotypes behind the policies, the participants in the current crime wave are far from the downtrodden Jean Valjeans and Aladdins that many predominantly Democrat CA voters sympathetically assume. As could have been (and was) predicted by anyone to the right of the Prime Minister who is allegedly not Castro’s illegitimate son, leniency towards crime has produced more of it, with smash-and-grab thefts, often during business hours, becoming a daily occurrence (for example this, or these, or yet this, or this, or that, or this, or this, et cetera). And theft always carries the implicit threat of violence, as the manager of my local Ralph’s grocery store learned when confronting a thief this past September. Because of stories like this, chain store employees have been ordered not to engage with thieves so as to avoid insurance liability, reinforcing the sense of entitlement displayed by thieves (property and business insurance is a whole other topic I don’t have time to explore; in short, by rendering businesses uninsurable, the above policies are precluding future entrepreneurship in the state touted, for now, as the world’s fifth largest economy).

After putting even basic necessities under lock and key did not work, retail mammoths like Target have, predictably, shut down or plan to shut down CA locations. Furthermore, food spots as seemingly staid as Starbucks are starting to pull out due to safety concerns. In addition to removing day-to-day resources (and revenue) from inner cities, stores that theoretically have the most to gain from tourists are leaving them bereft of amenities—from coffee and food to toiletries to diapers to medicine to everything else that might make their stays near key landmarks more enjoyable.

One might rightly say that with planning and situational awareness most of the dangers surrounding in-store theft can be avoided. Indeed, while these are always one’s own responsibility, first, they are now expected by law enforcement. Displaying the ‘blaming the skirt’ mentality of Gascon’s approach to criminals and their victims, LA police earlier this year advised people not to wear jewelry in public. Unfortunately, in addition to punishing locals with the consequences of their actions (both in what they wear and in whom they vote for), such approaches affect visitors, too. Tourists not keeping up with LA politics may not have heard the advice—and might suffer the consequences of their assuming a baseline of social trust in the City of Our Lady of the Angels.

And theft is not the only, or even worst, crime residents and visitors need to worry about. Indeed, while there are three years of incidents to choose from, two recent cases show just what DA Gascon thinks of law-abiding citizens in relation to criminals. In September an adult woman harassed and beat up a thirteen-year-old after school at a McDonald’s. Despite her being caught on camera by multiple witnesses, the woman’s sentence was reduced from a felony to a misdemeanor at the request of DA Gascon, whose office cited the fact that the teenager may have escalated the interaction—presumably by putting her hands up to protect her face—thus expanding the above skirt-blaming to apply to underage girls. In a more recent case that’s perhaps too close to the above idiom for comfort, a woman in Long Beach was sexually assaulted in broad daylight by a homeless man who, grinning with pants unzipped, lifted her dress and thrusted against her so vigorously that it knocked her down before he was pepper sprayed and chased off by a bystander.

Despite the man’s having been caught on camera, and despite its being against the requests of Long Beach City Prosecutor (who, in his request for a felony charge, had to coddle to the DA’s sympathy for criminals by emphasizing the rehabilitation the man would receive), Gascon initially charged the man with a misdemeanor for sexual assault (presumably for the groping) and vandalism, citing the lack of evidence of the man’s intent to actually commit felony rape. The decision’s having provoked outrage from many directions, the DA eventually charged the man with a felony, but the fact that this was not the initial charge speaks to the disconnect between Gascon and the cities and citizens he has sworn to protect. What more the DA’s office needed to discern a man’s intent than his pressing his exposed member against a woman’s backside I won’t presume to know, but one thing is clear: despite claiming, in campaigns, to stand for children and women, DA Gascon sees them both as culpable when attacked, and treats violence against the latter the same as mere property crime.

One should not miss the correlation between that last story and public transit. Tourists expecting LA public transit to be like that of their home countries should be warned: it is now a truism that to ride public transit is to risk being harassed, which, now, always carries the threat of violence. While such occurrences certainly precede the last decade (I’ve personally witnessed them when riding the subway), stabbings on and near public transit are becoming more frequent. Indeed, incidents of violence are so frequent on transit that drivers and conductors do not even stop for them, even when it places LA Metro in legal liability. Granted, at this rate if they stopped for every instance of crime they’d never get anywhere.

Such stories can leave one wondering where the police are in all this. The answer? Just as frustrated as the rest of us. Predictably, LA’s legal leniency to crime, added to the extra scrutiny on police across the country (see ‘the Ferguson Effect’), has left many police discouraged and looking elsewhere for work, if not retiring early, with few willing to fill their vacated positions. One would imagine this would cause celebration among the ‘abolish the police’ lobby (a formidable presence in LA—a recently elected member of the City Council openly advocates the policy direction). However, the dearth in law enforcement has prompted the city to raise law enforcement pay and bonuses to entice people to take the, sadly, thankless job.

Abolish the police.
— Eunisses Hernandez (@EunissesH) April 13, 2021

And, again predictably, the lack of police protection will more and more be filled by citizens willing to defend themselves. Recently, when a man came into their jewelry store armed with a hammer and a can of bear mace, one family did just that. Interviewed on local talk radio, one of the family members articulated what many are feeling across the county: ‘We had to do something…I don’t feel secure anymore in this city…These people are robbing because they don’t want to work, not because they were born poor…I don’t think it’s fair, you know?…Politicians are not working in favor [of] the small [business] owners or [of] the regular citizens. They’re just working in favor of [criminals], you know?’ This sentiment is felt by others; on hearing the DA would not initially treat her incident as attempted rape, the Long Beach woman mentioned above has purchased a taser and plans to get a gun permit. She is part of a growing number of voters from the usually pro-gun-control LA who are rediscovering the value of the Second Amendment—a trend only augmented by the Jewish community after the outbursts of antisemitism following Hamas’s attack on Israel.

As I’ve mentioned, such policies and perspectives are advocated in the name of reducing prison populations and mitigating disparities of minority representation in crime statistics. If you’re a liberal progressive who wants to be the virtuous hero and get rid of systemic racism, you’ll vote for these policies! What are you, a RaCiSt TrUmP sUpPoRtEr?! And, indeed, this is effective political rhetoric in California; unable to shake the cast of being, as the Governor claimed his own 2021 recall was a solely partisan Republican plot (somehow possible in a majority Democrat state, in a county with even higher Dem. percentage).

Republicans want to drive CA off the same cliff as FL and TX.

They want to pretend COVID doesn't exist.

Reverse the progress we’ve made on vaccines.

Lives are literally on the line.

Vote NO by September 14th on the Republican led recall.

There’s simply too much at stake. pic.twitter.com/aKEZRH6Kq6
— Gavin Newsom (@GavinNewsom) August 16, 2021

Gascon’s two previous recalls failed to garner enough signatures to oust the man. As I hope I’ve shown, this has mainly been a win for criminals, not voters—primarily minority. This, unfortunately, is a common story. Like many well-intentioned progressive policies that lead down the primrose path, soft-on-crime approaches to public safety meant to allegedly help minorities have ended up hurting them the most, Black and Hispanic people making up the wide majority of LA’s violent crime victims.

Thankfully, the recalls for Gascon were not the final word, and, with the effects of his policies being harder to ignore, Gascon will, hopefully, be replaced in Spring 2024 by a tougher-on-crime candidate (which is a low bar at this point). However, that would depend on voters’ connecting the dots between policy and outcome, as well as placing their own public safety over rhetorical kneejerks and partisan allegiance. I have encouraged my own liberal friends that, things having moved so far left in California, to consider voting for other policies and candidates—even, *gasp*, Republicans—would not be hypocritical but, rather, completely consistent with their values. Nonetheless, part of my optimism often involves the belief that, yes, things can always get worse, and that sometimes they have to for people to learn.

I usually hesitate to blithely throw around the word ‘tragic,’ tragedy requiring the added element of some kind of fateful choice or circumstance that produces the unfortunate outcome, but in California’s case I think the adjective fits—but not simply because we’re getting the policies and persons we voted for. In fact, California’s political elite has a history of ignoring voter decisions. While CA Attorney General, current Vice President Kamala Harris refused to defend her own state’s law (affirmed twice by voters) identifying marriage as being between a man and a woman when it was brought before the Supreme Court. Similarly, despite CA citizens’ voting in 2016, albeit by narrow margins, to speed up the penalty process rather than repeal the death penalty, when our Governor of One Hairstyle but Many Nicknames (Nuisance, Newsolini, Newscum, Gruesom…) entered office in 2019 he placed a moratorium on the death penalty, regarding his own personal predilections as trumping state law. DA Gascon is, thus, in good (or bad) company.

If anything, the tragedy of California is in our naively following the same, ever-sweetening pied piper songs of those we elect without recognizing the ever-souring and more dangerous opposite direction in which they are leading us—and not ousting them when they directly ignore our decisions.

While informing CA readers of what’s going on in LA County and convincing some to reconsider their voting patterns would be a great boon, this article’s focus is, in the end, on warning those outside of the state about what to expect should they choose to visit. Don’t get me wrong: I love southern California, which is why I am so saddened and angered by the direction it has gone—and did not need to go. Furthermore, my love stops when it places people in danger, and it behooves me and other Californians to try to prevent others from being victimised by our choices. With a lack of public law and order, things have gotten much less predictable in LA, and, while residents who have not left the state may have the werewithal to handle it, visitors expecting Hollywood to align with their expectations may be in for a rude awakening.

Even scenic outlooks far from the city center are not free from threat, much less the freeways through the inner city. Popular food spots, from restaurants to taco trucks, now carry more risk of crime, and, while some efforts to reduce the presence of homeless encampments are moving forward, housing advocates and opponents of programs like 2020’s Project Roomkey are contending over whether to require all hotels in the city to fill unbooked rooms with homeless individuals, possibly landing future tourists in rooms next to drug addicts. Add to all of this the artificially (because of taxes) high gas prices, toxic algae and sewage at select beaches (and, what with runoff from the homeless encampments, virtually the whole coast after a rain), and unavoidable looneys apparently confused about when Pride Month is, and Hollywood is a very different town than is portrayed in its movies.

Nonetheless, if people are intent on coming to California, they can certainly have a wonderful time—there is a lot to see and much fun to be had. With Pacific Coast Highway running along the ocean from Santa Monica to Monterey, as well as the High Sierras and Yosemite, the Redwoods, and Death Valley (ironically one of the state’s safer places to visit), California is made for road trips. Locations like San Diego’s Balboa Park and nearby Zoo, Pasadena’s Huntington Library and Gardens (which, among other exhibits, boasts prints of Shakespeare from his lifetime), and Long Beach’s Aquarium of the Pacific are great for those wanting to see the sights while getting in their steps and tiring out their kids. There are also theme parks like Universal Studios, Six Flags Magic Mountain, and, of course, Disneyland. With prudence, planning, and flexibility, travelers can easily have a great time, so long as they avoid certain areas, keep their car doors locked, and watch their luggage until arriving at their hotel room. If one has access to previous visitors or a local who can direct them on which sights to see and which to skip, so much the better.

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When Harvard gets Schooled

By Sarah Stook — 1 year ago

“We, the undersigned student organizations, hold the Israeli regime entirely responsible for all unfolding violence.

Today’s events did not occur in a vacuum. For the last two decades, millions of Palestinians in Gaza have been forced to live in an open-air prison. Israeli officials promise to “open the gates of hell,” and the massacres in Gaza have already commenced. Palestinians in Gaza have no shelters for refuge and nowhere to escape. In the coming days, Palestinians will be forced to bear the full brunt of Israel’s violence.

The apartheid regime is the only one to blame. Israeli violence has structured every aspect of Palestinian existence for 75 years. From systematized land seizures to routine airstrikes, arbitrary detentions to military checkpoints, and enforced family separations to targeted killings, Palestinians have been forced to live in a state of death, both slow and sudden.

Today, the Palestinian ordeal enters into uncharted territory. The coming days will require a firm stand against colonial retaliation. We call on the Harvard community to take action to stop the ongoing annihilation of Palestinians.”

Authored by the Harvard Undergraduate Palestinian Solidarity Committee and co-signed by over thirty other student groups at the elite university, this statement has started to cause problems for its signatories.

Resignations have occurred. Groups have backtracked. Names have been sealed. Why? Because for once in their life, these kids are going to be on the receiving end of the anger that they often direct at others.

Responses to the horror in Israel have been varied. Whilst a good majority of people are horrified by the atrocities that have been committed, not everybody has been so sympathetic. Some have outright celebrated what has happened. Others have been more measured in their response, instead doing the ‘both sides’ tango that they are excellent at dancing.

Such an example is at play here. The students and societies at Harvard who wrote this letter may not have actually straight up endorsed the atrocities that have occurred, but they did lay the blame squarely at Israel’s feet.

The backlash has been sudden and all-encompassing. Academics, fellow students, businesses, politicians and all other types have roundly criticised the groups and students who signed this letter. Those who have been named have distanced themselves from the letter.

The list of groups and names have been removed from the statement in order to apparently protect them from repercussions. Unfortunately for them, the list remains readily accessible.

If these people were so sure of this viewpoint that they signed a statement such as this, it begs the question: why have they decided to step back?

It’s simple really. They’re terrified of facing the consequences that they demand of others.

Take for example a woman named Ryna Workman, President of the NYU Law Student Bar Association. Ms. Workman, who had been a summer associate of the prestigious Winston and Strawn law firm, had a job offer rescinded by them. She had written a statement online refusing to condemn the actions of Hamas, all while once again blaming Israel.

With such actions costing a student from a top college a job, it’s no wonder that those who signed the Harvard statement are melting away like the Wicked Witch of the West. These students attend the oldest and arguably most elite college in the US, and are primed for their pick of summer internships and jobs in some of the top organisations possible. If their names are attached to controversy, then their necks are on the line.

Considering Harvard students wish to permeate a culture in which one can easily be shunned for their actions, it’s fair that some might be unsympathetic to their plight. In 2020, students petitioned for any official in the Trump administration to be banned from engaging with the college in any official capacity. Its scores on self-censorship and free speech are abysmal. Students actively keep their opinions to themselves. Harvard is no bastion of freedom.

These students don’t care if other people suffer for their thoughts, but God forbid they can’t work for some human rights lawyer during the summer holidays.

For years, there have been people who have believed that the rules don’t apply to them. They have kept themselves on the right side of the opinion divide. Their voices have been the loudest. They’re the good guys. They’ve never had to worry about their views being scorned. They’ve always been safe. Now, however, they’ve crossed the line that they set down, and they’re reaping the consequences.

Considering how many presidents, members of Congress and Supreme Court Justices have attended Harvard, it’s more than likely that these students will be the ones running the country one day. Even if they’re not in the top branches of government, they’ll be the lawyers standing up in court.

Harvard is a place that opens doors. They don’t want those doors slammed in their face. It’s just a pity for them they’re the ones usually on the other side of that door.

Photo Credit.

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Cause for Remembrance

By Samuel Martin — 1 year ago

As the poppy-adorned date of Remembrance Sunday moves into view, with ceremonies and processions set to take place on the 12^th November, I couldn’t help but recall a quote from Nietzsche: “The future belongs to those with the longest memory.”

Typical of seemingly every Nietzsche quote it is dropped mid-essay with little to no further context, moulded to fit the context of the essay being written with little to no regard for the message which Nietzsche is trying to convey to the reader; a message which journalist and philosopher Alain de Benoist outlines with expert clarity:

“What he [Nietzsche] means is that Modernity will be so overburdened by memory that it will become impotent. That’s why he calls for the “innocence” of a new beginning, which partly entails oblivion.”

For Nietzsche, a fixation on remembrance, on recollecting everything that has been and everything that will be, keeps us rooted in our regrets and our failures; it deprives us of the joys which can be found in the present moment and breeds resentment in the minds of men.

As such, it is wise to be select with what we remember and how we remember it, should we want to spare ourselves a lifetime of dizzying self-pity and further dismay. In my mind, as well as millions of others, the most destructive wars in human history would qualify for the strange honour of being ‘remembered’, yet so too would other events, especially those events which have yet to achieve fitting closure and continue to encroach upon the present.

As of this article’s publication, it is the 20th anniversary of the disappearance of Charlene Downes, presumed murdered by the Blackpool grooming gangs. At the time of her murder, two Jordanian immigrants were arrested. Iyad Albattikhi was charged with Downes’ murder and Mohammed Reveshi was charged with helping to dispose of her body. Both were later released after denying the charges.

Currently, the only person sentenced in relation to the case was Charlene’s younger brother, who was arrested after he punched a man who openly joked that he had disposed of Charlene’s body by putting it into kebabs, according to witness testimony; information which led the police to change their initial missing person investigation to one of murder.

As reported in various media outlets, local and national, throughout their investigation, the police found “dozens more 13- to 15-year-old girls from the area had fallen victim to grooming or sexual abuse” with an unpublished report identifying eleven takeaway shops which were being used as “honeypots” – places where non-white men could prey on young white girls.

Like so many cases of this nature, investigations into Charlene’s murder had been held up by political correctness. According to conservative estimates, Charlene is just one of the thousands of victims, yet only a granular fraction of these racially motivated crimes has resulted in a conviction, with local councillors and police departments continuing to evade accountability for their role in what is nothing short of a national scandal.

However, it’s not just local officials who have dodged justice. National figures, including those with near-unrivalled influence in politics and media, have consistently ignored this historic injustice, many outrightly denying fundamental and well-established facts about the national grooming scandal.

Keir Starmer, leader of the Labour Party and likely the next Prime Minister, is one such denialist. In an interview with LBC, Starmer said: “the vast majority of sexual abuse cases do not involve those of ethnic minorities.”

If meant to refer to all sexual offences in Britain, Starmer’s statement is highly misleading. Accounting for the 20% of cases in which ethnicity is not reported, only 60% of sexual offenders in 2017 were classed as white, suggesting whites are underrepresented. In addition, the white ethnic category used such reports includes disproportionately criminal ethnic minorities, such as the Muslim Albanians, who are vastly overrepresented in British prisons, further diminishing the facticity of Starmer’s claim.

However, in the context of grooming gangs, Starmer’s comments are not only misleading, but categorically false. Every official report on ‘Group Sexual Exploitation’ (read: grooming gangs) has shown that Muslim Asians were highly over-represented, and the most famous rape gangs (Telford, Rotherham, Rochdale) along with high-profile murders (Lowe family, Charlene Downes) were the responsibility of Asian men.

As shown in Charlie Peters’ widely acclaimed documentary on the grooming gang scandal, 1 in every 1700 Pakistani men in the UK were prosecuted for being part of a grooming gang between 1997 and 2017. In cities such as Rotherham, it was 1 in 73.

However, according to the Home Office, as they only cover a subset of cases, all reports regarding the ethnic composition of grooming gangs necessarily reject large amounts of data. As such, they estimate between 14% (Berelowitz. 2015) and 84% (Quilliam, 2017) of grooming gang members were Asian, a significant overrepresentation, and even then, these figures are skewed by poor reporting, something the reports make clear.

One report, which focused on grooming gangs in Rotherham, stated:

“By far the majority of perpetrators were described as ‘Asian’ by victims… Several staff described their nervousness about identifying the ethnic origins of perpetrators for fear of being thought racist; others remembered clear direction from their managers not to do so” (Jay, 2014)

Another report, which focused on grooming gangs in Telford, stated:

“I have also heard a great deal of evidence that there was a nervousness about race in Telford and Wellington in particular, bordering on a reluctance to investigate crimes committed by what was described as the ‘Asian’ community.” (Crowther, 2022)

If crimes committed by Asians were deliberately not investigated, whether to avoid creating ethnic disparities to remain in-step with legal commitments to Equality, Diversity, and Inclusion, or to avoid appearing ‘racist’ in view of the media, estimates based on police reports will be too low, especially when threats of violence against the victims is considered:

“In several cases victims received death threats against them or their family members, or threats that their houses would be petrol-bombed or otherwise vandalised in retaliation for their attempts to end the abuse; in some cases threats were reinforced by reference to the murder of Lucy Lowe, who died alongside her mother, sister and unborn child in August 2000 at age 15. Abusers would remind girls of what had happened to Lucy Lowe and would tell them that they would be next if they ever said anything. Every boy would mention it.” (Crowther, 2022)

Overall, it is abundantly clear that deeds, not words, are required to remedy this ongoing scandal. The victims of the grooming gang crisis deserve justice, not dismissal and less-than-subtle whataboutery. We must not tolerate nor fall prey to telescopic philanthropy. The worst of the world’s barbarities will not be found on the distant horizon, for they have been brought to our shores.

As such, we require an end to grooming gang denialism wherever it exists, an investigation by the National Crime Agency into every town, city, council and police department where grooming gang activity has been reported and covered-up, and a memorial befitting a crisis of this magnitude. Only then will girls like Charlene begin to receive the justice they deserve, allowing this crisis to be another cause for remembrance, rather than a perverse and sordid aspect of life in modern Britain.

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The Nationalist Case for Caution

By Jon McEwan — 1 year ago

Over the last few weeks, we’ve been experiencing a rare phenomenon; politicians seem to have grown a spine. There’s tough talk of deportations and standing up to Islamic extremism. It’s far too good to be true. Many MPs and our Prime Minister have been living vicariously through Israel, springing to the defence of the Israelis and British Jews with extreme fervour. Cross-party leader support from Sunak and Starmer has been unwavering.

However, whilst the latter is facing rebellion from his immigrant and militant leftist contingent as Israeli aggression continues unabated, Sunak engaged in the humiliation ritual of meeting Israeli leaders at the King David Hotel. I’m unsure if a meeting between a sitting British PM and the Israeli leadership has been held there since Jewish terrorists bombed it, killing many Britons, but it’s certainly something I would not like to see again from a future PM.

The conflict in this area of the world does not particularly interest me. There are so many domestic problems facing Britain that I am somewhat dismayed that the sclerotic and otherwise necrotic government can rapidly reanimate when something so detached from us reaches their desks. As this latest crisis has rolled along several unfortunate reality checks have hit Britain. In an ideal world, we could completely wash our hands of it, but we are not in that position. Imported ethnic conflicts are coming to fruition and we need to navigate them as best we can.

Many Israelis were killed and over 100 hostages were taken, Israel retaliated with its usual tactic of bombing Gaza with extreme prejudice. The actions of Hamas provoked disgust from the wider British public, seeing people murdered in their homes does not sit particularly well, or so you would have thought. After the Israel response, pro-Palestinian demonstrations erupted across the UK. Among the usual suspects of white leftists was a sizeable ethnic minority contingent. London drew the most attention, at home and internationally, and most of the attendees were of minority ethnic backgrounds.

Between the messages of “Free Palestine” and “From the River to the Sea” less familiar ones started to emerge; the idea that what Hamas had achieved was anti-colonialism in action. This is where alarm bells should begin to ring, especially if you have been listening to leftist talking points in recent years or paying attention to protest actions. If decolonisation was not in fact simply tearing down statues or renaming streets but murdering your “oppressors” then perhaps this large and young contingent of resentful ethnic minorities could turn out to be a life-threatening problem. As the country moves toward the White British becoming a minority, as in London, this is a ticking time-bomb. When you see at the most recent protest, in which White people are attacked for defending the Cenotaph and being called “White Trash” by immigrants, the nature of this protest as anti-White decolonisation action becomes more clear.

MPs and media personalities began the tough talk immediately. “Deportations for anti-semitic students” and possible prison time for Hamas supporters. Nothing so far has come to fruition in that regard and deportations are unlikely to happen because the Tories have failed to dismantle the legal apparatus that allows the successful appealing of deportation efforts. Deportation efforts that are consistently hampered by an industry of state-leeching legal practices and lawyers. A more devious development appeared during the most recent protest with the publishing of an article exploring the “English roots of anti-Semitism.” A feeble attempt to paint these events as originating as a native White issue or an extension of historical anti-Semitism, not something artificially imported.

It was at this point I began to think “Where was this talk when minority rape gangs were exposed or terrorist attacks were carried out here?” It was non-existent. We were actually encouraged to “Not look back in anger” with special government networks rolling out I “heart” (city/town affected by terrorism) almost immediately and a deafening silence with regard to the former. Anybody that has spoken out about these issues has been frequently demonised or silenced, they have not enjoyed even a fraction of Government support that Israel and British Jews have received over the last few weeks.

In response to the hostage crisis in Israel, British Jews have been running a poster campaign and projecting the images on the back of trucks in London. These efforts have been disrupted in the form of posters being torn down or the vehicles being stopped by the police themselves for the sake of “public order.” The people doing a substantial amount of the poster tearing have been minorities and in a particularly amusing clip a Jewish man states to an unconcerned Black woman that he “supported Black Lives Matter.” For him he had been a good ally how could these people betray them? Don’t they know they’re only meant to undermine White British society? The great irony that many British Jews are pro-immigration and support leftist causes that have led to this is not lost on us. Indeed, many leftist Jews were marching for Palestine in a somewhat annihilationist expression of self-determination.

The police have been no less cowardly than usual in their reactions. Violent rhetoric against Jews and Israel, actual calls to Jihad, being hand waved away by the police. As one would expect British people with Union flags or the St. George’s Cross have been arrested, escorted away or spoken to with typical condescension. Since the Oldham and Bradford riots the British police have been deathly afraid of policing minority issues for fear of them rioting or triggering acts of terrorism. This fear needs to be presented to the public as the police are utterly incapable of presenting this issue themselves. We saw a little bit of spine from the armed officers a few weeks ago but they have since stood down, happy to operate in a system that oppresses Whites and one that will throw them under the bus for political expedience. I’m not sure what is going on with the police in the UK; large swathes captured by leftists is the easiest answer, but many officers must be “lying back” and “thinking of the pension.” In the most recent protests we have seen police officers injured, although it’s hard to muster sympathy. Police support on the Right is definitely on the wane.

The online nationalist space has been interesting. Many Third-Positionists have naturally aligned themselves with Palestine and other aggrieved minorities in order to “strike out” at “Jewish power structures” and to rebuke Israel itself as a “colonial holdout.” Fundamentally, the minorities they are in a temporary alliance with see no difference between Jews/Israelis and Whites. Their incredibly short-sighted tactic is stoking anti-White rhetoric that is all too often used to put White British interests down.

The counter-jihad types have once again insisted that this is proof that we are indeed in a civilisational war with Islam, but I tentatively disagree. We have a demographic problem that extends beyond the Islamic population here. This should not be a theological debate, it’s a question of race; the preservation of the White British. I would be lying if I said that the large protests taking on Islamic characteristics didn’t alarm me. It’s as if we were seeing a vision of the future. The prospect of large Islamic voting blocs is something that could have us leaning more on the counter-jihad ideology in the future. Thankfully our electoral system suppresses this somewhat, although that itself is a double-edged sword suppressing us.

Others have seen the Government’s bold talk of deportations as a good opportunity for us to begin broaching the demographic question. I am not convinced that pushing this under the guise of dealing with “anti-Semitism” will serve us in any real capacity long term. Like all rushed legislation, it actually has the ability to hurt us in the long run; you set the precedent that anti-Semitism is somehow antithetical to life in Britain then many similar pieces of legislation could follow. We are already staring down the possibility of a Labour government that wants to make “misogyny” a “hate crime”, we don’t need more restrictions to speech before then if they can be avoided.

One silver lining from this mess, if not a vehicle to directly push deportations, is that it shows the obvious failure of the enforced multiracial project we call Multiculturalism. The success of this project has been so heavily disputed in recent weeks after being somewhat cynically trotted out by Suella Braverman. One other potential benefit is that it once again allows us to hammer home the point about the blocks to deportations from the ECHR as well as the legal practices opposing them being funded by the taxpayer.

The left has revealed its agenda by living vicariously through the actions of Hamas and the government has revealed their priorities in jumping to the defence of Israel and British Jews. Nationalists are effectively homeless; we have to advocate for ourselves. Leading from our principles towards our goals and not simply hoping to achieve something by serving others who have so often opposed us. Immigration, repatriation, withdrawal from the ECHR, smashing the Equality Act and Human Rights Acts, are all things that take precedence. Can we take a step toward doing any of these things with this crisis? Undoubtedly, but we must be cautious.

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The Great Exhibition of 2025

By Oliver Peter Smith — 1 year ago

The beginnings of the Great Exhibition of 1851 begin with Prince Albert. After spending time as the President of the Society for the Encouragement of Arts, Commerce and Manufactures a few years prior, and having seen the success of the Exhibition of Products of French Industry, the Royal Commission for the Exhibition of 1851 was created. Spearheaded by Victorian England’s greatest industrial thinkers, including Henry Cole, Owen Jones, and Isambard Kingdom Brunel, plans were immediately drawn up.

Joseph Paxton’s Crystal Palace was the chosen design for the structure. Measuring 1,851 feet with an interior height of 128 feet, the purpose of the structure was not only to be practical and cost effective, but a statement too. The Crystal Palace was representative of Victorian ingenuity and innovation, combining practicality with beauty. Without a need for interior lighting and being of a temporary nature, the structure was perhaps the greatest exhibit of all. Inside, exhibits included the Koh-I-Noor diamond, the Trophy Telescope, the first voting machine, and the prototype for the 1851 Colt Navy. Over the course of the next six months, over six million people would visit the exhibition, including the likes of Charles Darwin, Karl Marx, and Queen Victoria on 33 occasions.

The Victorians were longtermists, and thus understood that influencing the long-term future was essential to maintaining a strong and capable society. Indeed, many civilisations of the past were longtermist, and they understood the importance of building not only for functionality but for its wider contribution to culture. The Great Exhibition was such an example, proving wildly popular not only for its technological vigour, but for its cultural significance. Considering the success of the Great Exhibition and the exhibitions that preceded and proceeded it, I care to ask why we haven’t hosted such an exhibition in recent history.

If a new Great Exhibition is to succeed, it really needs to capture the spirit of 1851. This cannot be used as a soulless quest for more tourism. It needs to be genuinely meaningful, productive, and awe-inspiring. Recent attempts to plan and host such an event, namely being the Festival of Great Britain and Northern Ireland, probably passed by without many of us knowing of its existence, let alone care. These events are terribly unproductive, and undoubtedly lead to a greater financial input than the value received. A genuine event of real value needs to break boundaries.

What would a modern-day exhibition look like? It should be noted that the structure used in 1851 was itself ‘modern’ and ‘different’ by 19^th century standards. The point here is to create and innovate. To create something new, even if to be inspired by the past. Perhaps, this would serve an opportunity for architects to search for new architectural design, one to move us past the heavily criticised architecture of recent times. Whatever it is, it needs to be magnificent and grand. The Great Exhibition showed us that technological advancement does not have to be clouded in grey.

Moreover, the exhibits should be genuinely innovative and valuable. In 2013, Peter Theil famously said that “we wanted flying cars, instead we got 140 characters.” Technological innovation has been narrowing towards internet-based services, whether that be social media or management software, and has left us in a ‘great stagnation’. There is huge opportunity to innovate outside of this and break the frontiers of technology, particularly as the United Kingdom begins to pivot towards a tech-based economy. We can be the first to lead the revolutions in medicine, transport, manufacturing, and energy.

In 1850, Prince Albert said: “The exhibition of 1851 is to give us a true test and a living picture of the point of development at which the whole of mankind has arrived in this great task, and a new starting point from which all nations will be able to direct their further exertions.”

This speaks greatly of the attitude needed today, and hopefully the attitude a new Great Exhibition can birth. We need to once again strive to break the frontiers of industry and technology, and to understand its importance to long-term civilisational thinking. Only by innovating can the United Kingdom hope to regather its former power.

Ultimately, this is about developing and refining a culture, just as Prince Albert pursued his vision of Victorian industrialism. What is our vision? Who do we seek to be? Much has been said of the United Kingdom’s lack of identity and purpose, but the answers need to stretch further than basic policy reforms. Groundbreaking change is needed to sway the current direction of the country, to alter its path. Given it is planned correctly, a new Great Exhibition can do just that.

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Diversity: A Pyrrhic Victory

By Samuel Martin — 1 year ago

The Russo-Ukraine war has underscored the arduous, industrialised drudgery which characterises modern warfare; the mechanised obliteration made possible by modern technology has minimised opportunities for combatants to attain individual recognition and perform feats of life-affirming glory.

In continuation of this grim rediscovery, a revitalised war between Israel and Palestine has revealed the metaphysics to which modern warfare owes its preference for annihilation over capitulation: the depoliticization of combatants, a dehumanising process in which Palestinians become “human animals” and Israelis become “filthy pigs”.

Those who say “Israel’s security is our security” are wrong, but they’re less wrong than those who believe Britain is unaffected by the recent attacks in the south of the country. Over the course of decades, Britain’s policy of mass immigration has produced a series of immigrant enclaves in towns and cities up and down the country, many of which dislike each other far more than the native white British population for a variety of historic reasons; a fact which has been made apparent to everyone after several members poured into London, to celebrate and to mourn the outbreak of war.

However, as one can clearly see in the videos, with Turkish and Palestinian flags fluttering side-by-side, it’s not merely Britain’s Jewish and Palestinian diasporas being at each other’s throats, it’s a matter of every ethnic diaspora and commune piling into coalition with one another, further diminishing social trust and charging historic grievances.

Across all of England, from Oldham to Stoke, from Birmingham to Burnley, from Peckham to Kensington, from Rotherham to Dover, Britain’s post-war policy of mass immigration has gradually turned the Land of Hope and Glory into a giant drop-zone for an inter-ethnic Battle Royale.

Far from a cohesive unit, it is near impossible to walk through the middle of London without encountering a protest dedicated to the interests of another nation. When the government sought to curb illegal migration, Britain’s Albanian diaspora descended upon London in boisterous assembly, decrying the government’s rhetoric as racist and a xenophobic sleight against the disproportionately Albanian ‘asylum-seekers’ crossing the English Channel.

Then again, why shouldn’t they turn out to show support for their Albanian brothers and sisters? Aren’t public protest and freedom of speech cornerstones of our liberal democracy? Surely, the same can be said about the pro-Palestine demonstrations? Weren’t their ‘fiery but mostly peaceful’ demonstrations indicative of their successful integration into Modern British society, underpinned by the civic values of diversity and inclusion, liberty and tolerance? Let’s face it: diversity hasn’t failed. Diversity has triumphed and everyone hates it.

Before projecting the Israeli flag onto 10 Downing Street and the House of Commons, Prime Minister Rishi Sunak, who is of Indian descent, condemned the attack in the strongest possible terms:

“As the barbarity of today’s atrocities becomes clearer, we stand unequivocally with Israel. This attack by Hamas is cowardly and depraved. We have expressed our full solidarity to Benjamin Netanyahu and will work with international partners in the next 24 hours to co-ordinate support.”

Many have humorously remarked on the staunch, some might say excessive, support for Israel amongst Indians and those of Indian descent, but such solidarity is entirely rational. Given their historic enmity with Pakistan, it’s unsurprising that Indians would support the group with a grievance against a comparable ethnoreligious enemy. In blunt terms, the Indian support for Israel isn’t derived from a fondness for Jews, but from a general dislike of Muslims.

The tendency of our politicians to talk about hatred and division in the same breath overlooks the fact ‘hatred’ is just as capable of uniting people as it is of dividing them. Of course, Sunak is not your typical member of Britain’s Indian diaspora but given the riots in Leicester during the autumn of last year, it’s safe to say that if such grievance can be imported in-tact from the Indian subcontinent to the English midlands, it definitely extends from the English midlands to the nations of the Levant.

Meanwhile, north of Hadrian’s Wall, Scottish First Minister Humza Yousaf, who is of Pakistani descent, issued a more lukewarm response to the widely publicised atrocities:

“My wife Nadia and I spent this morning on the phone to her family in Gaza. Many others in Scotland will be deeply worried about their families in Israel and Palestine. My thoughts and prayers are very much with those worried about loved ones caught up in this awful situation.”

Whilst many found the latter’s statement wavering and distasteful, it’s important to see things from the perspective of Yousaf. After all, he has family in Gaza and the chances this doesn’t affect his view on such matters is highly unlikely.

For readers who don’t recall, Yousaf made national news attacking then-SNP leadership contender Kate Forbes for her Christian view on gay marriage, suggesting her stance made her unfit to be First Minister. A matter of days later, it was revealed Yousaf had dodged a crucial Holyrood vote to liberalise marriage laws due to pressure from his fellow members of the local Muslim population.

Evidently, he is trying to balance his ethnoreligious and familial interests and emotions with his official responsibilities, as leader of the SNP and First Minister of Scotland. Indeed, this is impossible for most and far from easy for him – especially given his scornful opinions of the people he governs – yet it’s clear, given his unique position, he is forced to show more consideration than most people; people who lack the responsibilities of public office.

On her way to the Israeli embassy to pay her respects, Bella Wallersteiner, a liberal-conservative commentator of Jewish descent, encountered a large celebration of the attack on Israel. In response to the public display of support for Hamas and Palestine, she posted:

“I’ve left as didn’t feel safe. I tried speaking to a few protestors and making the point that it was totally inappropriate to hold a demonstration of this kind after a heinous terrorist attack. As you can imagine, I didn’t get very far. I’d advise people avoid the area.”

As someone who has routinely championed immigration and cosmopolitanism, Wallersteiner only now felt threatened by the implications of diversity and mass immigration because it negatively implicated her ethnic group. It goes without saying that homogenous societies are hard enough to maintain, even when its inhabitants adhere to pro-social values. As such, you can’t advocate the creation of a multi-ethnic, multicultural society until it affects you; such an ethnocentric outlook is unlikely to produce good results, for oneself or for other people.

Of course, Wallersteiner is not the only one guilty of ethno-narcissism. Diane Abbott’s letter to The Observer, which ignited accusations of anti-semitism, anti-ziganism, and anti-Irishness, which led to her suspension from the Labour Party, drew a qualitative distinction between racism and prejudice. According to Abbott, whilst Jews, Roma, and the Irish have been victims of prejudice, experience of racism is particular to black people. In summary: “You’re an Other, and therefore you’re a victim, but at least you’re a White Other, unlike me – a BLACK woman.”

Essentially, anti-semitism is bad, but anti-blackness is worse. The aforementioned minority groups aren’t immune to discrimination, but they are immune to exceptionally egregious forms of discrimination due to their ‘whiteness’ or relative proximity thereto; a notion which critics called a “hierarchy of racism“.

One might say this dispute has served as proxy for vying wings of the Labour Party, which is partially true. However, it’s evident that ethnic grievance plays a far more important role. Corbynites did take to Twitter/X (where else?) to complain about Abbott’s suspension, but their gripe had next-to-nothing to do with Blairite manoeuvring.

Instead, they targeted the implicit anti-blackness of Abbott’s critics and the publicity they received, suggesting they were the ones perpetuating a “hierarchy of racism”, privileging concerns about anti-Semitism over anti-Blackness, seemingly ignoring Abbott’s comments regarding the Roma and the Irish, thereby undermining their outrage and revealing their own ethnically motivated hypocrisy.

Every faction involved lays claim to real ‘anti-racism’. Compared to other social ills, they agree racism is evil, yet each group believes some evils are eviller than others. They agree on a general qualitative assessment but disagree on a distinct qualitative assessment; they agree on whites as the common enemy, but not who benefits the most from the racist superstructure of Western society, other than whites themselves.

Even when considered non-white, Jews are perceived as ‘white(r)’ than their comrades. As such, non-Jews band together to push concerns about anti-semitism to the periphery of ‘anti-racism’. Just as minority activists align themselves against whites due to their general non-whiteness, increasingly collectivised ‘Black and Brown’ members align themselves against Jews due to their distinct non-whiteness to push their interests up the priorities list of the ‘anti-racist’ movement.

Indeed, the anti-white intersectional logic of the anti-racist coalition which ejected the white working class from the political left, laying the groundwork for the Conservative electoral landslide in 2019, a victory which is being undone because the Tories severely underdelivered on their promise to lower immigration, is problematising a faction which helped this process along.

Arguably parallel to peripheralization of ‘cisgender’ women within anti-sexism in pursuit of ‘trans rights’, both Jews and ‘cisgender’ women are prone to flock to right-leaning media, who herald them as martyrs cancelled by the Social Justice Mob and so on. Just as ‘TRAs’ and ‘TERFs’ appeal to the external enemy of the sexist heterosexual man, accusing each other of jeopardising the safety of women – as if the nature of womanhood wasn’t the source of conflict to begin with – vying ethnic factions of the anti-racist coalition accuse each other of playing into the hands of white supremacy by advancing their respective interests.

The UK government does this all the time. Due to the hegemonic obsession with diversity amongst the political and media class, a propensity which has given rise to legal commitments to support and promote Diversity, Equality, and Inclusion, as per the Equality Act (2010), the state-backed intersectional diversity which it encourages necessarily inflames tensions between minority groups and the white British majority.

In an attempt to hold warring minority groups together, hoping to offset the explosive potential of re-opening historic grievances, and to integrate a growing migrant and migrant-descended population, one which emerged from a policy which the British people have consistently opposed whenever given the chance, every facet of media has become infected with anti-white sentiment. From Access UK’s state-funded hotep workshops to fabricating history about the British Isles, from inserting slavery and racism into every facet of media to covering up racially-motivated grooming gangs to protect ‘social cohesion’.

However, whilst minority groups view the anti-racist coalition as a means of affirming their uniquely serious grievance – discrimination against their particular group – it becomes apparent that their opposition to whites merely aligns ethnic grievances; it does not assess their validity or resolve them. As such, the potentiality for conflict remains, overflowing into violence and aggression every time there is an international crisis or domestic dispute.

The direct consequence of this is the antithetical to what every self-appointed champion of small government and liberal values theoretically wants, which is more power being given to the state to interfere in people’s day-to-day life through censorship and distort public opinion through social engineering.

Sadiq Khan’s recent announcement to increase ‘anti-hate’ patrols is just one such example. In any other circumstance, conservatives and libertarians would dismiss such measures as pedantic, overbearing, and ideologically driven, yet nobody seems concerned that the attack in southern Israel is being used to empower an apparatus which spends every other day arresting people for ‘hate speech’.

The protection of people and property is the initial function of the police, so I severely doubt that specific ‘anti-hate’ measures will be limited to arresting people who smash up shopfronts and graffiti public property, especially since the police cannot be relied upon to fulfil its most basic functions, as revealed by their indifference to serious crimes and the public’s rapidly declining trust.

Moreover, what are new arrivals to this country supposed to integrate to? Democracy? What is democracy without a demos? Civil liberties? Which are routinely trampled by the managerial state? Capitalism? Do you seriously expect society to be held together by consumerism? People will eventually ask for something more than material security and economic growth, both of which we are failing to procure anyway; what holds society together then?

Integration is a necessarily particular process, it assumes a particular group and set of customs to which people can be integrated over time. You can’t ‘integrate’ people to a global matrix of sustenance. You can’t ‘integrate’ people to a group which you allow to be displaced through migration. You can’t ‘integrate’ people to a value system which is designed to accommodate everyone, lest you plan on hollowing out every religion on the Earth, forcing people to treat their symbols as quirky cultural tokens and their prophets as secularised self-help gurus.

How perversely ironic is it that the liberal-left obsession with diversity has emerged from the inability to comprehend that people genuinely are different to one another? If anything, it is the native population which has been told to ‘integrate’, to tolerate and adhere, to ways and customs of the new arrivals, not the other way around.

The Labour Party, almost definitely the next party of government, issued a document titled: “Report of the Commission on the UK’s Future”. According to the report, the commission “originally used in the first democracies in Ancient Greece – that are critical for the success of any nation, with Britain being no exception” – demos (shared identity), telos (shared ambitions), and ethos (shared values).

Curiously, the report left out another very important concept to the Ancient Greeks: ethnos (shared character; ethnicity). According to the ancients, a society which lacks a sufficient degree of homogeneity inevitably leads to a lack of social trust, a lack of social trust will inevitably lead to factions, and factions will inevitably lead to the outbreak of disorder and even civil war. As such, in an attempt to ensure its survival, the state must micromanage society down to the last snivelling minutia to tie everything together; a far-flung difference from the unarmed, gentle-natured, and almost passive policemen of George Orwell’s England Your England.

As Singapore shows, a diverse society is only manageable if you have a stable demographic supermajority and reliable public institutions, especially when it comes to dealing with the bare necessities of public order, such as preventing violence and theft. The UK has neither of these. As per the most recent census, the white British majority is declining and crime is basically decriminalised.

As such, if things continue at their current rate and on their current course, we’re going to need more than ‘anti-hate’ patrols, Tebbit’s Cricket Test, and Hotep Histories to integrate an increasingly diverse populous; dear reader, we’re going to need the Katechon. Indeed, diversity is not the fancy of freedom lovers, but of tyrants, as Aristotle elucidates in Politics:

“It is a habit of tyrants never to like anyone who has a spirit of dignity and independence. The tyrant claims a monopoly of such qualities for himself; he feels that anybody who asserts a rival dignity, or acts with independence, is threatening his own superiority and the despotic power of his tyranny; he hates him accordingly as a subverter of his own authority. It is also a habit of tyrants to prefer the company of aliens to that of citizens at table and in society; citizens, they feel, are enemies, but aliens will offer no opposition.” (1313B29)

I started this article with a reference to the wars in Ukraine and Israel, yet these two are not the only major conflicts which 2023 has endured. The war between Armenia and Azerbaijan, initiated after the latter launched a large-scale military invasion against the breakaway region of Nagorno-Karabakh, violating the 2020 ceasefire agreement between the nations and leading to the expulsion of over 100,000 Armenians.

Whilst Nagorno-Karabakh is internationally recognized as part of Azerbaijan, most of its territory was governed by ethnic Armenians. Without this natural fraternity, this sense of demos, the Republic of Artsakh could simply not exist, nor would the Azerbaijani government need to re-constitute the state through Asiatic authoritarianism. Even for us moderns, it is clear that diversity is not the basis of peaceful and stable self-government. The more we stray from this fact, we will deny ourselves to attain that which we have always wanted: the ability to discriminate and enjoy people as individuals and exceptions, rather than monoliths to which we are forced to remain diffident, for the sake of ourselves and others.

Therefore, to conclude, I shall leave you with this passage from Aristotle’s Politics, in which the great philosopher outlines the natural conclusion of a society which does not take its responsibility towards the diversity of its constituents with any prudence or honesty:

“Heterogeneity of stocks may lead to faction – at any rate until they have had time to assimilate. A city cannot be constituted from any chance collection of people, or in any chance period of time. Most of the cities which have admitted settlers, either at the time of their foundation or later, have been troubled by faction. For example, the Achaeans joined with settlers from Troezen in founding Sybaris, but expelled them when their own numbers increased; and this involved their city in a curse. At Thurii the Sybarites quarreled with the other settlers who had joined them in its colonization; they demanded special privileges, on the ground that they were the owners of the territory, and were driven out of the colony. At Byzantium the later settlers were detected in a conspiracy against the original colonists, and were expelled by force; and a similar expulsion befell the exiles from Chios who were admitted to Antissa by the original colonists. At Zancle, on the other hand, the original colonists were themselves expelled by the Samians whom they admitted. At Apollonia, on the Black Sea, factional conflict was caused by the introduction of new settlers; at Syracuse the conferring of civic rights on aliens and mercenaries, at the end of the period of the tyrants, led to sedition and civil war; and at Amphipolis the original citizens, after admitting Chalcidian colonists, were nearly all expelled by the colonists they had admitted.” (1303A13)

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Rousseau and the Legacy of Romanticism

By Philip Diaz-Lewis — 1 year ago

One idea that I’ve fondly taken from Augusto del Noce is that ideologies have an internal logic to them, which unfolds as they interact with real-world events. Philosophies aren’t static, but constantly changing as they play out against one another historically. This view, while similar to the Marxist notion of praxis, finds ultimate inspiration from Joseph de Maistre. It’s de Maistre who writes that the French Revolution sweeps men up against their will and devours its own children.

Once put into practice, revolutions take on a life of their own, and like a wild tiger on a leash, drag their authors to new and unheard-of places. This isn’t to deny human free will; something I strongly affirm. It’s rather to recognise that rational humans, faced with circumstances, strive to act consistently with what they believe. This mechanism of consistency is what causes ideologies to evolve over time.

This insight is a powerful tool for understanding the long-term consequences of philosophies. The social sciences may quantify popular actions and opinions, but because human wishes are often nebulous, and people are fond of lying to themselves, there’s always room to dispute the results. The romantic primitivism of Jean Jacques Rousseau is one such ideology. Since being unleashed into the world from the bloody womb of the Reign of Terror, it has branched in many different directions and morphed into shapes Rousseau himself wouldn’t have recognised.

To define romanticism, I turn to Irving Babbitt and his 1919 work Rousseau and Romanticism. Romanticism sets itself in opposition to classicism. Classicism seeks standards for ethics and culture in universal types which it deems natural. It’s not the case that classicism seeks rules necessarily (lest we confuse it with Kantianism). Aristotle is the foremost classicist, yet he denies that norms are truly codifiable into rules. A universal type is rather an ideal based upon the nature of something. A classicist (like Aristotle) might say that being polite at the dinner table is something we should do, and this politeness consists of showing due moderation in eating, drinking, talking etc. But this isn’t a rule so much as a way of displaying the excellence proper to a human being.

Classicism isn’t opposed to emotion either. Rather, it subdues emotions to rational norms. Human nature has a standard of excellence which demands the proper use of emotion. In other words, emotions are good or bad depending on how we wield them according to a standard for the human species. The one able to do this is a universal type, what Aristotle calls the phronimos, or wise man. The later Stoics didn’t condemn emotions entirely, as the popular misconception of them. They rather encouraged natural emotions and discouraged the unnatural. Again, nature is a standard for ideal behaviour, external to individual fancy.

Romanticism, on the other hand, seeks standards in what’s unique and unrepeatable. Instead of conforming to generic ideals, goodness comes from spontaneous individual acts and thoughts. The cause for this is Rousseau’s doctrine of original sanctity. Classicism makes a distinction between ‘things-as-they-are’ and ‘things-as-they-ought’. Humans, animals, and plants don’t come into the world fulfilling an ideal; they arrive imperfect and must strive after their ideal. If we deny this, as Rousseau does, then to be good just is to be what one is. The generic ideal has no purpose and drops out. Authenticity to oneself as one is becomes the aim of life, and this can only find expression in unrepeatable spontaneous acts.

Indeed, once authenticity becomes central, it’s but a short step to rebelling against all standards which society imposes on the self. Since whatever standards society imposes must be ideal repeatable types, and no ideal repeatable types are authentic, no socially imposed standards can be authentic. And since goodness lies in authenticity, being truly good means casting off the standards society has imposed.

As Alasdair Macintyre wryly says in After Virtue, Enlightenment philosophes have the least self-awareness of all thinkers. They create new and revolutionary systems, but the content of their morality is entirely inherited from the civilisation they’ve inherited and which they despise. Thus, Rousseau’s ethics are stuffed full of quaint and puritanical Calvinist ideas from his Genevan upbringing. “Effeminacy” is one of his constant worries, and he applies the term, in boyish fashion, to anything he doesn’t like. Thus, in the Discourse on the Origin of Inequality, he can condemn civilised man:

“By becoming sociable and enslaved, he becomes weak, fearful, and grovelling, and his soft and effeminate way of life ends by enervating both his strength and his courage.”

Take these relics away, however, and Rousseau’s romanticism has only its sentimental primitivism to act as a limiting moral principle. Goodness is whatever lies in the untainted human heart, freed from social corruption. What becomes of it then? I wager it must enter an eternal spiral of liberation. Romanticism is built on the idea that we’ll be truly happy only when we free ourselves from all external rules and uncover a pre-social authenticity. Since this is a lie, no amount of liberation will ever create happiness. So, to remain consistent with itself, romanticism must seek ever more shackles of oppression to shatter. It’s either that or admit error.

The progressive radicalisation built into romanticism is visible everywhere. The sexual revolution, for example, has no brakes, because it’s built on a romanticised and primitivist vision of sex that would be falsified the moment brakes are applied. The radicals of the mid-twentieth century believed that socialised sexuality was corrupt, and once the orgasm was freed from all external restraints, pure happiness would result (Wilhelm Reich, for example, thought-free love was the precondition to utopian social democracy). Free love hasn’t made us happier, however. So, the answer is to find ever more previously unknown sexual taboos, whose chains we must shatter if we’re at last to be free.

In everyday morality, romantic assumptions have remade the life quest we each undertake for goodness, into a quest for authenticity. Finding one’s true self is now a drain on the wallet of the entire Western bourgeoisie. People of ages past underwent transformative moral journeys that turned them from sinners to saints, but theirs wasn’t a trek for authenticity. They did something far more mundane: they changed their minds. There’s an implicit vanity in the true-self doctrine. Changing your mind means admitting error. Finding your true self means you were right all along, but just didn’t notice it, because society was keeping you blind.

The cultural production of this quest is, I believe, simply inferior to the production of a mind that looks outwards from itself onto something else. Someone obsessed with finding his authentic self doesn’t have time to stand in awe of things greater than himself. What is falling in love, if not to be overcome by the sense of the intrinsic irreplaceable value of another person, without reference to oneself? We have all effectively become Rousseau writing his Confessions. A man who delighted in nature and other people only as frissons to express his authentic self, and could begin his book with the words:

“Here is the only portrait of a man, painted exactly after nature and in all her truth, that exists and probably ever will exist.”

In education, romantic ideas have done away with the rote learning that characterised pedagogy from Ancient Greece, through the middle ages and down to the Victorian Age. Twentieth-century educators like John Dewey, following in Rousseau’s footsteps, sought to remake schooling around the true self doctrine. Instead of moulding a pupil to conform to an ideal (a gentleman or citizen), modern education exists to help him discover his uncorrupted pre-social self. Self-expression without rules has become the educational norm, with the result that we have people who are experts in analysing their own minds and emotions, but incapable of self-denial or rigour. The excellence of mind and body requires constant training. We accept this more readily about the body because physical fitness is visible. But the mind, which is invisible, needs just as much training to be fit for purpose.

In the end, I see romanticism as an enormous civilisational gamble. The difference between classicism and romanticism is about what we think reality is truly like. The classicist sees a human race born lacking and sees culture as how a scaffold is to a building. Culture exists as an aid to human completion. The romantic, meanwhile, claims that human nature isn’t completable, but already complete, and merely corrupted. He wagers that if we accept this idea, we can remake the world for the better. Like any gambler, he doesn’t think about the stakes if the wager is lost. Here the stakes are social catastrophe if the assumption is untrue. If the truth is classical, then romanticism is akin to raising a lion on a strict vegetarian diet.

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Conservatives Just Don’t Get It

By Samuel Martin — 1 year ago

This article was originally published in April 2020.

“It is always said that a man grows more conservative as he grows older; but for my part, I feel myself in many ways growing more and more revolutionary” – G.K. Chesterton.

One should never attempt to fight the enemy on his home turf. Unfortunately, conservatives have been doing exactly that for the past 60 years. The changes to the social fabric that have occurred over decades, courtesy of the left’s dominance on the cultural front, have been nothing short of extreme. Such changes are paramount to an intergenerational sociocultural revolution, one which many “conservatives” refuse to acknowledge the significance of, either due to ignorance, arrogance, or cowardice.

Some would rather indulge in the rather fashionable practice of vacuous contrarianism, insisting that the concept of “Culture War” is trivial; imported for the sake of disruption rather than anything important. I can assure you, it’s not. Despite the coronavirus pandemic, our politics continue to no longer be defined by the material and the necessities for survival. Nor is it defined by the intricate details of policy papers. Rather, it is fundamentally cultural; it is an existential conflict, one which has emerged amid the increasingly different ways we define who we are. Far too many conservatives underestimate the importance of this fact. Far too many conservatives just don’t get it.

Defining the Enemy

The most common understanding of the left is the left-wing party. Naturally, in Britain, the Labour Party comes to mind. It’s those socialist maniacs who want to raise your taxes, bankrupt the country, and bring back the IRA. To some extent or another, this may or not be true. Some may be (correctly) willing to push the boat out and incorporate other parties such as the Liberal Democrats and the SNP into this understanding. Whilst they incorporate different ideological strands into their party platforms (i.e. liberalism, Scottish nationalism, etc.) they are still understood as belonging to the broadly progressive, left-of-centre bloc of British politics. Of course, this excludes the Conservatives themselves, not because they’re right-wing, but because they are not ‘officially’ seen as such.

However, specifically in the scope of culture, “the left” has historically been encapsulated in (as one in the midst of China’s own cultural revolution would put it) the hatred of “old customs, old culture, old habits, and old ideas”. It is the movement which not only holds these things in contempt, but has artificial over the course of several generations, actively sought to undermine them, and supplant them with placeholders. Whether it is branded as liberation or social justice, deconstruction or decolonisation, the motive is the same: the eradication of Britain’s true understanding of itself. It is the removal of a nation’s identity, onto which another one can be projected; one that serves the interests of the revolutionaries, who have long since been assimilated into positions of officialdom. Tradition, in all its forms, is not a milestone of progress to these people, but something which stands in its way. Tradition are markers of oppression, bigotry, and other devalued soundbite terms that have long infested modern politico-cultural discourse.

This outlook, when put into perspective, is hardly contained within the confines of mainstream political parties. On the contrary, the most ardent advocates and enforcers of these ideas do not have a seat in parliament or hold a party membership card, yet they still wield extraordinary amounts of influence over the public realm, either as well-known figures or grey eminences. If conservatives are to get serious about conserving, they will have to think outside the party-political box and engage with the wider political arena; the Labour Party is merely one of many heads of the progressive hydra that has been wreaking havoc on our country.

The Conservative Problem: The World Moves On

So often, mainstream conservative figures evoke the Devil-like image of Marx, whose communist ideals linger within the minds of leftists. This is often done with the hope of incentivizing the public to steer clear of such people. This poses two problems. One is that most people (especially young people) really don’t care about the “threat of communism”. They may find the CCP distasteful, they may prefer the USA as the world hegemon, but people (again, especially young people) don’t have a potently adverse reaction to communism. Keep in mind, this general sense of apathy is also felt towards other historically charged political forces, such as the IRA, Hamas, and Venezuelan Socialism. Indeed, one could say the same thing about National Socialism, but I digress.

Too many conservatives fundamentally misunderstand of the type of left we are up against, not just in the party-political sphere but in all nooks and crannies of every institution of society. If you want to understand the grotesque and underhand nature of modern leftism, you’re better off the intellectual descendants of Marx, rather than Marx himself. Whilst Marx called for the proletariat to revolt against their bourgeoisie oppressors, Gramsci fixated on the issue of cultural hegemony – that economic transformations can only occur if a society is preconditioned with the necessary cultural values; it is these cultural values that justify whatever economic system is in place, and by extension, the specific nature of economic redistribution. Conservatives can hardly hope to win if they can’t even recognise the type of battle that’s being fought which is, first and foremost, one of a cultural nature.

Politics is Downstream from Culture

Supremacy in Parliament is important; it is the sovereign legislature after all. However, conservatives must remember that power, in all its forms, transcends the walls of Westminster; capturing the building where legislation is made must be combined with capturing the institutions that shape our nation’s political “Overton Window”. It is this framework that inspires the legislation that is created within it and dictates what legislation can exist. If legislation isn’t allowed to exist in a ‘culturally appropriate’ sense, then it almost certainly won’t be allowed to exist in a practical sense.

Conservatives must reaffirm themselves with the timeless truth that “politics is downstream from culture”. Politicians are important actors, but they are not the only actors. Conservatives must learn to march through the institutions as the left has done for so many years with frightening efficacy, whether it be in the classroom or the court room, the media or the civil service, the hospitals or the churches. It is victory on this front that has already altered the perceptions we have of our society, and therefore how we conduct our politics.

Currently, the products of these institutions are often laced and ingrained with progressive preconceptions and cultural attitudes. Dissenting views and sentiments are purged from the circles that produce these mass-consumed cultural products. This is not because they are wrong in any objective sense, on the contrary, many have realised that what’s said in these instances is actually pretty milquetoast (“trans women aren’t biological women, etc.). People’s politics are shaped by the environment in which they operate, and as time has gone by, the leftist-domination of seemingly neutral institutions has resulted in those who would otherwise being apolitical becoming (either explicitly or implicitly) averse or straight up hostile to conservatism. Then again, why shouldn’t cultural progressives do this? They have shown time and time again that they cannot (currently) advance their ideas via the ballot box, so instead they focus on maintaining and integrating their power where it already exists and doing what they can from there.

Conservatives are foolish if they think that they can ignore the concerns of people until they reach 30. Whilst young conservatives are more radical than their elders, they are fewer in number. Young people are far more hostile to conservatism than 40 years ago, and older people are becoming increasingly progressive themselves. The demography is against us, in more ways than one. They may not call for the workers of the world to unite, but they still hold disdain for those who hold socially traditionalist sentiments. The Conservative Party can win as many elections as it likes, but it won’t matter provided culturally conservative ideas are suppressed and forced to remain on the fringes. The electorate may not be averse to the Party, but as for the philosophy from which it draws its name, that a very different kettle of fish.

The Conservative Problem: Parliament is the Ultimate Prize

Despite all this, it is hard for many in the Conservative Party to comprehend how “the left” continues to be an existential threat to the British and our way of life. When I converse with Conservative Party members, many often exalt over “Bojo winning a stonking 80 seat majority and saving Britain from the clutches of Red Jezza”. Once again, the problem with this is that it reduces the political to party politics, electoral success, and the squabbles of Westminster and Tory Twitter. It also severely underestimates the vehicle for change an 80-seat majority could act as provided we addressed the current cultural paradigm in which the party is forced to operate. A cultural paradigm that will only continue in the favour of progressives provided conservatives get their act together.

Unfortunately, anytime someone within the ranks of the party dares to defend Britain from continuous desecration besides the safe stuff, such as the monarchy and purely liberal-democratic interpretations of Brexit, much like the spiteful and monotonous Marxist-drones thy insist to be so different from, they hound you, assassinate your character, declare you unfit for public life. To not sufficiently submit to the brand of “Conservatism” permitted by the current cultural paradigm is often nothing short of social suicide. This also goes for those who espouse their profusive love for the “broadchurch” and talk about free-thinking with impassioned vigour, like some firebrand philosopher from the enlightenment. Then again, one should expect such two-faced behaviour from careerist sycophants. For the overwhelming number of apparatchiks, patriotism is just for show.

This is not to say supporting the monarchy and Brexit are bad things. On the contrary, I am a monarchist (although, I am not a Windsorian) and favoured Brexit before Brexit was even a word. What should be noted though is that to truly prevent Britain’s abolition, we must do so much more. This “do what you like so long as it doesn’t affect my me or my wallet” mindset is deeply ingrained into our society, even in its economically downtrodden state, inhibits the political conscience we require for national renewal.

Of course, there have been “attempts” by “culturally conservative” minded individuals to engage in cultural discourse. Pity they rarely talk about anything cultural or conservative. Normally its either some astroturfed rhetoric about the wonders of free-market capitalism and individualism, and the menaces of socialism and big-government. When they do, it’s nothing more than them desperately trying to prove to their left-leaning counterparts that they’re “not like those other nasty Tories” or that it “it’s actually the Left that is guilty of [insert farcical modern sin here]”. I look forward to living in the increasingly cursed progressive singularity in which leftists and “rightists” are arguing over who’s more supportive of drag-queen story time, mass immigration, and open-relationship polyamory. What’s more, attempts to indoctrinate the youth into becoming neoliberal shills could be more forgivable if their attempts weren’t teeth-grindingly cringey.

The Mechanics of Political Discourse

The mainstream media, for example, is one of many institutions dominated by cultural progressives, has long perpetuated the façade of meaningful politico-cultural discourse. How many times have we seen a Brexiteer and a Remainer go head-to-head on talk shows and debate programs only for it to be a session of who can come across as the most liberal and globalist? “Brexit is a tragic isolationist, nationalist project” pathetically weeps the [feckless and unpatriotic] Remainer. “No no, it is THE EU that is the isolationist, nationalist project!” righteously proclaims the [spineless and annoying] Brexiteer. These people talk as if the British populace have all unanimously agreed that therapeutic-managerialism is currently the best thing for their country. As much as the grifters and gatekeepers might like to ride the “reject the establishment, stand up for Britain” wave to boost their online clout, they’re just as detached from the concerns and problems facing Britain as “those damn brussels bureaucrats” and “out-of-touch metropolitan lefties”. As a Brexiteer you’ll have to forgive my mind-crippling ignorance, but I am highly suspicious of the idea that most Leave voters sought to accelerate the effects of economic and cultural globalisation. Brexit, by all measures, drew the battle lines between the culturally conservative Leavers and the culturally liberal Remainers (individual exceptions accounted for).

This influence must not be taken lightly, even the most authoritarian regimes must rely on some consent and co-operation from forces beyond the central government. Not the people of course, but those who assist it in the government’s ability to govern; an all-encompassing apparatus through which a government may be permitted to assert its influence; comprised of NGOs, QUANGOs, the civil service, the mainsteam press, and various directly affected sections of society with vested interests in the form of corporate monopolies, universities, and devolved bodies. Without support and co-operation from these institutions, a government’s ability to exert influence is drastically limited. It is from these non-parliamentary sources of influence that have come to possess substantial (and practically unaccountable) amounts of power over the politico-cultural discourse. They decide what questions exist, what topics are taught, how issues are discussed, what viewpoints get publicity, what projects receive funding, what subjects’ officially matter… they decide what’s funny, and what’s not!

The cultural values at the top of society, and therefore endemic to society as a whole, lend themselves both to the creation of a cohesive ruling class. One with capabilities so indispensable to government that even if a party were to capture power on a conservative platform, it likely wouldn’t make all or most of the necessary changes needed. It also makes those values assume a special worth that other cultural attitudes do not have. Like all such “sacred” values, they do not exist in a single place, they permeate out as both a civilisation’s assumed-to-be natural moral standards and as something which exists at the top of socio-cultural hierarchy of status.

The Conservative Problem: The Rules are Fair

Considering what is a highly restrictive discourse, many will shake their fist and declare “you just can’t say anything these days”. Total rubbish. You just say certain things. You can say that mass-immigration is a blessing. You can say we should normalise dating sex workers. You can’t say anything meaningful about the nationwide grooming gangs or “I personally believe {insert any run of the mill socially conservative view here}. If you do, you’ll end get fired from your job, or the Church of England and be forced to issue a grovelling and humiliating press-mandated apology for harbouring remnants of Christian sentiment. The New Statesman-lead character assassination of the late and great Sir Roger Scruton, a smear campaign by the media that continued even after his death, is a rather poetic embodiment of the conservative situation. The great irony of liberalism is debating whether one should tolerate those with alternative attitudes (regardless of how illiberal) or utilise the power of institutions to force those people to adopt liberal ones, explicitly or implicitly. As one would expect, vast majority of liberals in recent years have selected the latter. Openness must be secured through the exclusion of those that demand exclusion, which neccesarily narrows the scope of politics.

Unfortunately, despite cultural leftists wanting to eradicate them for political life, conservatives still see themselves as above obtaining and using power. Again, they’ll try their hardest to win an election, but when it comes to actively supporting the defence and furtherance of conservative values they’d much rather not be involved. At most they’ll shake their heads at those crazy progressives with their wacky pronouns and move onto the next Twitter controversy. Of course, power is not the only thing of value in this world, but is neccesary asset if you want your principles to actually mean something. It is hardly a sufficient response to throw your hands up and declare yourself above the fight. If anything, it’s the acknowledgment of this reality that makes people conservatives in the first place.

On Counter-Revolution

A cultural counter-revolution is possible. However, it will require conservatives coming to terms with their new roles, not as protectors of the status quo, but as those who are reacting to the increasing perversity, corruption, and sclerosis of the new order. The struggle will be long but that it is the only way it can be. Efforts to conserve our future must begin in the present, even if we look to the glories of the past for inspiration.

Many will not stand as they do not have a conservative bone in their body and are in themselves part of the problem. Others will be defiant about taking a stand at all. They will self-righteously declare:

“I’m not choosing a side. I want nothing to do with this. It’s got nothing to do with me!”

Unfortunately for them, the choice to be apathetic about the destruction of your civilisation is still a choice. Many haven’t clocked that politics is not only a never-ending war, but an unavoidable one; one which we are losing, with consequences mounting with every generation.

Of course, a lot of conservative activists are like me. We are not just Conservatives in the sense of party membership, we are instinctually conservative. We came to the Conservative Party because, despite the self-interested careerists and the severe shortcomings in policy in recent years, we recognised that the party itself serves a fundamental role in making our voices heard. As much as liberals in the party would like to throw us out by the scruff of our necks, one can only deny social conservatives their rightful place within the Conservative Party for so long.

Although I must say, I was hoping that a party with an 80-seat majority would have more vitality than a freshly neutered dog. Far too many Conservatives would prefer the party to be an over-glorified David Cameron appreciation club, or the parliamentary wing of the Adam Smith Institute, rather than the natural party of Britain. A Conservative Party that supports conservatism will not alone be enough, but it will be necessary, The Conservative – Labour/Liberal dichotomy is so ingrained in British politics that an alternative right-wing is likely to fall flat, even when there may be demand for one.

I am sure we are not small men on the wrong side of history. However, should I be wrong, I have the benefit of being young and naïve. I have come to terms with being an argumentative, nationalistic Zoomer and I’m far too stubborn to give up on my ideals, especially at this stage in my life. The fire of counter-revolution must not be extinguished, it must be passed down.

My fellow rightists, you can continue leading the life of a cringe, narrow-minded normiecon; begrudgingly submitting to apparatchiks, gatekeepers, and controlled opposition; parroting every stale, uninspiring, mass-produced talking point to inoculate against the turbulence of politics. Alternatively, you can break your chains and take Britain’s destiny into your hands.

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Digital Censorship Is Now the Perfect Crime

By John Wheatley — 1 year ago

The combination of free speech and the internet should provide an unprecedented democratising effect on public discourse. After all, anyone with a decent idea can now reach out to millions of people worldwide, regardless of their wealth, respectability or social status. The potential for innovation is endless.

And yet, looking at the world today you would be hard-pressed to find a clear exemplar of this democratising effect. It appears that new technology has also created new forms of censorship. Control of public speech is now so subtle-fingered that it’s often hard to recognise as censorship or even detect when it’s happening at all.

To understand this new phenomenon, it’s worth taking some time to consider how social-media algorithms work and why they’ve become so important to our society.

Ideas spread through social networks and the fastest social networks are those found online, managed by large corporate platforms like Facebook, WeChat, Twitter and YouTube. These sites all curate what’s seen by the user into a ‘feed’. In order to create the feed, posts are ranked automatically based on numerous statistical parameters: the number of views, likes, comments and shares; the ratio of these quantities to each other; the upload date; the topics and tags assigned to the post; and so on. Network spread is accelerated by the number of followers of the poster and of the commenters and sharers. So far, this is common knowledge – but the algorithm doesn’t stop there.

It’s a trivial piece of programming to scan each post for keywords and assign a score to the post according to its content. Some words are coded as ‘negative’ or ‘positive’, or linked to different emotions like anger, outrage, joy, pride and so on. Based on this score, you can assign a different behaviour to how the social network treats the post. The post might be ‘throttled’ and shown to a disproportionately small number of accounts or it might be ‘boosted’ and shown to a large audience.

Instead of emotions, algorithms can also score posts on their political alignment with a range of contemporary pieties, such as racial or social justice, lockdown advocacy, or climate change. Individual accounts could then be given scores based on the type of posts they make, ensuring that the most egregious or inflammatory posters are quietly and gently smothered into irrelevance. Everything is automatic. No humans are involved. You, the poster, would have no idea whether censorship was happening or not.

The mechanism described above need not be the exact approach used by Twitter, Facebook or any other site. Consider it an illustrative example of how an engineer like myself could easily build multilayered and highly sensitive speech control into the networks of public discourse, to run a controlled speech environment that seems ostensibly like free speech.

Ultimately, all meaningful public discourse is now finely manipulated by the hidden algorithms of these social-media corporations. This is a reality of life in the 2020s. And with private companies manipulating public speech in these arbitrary and unaccountable ways, governments around the world are eager to get a slice of the pie.

Bearing the new algorithms in mind, consider how a government might suppress an idea that’s hostile to its interests. In the 1500s, the king’s men would march off to all the troublesome printing presses and intimidate the publishers with threats of vandalism, imprisonment or execution. It is against these weapons that the great Enlightenment arguments for free speech were constructed. Indeed, smashing up publishers was a risky move, creating martyrs and stirring opposition to absolute rule among the educated classes.

But in the 2020s, no such kerfuffle is necessary. State censorship has become astonishingly easy. The government need merely express its views to the management of a social-media company via their private channels, and every post sharing a particular idea will be throttled, demoted or blacklisted. Even if you can post the idea, the prominence of its spread has been hamstrung. It is thus the perfect crime, costing governments nothing, creating no martyrs and leaving opponents and their followers with paranoid doubts as to whether they were suppressed in the first place.

Different governments achieve this in different ways. The US is a world leader in invisible censorship, helped by the fact that almost all major social networks are Silicon Valley entities (enjoying close ties to the US intelligence apparatus). The most visible incidences of US censorship on social media concerned sensitive information about the Biden family during the 2020 US Elections, and the control of narratives surrounding the COVID-19 pandemic and lockdown measures.

Across the pond, the EU has passed into law a Digital Services Act (DSA), which came into effect last month (25^th August 2023). The law empowers a large taskforce on disinformation, answerable directly to the European Commission, to immerse itself in public discourse control and censorship on all major social networks. Twitter is required to meet regularly with this taskforce and answer to demands of the Commission regarding ‘misinformation control’ or face fines and other sanctions from the EU.

Critics of the EU will note that the EU parliament is again sidelined by this troubling new institution. And like the GDPR regulation of 2016, this is liable to become a global standard in the relationship between state institutions and the internet.

What terrible danger demands such a robust approach to information control, you might ask? The usual suspects appear in a list of disinformation trends compiled by the EU-funded fact-checking hub, EDMO:

‘nativist narratives’ and opposition to migration;
‘gender and sexuality narratives’ that cover trans issues;
the ‘anti-woke movement’ that ‘mocks social-justice campaigns’;
‘environment narratives’ that criticise climate-change policies.

Each of these problem issues is subjective and political in nature. It appears that the EU is concerned with changing the views and opinions of its 450 million subjects to match the ‘social justice’ ideology of their leadership – which is precisely the opposite of democratic governance.

The arguments of classical liberal thinkers are outdated when it comes to combating this new form of censorship. It is true that whenever an idea is silenced, the community is made poorer by not having heard its voice – but can that argument be made with the same vehemence when the idea is merely muffled or massaged into a lower engagement ratio by a tangled web of hidden algorithms? Is there an essential ethical difference between government interference with public discourse through social-media algorithms and the interference of an agenda-driven Californian software engineer who happens to work at one of these companies? Most media outlets don’t even describe this process as censorship, after all: it’s just ‘content moderation’.

Proponents of subtle censorship will point to the numerous social goods that might conceivably come from light-fingered thought control on social media. These include the suppression of enemy state propaganda, the neutralisation of dangerous conspiracy theories, and the management of violent sectarian ideology that could cause social harm or terrorism. But aside from the foiling of vague and nebulous threats, whose impact can never be reliably predicted, it is hard to see what conceivable gain comes from surrendering our right of free public discourse to unelected state organs like the European Commission taskforce.

The danger we face is that our present situation could rapidly evolve towards the total engineering of public discourse on social media. Western governments have shown an alarming desire to create populations that are docile, disorganised and progressive-thinking, rather than trusting the democratic process to produce good ideas through argumentation and open debate. Subtle censorship on social media has the potential to nudge us into a dystopia, where people are only permitted to organise around an elite-approved set of curated ideas.

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Immaturity as Slavery

By Philip Diaz-Lewis — 1 year ago

“… but I just hope the lad, now in his thirties, is not living in a world of secondhand, childish banalities.” – Sir Alec Guinness, A Positively Final Appearance.

The opening quote comes from a part of Alec Guinness’ 1999 autobiography which greatly amuses me. The actor of Obi Wan Kenobi is confronted by a twelve-year-old boy in San Francisco, who tells him of his obsessive love for Star Wars. Guinness asks if he could do the favour of “promising to never see Star Wars again?”. The lad cries, and his indignant mother drags him away. Guinness ends with the above thought. He hopes the boy is weaned from Star Wars before adulthood, lest he become a pitiful specimen.

Here enters the figure of the twenty-first century man-child, alias the “kidult”. He’s been on the radar for a while. Social critic Neil Postman prophesies the coming of “adult-children” in The Disappearance of Childhood from 1982. American journalist Joseph Epstein calls this same creature “The Perpetual Adolescent” in a 2004 article of the same name. But the best summary of this character I’ve yet found is by the writer Jacopo Bernardini, from 2014, to which I can add but little.

The kidult is one who lives his life as an eternal present. As the name suggests, his life is a sort of permanent adolescence. He is sceptical of traditional definitions of adulthood, so has deliberately shunned milestones like marriage and childbearing, in favour of an unattached lifestyle which lasts indefinitely. His relations with other people remain short and shallow; based entirely on fun and mutual use (close friendships or passionate love-affairs are not for him).

Most importantly, the kidult doesn’t change his tastes or buying habits with age. The thresholds of adolescence and maturity have no bearing on the things he likes and purchases, nor how he relates to these things. Not only does he like the same toys and cartoons at thirty as he did at ten, but he continues to obsess over them and impulsively buy them like when he was ten. Enjoying childhood fare isn’t a playful interlude, but a way of life which never ends. He consumes through instant gratification, paying no thought to any long-term pattern or goal.

Although it must not strike the reader as obvious, I think there exists a link between Guinness’ “secondhand, childish banalities” and a kind of latter-day slavery. To see the link needs some prep work, but once laid, I think the reader will see my point.

First to define servility. I believe the conservative writer Hilaire Belloc gave the best definition, and I shall freely paraphrase him. The great mass of people can be restricted yet not servile. Both monopolistic capitalism and socialism reduce workers to dependency, but neither makes them entirely slaves. Under capitalism, society retains an ideal of freedom, enshrined in law. Even as monopolists manipulate the law with their money, the ideal remains. Under socialism, state ownership is supposed to give all citizens leisure to do what they want (even as the state strangles them). In either case then, freedom is present as an ideal in theory even as it ceases to exist in practice. Monopolistic and socialist states don’t think of themselves as unfree.

Slavery is different. A slave society has relinquished even the pretence of freedom for a large mass of the working people. Servility exists when a great multitude are forced to work while having no productive property, and no economic independence. That is, a servile person owns nothing (or effectively nothing) and has no choice whatsoever over how much he works or for whom he works. Most ancient civilisations, like Egypt, Greece, and Rome were servile, with servility existing as a defined legal category. That some men were owned by others was as enshrined by law as the ownership of land or cattle.

Let’s put a little Aristotle into the mix. There are two kinds of obedience: from a free subject to a ruler, and from an unfree slave to his master. These are often confused but distinct. For while the former is reasonable, the latter involves no reason and is truly blind.

True authority is neither persuasion nor force. If an officer argues to a soldier why he should obey, then the two are equals, and there’s no chain of command. But if the officer must hold a gun to the man’s head and threaten to execute him lest he do his duty, this isn’t authority either. The soldier obeys because he’s terrified, but not because he respects his superior as a superior. True authority lies in the trust which a subordinate has for the wisdom and expertise of a superior. This only comes if he’s rational enough to understand the nature of what he’s a part of, what it does, and that some people with knowhow must organise it to work properly. A sailor understands he’s on a ship. He understands that a ship has so many complex functions that no one man could know or do them all. He understands that his captain is a wiser and more experienced fellow than he. So, he trusts the captain’s authority and obeys his orders.

I sketch this Aristotelian view of authority because it lets us criticise servility without assuming a liberal social contract idea. What defines slavery isn’t that the slave hasn’t chosen his master. Nor that the slave doesn’t get to argue about his orders. A slave’s duty just is the arbitrary will of his master. He doesn’t have to trust his master’s wisdom, because he doesn’t have to understand anything to be a slave. That is, while a soldier must rationally grasp what the army is, and a citizen must rationally grasp what society is, a slave is mentally passive.

Now, to Belloc’s prophecy concerning the fate of the west. The struggle between ownership and labour, between monopoly capitalism and socialism, which existed in his day, he thought would result in the re-institution of slavery. This would happen through convergence of interests. The state will take an ever-larger role in protecting workers through a safety net, that they don’t starve when unemployed. It will nationalise key industries, it will tax the rich and redistribute the wealth through welfare. But monopolies will still dominate the private sector.

Effectively, this is slavery. For the worker is protected when unemployed but has entirely lost the ability to choose his employer, or even control his own life. To give an illustration of what this looks like in practice: there are post-industrial towns in Britain where the entire population is either on welfare or employed by a handful of giant corporations (small business having ceased to exist). To borrow from Theodore Dalrymple, the state controls everything about these people, from the house they inhabit to the school they attend. It gives them pocket-money to spend into the private sector dominated by monopolies, and if they want to work, they can only work for monopolists. They fear neither starvation nor a cold night, but they have entirely lost their freedom.

This long preamble has been to show how freedom is swapped for safety in economic terms. But I think there’s more to it. First, the safety may not be economic but emotional. Second, the person willing to enter this swindle must be of a peculiar mindset. He must not know even a glimmer of true independence, lest he fight for it. A dispossessed farmer, for example, who remembers his crops and livestock will fight to regain them. But a man born into a slum, and knowing only wage labour, will crave mere safety from unemployment. Those who don’t know autonomy don’t long for it.

There now exist a troop of companies that market childish goods for adult consumption. They typically do this in one of two ways. First, offering childish products to adults under the guise of nostalgia. The adult is encouraged to buy things reminding him of his childhood, with the promise that he will relive it. Childish media and products are given an adult spin, and remarketed. Toys are rebranded as collectibles. Children’s films get unnecessary, adult-oriented, sequels or remakes (what Bernardini calls “kidult movies”). Originally child-friendly festivals or theme parks are increasingly marketed to childless adults.

The second way is by infantilising adult products. Adverts, for example, have gradually replaced stereotypical busy office workers and exhausted housewives with frolicking kidults. No matter how trivial, every product that is not related to Christmas, is now surrounded by giddy, family-free people engaged in play. The message we’re meant to get is that the vacuum cleaner or stapler will free us to act like children. By buying these things, we can create time for the true business of life: bouncing and smiling with one’s mouth open.

I believe infantilism to be a kind of mental slavery. In both the above examples, three elements combine: ignorance and mass media channel anxiety into childishness. This childishness then binds the victim in servitude to masters who take away his freedom while robbing him in the literal sense.

An artificial ignorance created by modern education is the first parent of the man-child. Absent a proper and classical education, the kidult’s mind is an empty page. Lack of general knowledge separates him from the great achievements of civilisation. He cannot seek refuge in Shakespeare, Dostoyevsky, or Dante, for he has never heard of these. He cannot draw strength from philosophy and religion for the same reason. Neither can he learn lessons from history, for the world begins only with his own birth. Here is a type of mental dispossession parallel to an economic one. Someone utterly ignorant of the answers great people have given to life’s questions will seek only safety, not wisdom.

The second parent is anxiety. Humans have always been terrified of the inevitable decay of their own bodies, followed by death. The wish for immortality is ancient. Yet the modern world, with its scepticism, creates a heightened anxiousness. When all authority and tradition has been deconstructed, there is no ideal for how people ought to live. Without this ideal, humans have no certainty about the future. Medieval people knew that whatever happened, knights fought, villeins worked, and churchmen prayed. Modern man’s world is literally whatever people make of it. It may be utterly transformed in a very short time. And this is anxiety-inducing to all but the most sheltered of philosophers.

Add to this the rise of a selfish culture. As Christopher Lasch tells us, the nineteenth century still carried (in a bastardised way) the ideal of self-sufficiency and virtue of the ancient man. Working and trading was still tied to one’s flourishing in society. Since 1960, as family and community have disintegrated, the industrialised world has degenerated into a Hobbesian “war of all against all”. A world of loneliness without parents and siblings; lacking true friends and lovers. When adulthood has become toxic and means to swim in a sea of disfunction, vulgarity, substance abuse and pornographic sexuality; it’s no surprise some may snap and long for a regression to childhood.

Mass media is the third condition. It floods the void where education and community used to be. The space where general knowledge isn’t, now gets stamped by fiction, corporate advertising, and state propaganda. These peddle in a mass of cliches, stereotypes, and recycled tropes.

My critique of kidults isn’t founded on “good old days” nostalgia, itself a product of media cliches. Fashions, customs, and culture change; and the citizen of today doesn’t have to be a joyless salaryman or housewife to count as an adult. Rather, the man-child phenomenon is a massive transfer of power away from the small and towards the large. The kidult is like an addict, hooked on feelings of cosy fun and nostalgia which are only provided by corporations. These feelings aren’t directed to the good of the kidult but the organisation acting as a dealer. The dealer controls the strength and frequency of the dose to get the wanted behaviour from the addict.

Now we see how kidults can be slaves. First, they’ve traded freedom for safety (false as it is) like Belloc’s proletarians made servile. Unlike the security of a traditional slave, this is an emotional illusion. The man-child believes that there’s safety in the stream of childish images offered to him. He believes that by consuming these the pain of life will cease. Yet man-children get no material or mental benefit from their infantilism. Indeed, they’re fast parted from their money, while getting no skills or virtues in return. The security is merely psychological: a Freudian age regression, but artificially created.

Second, while authority in Aristotle’s sense means to swap another’s judgement for your own, for the sake of a common good you understand; here you submit to another’s judgement for the sake of their private good, which you don’t understand. Organisations seeking only profit or power impose their ideas on the kidult, for their benefit. An immature adult pursues only pleasure, lives only for the present, and thinks only in frivolous stereotypes and cliches implanted during childhood. He’s thus in no position to understand the inner workings of companies and governments. He follows his passions like a sentient puppet obeying an invisible thread, leading always to a hand just out of sight.

In the poem London, William Blake talks about “mind-forg’d manacles”. These are the beliefs people have which constrain their lives in an invisible prison of sorts. For what we think possible or impossible guides our acting. Once mind-forg’d manacles are common to enough people, they form a culture (what’s a culture if not collective ideas on how one should act?). Secondhand childish banalities are such mind-forg’d manacles if we let them determine us wholly. Their “secondhand” nature means the forging has been done for us, and this makes them more insidious than ideas of our own creation. For if what I’ve said above is true, they threaten to make us servile. If enough people become dependent on secondhand childish banalities, as the boy who met Alec Guinness, then the whole culture becomes servile. Growing up may be painful, but it’s a duty to ourselves, that we remain free.

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Filtering Tag: kino

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