Today, May 27th, 2023, marks the second anniversary of one of the most shocking announcements in modern Canadian history.
On that date, the Tk’emlúps te Secwépemc (Kamloops Indian Band) issued a press release claiming that the “remains” of 215 students who had attended the reserve’s Indian Residential School (IRS) between 1890 and 1978 were discovered using ground-penetrating radar (GPR).
This gruesome finding grounded in “a knowing in our community that we were able to verify” of the cemetery’s existence instantly became sensational headline news bordering on moral panic, worldwide. The press release also claimed “At this time we have more questions than answers.” This admission did not stop most media and indigenous activists from proposing more “case closed” answers than questions.
Across Canada, the meagre preliminary information given was more than enough to provoke mournful vigils, solidarity speeches, emotional testimonials from former IRS students, self-flagellation by politicians, flags on government buildings lowered to half-mast for six months, statues of former Canadian heroes defaced, destroyed, toppled, or removed, demands for the renaming of streets and public schools, calls for yet another papal apology, and the destruction, vandalism or desecration of some 70 mainly Roman Catholic and Anglican Churches on and off indigenous reserves.
But two years later, there are even more questions than answers. Why was this presumptive cemetery considered to be different from hundreds of non-indigenous burying grounds like it all across the land — missing, neglected, or unknown for generations — but subject to little or no reporting? Why was so much emphasis given to the results of the inconclusive technique called GPR? Why are new GPR searches planned for the same reserve when the details of the previous one are still a closely guarded secret? Why was the analysis headed by Sarah Beaulieu, a lowly sessional instructor at the University of the Fraser Valley, an institution nobody has ever heard of, given top priority when there were other better sources of information available? Why has the site still not been excavated to uncover the physical remains? Why did no journalist except one from Rebel News bother to visit the site to carry out an independent investigation? And why was the potentially fallible oral history “knowings” of indigenous knowledge keepers privileged over historical records located in school, church, and public archives?
Close to the eve of the first anniversary of this discovery, the Kamloops media-savvy leadership organized a 14-hour commemoration ceremony. Tellingly, no observance seems planned for the second anniversary, at least according to the Band’s media site. Why not?
None of these questions has even been asked, let alone answered, by the Kamloops band. Yes, it was confirmed four days after the press release that the band was “engaging with the coroner,” but this has gone nowhere. Yes, there was also early talk about exhuming the graves, but this has never happened. As for the site being treated as a crime scene, the RCMP said it opened a file on the case. Still, there is no ongoing investigation, suggesting that no murders are believed to have occurred at the school despite decades of rumours suggesting otherwise.
The lack of progress on exhumation is said to reflect the assertion since indigenous burying grounds are sacred places, only indigenous people should be involved in reserve mortuary issues despite all funding for such efforts coming from Canada’s taxpayers.
But sacredness also applies to the cemeteries of other ethnic and racial groups along with the need to account for public spending, so this assertion smacks of special privilege.
Its lack of credibility is also challenged by the fact that pre-contact west coast burials involved placing the remains in garbage middens, earthen mounds, stone cairns, or above ground on platforms or in trees. Given the mobile nature of West Coast foraging groups, many of these locales were soon forgotten.
Only after accepting Christianity following close contact with the European missionaries did aboriginal peoples adopt all Western funerary practices save careful maintenance and regular visits to graveyards, as can be seen from the many neglected and unmarked band cemeteries across Canada, occasionally resulting in the desecration and destruction of old burials when new ones are attempted. Moreover, given that allegations of murder, even genocide, occurring at the Kamloops IRS have been bandied about for decades, it is passing strange why the band would resist a forensic examination of the alleged graves.
Conversely, if these were fresh burials based on firsthand witness accounts, is there any doubt that the band would have immediately demanded the RCMP carry out a thorough examination, the alleged sacredness of the area be damned?
Precisely this demand is now occurring in Winnipeg with indigenous family members, leaders, activists, and media loudly demanding for months that a detailed search of the four-acre Winnipeg Prairie Green private landfill where the bodies of Morgan Harris, 39, and Marcedes Myran, 26, two missing indigenous women, are suspected of having been recently buried. Both are presumed to be victims of the same attacker. The search demanded would take three years and could cost perhaps as much as $184 million. (The effort would also present substantial risks for potential searchers given the hazardous materials buried in that location.)
By way of contrast, why have Kamloops band officials and residents not demanded even a minimally invasive investigation technique like “core sampling” at the presumptive burial site to quickly, safely, respectfully, and conclusively determine the contents of a single inconclusive radar hit?
Could the answer be that Kamloops officials fear that these GPR-detected soil disturbances don’t represent the presence of any human remains?
Of all the unknowns and dubious excuses for them at Kamloops, perhaps the paramount one is hardly mentioned: the relationship between the unnamed children said to be buried in these graves and the named students claimed to be missing. These two issues have been conflated, deliberately or not, by the Truth and Reconciliation Commission (TRC) charged with documenting the history, operation, and legacy of the Indian Residential Schools and its successor, the National Centre for Truth and Reconciliation (NCTR).
The TRC opined early on that many indigenous children sent to residential schools never returned to their home communities. Some children ran away, and others died at the schools. The students who did not return are called the Missing Children. The Missing Children Project documented the deaths and burial places of children who died while attending the schools by placing their names in a Memorial Register. To date, 4,115 mainly named children who died while attending a residential school — but not necessarily at the school itself — have been identified. It is unclear whether the NCTR considers the unnamed children said to be buried in GPR-located graves part of this number. They should not, if only because they are undocumented and unidentified.
Elementary logic supports this assertion: how can the soil anomalies, the only sign of burials detected by GPR, be called “the remains of missing children” when there are no proven human remains. And unnamed and unknown children cannot be called missing when they are known to be dead, and dead people buried in graves are not missing but simply dead.
Logic also suggests that it is reasonable to hypothesize that Kamloops band officials are reluctant to dig up the abandoned apple orchard beside the long-shuttered school where these children are said to be buried because they fear no bodies — “missing” or not — will be found. The three excavations already undertaken — the Shubenacadie IRS, the Battleford Industrial School, and the Camsell Hospital site — have either produced negative results, confirmed that the bodies found were properly buried IRS students, or predated the IRS system.
Seen from the perspective of the Kamloops band, it might be far more prudent to keep this an enduring mystery rather than risk being exposed as supporting what some have called the great Canadian burial hoax.
To address the link between the putative gravesites and Memorial Register requires the transfer of attention from official mainstream-sanctioned unknowns to the growing body of unofficial but thoroughly documented evidence gathered since June 2021. None of this contrarian data, carefully collected, compiled, and published by impartial investigators with no financial or other stake in keeping the story of thousands of “missing children” alive supports the legacy media and political narratives.
Data for the dozens of IRSs with students listed as missing was painstakingly collected by intrepid researcher Nina Green. They prove that most of the 51 students missing from the Kamloops IRS were buried in named cemeteries on their home reserves. Accordingly, few could have been buried in some “secret cemetery” in a former apple orchard, leaving the identity and fate of the others a mystery.
Green communicated all these data months ago to the relevant parties: the media, provincial and federal politicians, indigenous leaders and activists, and academics focusing on aboriginal issues. Only a couple bothered to acknowledge receipt of this critical material.
So, who or what is buried in the apple orchard?
“Who” could be people who died before the school opened in 1890 since no missing children were listed for the following period. It is surely conceivable that some of these pre-1890 corpses may have been murder victims, but there is no authenticated case of a homicide at the IRS during its entire 88-year history. Not one.
As for the accusation that murdered children were buried in the apple orchard in the dead of night, elementary logic — as opposed to indigenous folktales — again says that this was inconceivable. The school is not in some remote part of the province; it has always employed band members; the apple orchard is located within eyesight just across the river from the city of Kamloops; and the school always saw a daily stream of visiting parents and dignitaries, tradespeople, school inspectors, and other parties. How could 215 children have been secretly buried with the whole of Kamloops and the entire Kamloops Band turning a blind eye?
“What” is undoubtedly the likely determiner. It suggests that the remains of dead animals, neatly-spaced apple tree stumps, and debris from various construction projects, including the laying of sewage tiles in the late 1930s in the exact place that newly-placed burial markers now appear, are what was revealed by the GPR probe.
There is other indirect evidence as well. No named indigenous relatives on the Kamloops reserve or elsewhere in Canada are frantically looking for a named but missing IRS child. This is because all students required signed applications to attend the IRS schools and were minutely followed in Quarterly Reports from entry to exit. Without such records, the schools could not receive operating funds from the Department of Indian Affairs.
Thousands more “missing children” could easily be found where their final resting place is bureaucratically buried, namely in carefully preserved school, church, and government records. This would only happen if the relevant parties —indigenous activists, band leaders, and family members — showed interest in them.
So far, these parties prefer to support fruitless GPR studies that have not turned up a single “missing” body, evidence they are pursuing a far different agenda, one rooted in the mantra “At this time we have more questions than answers.”
Guest columnist Hymie Rubenstein is editor of The REAL Indigenous Issues Newsletter and a retired professor of anthropology, University of Manitoba.
There are several different approaches to the study of the pathology of White guilt, including linguistic, historical and religious. One needs, however, to critically look at this faulty verbal construct first, a construct which first appeared in America several decades ago, and which has been championed in the media and academia ever since.
At first look, the expression “White guilt” defies lexical rules of Standard English. Should one accept this expression as a valid tool in social and political communication, one might just as well substitute the adjective “white” with the adjectives “brown,” “yellow,” or “black.” So far, however, no scholar, no journalist has ever ventured to use the expressions Black Guilt or Brown Guilt, for the simple reason that from the semantic point of view these colorful expressions sound silly in the standard English language. The same lexical rule, however, does not apply to White guilt, an expression that has become by now part of the everyday language. In addition, seen from the educational perspective, the expression “White Guilt” is designed to serve as a guidebook for reeducating and reprograming Whites, or short of that for having Whites expiate their real or alleged sins of racism. Conversely, all other non-White racial categories are automatically exonerated from any guilt feelings and thusly from any need for political penitence.
The difficulty in dealing with the concept of “White guilt” is further exacerbated by the impossibility of having it properly translated into non-English languages in Europe. Over the last eighty years US college social science departments, mostly controlled by crypto-communist scholars, have been in the forefront of crafting outlandish political terms and creating new political concepts which, when translated and transposed into the European media and school curricula sound odd. Moreover, ill-defined American verbal constructs, such as “hate speech,” “ethnic sensitivity training,”” diversity,” “white supremacists,” “affirmative action,” have by now become a linchpin in the US education and legislation. These expressions, when used in other European languages often produce unintelligible verbal and legal equivalents.
Of course Europe has concocted its own bizarre expressions, especially when used during legal proceedings against nationalist dissidents at local courts of justice. A case in point is the German highly obtrusive, abstract compound noun that figures prominently in the German Criminal code, e.g., Paragraph # 130, bearing the demonizing subtitle “Volksverhetzung.” This heavy-handed German compound noun is a clear-cut case of linguistic barbarism, having given birth by now to dozens of faulty English translations (popular incitement, sedition, etc.). It is also a word that during court hearings never ever explicitly denotes the defendant’s ethnicity. This word, which German prosecuting attorneys have been tossing around since the early 1990s when pressing charges against social undesirables, has thus far dispatched thousands of Germans to prison for varying durations.
The sticky issue for many citizens in the US and Europe, regardless of their political beliefs is that they often take these expressions as a sign of erudite learning, never bothering to examine their etymology. Or worse, never scrutinizing those individuals who first put those words in circulation. The expression “White guilt,” along with hundreds of similarly ill-defined terms that have sprung up in the USA over the last fifty years, is just an embellished follow-up term of the now defunct Soviet-Speak, which likewise contained a myriad of similar surreal nouns and convoluted phrases, such as “democratization,” “domestic fascist terrorists,” “antifascist struggle,” “socialist fight against counterrevolutionary bourgeois tendencies,” “economic self-management,” “peaceful coexistence,” “interethnic tolerance,” etc. The Liberal System in the US and EU, along with its legal and academic apparatchiks, is now in the belated process of updating this old Bolshevik language.
Historical Framework of White Guilt
TOO has previously documented the timespan and major architects of this new verbal overhaul whose final objective is the dispossession of White peoples. One must look firstly at the period starting with 1945 and after, a period which brought about not just a new political order, but also marked the beginning of the use of a new sanitized, demonizing political vocabulary. Defeated Germany bore the brunt of the new notion of the political, although citizens in the victorious US and the UK swiftly followed suit with their own self-flagellating rhetoric. Words such as “colonialism,” “segregation,” “racial distancing,” “apartheid,” and “fascism,” soon became the metaphors for the absolute evil, with “fascism” now denoting pretty much anything to the right of center. Over the last seventy-five years, the West has embarked on a penitential passion play whose effects can be observed today in most media outlets. Incidentally, the System’s removal of president Donald Trump from office was in large part due to the fact that Trump’s rhetoric on “fake news” was incompatible with the media’s message of universal love that has inspired the post-World War II narrative as preached by the System.
What is frequently overlooked, however, is that guilt-tripping Whites in the realm of politics has been unfolding hand in hand with a gradual criminalization of the White cultural heritage. The destructive role of the Frankfurt school and its mostly Jewish-Marxist scholars in instilling the concept of White guilt has been amply demonstrated (here), although the postwar brainwashing of Whites can by no means be attributed to Jewish scholars and activists only. I tried, quite some time ago, to summarize the history of intellectual purges in Europe, starting immediately after the end of World War, which gradually resulted in the growth of the language of guilt, leading subsequently to suicidal self-denial of millions of White students and politicians in Europe and the US. As I noted in Homo Americanus,
Particularly harsh was the Allied treatment of German teachers and academics. Since National- Socialist Germany had significant support among German teachers and university professors, it was to be expected that the US reeducational authorities would start screening German intellectuals, writers, journalists and film makers. Having destroyed dozens of major libraries in Germany, with millions of volumes gone up in flames, the American occupying powers resorted to improvising measures in order to give some semblance of normalcy to what later would become “the democratic Germany.” [i]
Likewise, French intellectual life from 1944–1950 was similarly depleted of hundreds of anticommunist and nationalist intellectuals suspected of fascist collaboration, with many becoming objects of public shaming. Dominique Venner:
Of all professional categories, journalists and writers were hit the hardest. This underlines the ideological character of the conflict and the ensuing purges. The proportion of writers and journalists who were shot, imprisoned, and barred from their profession surpasses all other professional categories. Do we need to be reminded of the assassination of Albert Clément, Philippe Henriot, Robert Denoël, of the suicide of Drieu La Rochelle, of the death of Paul Allard in prison prior to court hearings and of the executions of Georges Suarez, Robert Brasillach, Jean Luchaire […] [or] the death sentence pronounced in absentia or a commuted prison sentence for Lucien Rebatet, Pierre-Antoine Cousteau, etc.?” [ii]
Ironically, it was thanks to the threat of Soviet communism during the Cold War that many previously banned European thinkers and academics managed to resurrect their career. It didn’t last long. From 1950–1990, Western intelligence agencies, with the USA at the helm, had to rely heavily on skills of prominent anticommunist and White nationalist academics and scientists in an effort to contain the perceived Soviet threat. With the Cold War over, with the Soviet Union dead by 1990, the System, i.e., the Deep State, began to recuperate again its own crypto-communist repressive, albeit Covid-covered face, the grand finale of which was seen on January 20, 2021, during the System’s staged palace coup in Washington DC.
The religious framework of White guilt
Putting solely the blame on the liberal media and crypto-communist college professors for generating the culture of White guilt is only partially correct. In order to tentatively elicit a convincing answer regarding the pathology of White guilt one needs to raise some rhetorical questions about Christian teachings. Why are White Christian peoples, in contrast to other peoples of other races and other religions on Earth, more prone to excessive altruism toward non-White out-groups? Why are guilt feelings practically nonexistent among non-White peoples? One answer to these questions may be found in Christian teachings that have made up an important pillar of Western civilization over the centuries. Over the last one hundred years, modern Liberal and Communist elites have aggressively promoted those same feeling of White guilt, albeit in their own atheistic, secular and “multicultural” modalities. One must rightfully reject the Liberal or Antifa palaver about White guilt, yet the fact remains that the Vatican, the US Conference of Catholic Bishops, the German Bishops’ conference, along with all other Christian denominations in Europe and the US today are the loudest sponsors of non-White immigration to Europe and America, as well as the strongest advocates of White guilt (here). The Church’s ecumenical preaching about a global city under one god with all of humanity is fully in accordance with the early Christian dogma on man’s fall and his eventual redemption.
It must be pointed out that early Christian apostles, evangelists and theologians who foisted the dogma of man’s guilt were all by birth and without any exception non-Europeans (St. Augustine, Tertullian, St. Paul, Cyprian, etc.) from North Africa, Syria, Asia Minor and Judea. Having this in mind, lambasting Islam or Judaism in the present as the sole carriers of aggressive non-European anti-White ideology, as many White nationalists do, while downplaying the Middle-Eastern birthplace of Christianity, cannot be a sign of neither moral nor intellectual consistency. The Roman poet Juvenal, describes graphically in his satires the Rome of the late first century, a time when the city was swarming with multitudes of Syrian lowlifes, Chaldean star worshippers, Jewish conmen, and Ethiopian hustlers, all of them offering a quick ride to eternal salvation for some and eternal damnation for others (here). Similar messianic, redemptive beliefs about the shining future, under the guidance of prominent early Bolshevik agitators, most of them of Jewish origin, have found their new location, two millennia later, among credulous intellectuals and equality-hungry masses. After the fall of Communism, the same messianic drive to punish the guilty ones who defy modern Liberal and multicultural scholasticism found its loudest mouthpiece among US neocons and antifa inquisitors.
This is not the place to rehash Friedrich Nietzsche’s own emotional ravings at Christians, nor quote dozens of thinkers and scholars who had earlier described the psychological link between early Jewish and Christian zealots of first-century Rome and communist commissars of the early twentieth century. Times have changed but the obsession as to how extirpate or reeducate those who doubt the myths of the System haven’t changed a bit. The psychological profile of US modern-day Antifa zealots and their college professor supporters bears a close resemblance with early uprooted, largely miscegenated, effeminate Christian masses in the late Roman empire. The Jew St. Paul and later on the North African St. Augustin — judging by their own convulsive contrition — suggest that they suffered from bipolar disorder. Paul’s Epistle to the Romans (7:18) may be the key to grasping the modern version of neurotic White self-haters put on display by prominent news anchors and humanities professors today: “And I know that nothing good lives in me, that is, in my sinful nature. I want to do what is right, but I can’t. I want to do what is good, but I don’t. I don’t want to do what is wrong, but I do it anyway.”
Walter F. Otto, a renowned author on ancient Greek gods [iii] and one of the most quoted Hellenistic scholars, describes the differences between the ancient Greek vs. Christian notion of the sacred. He notes that ancient pagan Greeks laid emphasis on the feelings of shame, unaware of the meaning of feelings of guilt. In his still untranslated book dealing with Christian vs ancient Greek spirituality, he writes:
Mentally sick were their leaders; the weaklings only followed them. The impetus to this large (Christian) movement came from Paul the Apostle, i.e., from one of those tormented souls who carry an incurable wound within themselves. His furious, bloodthirsty hatred of the new (Christian) faith, his just as furious commitment to it, his ecstatic experience turning him at a single blow from the executioner of Christians into their most fanatical champion — this all tells how terrible [Christianity] basically stood and what was to be expected from its spirituality.[iv]
At some point Whites will need to realize that a successful healing of their feelings of guilt presupposes a critical reassessment of their Judeo-Christian-inspired origins. If Whites in Europe and the US were once upon a time all eager to embrace the Semitic notion of original sin, no wonder that two thousand years later they could likewise be well programmed to put up with a variety of World War II necrophiliac victimhoods, as well as tune in to fake news delivered by their politicians. Eventually Whites will need to make a decision about where to choose the location of their identity. In Athens or in Jerusalem.
NOTES:
[i] T. Sunic, Homo americanus; Child of the postmodern Age (London: Arktos, 2018), p. 75-76.
[ii] Ibid, p. 88. (Translated and quoted in Dominique Venner, Histoire de la collaboration (Paris: Pygmallion, 2000), p. 515-516).
[iii] Walter F. Otto, The Homeric Gods (translated by Moses Hadas) (London: Thames & Hudson, 1954).
[iv] Walter F. Otto, Der Geist der Antike und die christliche Welt (Bonn: Verlag F. Cohen, 1923), p. 44.
There are several different approaches to the study of the pathology of White guilt, including linguistic, historical and religious. One needs, however, to critically look at this faulty verbal construct first, a construct which first appeared in America several decades ago, and which has been championed in the media and academia ever since.
At first look, the expression “White guilt” defies lexical rules of Standard English. Should one accept this expression as a valid tool in social and political communication, one might just as well substitute the adjective “white” with the adjectives “brown,” “yellow,” or “black.” So far, however, no scholar, no journalist has ever ventured to use the expressions Black Guilt or Brown Guilt, for the simple reason that from the semantic point of view these colorful expressions sound silly in the standard English language. The same lexical rule, however, does not apply to White guilt, an expression that has become by now part of the everyday language. In addition, seen from the educational perspective, the expression “White Guilt” is designed to serve as a guidebook for reeducating and reprograming Whites, or short of that for having Whites expiate their real or alleged sins of racism. Conversely, all other non-White racial categories are automatically exonerated from any guilt feelings and thusly from any need for political penitence.
The difficulty in dealing with the concept of “White guilt” is further exacerbated by the impossibility of having it properly translated into non-English languages in Europe. Over the last eighty years US college social science departments, mostly controlled by crypto-communist scholars, have been in the forefront of crafting outlandish political terms and creating new political concepts which, when translated and transposed into the European media and school curricula sound odd. Moreover, ill-defined American verbal constructs, such as “hate speech,” “ethnic sensitivity training,”” diversity,” “white supremacists,” “affirmative action,” have by now become a linchpin in the US education and legislation. These expressions, when used in other European languages often produce unintelligible verbal and legal equivalents.
Of course Europe has concocted its own bizarre expressions, especially when used during legal proceedings against nationalist dissidents at local courts of justice. A case in point is the German highly obtrusive, abstract compound noun that figures prominently in the German Criminal code, e.g., Paragraph # 130, bearing the demonizing subtitle “Volksverhetzung.” This heavy-handed German compound noun is a clear-cut case of linguistic barbarism, having given birth by now to dozens of faulty English translations (popular incitement, sedition, etc.). It is also a word that during court hearings never ever explicitly denotes the defendant’s ethnicity. This word, which German prosecuting attorneys have been tossing around since the early 1990s when pressing charges against social undesirables, has thus far dispatched thousands of Germans to prison for varying durations.
The sticky issue for many citizens in the US and Europe, regardless of their political beliefs is that they often take these expressions as a sign of erudite learning, never bothering to examine their etymology. Or worse, never scrutinizing those individuals who first put those words in circulation. The expression “White guilt,” along with hundreds of similarly ill-defined terms that have sprung up in the USA over the last fifty years, is just an embellished follow-up term of the now defunct Soviet-Speak, which likewise contained a myriad of similar surreal nouns and convoluted phrases, such as “democratization,” “domestic fascist terrorists,” “antifascist struggle,” “socialist fight against counterrevolutionary bourgeois tendencies,” “economic self-management,” “peaceful coexistence,” “interethnic tolerance,” etc. The Liberal System in the US and EU, along with its legal and academic apparatchiks, is now in the belated process of updating this old Bolshevik language.
Historical Framework of White Guilt
TOO has previously documented the timespan and major architects of this new verbal overhaul whose final objective is the dispossession of White peoples. One must look firstly at the period starting with 1945 and after, a period which brought about not just a new political order, but also marked the beginning of the use of a new sanitized, demonizing political vocabulary. Defeated Germany bore the brunt of the new notion of the political, although citizens in the victorious US and the UK swiftly followed suit with their own self-flagellating rhetoric. Words such as “colonialism,” “segregation,” “racial distancing,” “apartheid,” and “fascism,” soon became the metaphors for the absolute evil, with “fascism” now denoting pretty much anything to the right of center. Over the last seventy-five years, the West has embarked on a penitential passion play whose effects can be observed today in most media outlets. Incidentally, the System’s removal of president Donald Trump from office was in large part due to the fact that Trump’s rhetoric on “fake news” was incompatible with the media’s message of universal love that has inspired the post-World War II narrative as preached by the System.
What is frequently overlooked, however, is that guilt-tripping Whites in the realm of politics has been unfolding hand in hand with a gradual criminalization of the White cultural heritage. The destructive role of the Frankfurt school and its mostly Jewish-Marxist scholars in instilling the concept of White guilt has been amply demonstrated (here), although the postwar brainwashing of Whites can by no means be attributed to Jewish scholars and activists only. I tried, quite some time ago, to summarize the history of intellectual purges in Europe, starting immediately after the end of World War, which gradually resulted in the growth of the language of guilt, leading subsequently to suicidal self-denial of millions of White students and politicians in Europe and the US. As I noted in Homo Americanus,
Particularly harsh was the Allied treatment of German teachers and academics. Since National- Socialist Germany had significant support among German teachers and university professors, it was to be expected that the US reeducational authorities would start screening German intellectuals, writers, journalists and film makers. Having destroyed dozens of major libraries in Germany, with millions of volumes gone up in flames, the American occupying powers resorted to improvising measures in order to give some semblance of normalcy to what later would become “the democratic Germany.” [i]
Likewise, French intellectual life from 1944–1950 was similarly depleted of hundreds of anticommunist and nationalist intellectuals suspected of fascist collaboration, with many becoming objects of public shaming. Dominique Venner:
Of all professional categories, journalists and writers were hit the hardest. This underlines the ideological character of the conflict and the ensuing purges. The proportion of writers and journalists who were shot, imprisoned, and barred from their profession surpasses all other professional categories. Do we need to be reminded of the assassination of Albert Clément, Philippe Henriot, Robert Denoël, of the suicide of Drieu La Rochelle, of the death of Paul Allard in prison prior to court hearings and of the executions of Georges Suarez, Robert Brasillach, Jean Luchaire […] [or] the death sentence pronounced in absentia or a commuted prison sentence for Lucien Rebatet, Pierre-Antoine Cousteau, etc.?” [ii]
Ironically, it was thanks to the threat of Soviet communism during the Cold War that many previously banned European thinkers and academics managed to resurrect their career. It didn’t last long. From 1950–1990, Western intelligence agencies, with the USA at the helm, had to rely heavily on skills of prominent anticommunist and White nationalist academics and scientists in an effort to contain the perceived Soviet threat. With the Cold War over, with the Soviet Union dead by 1990, the System, i.e., the Deep State, began to recuperate again its own crypto-communist repressive, albeit Covid-covered face, the grand finale of which was seen on January 20, 2021, during the System’s staged palace coup in Washington DC.
The religious framework of White guilt
Putting solely the blame on the liberal media and crypto-communist college professors for generating the culture of White guilt is only partially correct. In order to tentatively elicit a convincing answer regarding the pathology of White guilt one needs to raise some rhetorical questions about Christian teachings. Why are White Christian peoples, in contrast to other peoples of other races and other religions on Earth, more prone to excessive altruism toward non-White out-groups? Why are guilt feelings practically nonexistent among non-White peoples? One answer to these questions may be found in Christian teachings that have made up an important pillar of Western civilization over the centuries. Over the last one hundred years, modern Liberal and Communist elites have aggressively promoted those same feeling of White guilt, albeit in their own atheistic, secular and “multicultural” modalities. One must rightfully reject the Liberal or Antifa palaver about White guilt, yet the fact remains that the Vatican, the US Conference of Catholic Bishops, the German Bishops’ conference, along with all other Christian denominations in Europe and the US today are the loudest sponsors of non-White immigration to Europe and America, as well as the strongest advocates of White guilt (here). The Church’s ecumenical preaching about a global city under one god with all of humanity is fully in accordance with the early Christian dogma on man’s fall and his eventual redemption.
It must be pointed out that early Christian apostles, evangelists and theologians who foisted the dogma of man’s guilt were all by birth and without any exception non-Europeans (St. Augustine, Tertullian, St. Paul, Cyprian, etc.) from North Africa, Syria, Asia Minor and Judea. Having this in mind, lambasting Islam or Judaism in the present as the sole carriers of aggressive non-European anti-White ideology, as many White nationalists do, while downplaying the Middle-Eastern birthplace of Christianity, cannot be a sign of neither moral nor intellectual consistency. The Roman poet Juvenal, describes graphically in his satires the Rome of the late first century, a time when the city was swarming with multitudes of Syrian lowlifes, Chaldean star worshippers, Jewish conmen, and Ethiopian hustlers, all of them offering a quick ride to eternal salvation for some and eternal damnation for others (here). Similar messianic, redemptive beliefs about the shining future, under the guidance of prominent early Bolshevik agitators, most of them of Jewish origin, have found their new location, two millennia later, among credulous intellectuals and equality-hungry masses. After the fall of Communism, the same messianic drive to punish the guilty ones who defy modern Liberal and multicultural scholasticism found its loudest mouthpiece among US neocons and antifa inquisitors.
This is not the place to rehash Friedrich Nietzsche’s own emotional ravings at Christians, nor quote dozens of thinkers and scholars who had earlier described the psychological link between early Jewish and Christian zealots of first-century Rome and communist commissars of the early twentieth century. Times have changed but the obsession as to how extirpate or reeducate those who doubt the myths of the System haven’t changed a bit. The psychological profile of US modern-day Antifa zealots and their college professor supporters bears a close resemblance with early uprooted, largely miscegenated, effeminate Christian masses in the late Roman empire. The Jew St. Paul and later on the North African St. Augustin — judging by their own convulsive contrition — suggest that they suffered from bipolar disorder. Paul’s Epistle to the Romans (7:18) may be the key to grasping the modern version of neurotic White self-haters put on display by prominent news anchors and humanities professors today: “And I know that nothing good lives in me, that is, in my sinful nature. I want to do what is right, but I can’t. I want to do what is good, but I don’t. I don’t want to do what is wrong, but I do it anyway.”
Walter F. Otto, a renowned author on ancient Greek gods [iii] and one of the most quoted Hellenistic scholars, describes the differences between the ancient Greek vs. Christian notion of the sacred. He notes that ancient pagan Greeks laid emphasis on the feelings of shame, unaware of the meaning of feelings of guilt. In his still untranslated book dealing with Christian vs ancient Greek spirituality, he writes:
Mentally sick were their leaders; the weaklings only followed them. The impetus to this large (Christian) movement came from Paul the Apostle, i.e., from one of those tormented souls who carry an incurable wound within themselves. His furious, bloodthirsty hatred of the new (Christian) faith, his just as furious commitment to it, his ecstatic experience turning him at a single blow from the executioner of Christians into their most fanatical champion — this all tells how terrible [Christianity] basically stood and what was to be expected from its spirituality.[iv]
At some point Whites will need to realize that a successful healing of their feelings of guilt presupposes a critical reassessment of their Judeo-Christian-inspired origins. If Whites in Europe and the US were once upon a time all eager to embrace the Semitic notion of original sin, no wonder that two thousand years later they could likewise be well programmed to put up with a variety of World War II necrophiliac victimhoods, as well as tune in to fake news delivered by their politicians. Eventually Whites will need to make a decision about where to choose the location of their identity. In Athens or in Jerusalem.
NOTES:
[i] T. Sunic, Homo americanus; Child of the postmodern Age (London: Arktos, 2018), p. 75-76.
[ii] Ibid, p. 88. (Translated and quoted in Dominique Venner, Histoire de la collaboration (Paris: Pygmallion, 2000), p. 515-516).
[iii] Walter F. Otto, The Homeric Gods (translated by Moses Hadas) (London: Thames & Hudson, 1954).
[iv] Walter F. Otto, Der Geist der Antike und die christliche Welt (Bonn: Verlag F. Cohen, 1923), p. 44.
The atmosphere in this mid-west town is “aggressively White.”
If I had to think of one sentence that captures how I feel about the contemporary attitudes of multicultism in North America today, it would have to be Al Pacino’s classic line from the Third Godfather film “just when I thought I was out, they pull me back in.” No matter how many examples one can point to the current anti-White craziness in our universities, and how the next leftist absurdity seems to outdo the one that just went viral before it, I can never get used to how bad the situation has gotten, and how much it continues to deteriorate. What better way to demonstrate this than by highlighting my own first-hand experience in academia of how even a simple recollection of a state fair is somehow seen as “discriminatory”?
In a recent writing course I am enrolled in, the entirety of the seminar was a class discussion revolving around David Foster’s Wallace’s Ticket To The Fair(PDF), an article he wrote in 1994 for Harper’s Magazine. This article is about the perceived horrors Foster experienced in a typical rural midwestern town, while temporarily leaving vibrant New York. One particular passage in this article stood out not just to myself but to the rest of the class:
There’s an atmosphere in the room — not racist, but aggressively white. It’s hard to describe — the atmosphere is the same at a lot of rural Midwest events. It is not like a black person who came in would be ill treated; it’s more like it would just never occur to a black person to come here (Wallace, p. 49).
While I was flabbergasted at how another person could not just randomly degrade, but also infer nefarious motives upon the same group of people he is a part of (while also priding himself as a respected journalist), the rest of my fellow students seemed to be pleasantly astonished at how “progressive” Mr. Foster Wallace was for his time. They also took great satisfaction in how he disavowed the White culture of the rural Midwest for even existing, as was the case from one description where he illustrated what he perceived as unfair socio-political engineering by parents at the expense of their children:
Kids remarkable for a kind of classic Rockwellian USA averageness, the products of balanced diets, vigorous daily exertion, and solid GOP upbringings (Wallace, p. 43).
According to them, without going into specifics, the words of Foster Wallace’s account of the state fair were enlightening, an intelligent reminder for all those privileged (re:White people, no matter a White person’s possible low economic status or possible abundance of problems) that racism will never be truly exercised unless diversity is instilled ubiquitously in full fashion.
Overall, this seminar showcased to me once again the trifecta of harmful contemporary cultural narratives targeting North Americans of European descent. The first theme, frequently touted by the vast majority of academics, is that even if one puts the seemingly never ending blame for the atrocities of slavery and genocide committed by Whites (because it was only White people who ever did these acts, don’t you know?) aside, European descendants still have nothing to be proud of their ancestors.
Many university curriculums today put forth the notion that despite being from the nations that saw huge technological, scientific, and educational advances in the last few centuries, all Westerners really did was exploit cultures from all over the world. This was echoed in class discussions about midwestern farmers, from statements either implied or explicitly stated, that Western farmers learned their methods from non-Europeans.
The second theme, which is familiar pretty much to every White person today and has been routinely covered on this site in other articles, is the multifaceted ideal that mass migration must be maintained — in absence of even discussing possible negative effects in order for White people to avenge themselves for the sins of their kind in earlier eras. In the US, it is the African American slave trade that is systematically used as a club to instil a feeling of guilt that is both illogical and unfair, whereas in Canada it is the displacement of Aboriginal communities, used in a similar vein to push for more amounts of foreigners to come across our shores.
However, at the same time, to try to even be inviting to other cultures, as a White person, while still holding some pride of your own roots is still a form of quasi imperialism to the far left, and their idea is that instead White people should listen to those from other cultures, encourage them to foster their own communities, no matter how large they continue to grow. This is why it is such a repeated series of talking points from most academics, most members of the media, and most Hollywood A-list acting types; they must keep confessing their original sin of racism on behalf of their kind, otherwise they lose all the benefits afforded to them of being a symbol as ‘one of the good Whites.’
The final, and in my opinion, most insidious theme that ties the other two together, is the theme that ‘racism’ will never be truly eradicated unless the entirety of contributions derived from Western societies are. This is being done by tactically combining the never ending shaming of White people and their culture with the removal of European originating figures, symbols, and speech utterances, all under the guise of being inclusive, inoffensive, and, of course, diverse. If the same people who claim to be were really concerned about the feelings of groups of people who have been harmed by exploitative historical figures, why would they be supporting people like Fidel Castro and Joseph Stalin?
If they were really concerned with just making sure Canada remains a secular nation as inscribed in our constitution, why would they support Bill 103 when religious freedom is already protected by the state? It’s because it was never about removing religious practices and religious symbolism from Canada’s public squares, but rather only about removing those of a Western nature. It is why references of B.C. and A.D. from the Julian and Gregorian calendars have been removed, along with displays of crosses in certain areas. The fact that they continue to engage in erasing strategies like these, yet harp on the effects of acts our ancestors committed by citing how damaging taking away one’s culture out from under them can be without the smallest sense of irony, is demoralizing.
We students have no choice but to stand up and defend our Western heritage, otherwise we will have lost it all by the time we reach adulthood!
July 1st of this year marked the 150th anniversary of the Canadian confederation as everyone is well aware at this point. The public and private spheres both put a great deal of time promoting this special occasion although quite frankly I felt rather underwhelmed by it all. It should have been something to instill great feelings of patriotism and celebration, but given all that has happened to Canada in the last 50 years, not to mention the current ‘we are the world’ style multicult propaganda being pushed, I must say I was not feeling like celebrating. Evidently I was not the only one, but others had far different reasons.
Ever since Idle No More and the largely positive coverage of that movement by the press, the Amerindian lobby has grown considerably. In the weeks and months leading up to Dominion Day there was a rise in open protesting of Canada Day by Amerindians who see it as a day of oppression as opposed to celebration. They never have and never will identify with the Canadian project because it was not one they were ever part of.
On July 1st itself there were a number of protests throughout the country, including Toronto and Regina. It would seem that in the aftermath of Idle No More a number of smaller groups have arisen, although how significant they truly are is rather suspect at this point. To what extent are they being hyped up by the media? Canada’s so-called policy of reconciliation has emboldened Amerindian groups to call for reclaiming whole cities and even Parliament Hillas their ‘unceded territory.’ Of course many of the people involved in these movements, protests et al., are at best only of partial Amerindian descent. Many Whites can be seen identifying with these ultimately anti-White groups thanks to years of indoctrination in public education, universities and the media.
Despite only being 4% of the population (and that includes Metis), ‘aboriginal’ interests have been successfully pushed in recent years with the most obvious example being the decision by the Trudeau government to accept in full the TRC narrative on the residential schools. As Lynn Beyek found out recently, to point out that these were not genocidal camps and that many prospered because of their time in such institutions, is not something you can do publicly. We are not only to believe they were a holocaust but that intergenerational suffering is the reason for the violence Amerindians inflict upon each other. And it doesn’t just stop at residential schools or land issues, to in anyway critique or make light of the Amerindian lobby is a huge moral crime in today’s Canada, even leftist Jews like Johnathan Kay are not exempt from attacks for failing to tow the line.
Given how corrupt and violent Amerindian communities are it won’t be long until residential schools 2.0 spring up out of necessity. No one seems willing to just let them live by themselves because they know that would just lead to self-destruction and sadly we feel like we owe them.
Every Occidental country now needs a genocide narrative as a founding myth in order to promote the dispossession of Whites and neoliberal globalism
Every Occidental country now needs a genocide narrative as a founding myth in order to promote the dispossession of Whites and neoliberal globalism. For Canada residential schools fit nicely, well once you tweak history a little bit. The Amerindians have now like the new left been coopted by these forces, which are more than willing to accept and promote their social concerns so long as their ultimate economic goals are achieved. Amerindians, then, are complete tools. Hatred for Whites is so strong that they are willing to openly and vociferously promote greater immigration because they are more concerned with attacking Euro-Canadians than protecting their own people. Open immigration will not and does not help Amerindians, Inuit or Metis. In fact, they may be negatively impacted by it even more than the majority population.
Of course, in reality the true history of the colonization of Canada is one of British liberalism. The British could have promoted the annihilation of Amerindians or of their being bred out of existence, as occurred elsewhere, but instead they promoted a policy of treaty signing, of trying to find a way of accommodating these people and moreover, of trying to uplift them. The residential school system was hardly perfect but its purpose was to prepare Amerindian children for a changing world and also to protect them from their own families who were mistreating them. Something which still goes on to this day, as does the mistreatment of Amerindian women by their own menfolk. Unlike in other parts of the Americas there were no Indian wars in Canada; the only conflict that comes close is the Metis revolts but these were a series of skirmishes. Though I suspect the policy in Canada would have been much the same even if there had been wars, given the liberal policy shown towards the Maori of New Zealand who did fight long, protracted conflicts with the British.
As this recent story illustrates, Amerindians show again how much they really don’t care about indigenous-hood and are really just tools of the liberal elite. Anything to stick it to the White man. Euro-Canadians have greater claim to being indigenous than recent arrivals from Syria. Funny how it’s ok for Syrians and other non-Whites to come and maintain their cultures on ‘native land’ but ours are condemned. And certainly Whites are indigenous to Europe (not only have they always been there but they formed the modern states that exist there so there can be no claims of terra nullius), but Amerindian lobby doesn’t come out against the replacement of Germans, Swedes and other Europeans in their native homes.
Many second and third generation immigrants from India and elsewhere have also bought into the anti-White narrative and many seemingly promote Amerindian interests. But, I wonder, how committed these people truly are to the Amerindians? Might be fun to see what happens if and when Canada becomes ‘majority minority’ and conflicts arise between Asiatic groups and the Amerindians, because I believe ultimately, the Chinese, Punjabis, et al. will put themselves first. Amerindians need Euro-Canadians because of their stupid White guilt complex.
Not all Euro-Canadians, however, are willing to sit back and accept the new manufactured narratives about Amerindians. Recently, in Halifax a small group peacefully counter protested an Amerindian one held in front of a statue of Edward Cornwallis, who is attacked for having called for reprisals against Mikmaq. (They leave out, of course, that Mikmaq were slaughtering Whites and his actions were a response to their cruelty.) If these incidences, as peaceful, calm and rather mundane as they are, continue then we could see end of feeling of White goodwill to Amerindians. They are working hard to indoctrinate the young as Amerindian lobby and anti-White groups more generally admit. Note how they falsely state race is simply about color and refuse to ask deeper questions as to why Amerindians may not be as successful as Whites and indeed Asians. If White privilege is real, then the question we should all ask is why is it a bad thing for Whites to be successful? Especially as it only seems to be in White countries.
Many are obviously in favour of Canada day but for how much longer? Will the current ‘we are the world’ style narrative give way to the ‘evil genocide’ one? More likely, the two will exist in tandem as the plan is not so much to be consistent but to use any and all narratives so long as they erode any sense of pride and identity in Euro-Canadians for themselves or their ancestors.
On this basis I am prepared to file a land claim. I am, on my mother’s side, descended from Vikings and can trace my lineage back to the 10th century. I will demand compensation from the government of Canada for the theft of my ancestors’ land and their displacement by aboriginals. It is from the former whom I will expect a formal apology.
I will also demand federal funding so that those like me can be taught in our own schools, re-introduced to our former language. A national Viking Day would also be in order, along with a federally assisted Viking TV channel as part of every cable or satellite TV package.
Moreover, rather than base my self-esteem on actual accomplishments, I will draw vicarious pride in the accomplishments of my ancestors. Accomplishments which can be inflated by bogus history. No longer will I have to work to develop self-esteem. Nordic History Studies profs and teachers will give it to me. In fact, I will expect to get an award for just attending classes. A certificate to prove that I am worth something.
As any social worker, or mental health professional or apologist schooled in the fine art of cultural relativism and Boasian anthropology will tell you, lack of self-esteem accounts for my total lack of ambition, my substance abuse and my history of domestic assaults. And it is all down to you. I can forever attribute any of my failings to the “legacy” of my people being driven from this continent or wiped out by raiding parties of ‘First Nations’ and ‘Native Americans’. I accept no responsibility for my failure to make something of myself.
Furthermore, History and Social Studies textbooks will have to be revised to teach our school children that the Vikings built this country, that it was taken from the Vikings, and that present day Canadians and their descendants should feel eternally guilty about it. A Truth and Reconciliation Commission would be in order, plus a Royal Commission on Missing Viking Women raped, butchered or enslaved by attacking Aboriginal men.
Recent archaeological findings might indicate that the Vikings have settled as far south as Point Rosee on Newfoundland
Each Canadian University will be compelled to establish a “Traditional Viking Ecological Knowledge” Department that will promote the idea that knowledge that cannot be verified by the scientific method shall receive equal status with scientific knowledge — Viking oral history shall trump any data that emanates from satellite imagery. It will furthermore be understood that Viking “ways of knowing” are just as valid as scientific methodology. In other words, there is Canadian science and Viking ‘science’. How dare any non-Viking have the arrogance to think that his world view is superior to mine. You may believe that we can expect thunder tonight on the basis of what a meteorologist told you, but I know that it will be because my god Thor is making a statement. Respect that.
Should anything more be required from government, I will dress in traditional Viking garb, chant and beat a drum outside Parliament, or at any pipeline hearing. Those who refuse to genuflect to my ethnic heritage or be struck with awe when I appear in costume will be publicly shamed and hounded from office. A Human Rights complaint will also be launched. Win or lose, you will pick up the tab for my legal costs.
Guilty No More — NO APOLOGIES: Spend 4 Minutes to Watch This Powerful Video
No Apologies
The Anti-White narrative is collapsing in on itself. Our people are beginning awaken to the lies that the Zionists and their collaborators have for so long i…
Something is seriously wrong with some Germans…and Canadians
Left-wing German politician who was raped by migrants admits she LIED to police about her attackers’ nationality because she did not want to encourage racism
Politician raped by Muslims, lies to cops to protect them
About
Selin Goren
A German politician who works as a refugee activist was raped by Arab or Farsi-speaking attackers, lied to police to protect them and then penned a fictional account to cope with her trauma, writing, “You’re not the problem.”
The London Daily Mail reported Selin Goren, 24, a spokeswoman for the left-wing youth movement Solid, said she was ambushed in a playground late at night and forced to perform a sex act on her attackers.
While she reported the attack to police in Mannheim, where the attack occurred, “she did not tell them the ethnic makeup of the men, that they were speaking Arabic or Farsi,” the report said.
Instead, she told police she was robbed and “said her attackers spoke German,” the report said.
Her protection of her attackers was prompted by reports she heard of a backlash against migrants after a wave of terroristic sexual assaults against women by “marauding gangs of immigrant youths” in Cologne, Germany, on New Year’s Eve.
In an interview with the German magazine Der Spiegel, she reported she later returned to police to tell them the truth about the attack early in 2016 and subsequently wrote about her experience as a way to cope.
“She said a friend talked her into going back to the police with the real story because another woman had been raped in the area – an accusation later retracted by the alleged victim,” the Daily Mail reported.
Selin reportedly did not want to cause “more hatred against migrants,” the report said.
In an open letter on Facebook to a fictional refugee she said, “I am really sorry that your sexist and line-crossing treatment of me could help fuel aggressive racism.
“I’m going to scream. … I will not stand by and watch, and it can happen that racists and concerned citizens name you as the problem. You’re not the problem. You’re usually a wonderful human being who deserves as much as any other to be safe and free.”
Selin wrote that she now thinks people must not twist the truth – even for a politically expedient reason.
She apparently isn’t the only one working to conceal the attacks by Muslim immigrants arriving in Europe and the United States from the Middle East.
WND reported in December that German authorities ordered a cover-up of crimes committed by Muslims to avoid adding fuel to the debate over whether the country is taking in too many migrants.
The German newspaper Bild, at the time, said German drug lords are recruiting migrants as cheap drug dealers and petty thieves. The report alleges police are covering up the extent of migrant crimes in an effort to tamp down concerns among native Germans that their government has been too “welcoming” of foreigners.
The Bild report claimed asylum seekers were prepared to work for a few euros delivering drugs across the country and said they were being signed up almost as soon as they had registered as asylum seekers.
Germany, France, Belgium and Sweden have been magnets for refugees and economic migrants due largely to their generous welfare benefits.
While Germany has taken in more than a million migrants from the Middle East and Africa over the last year, Sweden has taken in more than 162,000.
The latest rash of sexual assaults took place at Putte I Parken, a free festival in Karlstad, according to the Express, a British newspaper.
“Foreign young men” were blamed by police for the attacks at one of the festivals, and at least two unaccompanied migrant youths were arrested.
Police recorded five reports of rapes and 12 of sexual molestation at Bravalla, Sweden’s biggest music festival, and 35 reports of molestation at Putte I Parken, where the youngest victim was 12 years old.
Two of the seven young men accused of “aggressive groping” at the second festival were unaccompanied refugee minors, reportedly living at a nearby accommodation center, the Express reported.
In one case, a 26-year-old Afghan man was sentenced to 30 months in prison for raping a 20-year-old woman who had let him live in her apartment. The sentence was given by the court in Cologne, Germany, reported Kölner Rundschau.
The migrant came to Germany two years ago, the local news outlet reports, and the contact with the woman came through the group Refugees Welcome, or Flüchtlinge Wilkommen.
The attack occurred Oct. 25, 2015, when the Afghan rapist sneaked into the 20-year-old woman’s room while she was sleeping.
The story sounds eerily similar to another out of Sweden. A mother there, working with a welcoming group, decided to open her home to a male refugee from Eritrea. She made her daughter leave her room so she could offer the child’s room to the migrant. The migrant then sexually assaulted her 10-year-old daughter, the Daily Caller reported.
Selin Goren
