RACIAL RIGHTS AND A RACIAL COMPACT

By Richard McCulloch |

Rights are among the noblest inventions of the human intellect, the most sublime means yet devised for humanity to govern the interactions of its members, both within and between groups. Rights are a concept that requires belief, for in actual practice rights exist only because — and to the extent that — people believe in them. Rights are values that people hold and assert. They are brought into existence by human recognition, respect and protection — affirmations of belief in them without which they do not exist. “A value emerges, is socially constructed, only when a critical mass of persons, or a powerful minority, shares it and, by persistently behaving in accordance with it, makes it normative.” [Note 1]

The belief in rights can be either an ethical or factual belief. Rights are an ethical concept, and a belief that they should be practiced is an ethical belief, expressing what is believed to be ethically right or wrong. Beliefs pertaining to the nature of rights — their existence, origin, purpose and effects — are factual beliefs, expressing what is believed to be factually true or false. For example, the belief in a human right to freedom is an ethical belief, but beliefs regarding the source of this right — whether it is inherent to human nature, is endowed by a Creator, or is a social construct as indicated above (and thus presumably influenced by human nature) — are factual beliefs.

The two forms or types of belief, ethical or factual, are often confused, but it is important that a clear distinction be drawn between them. Factual beliefs are more objective, pertaining to external objects or events that exist outside of, and independent of, the mind. Ethical beliefs are more subjective, pertaining to something — rules of human behavior — which exist inside the mind. Ethical beliefs are concerned chiefly with human behavior, and in essence consist of what we believe human behavior should be or, in judging past human behavior, should have been. Factual beliefs apply across the entire spectrum of existence or nonexistence, including human behavior, and in essence consist of what we believe actually is, was or will be, not what should be or should have been. Factual beliefs are not necessarily factually true, and ethical beliefs are not necessarily ethically right. They are what the believer believes to be true and right.

In his 1994 book “The Racial Compact,” Richard McCullogh stated that every race had a requirement for “its own exclusive racial territory or homeland, its own independent and sovereign government”

Much of the confusion between factual and ethical beliefs stems from the perception that certain factual and ethical beliefs tend to be associated or connected with each other, and this leads to an assumption that these beliefs determine each other. This is an example of reductionist thinking, which attempts to reduce complex matters of human behavior and causation to a simple explanation. But the causation of human behavior is not simple. It is enormously complex and varied, which is why it frustrates all efforts to subject it to scientific laws of unvarying cause and effect, and its study — in spite of all the efforts and pretensions of the social “sciences” to the contrary — remains much more an art than a science, and always will so long as humans remain beings of free will. In spite of the great influence that genetic or inherited characteristics have on human behavior, there are so many other random and interacting influences — both within the internal workings of the mind and the external environment — as to defy all attempts to reduce human behavior to scientific levels of predictability and control.

Human emotions, values, needs and desires often influence the progression of ethical beliefs, principles and conduct (which commonly change in the course of the progression, with the result that ethical conduct is frequently inconsistent with ethical beliefs) much more than do factual beliefs, with the result that ethical conduct often varies widely from what the subject’s factual beliefs might lead one to expect. Therefore, although ethical beliefs are influenced by factual beliefs, they are not wholly, or even primarily, determined by them. Values are commonly more influential in determining ethical beliefs than are factual beliefs. Values cover a wide area from esthetics to ethics, and can be more accurately described as the qualities of life and existence that are regarded as important and desirable — often for subjective, emotional or subconscious reasons — than as beliefs. They are typically more deeply held, and more resistant to change, than beliefs. When there is a conflict between values and beliefs, often it is the values that prevail and the beliefs that are either rejected or modified so as to be consistent with, support and reinforce the values.

It is proper that ethical beliefs should be determined by the combined influence of values and factual beliefs. Values are one of the most important distinctions separating humanity from inhumanity, humane conditions of existence from the uncaring brutality of nature, and civilization from savagery. It is almost certain that the ethical belief in rights owes more to the influence of values — particularly moral values — than to factual beliefs, although many philosophers have constructed elaborate arguments to justify the existence of rights on the basis of their factual beliefs. (Thomas Jefferson, in the original draft of the Declaration of Independence, asserted that it was “sacred and undeniable” that rights are derived from Creation. The final draft proclaimed as self-evident the factual belief that humans are endowed with rights by their Creator.) Some values may be innate (inborn or natural) to human nature. If there are innate values it can be assumed they have a genetic basis and — like all genetic characteristics — are a product of, and subject to, the processes of evolution, including divergence, in which case they would likely vary both between individuals and between divergently evolving races.

While it is appropriate for ethical beliefs to be determined by an interaction of factual beliefs and values, it is not appropriate for factual beliefs to be determined — or even influenced — by ethical beliefs and values. Ideally, factual beliefs should be determined by an objective reasoning process whose first duty is to the continuous search for empirical truth. In actual practice, however, factual beliefs have always been very strongly influenced, and even determined, by ethical beliefs and values. What is more, factual beliefs have often been judged by the standards of ethical beliefs — as ethically good or bad rather than as factually true or false.

Ideologies — systems of values, thought and belief, which can be either secular or religious — are frequently dogmatic, requiring conformance to their dogma of prescribed beliefs, both factual and ethical. Dogmatic ideologies are intolerant of any beliefs which vary from those they prescribe. Their ethical beliefs hold that any deviance from the orthodox or prescribed beliefs — including any nonconformity of belief, whether disbelief or the holding of conflicting beliefs — is immoral. Thus deviant or unorthodox factual beliefs are not only regarded as erroneous on factual grounds, but also — and perhaps more so — on ethical grounds. In many ideologically dogmatic societies the judicial systems have persecuted unorthodox or nonconformist factual beliefs by punishing those individuals and groups who held them. The holding of these factual beliefs was judged to be a violation of morality sufficient to justify the most extreme punishments.

Scientists, historians, philosophers, theologians, artists and many others have repeatedly suffered persecution for their factual beliefs when they deviated from the prescribed beliefs of a dominant and intolerant ideology. They were not persecuted so much on the grounds that their deviant factual beliefs were factually in error — although the orthodox ideology did judge them to be in error — as on the grounds that the holding of any deviant belief was ethically in error, immoral and intolerable. Of course, philosophy, theology and the arts commonly expound ethical beliefs, and it is proper for these ethical beliefs to be judged by the standards of ethics, as morally right or wrong. But they also deal with factual beliefs, as do science and history, and it is not proper for these factual beliefs to be judged by ethical standards as morally right or wrong, or by any standards other than the standard of whether they are factually true or false. Although factual beliefs do frequently influence ethical beliefs — and properly so, as otherwise ethics would risk a dangerous level of separation from the facts of reality — this does not justify judging them on the basis of their assumed ethical influence, even if their influence were contrary to preconceived ethical beliefs. Ethical judgments should be reserved for ethical beliefs.

Unfortunately, this has not been the practice of intolerant ideologies — religious or secular — either in the past or the present. They regard any belief — or disbelief — which differs from their own prescribed factual or ethical beliefs as a threat, and perceive any threat in moral terms as ethically wrong and evil. This practice of judging factual beliefs on ethical grounds can generally be traced to the misconception that factual beliefs determine — or are the sole cause of — ethical beliefs. According to this rigidly reductionist theory of causality, the holding of factual beliefs that differ from the orthodox factual beliefs will necessarily result in — or cause — different ethical beliefs and different ethical conduct.

One factual belief that is assumed to have a very strong influence on ethical beliefs — and by progression on ethical principles and conduct — is the factual belief structure of religion that includes belief in a divine judge who observes all human actions and will reward or punish those actions as they deserve in the afterlife. The social utility theory of religion assumes that this factual belief promotes ethical conduct. But while this is certainly true in many instances, in many others it is not. Almost every person who holds this factual belief has on innumerable occasions violated the rules of ethical conduct promoted by the religion — obviously due to influences other than this particular factual belief. These violations of religious ethical beliefs are called sins, and the fact that they are so common even among those who hold the factual belief that they will result in punishment is an indicator of how undependable factual beliefs are as a determinant of ethical conduct when other — and frequently stronger — influences are present.

The persecution of deviant factual beliefs, and the practice of making ethical judgments about persons based on their factual beliefs, is a common characteristic of intolerant ideologies. Ironically, these ideologies often seem more inclined to ethically condemn a person for deviant factual beliefs than for deviant ethical beliefs. The Christian religion was particularly influential in establishing this practice in the Western world, a practice contrary to the Western humanistic philosophical tradition which judged a person’s character or ethical qualities solely on the basis of their ethical beliefs and values, not their factual beliefs. Nonconformist factual beliefs (or disbeliefs) provoked much harsher persecution by the Church than deviant ethical beliefs, for it was upon factual beliefs (including concepts of the afterlife, the Creation, God, resurrection, etc.), not ethical beliefs, that the Christian religion was based. Belief in the orthodox or prescribed factual beliefs was called “faith,” disbelief or non-belief — or the holding of different beliefs — was called “heresy.” Faith only applies to factual beliefs, not ethical beliefs. The great importance that Christianity attaches to faith both indicates and explains its emphasis on factual beliefs. (The Nicene Creed, the classic statement of the Christian faith, is a statement of factual belief.)

Over the course of the centuries of Christian ideological dominance innumerable “heretics” were persecuted for their different factual beliefs. The development of science was long retarded by this persecution, of which the case of the astronomer Galileo is only one of the more famous examples. In his time Christianity was defending its factual beliefs concerning the structure of the solar system. In more recent times its conflict with science has focused more on the major, age-old questions of Creation, such as the origins of the universe (cosmology) and the origins of life, in particular human life.

The intolerant and dogmatic secular ideologies that developed in the modern age continued the custom of making ethical judgments about factual beliefs, and persecuting — so far as it was in their power to do so — those factual beliefs that conflicted with their policies and goals. Science (especially as it relates to the study of genetics, human nature, and individual and racial inequalities, differences or diversity), economics and history have been the primary targets of this persecution of conflicting factual beliefs. The beliefs of established religious ideologies were enforced under the direction of a priesthood which presumed to dictate beliefs and values. The modern secular dogmatic ideologies behave in essentially the same intolerant manner. If they are “established” they are enforced by the police and judicial power of the government. If they are not established their means of control are less overt, but not necessarily less effective. In both cases the control is directed by what can be described as a secular ideological priesthood. If the ideology is established this “priesthood” is concentrated in the government. If the ideology is not established, its priesthood is concentrated in those positions which exercise the greatest degree of control over ideas, especially in academia and the communications and cultural media.

The Marxist ideology that held established status in the Soviet Union (1917-1991) was quite blatant in its control of scientific, economic and historical factual beliefs. In biology it held a dogmatic factual belief in both human equality and human malleability, and persecuted the factual belief — in the new science of genetics — in the existence of innate human characteristics that were both unequal and resistant to efforts to change them by external means. Its economic factual beliefs were dictated by arbitrary ethical beliefs and value judgments, and produced an economic system that condemned its practitioners to material impoverishment and eventually collapsed from its own inherent inner contradictions. In history it held a dogmatic factual belief in dialectical materialism, and forbade any historical interpretation or factual belief that deviated from this doctrine.

The dominant secular ideologies in the modern Western World have shared many beliefs in common with Marxism — which can often be traced to the same underlying ethical beliefs and value judgments — and have also tended to be dogmatic and intolerant, typically persecuting and repressing beliefs that conflicted with their own as far as it was in their power to do so. In particular, they have shared the factual belief in innate human biological or genetic equality — a version of egalitarianism that is quite different from the primarily ethical belief in human legal and political equality of Jefferson and many of the other philosophers of the Enlightenment. This factual belief had its beginnings in the pre-Darwinian era of science, before there was knowledge of evolution and genetics, and has persisted to the present in a continuous ideological line that has — with an intolerant dogmatism of religious intensity — opposed and sought to repress the development of conflicting factual beliefs by denouncing them on ethical grounds. The study of evolution and genetics, particularly as it relates to human racial diversity and differences, has been gravely retarded by the organized — and often institutional — intolerance, hostility and persecution it has encountered whenever it has challenged the dogmatic factual beliefs — and the values and goals they support — of the prevailing ideological orthodoxy.

In history, as in science, the same secular ideological elements are dominant, and promote those historical factual beliefs that tend to support their position while seeking to persecute and repress those historical beliefs — or disbeliefs — that differ from their own. Again, as in the scientific fields of evolution and genetics, their intolerance of conflicting historical factual beliefs typically assumes a posture of ethical judgment, and the holding of the deviant belief is condemned as immoral. Conformance to the prescribed (or “politically correct”) factual beliefs is required as a demonstration of good faith, and is often sustained by faith alone, as the critical faculties are suspended for the sake of moral respectability. In such an intellectual — or anti-intellectual — environment, where beliefs that disagree with the orthodox position are in effect forbidden as heresy, the pursuit of objective truth — in science or history — is effectively restricted to the factual beliefs deemed acceptable by the dominant ideology.

The requirement to conform, at least outwardly, to these orthodox factual beliefs, and accept the resulting limitations on intellectual freedom, or be condemned as immoral by the prevailing ideology, has a profound inhibiting effect on the free expression of factual beliefs. The intent of those engaging in the condemnation of factual beliefs on moral grounds can only be the enforcement of conformity to their own preferred factual beliefs by the repression of conflicting beliefs. Those academics, intellectuals or journalists who stray from the prescribed factual beliefs are likely to suffer adverse consequences in reprisal, and soon learn to hide their true beliefs in these matters, as do others who witness their plight. The situation is reminiscent of Hans Christian Andersen’s tale of The Emperor’s New Clothes , wherein the ability to see something (in this example nonexistent clothing) which did not really exist (belief or faith in the prescribed factual beliefs) was regarded as proof of virtue, and the inability to see (disbelief in the prescribed factual beliefs) was seen as proof of immorality, with the result that all pretended to see something which did not really exist, except for a child who was innocent of pretense. [Note 2]

In all this rush to ethical judgment of factual beliefs, ethical beliefs have received relatively little attention. This is ironic, for ethical beliefs and subjective values are usually the underlying cause, reason and motivation for this intolerance of nonconforming factual beliefs on ethical grounds. If nothing else, this should indicate the power and importance of ethical beliefs, and provide good reason why they should be placed at the center of attention.

The existence of rights is probably the best — and most positive — evidence for the power and importance of ethical beliefs. Rights are an ethical belief. Rights never existed until humans invented or created them. Humans created them because they had an ethical belief that they should exist. They had this belief because their values wanted rights to exist. These values were expressions of the needs and desires of human nature, or at least of the nature of those humans who created rights, as well as those who recognized and accepted what they created, whose reaffirmation of the existence of rights in each generation has been so effective that many take their existence for granted, mistakenly believing rights to be a matter of fact rather than of ethics. But they are a matter of ethics, and of values, a creature — or creation — of ethical beliefs and value judgments, a grand ethical edifice that depends on a consensus of belief to keep its structure intact, without which it would collapse. That is why rights have been so seldom recognized in the past (or in the present), why they have so often been gained only at great cost and after difficult struggle, and why they must be vigilantly guarded to prevent their loss.

To achieve a consensus of acceptance and achieve recognition, rights should meet certain criteria. Not all rights — or assertions of rights — are equally valid. Some are arbitrary and capricious, applied selectively or unequally, granted to some but not to others by a double or multiple standard of application. Valid rights apply equally to all, by one common standard of application, and can be granted to all, for their possession by some does not require their denial to others. It is this reciprocity in the recognition of rights, by which one party recognizes for others the same rights they want recognized for themselves, that is the basis for the consensus of acceptance upon which the existence of rights depends.

Not all rights are equally important. Some rights take priority over others, and those of the foremost priority may be referred to as primary rights. Primary rights are the most fundamental and are founded on the most basic and universal human existential needs and desires. First among these is the right to life. It is the right upon which all others depend, and without which all others would have no meaning. This right includes the right to the conditions required for life, without which the right to life would be meaningless. To deny the right to the conditions required for life is to deny the right to life. Next, but scarcely less important, is the right of a living entity to control its own life, the right to be free, to self-determination, independence and liberty, to sovereignty over its own existence, to be its own master and subject to no will but its own.

The philosophers of the natural law tradition of Locke and Jefferson took a great ethical step forward when they recognized and advocated these primary rights. Like all valid ethical concepts they found a ready and wide acceptance among the populace, who were predisposed by their existing ethical beliefs and values — based on their cultural heritage and traditions and, the natural philosophers believed, their nature — to understand and practice them. These primary rights were called natural rights by the philosophers of the natural law tradition who affirmed their existence because they believed they were derived from human nature, not created by government legislation. With the recognition of, or ethical belief in, these primary rights, humanity rose to a higher level of ethical existence and civilization.

From the beginning these primary or natural rights were recognized not only for individual living beings, but for the living populations which are the larger whole of which individuals constitute the parts — namely peoples, nations and races. The early natural law documents, such as the U.S. Declaration of Independence, explicitly affirmed and promoted the rights of nations and peoples to independence and liberty. This ethical belief has continued to grow and develop, so that in our own time the right of a people, nation or ethnic group to independence and self-determination is a long-established principle of international law and morality. Its influence was instrumental in the dissolution of the European colonial empires following the Second World War, whereby the subject non-European peoples gained their independence from European rule.

Yet while the study and advocacy of individual rights has flourished, the study and advocacy of national, ethnic or racial rights has languished since the dissolution of the European colonial empires. Indeed, the influence of a global movement to minimize and eliminate human particularities, diversity and differences has discouraged and inhibited the further development and recognition of rights for population groups. Also, where national, ethnic and racial rights have been upheld they have frequently been applied selectively and unequally, by a double standard, granted to some but not to others.

Since the primary rights of races or peoples are a matter of great importance — a matter in fact of life and liberty — they should be clearly described, affirmed and recognized for all human racial or ethnic populations. Those rights that pertain to life and liberty, and the conditions required for life and liberty, are primary rights. Those other alleged rights which are not essential to life or liberty, and particularly those which conflict with the rights of other peoples to life and liberty, are secondary rights, and should yield when they conflict with primary rights.

The United Nations Organization, soon after its founding in the aftermath of the terrible human destruction of the Second World War, produced a number of documents which gave increased legal recognition and standing to the ethical concept of racial rights. These documents addressed the right of a people to both life and liberty (independence or self-determination), the first responding to allegations of the commission of genocide during the recently concluded conflict, the second responding to the growing demands of colonized or subject peoples for freedom, and recognizing their aspirations as legitimate. The following passage, taken from the Encyclopædia Britannica, describes some of the provisions of the U.N. document which sought to define and prohibit genocide, and which gave effective recognition to the right of every race to life and the conditions necessary for its continued existence.

According to the United Nations Convention on the Prevention and Punishment of the Crime of Genocide , which was approved by the General Assembly in 1948 and went into effect in 1951, genocide is a crime whether it is committed in time of peace or of war (distinguishing it from crimes against humanity which are acts committed in connection with crimes against peace, or war crimes) and under its terms “genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial, or religious group, as such: (a) Killing members of the group; (b) Causing serious bodily or mental harm to members of the group; (c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; (d) Imposing measures intended to prevent births within the group; (e) Forcibly transferring children of the group to another group.” Conspiracy, incitement, attempt, and complicity in genocide are also made punishable. Perpetrators may be punished whether they are constitutionally responsible rulers, public officials, or private individuals. One of the results of the convention has been the establishment of the principle that genocide, even if perpetrated by a government in its own territory, is not an internal matter (“a matter essentially within the domestic jurisdiction”) but a matter of international concern.

This document was, in theory, a great step forward in the recognition and promotion of the ethical concept of racial rights, but in practice it has been applied rarely and selectively, and ignored whenever those with the power to ignore it found it to be inconsistent with their own goals. Also, it has received relatively little publicity and has therefore had little effect on the public conception of racial rights. In particular, its definition of genocide as including means of racial destruction other than the actual mass murder of individuals is a critical breakthrough for the concept of racial rights, recognizing that racial destruction can be, and has been, caused by means other than actual mass murder. This is a concept that has certainly not yet been widely appreciated or understood in the mass culture, nor widely publicized in the mass media.

The not-so-benign neglect of racial rights is a luxury humanity can ill afford if human racial diversity is to be valued and preserved. The recognition, affirmation and defense of racial rights — particularly the primary racial rights to life and liberty, or independence — is also a recognition, affirmation and defense of the value and importance of human life and human racial diversity. Human rights include racial rights, for races are the evolutionary branches or divisions of humanity. If the diverse races of humanity are to coexist and share the planet earth together they must first agree to recognize, affirm and defend the right of all races to exist . Humanity needs to adopt a concept of racial relations that is based on the principle of racial rights, permitting the different races to share the earth, their common home, together by assuring their secure possession of their own racially exclusive homelands or countries where they will enjoy the conditions of geographic separation and reproductive isolation required for their continued existence. The mutual agreement or understanding to adopt and practice a concept of racial relations based on the principles of racial rights and preservation, promoting both the coexistence and continued existence of the different races of humanity, is here referred to as the Racial Compact .

The racial rights submitted below for recognition, affirmation and defense are all primary rights as they are concerned either with the right of all races to life — including the right to the conditions required for continued life — or the right of all races to control their own life and destiny — to freedom, independence and self-determination. They are also ethical beliefs, based on both value judgments and factual beliefs concerning the existence of races and the conditions required for their preservation (continued existence) and well-being. Finally, they are also inalienable rights, as their alienation would mean the end of life and liberty. Taken together they can be regarded as a Charter of Racial Rights, the essential foundation of the Racial Compact. They are as follows:

  1. All races have a right to be unique and different, to be themselves, and to love, value and be proud of what they are.
  2. All races have a right to have their existence and identity recognized, respected and protected, to define, affirm and celebrate their existence and identity, and to promote their legitimate rights and interests.
  3. All races have a right to racial life, a right to live, a right to exist as what they are and preserve what they are, a right to exist as a separate form of life, and a right to the conditions they require for continued life, existence and evolution.
  4. All races have a right to independence and peaceful self-determination, to racial freedom and liberty, to separate development, to exclusive control of their own life and existence, their own future and destiny, free from domination, control or interference by other races.
  5. All races have a right to their own living space or territory, to possession of their own racial homeland, to exist within secure borders, to have and hold their own country, separate from and exclusive of other races, as a condition required for both their continued life and independence.
  6. All races have a right to self-government, to their own sovereign and fully independent government to govern their own country, their own life and existence, and determine their own future.
  7. All races have a right to the affections and loyalties, love and care of their members, and this right takes precedence over any ideology — or system of beliefs and values — that would promote disaffection or alienation of loyalties, or censure racial love and caring.
  8. All races have a right to exclusive control over the creation, upbringing, development and education of their own children, to control over their own reproduction — the renewal of their racial life, the transmission of their genes and culture to successor generations — free of interference by other races.
  9. All races have a right to racial integrity, to exclusivity, reproductive isolation and geographic separation, to be free, safe and secure from the racially destructive effects of racial intermixture and replacement.
  10. All races have a right to the material product of their own creation, and to use that product for their own benefit, free of any claim upon it by other races.

These rights apply equally and by the same standard to all human races. No race, regardless of its status as either a majority or minority, has a right to violate the above primary and inalienable rights of any race. There is no such thing as minority or majority rights, only racial rights, which are exactly the same regardless of demographic status as a racial minority or majority. All races, whatever their relative numbers, possess the same rights as listed above, including the same right to life and the conditions required for life, to their own territory or homeland, to their own government, and to racial liberty, independence, self-determination and control of their own existence. The designation of a racial group as a majority or minority does not grant it a special status that permits it to deny or violate the rights of another race. No group, whether a majority or minority, has a right to deny or violate the right of another race to the conditions it requires for racial life, liberty and independence, or to its own territory and government. Therefore, no race has a right to be in the living space or territory of another race, or to be involved in the government of another race, as the first violates the racial right to a separate and racially secure homeland, and the second violates the racial right to independence, sovereignty and self-determination. The rights of a racial minority are the same as those of a racial majority, as listed above, including the right to their own separate and independent country and government.

The recognition and defense of the racial rights listed above requires support for certain other related ethical beliefs, values, policies and positions, and the practice of certain ethical principles, which include the following:

  1. Support for the ethical belief or principle that no race should be a slave or servant to another, that all races are an end in themselves and not a means to the ends of others, that they should serve and benefit their own ends and not the ends of others, and that no race should interfere with or unduly influence the affairs or development of another.
  2. Opposition to any and all doctrines or forms of racial supremacy, dominance or mastery, whereby one race is supreme, dominant or master over another, and rules over, governs, dominates or controls another, whether in whole or in part, totally or partially, overtly or covertly, by force or by guile.
  3. Support for the moral principle of reciprocity as the basis of racial relations, recognizing the same rights for all races (the”Racial Golden Rule”).
  4. Opposition to all forms of invasion, migration or movement, whether forceful or peaceful, by members of one race into the established and recognized living space, territory, country or homeland of another.
  5. Opposition to and rejection of all claims made for transfer of wealth from one race to another, or claims for material support made by one race on another, either as reparations for alleged past wrongs or for any other reason.
  6. Rejection of the concept of “collective guilt,” which holds all members of a racial, religious, national or ethnic group responsible and guilty for the wrongs committed by some members of the group, and thus both responsible for reparations and subject to punishment.
  7. Opposition to any and all forms of genocide or racial destruction or diminishment, whether with or without the consent or cooperation of its victims, whether inflicted by other races, self-inflicted, or a combination of both, including the following:
  • Any action, policy, value system or condition which prevents, obstructs, restricts or discourages the successful reproduction of a race.
  • Any action, policy, value system or condition which denies a race the conditions it needs for its continued life or well-being, especially the condition of multiracialism which denies a race the condition of racial isolation it needs for its successful reproduction free from the racially destructive effects of racial intermixture.
  • Any action, policy or process of racial dispossession, displacement or replacement whereby members of one race move, or are moved, into the established, clearly defined and recognized living space, territory or homeland of another race and dispossess, displace or replace it.
  • Any action, policy, process or condition which is the result of human action and has the effect of lessening or diminishing the existence of a race, or altering, distorting or diluting its racial traits and characteristics, in the short term or the long term, in the existing generation or in the course of the generations to come.
  • Any action, policy, process, value system or condition which promotes, encourages or has the effect of increasing the racially destructive practice of racial intermixture.
  • Any action, policy, process, value system or condition which has the effect of taking persons away from their race, in mind or in body, physically or in alienation of affections or loyalties, and transferring them, or their affections and loyalties, to another race.
  • Any action, policy, process, value system or condition which opposes, resists or discourages racial preservation, or the continuation or renewal of racial life.
  • Any use of allegations of past wrongs to deny a race its present or future vital rights and interests, the conditions it needs to live and preserve its existence, especially its own exclusive territory and its separation and independence from other races.

The ethical belief in rights, including racial rights, has an effect on political, social and cultural ethics and values. In particular, it requires government to recognize and defend the rights believed in as part of its fundamental purpose. It also expects the dominant or “mainstream” social and cultural institutions to affirm and support these rights. Therefore, the ethical belief in racial rights promotes the following ethical beliefs and principles concerning political, social and cultural institutions:

  1. The belief that a fundamental end or purpose of government is to serve and preserve the race, to defend its separateness and independence, to serve its interests, especially its vital or life-essential interests, and preserve it from dilution, diminishment or extinction by intermixture with, or replacement by, other races. Therefore, when a government becomes destructive of this end, or harmful to this purpose, when it becomes racially oppressive by denying the race its vital rights — the conditions of independence, separation and reproductive isolation required for its continued life — or when it threatens, endangers or violates the vital rights or interests of any race, its own race or another race, the members of the race have the right and the moral responsibility to work for the change of that government.
  2. The belief that a fundamental end or purpose of a socially, culturally and politically dominant morality, philosophy, ideology or religion, or system of beliefs and values, is to serve and promote the welfare, well-being, health and best interests of the race, especially its vital or life-essential rights and interests, including its successful reproduction, and to act to preserve its existence. Therefore, when a dominant morality, philosophy, ideology or religion becomes destructive or harmful to this end or purpose, or when it promotes the violation of the vital rights and interests of any race, its own race or another race, the members of the race have the right and the moral responsibility to work for the change of the dominant morality, philosophy, ideology or religion.
  3. The belief that the primary purpose of an international organization is to promote the Racial Compact and uphold the Charter of Racial Rights, promoting the coexistence and continued existence of the diverse human races by protecting the reproductive isolation, geographic separation and political independence of races and preventing the violation of the rights, independence or separateness of one race by another.

Racial independence, sovereignty and self-determination are concerned with the right of a race to exercise control over its own life, existence, future, evolution and destiny. Racial independence is cultural and economic as well as political and biological. To truly control its own life a race must also exercise exclusive and sovereign control over its culture, history, art and myths, its self-image, soul, heart and mind, its view of its past, present and future, its purpose and destiny, nature and identity. No race can be truly free if another race exercises control over it, in whole or in part, in any of these areas.

Sovereignty resides in a people or race, not in a government. It is a people or race that has a destiny, that is a living part of life, nature and existence, a natural entity. Government is an artificial entity created by a people or race to serve its ends, and in itself has no destiny, and without the people or race has no purpose. The sovereignty of a government is derived from the people or race, the branch of life or Creation, that it serves. It is a means to an end, not an end in itself. When its actions and policies become destructive of the proper end or purpose of government, when it works against the vital or life-essential interests of the people or race it was created to serve, and upon service to whom its legitimacy depends, it becomes illegitimate and loses its ethical justification for existence.

The aforementioned rights and ethical beliefs, values and principles are consistent with — and can be regarded as a logical extension, expansion and development of — the ethical, political and intellectual tradition of Western culture. This tradition includes opposition to any and all forms of totalitarianism or dictatorship, and support for democratic political institutions and individual rights, freedoms and protections, including freedom of speech and expression, freedom of inquiry, freedom of the press, freedom of association, and freedom of belief, creed, religion and conscience. The ethical belief in racial rights extends the ethical concept of human rights to explicitly include, recognize and respect the rights of human races as well as individuals.

This is a logical and necessary development, for the race is the whole of which the individual is a part, and that which is destructive of the whole is also destructive of its parts. The true interests of the individual are intimately connected to, and consistent with, the interests of its race in a natural mutuality or commonality of interest. They are joined together by the bonds of biological relationship — sharing the same genes, the basis of their physical being — and the “mystic chords of memory” from thousands of generations of common ancestry and evolution.

For an individual to deny their race is to deny themselves, their place and role in nature, where they came from and what they are, the cause of their existence as well as the greater purpose of their existence. Yet that is what they are asked, taught, conditioned and expected to do by the currently dominant ideology, and to believe — ethically and factually — that this denial is right and true. The ethical beliefs and values of the dominant ideology deny racial rights, oppose the existence of different races and human racial differences and diversity, and promote policies that are destructive of that existence. Its goal is a world without different races and without racial differences and diversity.

Humanity has reached a point in its development — technological and moral — where racial rights are required for the preservation of its racial diversity. The continued existence of certain racial groups is dependent upon the implementation of the Racial Compact and the principles of racial rights upon which it is based. These principles have not been recognized or practiced in the past, nor are they yet in effect in the present. [Note 3] They have not yet been recognized, affirmed, protected and put into effect by the dominant cultural, social and political institutions. At this time they are only an ethical concept, idea or belief. They will exist in actual fact only when enough people hold the ethical belief that they should exist, want them to exist, and affirm and assert their existence, thereby willing them into existence.

This process depends on both ethical beliefs and values. People want something to exist when they regard its existence as a valuable, important and desirable part of life and existence. Therefore racial rights will exist only when enough people regard them as important and desirable. To do that they must first regard races and what they represent as valuable, important and worth preserving — their own race in particular, but also other races and racial differences and diversity in general. If they do they will make racial rights, and the Racial Compact, a fact.

That will be a great step forward for humanity. It will replace the ages-old rule of “the survival of the fittest” — a condition of existence that is the antithesis of civilization, and which civilization has progressively sought to replace — with the values and concepts of racial rights as the governing principle of racial relations, affirming and protecting the right of every race to life and liberty, existence and independence. That will be the world of the Racial Compact, a world safe for human racial diversity.

Footnotes:

1. Orlando Patterson, Freedom , Vol. I: Freedom in the Making of Western Culture(BasicBooks, 1991), pp. 41-42.

2. In the sciences it is presently considered immoral to have a factual belief in racial differences, diversity or variation in mental traits that are genetic in origin (i.e., created by divergent evolution) or, in other words, a factual disbelief in the prescribed factual belief in racial genetic equality, sameness, non-variation or non-diversity, at least with regard to mental traits. In history it is currently considered immoral to have a factual disbelief — in whole, in part, or in degree — in the persecution or victimization certain groups claim to have suffered, or in the claims made by certain groups that notable persons or peoples of the past belonged to their race. These factual beliefs (or disbeliefs) are not regarded as factual error, but as ethical error. They are not recognized as factual beliefs, but as ethical flaws, and are therefore not addressed on their factual merits, or refuted on factual grounds, but are declared to be unfit for consideration for ethical reasons. The forbidden factual beliefs are condemned as evil by the dominant ideology, and those holding them are condemned as immoral, thus ethically justifying the repression of the nonconforming beliefs and the persecution of those who hold them. The ethical beliefs of the persons holding the ethically-condemned factual beliefs are not considered relevant to this process of moral judgment, as the dominant ideology is much more concerned with maintaining a conformity of factual belief. For example, regardless of whether the scientist who holds a factual belief in racial genetic differences or inequalities holds an ethical belief that all races have equal rights, or whether the historian who holds a factual belief that certain allegations of past persecution are not true holds an ethical belief that such persecution is morally wrong, both are still condemned as immoral for their factual beliefs.

Nowhere is the enforcement of factual belief by ethical judgment and intimidation more pronounced than in academia. If this is considered surprising, it should be remembered that, historically, universities and other institutions of higher education have more commonly been centers for the promotion and enforcement of ideological orthodoxy and conformity of belief than for the promotion of intellectual and academic freedom. The perception of universities as havens of free thought, belief and speech, which we cherish so highly, is a very fragile ideal promoted by the ideology of classical liberalism, and often violated by the very persons who claim to hold it most dear. So called “political correctness” is merely the re-establishment of the illiberal norm by the rise of a new dogmatic and intolerant ideology to a position of dominance.

3. Therefore it is not constructive to attempt to impose these principles on the past, or to judge past generations by their standard, or to dwell obsessively on past deeds which violated them. Past generations were in a different situation from the present, and the ex post facto application of current values, standards and ideologies upon the past do it an injustice and our understanding a disservice. But what was then was then and what is now is now. Our concern should be with the present and the future, with where we go from here, not with the deeds or misdeeds of the past.

Alt Tech Trailblazer Gab Unleashes The Exodus Protocol

by Brett Stevens on February 7, 2018

Gab.ai made waves in Silicon Valley by being outside Silicon Valley, both in physical location and mental state. Instead of trying to make walled gardens where people could experience digital safe spaces, Gab aimed to re-create the Wild West of the early internet, where there was always something shocking — and actually useful, non-Crowd-converged information — around every corner.

Now, Gab hopes to make waves again with an Initial Coin Offering (ICO) and new censorship-resistant, blockchain-inspired P2P protocol known as The Exodus Protocol. As Gab explains:

Our vision is to evolve beyond one application by empowering developers from around the world to build on top of an open peer-to-peer social media protocol. We are calling this the Exodus Protocol and will be building on top of existing open sourced peer-to-peer technology to create a new peer-to-peer social media protocol of our own. We recognize that existing blockchain technology has many limitations including latency, cost, scalability, and a rapidly evolving ecosystem. While we are excited by the future potential of many projects in the blockchain space, we believe that building on top of existing peer-to-peer protocols such as the Dat Project, IPFS, and existing cryptographic peer-to-peer protocols are the best immediate path forward to getting the Exodus Protocol off the ground.

Peer-to-peer connections and exchanges of value are paramount to our vision for the Exodus Protocol. With this in mind, we’ve determined that an ICO (Initial Coin Offering) is the crowdfunding approach that aligns most directly with Gab’s market offering. We believe that, like many of our users, investors in Gab will be supportive of a crowdfunding campaign that champions a decentralized and truly democratic approach to raising capital. The crypto community inherently understands the importance of defending a free and open exchange of ideas on the web. Our aim is to empower everyone, not simply VCs or the 1%, to participate in our ICO. Unlike many ICOs, Gab has an existing product, customers, brand, and track record of success. We are seeking partners who share our longterm vision for the future and want to help us build a protocol that defends the freedom we love for generations to come.

The primary objective of this ICO fundraising campaign is to establish an Open Developer Ecosystem for the Exodus Protocol. We will follow these key steps to make this happen:

  • Incentivizing developers to build on top of the Exodus Protocol
  • Recruiting select developers who have been scorned by ‘Big Social’
  • Providing an open source protocol that any developer can contribute to or build on

The Exodus Protocol stands for bringing people together of all races, religions, and creeds who share in the common ideals of Western values around individual liberty and the free exchange of ideas.

Much like Neoreactionary ((((((Curtis Yarvin))))))’s Urbit, The Exodus Protocol aims to “re-decentralize” the internet in order to recapture its “Wild West” nature.

When the internet was first introduced to consumers, it represented a radical departure from the paradigm to which they were accustomed: “channels” on a one-way medium, such as how television was beamed to their homes and they could choose what to watch out of what was available at the time from the large corporations and government that provided it as what were effectively monopolies.

By contrast, the internet operated in three dimensions. The user was the channel, and selected information from what was available 24-7; as the famous saying goes, the internet also “routes around” damage or obstructions, so if something was not available one place, it popped up in another.

In an echo of what would be later called “peer to peer” technology, the internet operated on the principle that any computer on the net would forward little bits of information called packets to any other, so that if one computer was unavailable, others would send the information along so it reached its destination. This was the opposite of a single broadcaster offering channels.

Industry hated this model, as did most consumers. They wanted something easy to tune into. For the smarter consumers, the internet was a lifeline that saved them from being enslaved to the same lowest common denominator stuff that won out because the most warm bodies thought it was fine.

That old internet provided better information than we could find anywhere else. Professors, lone inventors, radical dissidents, random geniuses, and other content creators invested many hours into constructing web pages offering a wide variety of information and perspectives. This made the internet the greatest research library in history.

This in turn caused collapse among industries based on scarcity. Cookbooks made money because finding recipes was hard; when everyone could slap their grandma’s orange chocolate chip cookies recipe online, the cookbooks became less valuable. Movie and music reviews exerted Darwinistic pressure on the industry by quickly calling out the worst of the worst.

Technical information, hacks and knowledge about products, and descriptions of basically every place on Earth hit the internet. This both democratized knowledge by making it freely available and encouraged elite contributors to put their viewpoints out there, which allowed regular people to make connections between different ideas and enhance their own understanding.

Its darkside was that it killed all secret places, local culture, and exclusive activities by revealing them to people across the globe. The best local bar was now an article on a large website; your favorite record store became an eBay superstar; those out-of-the-way places to take a date were now flooded with people who read about them on AOL or Yelp.

This democratization killed off industries based on the “channel” paradigm. Your travel agent was a channel; now, you just went online to book hotels and flights. Manufacturers were a channel; instead of using their booklets, you found someone else who had fixed the gadget and took their advice. Experts and gatekeepers of all kind were under assault.

Around the year 2000, industry finally found a way to recapture the internet: centralize it. Instead of having consumers go to many different sites, have them do all their searches through Google, read all their factual data from Wikipedia, buy all their products from Amazon, and spend all their time on Facebook and Twitter, which shot up in the Google results and so quickly crowded out other, better information just like Wikipedia did.

It took another decade, but soon the “nu-internet” had eclipsed the old. There was no point spending hours creating content to put on an independent website when no one would see it because it got pushed to page seven of the Google search results by Facebook pages, Wikipedia nodes, Amazon products, and iTunes offerings. The old content dried up; the new stuff, which was pulped and sugared like baby food, took over.

This even affected intelligent users because they simply could not find their way to the “underground” content outside the Googlesphere. Instead, they had to hack through the same content that everyone else had, and this meant that this content had to be made inoffensive, to keep the consumers happy, and manipulative, to keep money flowing into the FAANG companies.

While this meant a decrease in the diversity of the internet and the loss of much of its great information, companies loved it: they had greater control over their brands, and now they had the exclusive power of “channels” again. Consumers went to a handful of sites about any product or brand, and never looked beyond it, so they could be controlled.

At the same time, many of us were seeing a trope we recognized from the early days of computing: yesterday’s heroes become tomorrow’s villains, mainly because once a company succeeds and hires lots of people, it needs to squeeze more money out of its product and it does that by manipulating consumers to use its products more and avoid those of its competitors.

The Google ecosystem, once legendary for email and a search engine that indexed more pages than any other, now became a way to force people to use Google’s advertising, to manipulate search results to benefit advertisers, and to crowd out any pages that did not follow the Google way. Even their recent switch to demanding encrypted pages reflected a desire to exclude non-conformists.

As a result, the big story of the 2010s has been the revolt against the newly-centralized internet, and a desire to return to the days when choice and actual diversity defined the internet, so that people are again incentivized to put quality content online. Gab, Urbit, BitTorrent and other decentralized, peer-to-peer notions are leading that charge.

Combining antitrust law with libertarian ideals of freedom of association leading to competition, Gab addresses this change as the future of the internet, which as large giants like Facebook and Google reveal themselves to be just as manipulative as the old monopolists, and compulsively forcing us into “channels” instead of three-dimensional user space, seems necessary:

Google’s exclusion of Gab from the Google Play store in April 2017 was arbitrary, anti-competitive, and in clear violation of federal antitrust laws.

This analysis was made under the narrowest and most conservative interpretation of the Sherman Act, rather than under any broad view of the market power created by network effects or by making free speech an intrinsic good. Nonetheless, it’s impossible not to consider the larger issues of internet censorship.

Gab has been directly impacted by the digital gatekeepers of the centralized internet as we know it, and we take this to be a dangerous attack on free speech across the board. Those who support free speech on social media should support the Exodus Protocol as a revolutionary new means of communication and connection protected from censorship, regulatory interference and/or intimidation.

While Gab’s fight against BigTech’s control on speech may not immediately topple the giants, it is a critical first step in showing that these companies cannot arbitrarily use their market power to stamp out pro-free speech competitors.

As mainstream social networks continue to censor certain views and crack down on what they choose to be ‘objectionable content,’ consumers’ hunger for alternative platforms will only continue to rise. In addition, the trend of ‘cutting the cord’ will also continue as the popularity of streaming content over the internet increases.

The Exodus Protocol is well-positioned to outlive, outlast and benefit from this fragmentation of the mainstream social networking ecosystem into smaller niche communities with shared values and ideals.

They point to the rise in ad blocking as a symptom of the need for this change, but we might also point to the flight away from Facebook and Twitter by many of their more advanced users, creating a “MySpace cycle” where companies die as their most savvy users flee once the crowd arrives.

The internet succeeded, and by succeeding, it failed, because in attracting large industry and a clueless consumer base, it removed what made it successful and replaced it with what people were familiar with. That excluded those who form the cutting edge of user experience, and catapulted users back into the bad old days.

Gab is attempting to fix this with its social media platform and new features that advanced users desire:

This past week we filed our Offering Circular with the SEC for review, becoming one of the first companies in the world to do so. We expect to hear back from them sometime over the next several weeks.

Our Testing The Waters campaign has reached a phenomenal $4.7 million dollars in reservations for our ICO out of our goal of $10 million total. This is truly a people-powered revolt against Big Tech and Silicon Valley and we are excited to continue on this journey with you to defend individual liberty, free speech, and the free flow of information on the internet.

In the last quarter alone we have shipped many new product improvements and features. We’ve also expanded our engineering and design teams and are in the process of revamping the entire user interface of Gab to make it easier to use for everyone.

Here are just some of the many things we have shipped this quarter:

  • The ability for creators to make money via tips/subs‬
  • Longer posts up to 3,000 characters, formatting (bold, italic, underline)
  • Totally overhauled Android app
  • A brand new mobile site‬ experience
  • Favorite topics feature
  • Revamped search feature‬
  • A new Gab Shop with stickers, shirts, and more

We also recently passed a big milestone of 400,000 total Gab accounts.

In my view, the social media site is a jump-start to something much larger, which is a decentralized internet where independent contributors can be recognized outside of social media sites, which end up being conformist by their very nature as mass media with the ensuing demands for content to be inoffensive and dumbed down.

This could be the birth of a useful internet again.

Leak Of FISA Abuse Memo Mentions Comey, McCabe, Rosenstein

OAN Newsroom

As the #ReleaseTheMemo campaign gains momentum, the first leak of the document names three top FBI and DOJ officials as allegedly spying on the 2016 Trump campaign.

One America’s Kristian Rouz has the latest.

http://www.youtube-nocookie.com/embed/eaM2x9F1OMI?autohide=1&showinfo=0&rel=0&autoplay=1

Soft Coup Against Trump in Progress! Massive Conspiracy of Treason and Sedition!

US Intelligence Agencies Conspire To Implement A Coup D’état

There is now a highly coordinated conspiracy afoot to take down President-elect Donald Trump.

This deliberate scheme to execute a soft coup has been orchestrated at the highest levels of the Obama Administration, Democratic and Republican National Committees, as well as the major intelligence agencies and special secret services.

Such a coup d’etat has all the hallmarks of the CIA, DIA, NSA, DHS, FBI, as well as many other organizations which comprise the “17 Agencies of the US Intelligence Community“.

FBI Agents Prepare To Counter CIA Coup Against Trump

The essence of their scheme is to fabricate the appearance of collusion between Donald Trump and Vladimir Putin.  They especially strive to put out fraudulent and contrived evidence that Putin possesses salacious material on Trump that is substantive enough that it can be used to blackmail him.  Wait, it gets worse … or, rather, this CIA implementation plan will continue to evolve so that the US Congress is forced to take unprecedented action.

____________________________________________________________________________
Special Note:
What follows is just one example of how much Donald J. Trump is upsetting the NWO apple cart.  Robert Kennedy Jr. agrees to ‘chair a commission on vaccination safety and scientific integrity’ for Trump  It ought to be obvious by this critical appointment that Trump is willing to take on a central pillar of the NWO social engineering agenda. In fact the super-vaccination agenda is as BIG as it gets in terms of controlling the entire human population.  RFK Jr. is well known among health advocates to be a zealous truth seeker regarding the inherent dangers of vaccines, and especially of the overly aggressive vaccination regimens that young children are now exposed to.  The bottom line concerning this extraordinary appointment by Trump is that he is showing a courageous willingness to go after one of their sacred cows.  You don’t ever go after their sacred cows and expect to succeed given the current institutional arrangements which make up the Global Control MatrixBig Pharma is an extremely powerful corporate NWO player that has always gotten their way, so they will NOT play nice.  A soft coup was initiated on the very same day!
____________________________________________________________________________

THE LAST PEACEFUL OVERTHROW ATTEMPT BEFORE THE PUTSCH

The final push to revoke the results of the 2016 presidential election has begun in earnest.

With the publication of more fake news about Trump’s hidden relationship with Russia, the Mainstream Media (MSM) has been enlisted by the CIA to disseminate completely fictitious accounts to undermine his victory.

That the MSM was so easily conscripted to report such patently false information is beyond comprehension.  They have taken the extremely reckless initiative to distribute obvious falsehoods about Trump’s non-existent relationship with President Vladimir Putin and the Russian Federation.

The very dissemination of such dangerous fake news, in this particular context, constitutes high treason, corporate sponsored sedition among a number of other very serious felonies. Not only have the MSM traitors acted against the American Republic, they have betrayed the U.S. citizenry in ways that require their criminal prosecution.  The whole array of MSM organs of propaganda may have just sealed their fate—perhaps a total takeover of the MSM by the appropriate presidential oversight commission.

That many of the major MSM news outlets have trumpeted these false claims against Trump could only have occurred with the blessing of the Obama Administration.  Obama himself has politicized the outcome of this election which clearly indicates that he has no intention of leaving.  His many unprecedented disruptions to a smooth transition are so reprehensible and feckless that he will surely be called to account when this ongoing coup has been short-circuited.

FROM NOW UNTIL INAUGURATION DAY

Make no mistake about it: from now until Inauguration Day will be the most dangerous times for Donald Trump and his transition team.  The very future of the United States of America now hangs in the balance as never before.  Hence, it is imperative that every American citizen stays vigilant and does what the Turks recently did to avert the CIA-directed coup against President Recep Tayyip Erdoğan and his government.

The people went out in the streets and shut that violent US-coordinated coup down in an Ankara minute.  That’s where we are at this very moment; for if the soft coup is not successful for the traitors, they will not stop until they have violently removed Donald Trump from the picture.

Now that so many agencies of the U.S. Federal Government have graphically exposed themselves, there is no going back for them.  The culpability of the C.I.A. and other intelligence agencies etc. is so obvious for the whole world to see, that they have no choice but to be successful however they must; otherwise, many will face the gallows for high treason.

Herein lies the real challenge for the American people: to terminate this coup-in-progress once and for all before it terminates any semblance of the American Republic.

What are you, American citizens, going to do?

Conclusion

There can be only one reason for the fake dossier that was fabricated by rogue elements within the U.S. intelligence community.  To use it as a pretext to delegitimize the presidency of Donald Trump by traitors within the Obama Administration and DNC, as well as rogue intelligence agencies.

That this unvetted fraud was then quickly disseminated throughout the global MSM provides further evidence of a highly organized coup against the president-elect. Because the inauguration is only 9 days away, look for many other desperate attempts to bring down Trump before he even steps in the Oval Office.

The Company, also known as the C.I.A., has had more experience than any other US agency in conducting color revolutions across the planet.  However, the agents of the C.I.A. really work for Deep State not We the People.  Therefore, if not very watchful, the American people will get to experience a Purple Revolution in their own back yard.

BEWARE: The Purple Revolution Comes To America…
…Courtesy of George Soros,
the Clinton Crime Family,
and the Obama Administration

State of the Nation

Democracy And Equality Have Fallen

by Brett Stevens on January 30, 2018

Francis Fukuyama gained fame for The End of History and the Last Man, a semi-wistful 1992 treatise on how liberal democracy appeared to be the ultimate state of human civilization. While its author later partially rejected it, the book talked about how the lack of desire to achieve recognition for acting according to the order of nature has led us to this state, and how empty we are in our condition of being stranded in materialism and individualism.

Decades later, Fukuyama returns with co-author Robert Muggah to attack the situation that has un-done the dominion of the Last Man — the atomized individualist who cares about nothing but his personal comfort and convenience — through populism, which like others these authors struggle to define. They observe correctly that liberal democracy is over:

Populists appeal to “true” citizens to reclaim their homeland, through border walls and trade protectionism. The free press will also come under assault, described by populists as “fake news” and enemies of the truth. Next, the populist will turn his fire on the judiciary and legislative mechanisms responsible for checking executive power.

…While there are multiple definitions in circulation, populism can be distilled to three essential characteristics: popular but unsustainable policies; the designation of a specific population group as the sole “legitimate” members of a nation; and highly personalized styles of leadership emphasizing a direct relationship with “the people.”

…Democracies rely on power-sharing arrangements, courts, legislatures and a free and independent media to check executive power. Since these institutions obstruct the free reign of populists, they are often subjected to blistering attack.

…Several factors are enabling the spread of this virulent strain of populism. First there are economic factors associated with the decline of the Western middle class and hyper-concentration of wealth in the hands of the elite. Next are the intrinsic political weaknesses of democracies themselves, dependent as they are on fractious coalitions and divided electorates.

…The surge of migrants and asylum claimants over the past decade – partly a result of failed military interventions in the Middle East and flawed immigration and border controls – has exacerbated anxieties about rapid cultural change in areas of the U.S. and Europe. It is no surprise, then, that identity politics – whether over ethnicity, language, religion or sexuality – is fast displacing class as the defining characteristic of contemporary politics.

The latter sentence provides the real definition of populism: the world has been following the French Revolution narrative now for two-and-a-quarter centuries, and that narrative has failed because democracy did not deliver a Utopia, but instead a globalist dystopia that erased not just class but heritage, customs, values, and families.

What we call “populism” is the transition between a world order based around the individual as an equal unit in fungible nations to a civilization format based in social order, shared values and heritage, and a virulent realism that rejects the happy clique of self-reinforcing illusions which is created by the presumption of being “good” that liberal democracy conveys.

For the past two centuries, the West has seen a minority of neurotics in each country seize power on the pretext of making us all “equal,” and then failing to achieve that while steadily grinding away at any kind of social order, hierarchy, or values system. The result has been massively destructive to the point where, while our technology has improved, everything else is in decline.

It took us many years to see Leftism reach its endgame, however. When it became clear that this endgame was a mixed-race world where a few cynical rich manipulators ruled over a vast mass of impoverished people of no clear heritage, and that this transformation was already ruining America and Europe, people started to think more critically about pleasant ideas like diversity, pluralism, and equality.

Faith in democracy has fallen. The idea of Leftist empires has died with Brexit. The rise of the far-Right, who are defined by their nationalism or the idea that a nation is comprised of a single ethnic group, shows that diversity is over. All of the projects of liberal democracy — once taken to their logical extremes after Leftism gained prominence in the power vacuum created by the fall of the Soviet Union — have brought us not Utopia, but dystopia with a smiling face and endless commercial messages.

For Fukuyama, a difficult task lies ahead. He saw liberal democracy as the ultimate extension of human civilization, and bemoaned the fact that it made us all into Last Men; now, he is seeing the backlash against democracy, and fears instability, but might be better served by accepting that a historical cycle has again completed, and people are running from equality and democracy as fast as they can.

 

Here is the article referenced in full:

Francis Fukuyama is senior fellow at the Center on Democracy, Development and the Rule of Law, Stanford University. Robert Muggah is the co-founder Igarapé Institute and SecDev Group

Whether springing up in the U.S., Europe or Asia, populists are predictable. Immigrants and elites are usually the first to be targeted by these groups. Populists appeal to “true” citizens to reclaim their homeland, through border walls and trade protectionism. The free press will also come under assault, described by populists as “fake news” and enemies of the truth. Next, the populist will turn his fire on the judiciary and legislative mechanisms responsible for checking executive power.

Notwithstanding global anxieties over populists like U.S. President Donald Trump, President Recep Tayyip Erdogan in Turkey, and Prime Minister Viktor Orban in Hungary, there is still a surprising level of confusion about what is, and what is not, populism. While there are multiple definitions in circulation, populism can be distilled to three essential characteristics: popular but unsustainable policies; the designation of a specific population group as the sole “legitimate” members of a nation; and highly personalized styles of leadership emphasizing a direct relationship with “the people.”

There is growing consensus that populism constitutes a grave threat to liberal democracy, and to the liberal international order on which peace and prosperity have rested for the past two generations. Democracies rely on power-sharing arrangements, courts, legislatures and a free and independent media to check executive power. Since these institutions obstruct the free reign of populists, they are often subjected to blistering attack. This is especially the case with the right-wing variety of populism that is spreading across the U.S. and Western and Eastern Europe.

The liberal international order depends, in turn, on institutions such as the United Nations, the North Atlantic Treaty Organization, the World Trade Organization, the G20, the European Union, the North American free-trade agreement and others in order to facilitate the movement of goods and investment across borders. All of them, together with the underlying principles and values giving rise to them, have been in the crosshairs of populist politicians in recent years.

Several factors are enabling the spread of this virulent strain of populism. First there are economic factors associated with the decline of the Western middle class and hyper-concentration of wealth in the hands of the elite. Next are the intrinsic political weaknesses of democracies themselves, dependent as they are on fractious coalitions and divided electorates. These shortcomings are routinely exploited by charismatic strongmen. Just as important are cultural factors related to the resentment of newcomers and the feeling by some that the country has been claimed by foreigners.

These factors explain why immigration, at least in the West, acts as a lightning rod for populism. The surge of migrants and asylum claimants over the past decade – partly a result of failed military interventions in the Middle East and flawed immigration and border controls – has exacerbated anxieties about rapid cultural change in areas of the U.S. and Europe. It is no surprise, then, that identity politics – whether over ethnicity, language, religion or sexuality – is fast displacing class as the defining characteristic of contemporary politics.

The future of the global liberal order hinges in large part on the direction of populism in the U.S. After all, the U.S. was the chief architect and custodian of the world order over the past 70 years. If the U.S. withdraws its support, then the order is likely to come unstuck. There are signs that the U.S.’s constitutional checks and balances are weathering the storm in spite of the best efforts of Mr. Trump. The real question now is whether the President and the Republican Party can maintain their hold on government after the 2018 midterms.

Notwithstanding the threats to Mr. Trump of ongoing investigations into Russian interference in the U.S. elections, there are signs that he could survive the 2018 midterm elections and maybe win a second term in office. The reasons for this can be traced to the fact that the U.S. economy is doing extremely well today. While Mr. Trump cannot claim all the credit for this, the recent Republican tax cut is likely to be seen as a positive contribution to general prosperity despite its adding to long-term fiscal deficits. The steady move of the Democrats to the left of U.S. voters, and their continued focus on identity politics, is a boon for Trump supporters. What matters are not the tweets, but the state of the economy.

It is no exaggeration to say that the fate of the global liberal order hangs precariously in the balance. If the Democrats can regain their majority in the House in 2018 and go on to win the presidency, then Mr. Trump is likely to go down in history as an unpleasant aberration. But if the Democrats lose in 2018 and Mr. Trump wins the presidency in 2020, then polarization in the U.S. will deepen and the savaging of liberal institutions will likely increase. The withdrawal of the U.S. from the global order will continue and power will diffuse from the west to the east. The shift from a uni-polar to a multi-polar world will accelerate, with dangerous fallout.

Even beyond Mr. Trump, there are other reasons why populists post a very real threat to the global liberal order. For one, they regularly play down the systemic changes that are generated by advances in technology. Faced with the massive disruptions that will come about as a result of automation, there are shallow appeals to on-shoring and careless talk of trade wars with China. There are also worrying signs that populists are banding together, as in the Czech Republic, Hungary, Poland and Serbia, with worrying implications for the integrity of institutions ranging from the UN to the EU and NATO.

One thing is for certain: The road ahead is radically uncertain.

This article forms part of The Phil Lind Initiative on the future of global liberal order at UBC’s School of Public Policy and Global Affairs.

The Psychological Toll Of Working In A Slaughterhouse

By Alanna Ketler

Many of us have a pretty strong connection with animals, we have dogs, cats, horses, guinea pigs and many other cuddly friends that we call our pets. But imagine for a second that a pig came up to you and rubbed his head on you the same way your kitty would, and then you had to kill it?

Those who work in slaughterhouses often view animals the same way we view our pets, but then they have to kill them – sometimes, thousands a day. The psychological toll this can have on a person is gravely underestimated, and the turn over rate for those who work in factory farms are the highest out of any other industry. Working in a slaughterhouse has been linked to a variety of disorders including post traumatic stress disorder (PTSD), and the lesser known mental illness called perpetration induced traumatic stress (PITS).

As the demand for meat goes up, so does the number of animals employees have to kill on a daily basis. It is very easy for us to block out of our minds because those of  us who eat meat do not have to make the connection from the live animal, to the slaughter, to the skinning, to the cutting, and to the packaging. It’s easy to leave out the middle man and have a disconnect from the actual life of the animal. A good question might be, if you had to kill the animal yourself and raise it in the same way it was raised in a slaughterhouse for the sole purpose of being killed, would you?

Who Actually Wants To Work On A Factory Farm?

This industry is not the most popular, and finding employees for factory farms isn’t necessarily easy, they are often illegal immigrants who are paid a very low wage. A consultant psychiatrist at the Nightingale Mental Health Hospital in London, Dr. Chi-Chi Obuaya told Metro.co.uk, that “We tend to think of PTSD as arising from a specific traumatic incident, usually among people who have had something inflicted upon them, As perpetrates of the violence, however, slaughterhouse workers experience something quite different.”

“We normally think about PTSD and trauma responses where someone has either been the victim, or they’ve witnessed something,” he explained. “So someone who’s been subjected to torture, somebody whose life has been threatened or has been in an area of conflict, and it’s arising in that situation. Another group would be people who’ve witnessed very traumatic things.”

“Clearly, this sort of [slaughterhouse] work is pretty brutal, and therefore there are two ways of looking at it,” he said. “We normally think about PTSD in relation to very discrete episodes of trauma. So there will be an event which has occurred on a particular day, and there’s the onset of symptoms following that, such as nightmares and flashbacks, which arise in the weeks and months following a trauma. So that’s how we tend to diagnose [PTSD] using our diagnostic manuals.”

“One of the things that is less well understood – and this is where this group, slaughterhouse workers, falls into – is repetitive trauma, and how that’s conceptualized. The understanding in psychiatric literature is still fairly limited, because we tend to model it around very discrete episodes.”

“So I would look at other groups for comparison – so someone who’s been entrapped and held captive against their will, may or may not be subjected to specific incidents of a life-threatening nature, but over a period of time there’s that repetitive trauma. I don’t want to use the word ‘low-grade’ – it’s not quite as dramatic, but it’s very pervasive. This kind of work falls into that category.”

What Previous Slaughterhouse Workers Have To Say

Ed Van Winkle was an employee of Morrell slaughterhouse in Sioux City, Iowa, and he was quoted saying the following at the Tyson Foods Annual Shareholder meeting in 2006,

The worst thing, worse than the physical danger [of on-the-job accidents] is the emotional toll,” Winkle said. “Pigs down on the kill floor have come up and nuzzled me like a puppy. Two minutes later I had to kill them – beat them to death with a pipe. I can’t care.”

Another man named Virgil Butler worked in a Tyson poultry plant for 5 years, and after leaving he became an anti-slaughter activist and decided to set up a sanctuary for rescued animals with his partner. Here’s what he had to say,

“The sheer amount of killing and blood can really get to you after a while,” he wrote on his blog The Cyberactivist in 2003. “Especially if you can’t just shut down all emotion and turn into a robot zombie of death. You feel like part of a big death machine. [You’re] pretty much treated that way as well. “

Sometimes weird thoughts will enter your head. It’s just you and the dying chickens. The surreal feelings grow into such a horror of the barbaric nature of your behaviour. You are murdering helpless birds by the thousands (75,000 to 90,000 a night). You are a killer.”

So, Why Is This Important?

When we consume meat, especially meat coming from factory farms, it tends to fall into the out of sight and out of mind category. Essentially, many of us are ignorant to what really goes on inside factory farms, and how these animals are not really living a healthy life or treated in a humane way. It clearly goes against our own human nature, and causes those who work in slaughterhouses psychological stress. We are raising and slaughtering animals at an extremely high rate to meet the demand, but in reality none of this is really necessary, and at the same time it’s destroying our planet.

This isn’t about going vegan, but if everyone made the decision to eat less meat, then raising and slaughtering animals in this way would not have to happen and as a result, they could live their lives freely on farms. Really, there is no humane way to kill another animal, it is a sentient being that is just as deserving of a life as your dog, cat, horse – or you.

Twitter Is Trying To Gaslight Conservatives To Convince Them They Are Mentally Ill

Ever since the Project Veritas leaks, a lot of what happens behind the scenes at Twitter became much clearer.

Teams of SJW Janissaries—taking orders from the ((((((SPLC)))))) and ADL—work round the clock censoring conservatives.

But this is really an interesting step on their part. I didn’t think they’d be so sinister.

That’s right, Twitter has started suggesting mental-health services to people using the #secretsociety hashtag.

Back in the darker days of the Soviet Union, political dissidents were labeled mentally ill and carted off to psychiatric hospitals.

Nice to see Big Bluebird doing effectively the sanitized digital version of that. No re-education camps just yet, only little helpful hints courtesy of H1B AArav or purple-haired Jessica working in Twitter’s ThoughtCrime division.

And this isn’t really “conspiracy theory” stuff that people are tweeting about. It’s a real story and even Senators are commenting on it.

Republican Wisconsin Sen. Ron Johnson told Fox News Tuesday that an “informant” confirmed the existence of an anti-Trump “secret society” within the Department of Justice and FBI.

House Oversight Committee Chairman Trey Gowdy raised eyebrows Monday describing how FBI agent Peter Strzok and FBI lawyer Lisa Page described a “secret society” that met off-site at the FBI.

Strzok and Page, both of whom were involved in Special Counsel Robert Mueller’s probe into election interference, are being investigated for disparaging texts exchanged about President Trump. The existence of the texts gives further evidence to Republican claims that the Muller probe is biased against Trump.

So effectively, what Twitter is doing is gaslighting anyone who strays from The Narrative or is willing to look into . . . alternative facts.

This isn’t Germany-tier “illegal opinions” type shenanigans. . .

. . , but it’s all varying shades of alarming to say the least. That being said, I don’t even know what Twitter is trying to achieve. They’re acting like gulag guards . . . without the gulag. In other words, they’re jumping the gun a bit here.

There will be an effort by MAGA conservatives and the Alt-Right to contest the Internet information commons soon.

Remember Nehlen?

He’s made it a central plank of his campaign and will shine attention on the issue.

Hopefully Trump and his people push hard on this front as well. It is the perfect issue to go to war with Silicon Valley over. And Twitter is giving our side ammunition to tear them apart with.

Gulag-style policing is hardly popular among self-identified conservatives, or even normie Americans. “Censorship” is a dirty word, even when done by private organizations.

That means its time to use the rallying cry of “free speech” as a battering ram against Twitter.

At that point, its a fifty-fifty toss-up over whether liberals will use the “muh Russiabots” or “Hate Speech is not Free Speech” argument.

Let them, I have a feeling that it will only alienate White America further.