Genes responsible for diversity of human skin colors identified

The human race began in Europe, some moved to africa and lost their IQ and turned tar colored

“If you were to shave a chimp, it has light pigmentation,” Tishkoff said, “so it makes sense that skin color in the ancestors of modern humans could have been relatively light. It is likely that when we lost the hair covering our bodies and moved from forests to the open savannah, we needed darker skin.

Date:
October 12, 2017
Source:
University of Pennsylvania
Summary:
A study of diverse African groups by geneticists has identified new genetic variants associated with skin pigmentation. The findings help explain the vast range of skin color on the African continent, shed light on human evolution and inform an understanding of the genetic risk factors for conditions such as skin cancer.
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FULL STORY

This is a Mursi woman of Nilo-Saharan ancestry. Nilo-Saharan pastoralist populations possess some of the darkest skin in Africa. Researchers from the University of Pennsylvania found mutations associated with both light and dark pigmentation in a genome-wide association study of diverse African populations.
Credit: Alessia Ranciaro
 

Human populations feature a broad palette of skin tones. But until now, few genes have been shown to contribute to normal variation in skin color, and these had primarily been discovered through studies of European populations.

Now, a study of diverse African groups led by University of Pennsylvania geneticists has identified new genetic variants associated with skin pigmentation. The findings help explain the vast range of skin color on the African continent, shed light on human evolution and inform an understanding of the genetic risk factors for conditions such as skin cancer.

“We have identified new genetic variants that contribute to the genetic basis of one of the most strikingly variable traits in modern humans,” said Sarah Tishkoff, a Penn Integrates Knowledge Professor and the David and Lyn Silfen University Professor in Genetics and Biology with appointments in the Perelman School of Medicine and School of Arts and Sciences. “When people think of skin color in Africa most would think of darker skin, but we show that within Africa there is a huge amount of variation, ranging from skin as light as some Asians to the darkest skin on a global level and everything in between. We identify genetic variants affecting these traits and show that mutations influencing light and dark skin have been around for a long time, since before the origin of modern humans.”

The findings are published in the journal Science. Tishkoff, senior author, collaborated with first author and lab member Nicholas Crawford, a postdoctoral fellow, and a multi-institutional, international team.

Tishkoff has long studied the genetics of African populations, looking at traits such as height, lactose tolerance, bitter-taste sensitivity and high-altitude adaptation. Skin color emerged as a trait of interest from her experience working on the continent and seeing the diversity present across groups.

“Skin color is a classic variable trait in humans, and it’s thought to be adaptive,” Tishkoff said. “Analysis of the genetic basis of variation in skin color sheds light on how adaptive traits evolve, including those that play a role in disease risk.”

Both light and dark skin pigmentations confer benefits: Darker skin, for example, is believed to help prevent some of the negative impacts of ultraviolet light exposure, while lighter skin is better able to promote synthesis of vitamin D in regions with low ultraviolet light exposure.

To objectively capture the range of skin pigmentation in Africa, Tishkoff and colleagues used a color meter to measure the light reflectance of the skin of more than 2,000 Africans from ethnically and genetically diverse populations. They took the measurement from the inner arm, when sun exposure is minimal. The measurements can be used to infer levels of the skin pigment melanin. They obtained a range of measurements; the darkest skin was observed in Nilo-Saharan pastoralist populations in eastern Africa, and the lightest skin was observed in San hunter-gatherer populations in southern Africa.

The researchers obtained genetic information from nearly 1,600 people, examining more than 4 million single nucleotide polymorphisms across the genome, places where the DNA code may differ by one “letter.” From this dataset the researchers were able to do a genome-wide association study and found four key areas of the genome where variation closely correlated with skin color differences.

The region with the strongest associations was in and around the SLC24A5 gene, one variant of which is known to play a role in light skin color in European and some southern Asian populations and is believed to have arisen more than 30,000 years ago. This variant was common in populations in Ethiopia and Tanzania that were known to have ancestry from southeast Asia and the Middle East, suggesting it was carried into Africa from those regions and, based on its frequency, may have been positively selected.

Another region, which contains the MFSD12 gene, had the second strongest association to skin pigmentation. This gene is expressed at low levels in depigmented skin in individuals with vitiligo, a condition where the skin loses pigment in some areas.

“I still rememeber the ‘ah ha!’ moment when we saw this gene was associated with vitiligo,” said Crawford. “That’s when we knew we’d found something new and exciting.”

The team found that mutations in and around this gene that were associated with dark pigmentation were present at high frequencies in populations of Nilo-Saharan ancestry, who tend to have very dark skin, as well as across sub-Saharan populations, except the San, who tend to have lighter skin. They also identified these variants, as well as others associated with dark skin pigmentation, in South Asian Indian and Australo-Melanesian populations, who tend to have the darkest skin coloration outside of Africa.

“The origin of traits such as hair texture, skin color and stature, which are shared between some indigenous populations in Melanesia and Australia and some sub-Saharan Africans, has long been a mystery.” Tishkoff said. “Some have argued it’s because of convergent evolution, that they independently evolved these mutations, but our study finds that, at genes associated with skin color, they have the identical variants associated with dark skin as Africans.

“Our data are consistent with a proposed early migration event of modern humans out of Africa along the southern coast of Asia and into Australo-Melanesia and a secondary migration event into other regions. However, it is also possible that there was a single African source population that contained genetic variants associated with both light and dark skin and that the variants associated with dark pigmentation were maintained only in South Asians and Australo-Melanesians and lost in other Eurasians due to natural selection.”

Also of interest was that genetic variants at MFSD12, OCA2, and HERC2 associated with light skin pigmentation were at highest frequency in the African San population, which has the oldest genetic lineages in the world, as well as in Europeans.

MFSD12 is highly expressed in melanocytes, the cells that produce melanin. To verify the gene’s role in contributing to skin pigmentation, the researchers blocked expression of the gene in cells in culture and found an increase in production of eumelanin, the pigment type responsible for black and brown skin, hair and eye color. Knocking out the gene in zebrafish caused a loss of cells that produce yellow pigment. And in mice, knocking out the gene changed the color of their coat from agouti, caused by hairs with a red and yellow pigment, to a uniform gray by eliminating production of pheomelanin, a type of pigment also found in humans.

“Apart from one study showing that MFSD12 was associated with vitiligo lesions, we didn’t know much else about it,” said Crawford, “so these functional assays were really crucial.”

“We went beyond most genome-wide association studies to do functional assays,” Tishkoff said, “and found that knocking out MFSD12 dramatically impacted the pigmentation of fish and mice. It’s pointing to this being a very conserved trait across species.

“We don’t know exactly why, but blocking this gene causes a loss of pheomelanin production and an increase in eumelanin production,” Tishkoff added. “We also showed that Africans have a lower level of MFSD12 expression, which makes sense, as low levels of the gene means more eumelanin production.”

A collaborator on the work, Michael Marks, a professor in the departments of Pathology & Laboratory Medicine and of Physiology at Children’s Hospital of Philadelphia and at Penn Medicine, demonstrated that the MFSD12 gene influences eumelanin pigmentation in a novel manner. Unlike other pigmentation genes, which are expressed mainly in melanosomes, the organelle where melanin is produced, MFSD12 is expressed in lysosomes, a distinct organelle from the melanosomes that produce eumelanin.

“Our results suggest there must be some kind of as-yet-uncharacterized form of cross-talk between lysosomes and the melanosomes that make eumelanins,” Marks said. “Figuring out how this works might provide new ideas for ways to manipulate skin pigmentation for therapeutic means.

“In addition,” Marks said, “the fact that loss of MFSD12 expression had opposite effects on the two types of melanins, increasing eumelanin production while suppressing pheomelanin, suggests that melanosomes that make pheomelanins might be more related to lysosomes than those that make eumelanin.”

Additional associations with skin color were found in the OCA2 and HERC2 genes, which have been linked with skin, eye and hair color variation in Europeans, though the mutations identified are novel. Mutations in OCA2 also cause a form of albinism that is more common in Africans than in other populations. The researchers observed genetic variants in a neighboring gene, HERC2, which regulates the expression of OCA2. Within OCA2, they identified a variant common in Europeans and San that is associated with a shorter version of the protein, with an altered function. They observed a signal of balancing selection of OCA2, meaning that two different versions of the gene have been maintained, in this case for more than 600,000 years.

“What this tells us,” Tishkoff said, “is there is likely some selective force maintaining these two alleles. It is likely that this gene is playing a role in other aspects of human physiology which are important.”

A final genetic region the researchers found to be associated with skin pigmentation included genes that play a role in ultraviolet light response and melanoma risk. The top candidate gene in the region is DDB1, involved in repairing DNA after exposure to UV light.

“Africans don’t get melanoma very often,” Tishkoff said. “The variants near these genes are highest in populations who live in areas of the highest ultraviolet light intensity, so it makes sense that they may be playing a role in UV protection.”

The mutations identified by the team play a role in regulating expression of DDB1 and other nearby genes.

“Though we don’t yet know the mechanism by which DDB1 is impacting pigmentation, it is of interest to note that this gene, which is highly conserved across species, also plays a role in pigmentation in plants such as tomatoes,” said Tishkoff.

The team saw evidence that this region of the genome has been a strong target of natural selection outside of Africa; mutations associated with light skin color swept to nearly 100 percent frequency in non-Africans, one of few examples of a “selective sweep” in all Eurasians; the age of the selective sweep was estimated to be around 60,000 to 80,000 years old, around the time of migration of modern humans out of Africa.

One additional takeaway from this work is a broader picture of the evolution of skin color in humans. Most of the genetic variants associated with light and dark pigmentation from the study appear to have originated more than 300,000 years ago, and some emerged roughly 1 million years ago, well before the emergence of modern humans. The older version of these variants in many cases was the one associated with lighter skin, suggesting that perhaps the ancestral state of humans was moderately pigmented rather than darkly pigmented skin.

“If you were to shave a chimp, it has light pigmentation,” Tishkoff said, “so it makes sense that skin color in the ancestors of modern humans could have been relatively light. It is likely that when we lost the hair covering our bodies and moved from forests to the open savannah, we needed darker skin. Mutations influencing both light and dark skin have continued to evolve in humans, even within the past few thousand years.”

Tishkoff noted that the work underscores the diversity of African populations and the lack of support for biological notions of race.

“Many of the genes and new genetic variants we identified to be associated with skin color may never have been found outside of Africa, because they are not as highly variable,” Tishkoff said. “There is so much diversity in Africa that’s not often appreciated. There’s no such thing as an African race. We show that skin color is extremely variable on the African continent and that it is still evolving. Further, in most cases the genetic variants associated with light skin arose in Africa.”

Discovery of 9.7m-Year-Old Teeth in Germany Could Rewrite Human History

Discovery of 9.7m-Year-Old Teeth in Germany Could Rewrite Human History
  • Teeth closely resemble those belonging to two ancient human fossils in Africa
  • However, the German teeth are twice as old as both of the African skeletons
  • If the finding is confirmed, the teeth will be the oldest hominin fossils ever found
  • Could change our understanding of human evolution and ‘out of Africa’ theory
  • The teeth are currently being examined in detail by a team of scientists and the first paper to report on the finding will be published next week 

The discovery of a set of 9.7-million-year-old teeth has led archaeologists to raise questions about the commonly believed ‘out-of-Africa’ theory of human origins.

The teeth, which were discovered in a former bed of the Rhine river, don’t resemble those of any other human species found in Europe or Asia.

The find suggests that contrary to popular belief, Europe may be the cradle of humanity.

The researchers claim they were so baffled by the findings, that it has taken them a year to announce the discovery.

The teeth are currently being examined in detail by a team of scientists and the first paper to report on the finding will be published next week.

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The discovery of a set of 9.7-million-year-old teeth has led archaeologists to raise questions about the commonly believed 'out-of-Africa' theory of human origins

The discovery of a set of 9.7-million-year-old teeth has led archaeologists to raise questions about the commonly believed ‘out-of-Africa’ theory of human origins

KEY FINDINGS

The set of teeth were discovered near the town of Eppelsheim.

The teeth resemble those belonging to Lucy – a 3.2 million-year-old skeleton of a human ancestor found in Ethiopia.

But they don’t look like those of any other species found in Europe or Asia.

This raises questions about whether humans originated in Africa, as is commonly believed.

In September 2016, researchers from the Mainz Natural History Museum in Germany discovered the set of teeth near the town of Eppelsheim.

In their study, published on ResearchGate, the researchers, led by Dr Herbert Lutz, wrote: ‘Both teeth, the crowns of an upper left canine and an upper right first molar, are exceptionally well preserved and obviously come from the same body of unknown sex.’

The molar was found to share characteristics with other species, including Lucy – a 3.2 million-year-old skeleton of a human ancestor found in Ethiopia.

In September 2016, researchers from the Mainz Natural History Museum in Germany discovered the set of teeth near the town of Eppelsheim

In September 2016, researchers from the Mainz Natural History Museum in Germany discovered the set of teeth near the town of Eppelsheim

The teeth, which were discovered in a former bed of the Rhine river near Eppelsheim, don't resemble those of any other human species found in Europe or Asia

The teeth, which were discovered in a former bed of the Rhine river near Eppelsheim, don’t resemble those of any other human species found in Europe or Asia

But the canine revealed potentially hominin qualities, which have never been seen in teeth discovered in Europe or Asia.

This raises questions about whether humans originated in Africa, as is commonly believed.

Speaking to The Merkurist, Dr Lutz said: ‘They are clearly ape teeth.

An analysis of one of the teeth revealed honey-comb-like arranged enamel, which led the researchers to believe it belonged to a hominin species 

An analysis of one of the teeth revealed honey-comb-like arranged enamel, which led the researchers to believe it belonged to a hominin species

The canine revealed potentially hominin qualities, which have never been seen in teeth discovered in Europe or Asia

The canine revealed potentially hominin qualities, which have never been seen in teeth discovered in Europe or Asia

‘Their characteristics resemble African finds that are four to five million years younger than the fossils excavated in Eppelsheim.

‘This is a tremendous stroke of luck, but also a great mystery.’

The researchers were initially so baffled by the findings, that they took a year to publish them.

Two of the teeth were found embedded in rock, in what was the former bed of the Rhine river in Germany

Two of the teeth were found embedded in rock, in what was the former bed of the Rhine river in Germany

The molar was found to share characteristics with other species, including Lucy ¿ a 3.2 million-year-old skeleton of a human ancestor found in Ethiopia

The molar was found to share characteristics with other species, including Lucy – a 3.2 million-year-old skeleton of a human ancestor found in Ethiopia

At a press conference announcing the discovery, the mayor of Mainz said: ‘I don’t want to over-dramatise it, but I would hypothesise that we shall have to start rewriting the history of mankind after today.’

While the findings have now been published, Dr Lutz said the ‘real work’ had only just begun.

Until now, it was widely believed that modern humans first appeared in east Africa between 400,000 and 200,000 years ago, before our species dispersed around the world around 70,000 years ago

Until now, it was widely believed that modern humans first appeared in east Africa between 400,000 and 200,000 years ago, before our species dispersed around the world around 70,000 years ago

WHO WAS LUCY?

Lucy’s remains were uncovered in the Afar region of Ethiopia in the 1970s.

Paleontologists believe she is the best preserved example of Australopithecus afarensis, an ancient branch of the human family tree.

The mineralised skeleton is believed to be 3.18 million years old and is the most complete of any upright, walking human ancestor.

Lucy's remains were uncovered in the Afar region of Ethiopia in the 1970s. Paleontologists believe she is the best preserved example of Australopithecus afarensis, an ancient branch of the human family tree

Lucy’s remains were uncovered in the Afar region of Ethiopia in the 1970s. Paleontologists believe she is the best preserved example of Australopithecus afarensis, an ancient branch of the human family tree

Previous studies suggested that Lucy was just 4 ft tall (122 cm) and weighted just 65 lbs (29 kg).

Since her discovery, researchers have debated whether she spent her life in the trees or spent time walking on the plains as well.

Combining the new data paints a picture of an ancestor which may have spent a considerable amount of her time in trees.

Lucy's skeleton, discovered in 1974 in the Afar region of Ethiopia, has been the subject of vigorous debate concerning the role of arborealism in early human evolution

Lucy’s skeleton, discovered in 1974 in the Afar region of Ethiopia, has been the subject of vigorous debate concerning the role of arborealism in early human evolution

There is lots of evidence of great apes roaming Europe millions of years ago, but there is yet to be any confirmed evidence of hominins on the continent at this time.

Until now, it was widely believed that modern humans first appeared in east Africa between 400,000 and 200,000 years ago, before our species dispersed around the world around 70,000 years ago.

The human lineage was believed to have split from the chimpanzee lineage in Africa around six to eight million years ago, although fossils from around this time are scarce.

The teeth will now go on display at a state exhibition, before returning to Mainz’s Natural History Museum.

COMPLEX EVOLUTION OF MAN

55 million years ago – First primitive primates evolve

15 million years ago – Hominidae (great apes) evolve from the ancestors of the gibbon

8 million years ago – First gorillas evolve. Later, chimp and human lineages diverge

5.5 million years ago – Ardipithecus, early ‘proto-human’ shares traits with chimps and gorillas

4 million years ago – Ape like early humans, the Australopithecines appeared. They had brains no larger than a chimpanzee’s but other more human like features

3.9-2.9 million years ago – Australoipithecus afarensis lived in Africa.  

2.7 million years ago – Paranthropus, lived in woods and had massive jaws for chewing

2.3 million years ago – Homo habalis first thought to have appeared in Africa

1.85 million years ago – First ‘modern’ hand emerges

1.8 million years ago – Homo ergaster begins to appear in fossil record

1.6 million years ago – Hand axes become the first major technological innovation

800,000 years ago – Early humans control fire and create hearths. Brain size increases rapidly

400,000 years ago – Neanderthals first begin to appear and spread across Europe and Asia

200,000 years ago – Homo sapiens – modern humans – appear in Africa

40,000 years ago – Modern humans reach Europe

The Last Days of a White World- Political Violence Is Inevitable In America

The last days of a white world

Sunday 3 September 2000

It was news and no news; the most significant milestone in one of the most profound changes to affect the US in the past century, and yet a non-event. Last week the US Census Bureau issued figures showing that non-hispanic whites made up 49.8 per cent of the population of California.

Anglo-Saxon whites are already a minority in Hawaii and the District of Columbia. Now they are an ethnic minority in the country’s most populous state, the one most usually identified with the American dream.

‘It’s my hope we can all see our state’s diversity as a cause for celebration and not consternation,’ said California’s lieutenant governor, Cruz Bustamente, a Latino. Robert Newby, a white shop-owner who has lived in Los Angeles for 40 years, echoed his optimism: ‘This confirms what most of us have thought for years. I am happy for there to be more immigrants – by and large they work harder and have more money to spend.’

As recently as 1970, eight out of 10 Californians were white. Fuelled by immigration at its highest rate since the start of the last century, and higher fertility rates, the Asian and Latino populations of California have risen by almost a third since 1990. At the same time, with limited immigration and low birth rates, the population of non-hispanic whites has fallen by 3 per cent. By 2040, hispanics are expected to be the overall majority in the state.

Where California goes, the rest of America is predicted to follow. At present 72 per cent of the US population is non-hispanic whites; the US Census Bureau predicts they will become a minority between 2055 and 2060.

Not every one likes the new face of America. White far-right extremists predict the break-up of the union. Thomas W. Chittum, a New Jersey-based Vietnam War veteran, declared in his book Civil War Two, that the US, like Yugoslavia, will shatter into new, ethnically-based nations. ‘America was born in blood, America suckled on blood, America gorged on blood and grew into a giant, and America will drown in blood,’ Chittum warned.

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The separatists have set up groups such as Americans for Self-Determination. One of the founders, Jeff Anderson, said: ‘We are suggesting the US be partitioned into states for blacks, whites, hispanics, and so on, along with multi-racial states for those who wish to continue with this experiment. Now is the time to begin such a multi-racial dialogue about separatism, before a storm of violent racial conflict erupts.’

The shifting sands of the US reflect wider – and highly controversial – changes elsewhere in the world. It is an area in which few demographers dare to tread for fear of being accused of racism. ‘You cannot quote me – a word out of place and I get crapped on from a very great height,’ said one academic. ‘Whatever you say you are deemed racist’.

The past millennium was more than anything the era of the whites. Just 500 years ago, few had ventured outside their European homeland. Then, with several acts of genocide clearing the way, they settled in North America, South America, Australia, New Zealand and, to a lesser extent, southern Africa.

But now, around the world, whites are falling as a proportion of population. The United Nations collects and produces a vast array of statistics on population, but produces none relating to race or ethnic origin. Indeed few countries collect their own figures on ethnicity – in Europe, only the UK and the Netherlands do.

However, the UN’s State of the World Population 1999 predicted that 98 per cent of the growth in the world’s population by 2025 will occur in lesser developed regions, principally Africa and Asia. The most significant reason for this is lower birth rates in rich countries: in 61 countries, mainly the rich ones, people are no longer having enough babies to replace themselves.

In its World Population Profile 1998, the US Census Bureau predicted that by the second decade of this century all the net gain in world population will be in developing countries. ‘The future of human population growth has been determined, and is being determined, in the world’s poorer nations,’ it said.

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The global centre of gravity is changing. In 1900 Europe had a quarter of the world’s population, and three times that of Africa; by 2050 Europe is predicted to have just 7 per cent of the world population, and a third that of Africa. The ageing and declining populations of predominantly white nations have prompted forecasts of – and calls for – more immigration from the young and growing populations of developing nations to make up the shortfall.

Last year net immigration to Britain reached 185,000, an all-time record. The Immigration Minister, Barbara Roche, recently announced plans to attract migrants to fill specific skills shortages, such as in the computer industry.

Last month Edmund Stoiber, the premier of Bavaria in southern Germany, called on Germans to have more babies as an alternative to more immigrants. ‘We are having too few children – to a worrying degree, the significance of which is scarcely recognised,’ he said. His calls echoed those of a fellow Christian Democrat who earlier this year stood on a platform of ‘Children not Indians’.

In Britain the number of ethnic minority citizens has risen from a few tens of thousands in the 1950s, to more than 3 million – or around 6 per cent of the total population. While the number of whites is virtually static, higher fertility and net immigration means the number from ethnic minorities is growing by 2 to 3 per cent a year.

One demographer, who didn’t want to be named for fear of being called racist, said: ‘It’s a matter of pure arithmetic that, if nothing else happens, non-Euro peans will become a majority and whites a minority in the UK. That would probably be the first time an indigenous population has voluntarily become a minority in its historic homeland.’

Lee Jasper, race relations adviser to the Mayor of London, Ken Livingstone, predicted a similar future, telling The Observer : ‘Where America goes, Europe follows 30 years later. There is a potential for whites to become a minority in some European countries.’

In Britain, that is almost certain to happen in London, and in the relatively near future. ‘At the moment ethnic minorities are about 40 per cent in London. The demographics show that white people in London will become a minority by 2010,’ said Jasper. ‘We could have a majority black Britain by the turn of the century.’

British National Party chairman Nick Griffin said: ‘I don’t think there’s any doubt that within this century, white people will be a minority in every country in the world.’ For Griffin, however, it is a major cause of alarm: ‘Every people under the sun have a right to their place under the sun, and the right to survive. If people predicted that Indians would be a minority in India in 2100, everyone would be calling it genocide.’

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Yasmin Alibhai-Brown of the Foreign Policy Centre, who arrived in London from Uganda in 1972, said such fears are basically racist: ‘Only white people worry about this. It’s because for such a long time the world has been their own. To talk about it feeds a particular type of racism that says that blacks breed like rabbits. There is an underlying assumption that says white is right.’

She added: ‘There is a white panic every time one part of their world seems to be passing over to anyone else. But it’s foolish to panic about it. So what if we do become a majority? What difference does it make?’

For Alibhai-Brown, the decline of whites is a question of redressing the balance after they colonised much of the world. ‘The empire strikes back really. There was this extraordinary assumption that white people could go and destroy peoples and it would have no consequence. It astounds me,’ she said.

But present trends have little chance of redressing the injustices of history. Native Americans used to have the lands to themselves but are now less than 1 per cent of the US population, with little chance of becoming a majority again. The biggest growth is among Latinos (largely derived from Spain), and Asians, particularly from China and the Phillippines.

Jasper said the concerns of the British National Party are based on outdated ideas. ‘The racial mix of nations changes all the time. There is no way that ethnicity of blood can be tied to a specific geographic place in a global world. You can no longer look at ethnic states, saying that Germany is Anglo-Saxon and so on.’

Jasper felt the process would strengthen Britain. ‘Diversity strengthens a country. It makes it more exciting. We have hundreds of languages spoken, when we go out to eat we never eat English, we eat Thai or French or Indian. It makes London a very cool place to live and work.’

Nor does it seem likely that whites will become marginalised in terms of influences, even if their numbers decline. David Owen, of the Centre for Research in Ethnic Relations at Warwick Univer sity, said: ‘Population has never been the main determinant of influence – it’s wealth and income. White people still have their hands on most of the levers of military and economic power.’

Even so, Griffin warns that, as in Germany and the US, the rise of ethnic minorities will lead to a backlash. ‘It’s going to put race to the top of the political agenda,’ he said.

But that seems unlikely. Britain has far less of a track record of racism and right-wing extremism than other European countries. Alibhai-Brown insisted that rising numbers of ethnic minorities could even help reduce what racism there is: ‘The right-wing parties are growing in Somerset, not Brixton. The idea that more black people means more racism is not born out by the research. The more of us there are, it reduces racism.’

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Back in California, in a land built by immigrants, Bustamente put a positive spin on the end of the white majority: ‘If there are no majorities, then there’s no minorities.’ In Europe, with its 40,000-year-old indigenous white population, the rise of a non-white majority may not be greeted with such equanimity.

• In the United Kingdom, the number of people from ethnic minorities has risen from a few tens of thousands in 1950 to more than 3 million now.

• In Italy, the birth rate is so low that, without immigration, the population is predicted to decline by 16 million by 2050.

• The United States government predicts that non-hispanic whites will become a minority in the country by 2055.

• The United Nations predicts that 98 per cent of world population growth until 2025 will be in developing nations.

• The population of Europe is expected to drop from 25 per cent of the world total in 1900 to 7 per cent in the next 50 years.

“The Last Days of a White World”

April 14, 2017

 

In September 2000, Anthony Browne penned a sobre report for the Observer newspaper entitled “The Last Days of a White World”. Browne, latterly an advisor to Boris Johnson during his time as London mayor and now head of the British Bankers Association, informed readers that “40,000-year-old indigenous white populations” of Europe were soon to become minorities in their own lands. The report is written with the objective restraint of a journalist who has held senior political and economic briefs at the BBC, The Times, The Daily Mail and The Spectator. Browne quotes liberally from Far Right nationalists, sitting politicians in the US and Germany, and black and Asian British journalists and commentators, each with different takes on the demographic changes brought about by South to North migration and divergent birth rates.

What Browne describes with seeming neutrality is what might now be familiar to people as the “White Genocide” meme prominent in far right online networks. Leftist professor George Ciccariello-Maher found himself the target of both online and mainstream media attacks when a tweet he made welcoming “White Genocide” was picked up and circulated, leading to a coordinated campaign of complaints being sent to Drexel university where he works. Leaving aside any judgement on the effectiveness of the satire, what we do learn from this case is that some liberals took the “white genocide” trope seriously, as a form of hate speech, rather than recognise the perversity of its construction, which amongst other things imagines the coming death of the “white race” at the hands of multiracial relationships and mass immigration.

Never one to miss an opportunity for self-promotion was “Alt-Right” Klansman, Richard Spencer, who immediately appealed to Drexel students to bring him in. Spencer has publicly called for a 50-year moratorium on “non-European” immigration to the United States, “[They] have got to go home again,” he said. “They can connect with their real identity… reconnecting with who you really are for a Mexican-American would be about being in Mexico. For an African, it would be about being in Africa.” What Spencer refers to as “race realism” states in common sense tones that everyone has somewhere they belong, that tightened controls on immigration and increased deportations – such as the recent “Muslim ban” – are good for immigrants too because they can only truly flourish in their “natural homes”. Such logic is redolent of the 19th Century Colonization Movement in the US which saw sending slaves and free black people born in America “back to Africa” as the only solution to the problem of racial slavery in America. Advocates of this popular cause included Presidents Jefferson, Madison, Monroe and Lincoln, whose airbrushed histories have not been lost on the Spencer-affiliated journal, Radix, which has been at pains to point out that the Founding Fathers were all racists.

The naturalisation of arguments about the civilisational threat posed to the West by “Islamisation” or by immigration in general, while not couched in the most explicit lexicon of white nationalism, have nevertheless gained traction in recent decades among large parts of the right but also many liberals and even leftists. Often framed in a narrative of decline and decadence, the objects of critique are the same: “multiculturalism” and “cultural relativism” have led European nation-states to lose their identity and the continent itself to lose its moral fibre and grounding in Enlightenment principles, while the corrosive force of immigration and “globalism”, particularly of confident and aggressive Muslims, pulls it down from within.

Recent essays from environmentalist Paul Kingsnorth and former editor of Prospect magazine David Goodhart join the canon of writers announcing that they’ve been mugged by reality and left “the Left”, Goodhart for a “post-liberal” progressive racism and Kingsnorth for a sort of National Trust proto-fascism. Both men react against trends they ascribe to liberalism or the Left (which they conflate), try to position themselves as tribunes or translators of a “white working class revolt” and root their politics in a defence of place, culture and tradition – a benign nationalism to shield social cohesion (and, for Kingsnorth, “nature”) from the depredations of “globalism” and “multiculturalism”.

Alana Lentin and Gavan Titley have written about how the imagined “failed multicultural experiment” has been a vehicle through which to “launder” legitimised racisms via the language of religion, non/integration and culture (as if “race” and culture haven’t always been interlinked in the history of racism). Seeing as multiculturalism doesn’t refer to any clear and consistent state project, the term instead acts as a signifier. The “failure of multiculturalism” is a means through which to attack both immigrants who may yet come as well as those already here. The term “multiculturalism” thus becomes a mobilising point to undermine the reality of “lived multiculture” – i.e. the reality of human beings from different parts of the world sharing the same city or town.

Mobilising around this narrative schema was ex-EDL leader Tommy Robinson, after the recent attack on Westminster Bridge. He immediately showed up at the scene to garner mainstream publicity and indifferent journalists, hungry for filler, generously reciprocated. This was followed by the viral condemnation of a woman wearing a Hijab pictured walking past a wounded victim, based on a still image. Finally compounded up by the spectacular hyperactivity of the state, as the twelve people arrested in the days following the attack were all released without charge. Each terrorist attack, every concocted controversy about “freedom of speech”, proposed referenda to ban burqas, or minarets, or to leave the EU, is seized upon as an “event”. Political actions following these “events” and their endless mediation present opportunity structures for advancing racist causes and violence, to further cement ideas about what Islam is, who all Muslims are, why immigration is bad or how “political correctness” makes flaccid the institutions of nation and state.

Lentin and Titley call this tapestry of narratives “recited truths” – stories are constructed around what multiculturalism is, who it has benefited and how each Western country’s experience of its failings are cumulative and directly related. Every next “event” mobilises the last so that experiences of different (perceived-as-white) Western nation-states become unified by a civilisational threat narrative. This discourse is most prominently mobilised by populist racists like Nigel Farage, Geert Wilders and Marine Le Pen as well as various journalists and academics, but this plane of thinking is far more ordinary than is conveniently perceived. David Cameron, liberal commentators, ex-leftists, Angela Merkel, all agree that “multiculturalism has failed”.

Lentin and Titley give us room to consider the pivotal importance of “multiculturalism”, not as a progressive virtue, but as an abstract obfuscation of race and class antagonisms, which has been repeatedly mobilised to advance nationalist sentiments. What we are witnessing today is the eclipse of coded racisms and the return of confident racists, though they did not come magically out of nowhere. The general incapacity of Western economies to manage a crisis that has its roots in the unraveling of post-war regimes of accumulation has left the door ajar to a far right international which mobilises all the racist configurations of the Western state for enhanced political manoeuvring. In this way, we tend to agree with Endnotes collective that the protracted crisis of capitalism we are facing is tied to a general inability of capital to absorb relative surplus populations thrown out of production by cyclical rounds of automation and deindustrialisation, since the crises of the 1970s. This is the material underpinning to Western national economies: financialisation and structural unemployment in the capitalist heartlands, accompanied by the political result, increasing authoritarianism. Central to politics in recent times has been a policing of the increasing precarity of the wage-relation itself, as a growing surplus of people begin to stand outside this relation, though continue to depend on the wage – or indirectly, debt – to garner a living. After the financial crisis of 2008 and 2009, this tendency has merely deepened, rather than promise the abridgment of new social movements. Though how we got here is not always so clear and can be near impossible to understand under the intense hyperventilating of the news cycle.

In the British parliamentary sphere, specifically, resurgent social democracy remains embryonically attached to a robust faith in future rounds of capital accumulation, despite a general consensus from ultra left communists to Former US Treasury Secretaries that this is unlikely. In any case, the revival of capitalism is not desirable or possible, given the irrationality of a system based on blind producers responding to market signals, and the metabolic limits to this global contagion of commodity fetishism. The political armature of resurgent British social democracy, meanwhile, remains immobilised by the temporal scrum of spectacular media and moral sentiment, which is intensified by a commodity news form prone to short-winded assessment.

As we both reside in the shallows of the British imperial state, the British context is as good a place as any to tunnel into the dynamics of the present crisis of capitalism. Especially since after Brexit, the racialised character of the crisis has sharpened. Though we find little motivation to mourn the depressing features of the present through an obsessional critique of “evil” characters or sham governments, while hoping for better times through the spirit of times passed. Following up on the critical bearing Lentin and Titley develop through the ever-important mobilising object of “multiculturalism”, there is a need to recognise – and in what ways – fascism grows out of capitalism and liberalism, including the residue of its ‘progressive’ side, social democracy.

In this vein, we turn to the writing of Ambalavaner Sivanandan who in particular gives us a historical transition to understand how class antagonism is mediated by race. Thereby providing an essential starting point to unpack the peculiar British combine of racialised violence, bourgeois economics and imperial jamboree, which weedles itself into the half light of 2017.

In his writings on post-war labour, race and class, Sivanandan makes the British state a central focus of his analysis. The British state, unlike many other European states, could call on the migrant labour of British colonies and former colonies in the Caribbean and the Indian Subcontinent – to fill labour shortages, especially in public services, infrastructure and the most unappealing, gruelling jobs, which were not strongly affiliated to union memberships. Though as competition for work increased and working class communities were immiserated, they were also stratified by race. Sivanandan shows how the British Parliament responded by making settlement and citizenship progressively harder to obtain, ensuring the state management of racism became institutionalised, while political measures for “integration” and anti-discrimination were introduced to alleviate the effects.

Sivanandan notes a particular change in the form of post-war immigration from 1962 onwards, when the state restricted the admission of Commonwealth immigrants to those who had employment vouchers. This allowed the state new controls over the conditions of life for migrants, whose citizenship and rights to social welfare would then be tied directly to their capacity to labour. What Sivanandan noted as an “institutionalisation of race” opened up secondary potentials for super exploitation by landlords, bosses but also unions, which could more easily subordinate these lower tier workers to the priorities of institutional or individual self-preservation. This racialised tier of labour was then shaped through “race relations”, which intended to mitigate the economic need for flexible, seasonal and contractual migrant labour against racial antagonism between “indigenous” and “black” workers, including competition for work and housing.

The concept of “race relations” pointed to a consensus formed across Westminster parties that black people (Sivanandan refers to all colonised African and Asian peoples as “black”) were a problem and that immigration control was needed to limit their numbers (supposedly for the good of immigrants already in Britain). An example of this approach to “race relations” was a policy of 1965 stating that no school could have more than a third immigrant children making up its student body. Immigrant children were bussed to schools further away (“indigenous” kids were never bussed to other schools), making it clear that the state saw immigrant children as a problem which could be solved by ensuring their minority status through legislation and showing white parents that their prejudices were a priority. Increased restrictions were always accompanied by measures to encourage integration/assimilation as well as some to supposedly ward off discrimination. What Sivanandan returns to again and again during this period is how the state must balance its role of superintending cheap labour-power in the form of immigrants – cheaper because they grew up elsewhere and they were entitled to fewer rights and benefits, so they could be used up and thrown away – against the state’s need to maintain social control over labour in general. Two needs that didn’t always align.

The language and context of racism changes over the course of the 1980s and 1990s through new, more comprehensive policies to encourage “integration” and fostering the growth of a black middle class – though historical continuities from the 1960s racialisation of migrant labour persist. As a generation of migrants settled, and the children of migrants were then born in Britain, the relations of class society stratified racialised communities and new, more bourgeois, interpretations of antiracism also materialised. The dominant forms of antiracism in the 1970s and 1980s largely consisted of struggle against the state, the police, landlords, bosses, aimed at transforming social relations. State co-option of this period of rebellion and resistance through the language of “diversity”, individual social mobility and aspiration, initiated a decoupling of “race” from class, which had been relationally entwined for decades. A division between good and bad immigrants, violent policing of boundaries not to be transgressed and a constant process of separating new from settled waves of migration has since prevailed.

Against the grain of liberal democratic appeals to ‘post-racial’ unity, Sivanandan connected the era of “equal opportunities” – which Lentin and Titley examine through the signifier of “multiculturalism” –  to an intensification of the processes and logics of state racism, now trained upon different social groups. ‘Xenoracism’ for Sivanandan is a racism that coheres around newcomers and “don’t belongs” – the Greek “xeno” translating as alien or strange. New migrants and asylum seekers must prove their worth, economically, but also prove themselves worthy of the national imaginary. While towards the bottom of the pecking order, the Roma and unemployed or homeless migrants are priority targets for deportation.

As Arun Kundnani argues with great clarity in his book “The Muslims are Coming!”, the 9/11 event came to largely define this specific period of race relations and provided massive opportunities for pervasive narratives of nation and nationhood. Where once the Jew of the 19th and 20th centuries was the unwanted, unassimilable, rootless and rumoured-to-be disloyal subject of the European nation-state, the Muslim has become the hard target of state repression and surveillance. This doesn’t mean to say that the persistence of anti-blackness as the structuring lodestar of racism can be in any way minimised. Indeed, the most important contribution of Kundnani’s book is his appraisal of how Black Power movements in the 1960s and 70s were historically intertwined with people of Muslim faith. This history is obscured because after 9/11 it was impossible to be anti-capitalist and Muslim without also being suspected of being a terrorist. That represents the disciplinary principle of the “Prevent” policy operative in British schools, colleges and universities today, which promotes social cohesion, while obliterating whatever potential was left in these institutions for radical dissent, especially for people of colour. The Muslim label, abstractly conceived, acts as a signifier and cipher which substitutes “race” for religion, when in actuality the two are continually conflated. All the while police and state violence are meted out to black people in Western countries hugely disproportionately, citizen or not.

The divestment of “race” into a new legislature of different races and ethnicities, which ran parallel to the expansion of the service economy, was thought to be a sign that Britain could shed its colonial history and the “rivers of blood” of the bad old days, but only substituted this racial animus (to the extent that it actually did) with a repressed authoritarianism that demanded newcomers were to be both “tolerated” and relentlessly interrogated, or just silently deported in their thousands. Systematic Islamophobia and xenoracism was the reality of the “post-racial” consensus, especially post-9/11, cultivating spores of conspiratorial actors and “clash of civilisations” commentators – and their careers.

For UK parliamentary heavyweights after the financial crash, the unprecedented collapse of stable liberal oppositions in Europe ensured “immigration” became the central cross-parliamentary yardstick of competition. Against the consensus over austerity, which was something tautologically explained by the need to bring down the deficit, most at stake in Britain for parliamentarians of these years was immigration. Especially for a Labour Party hoping to stem their slide into obscurity. Underpinned by allusions to the “legitimate fears” of “working people”, the “progressive” side of this argument, coming from Labour shadow Home Secretary Yvette Cooper, wanted an “honest conversation about immigration” to correct the past abuses of the system. Set against the fallacious premise that – in a country boasting a high technology border regime – “it is a serious problem that Britain still can’t count people in and count people out”, Cooper jealously attacked then Home Secretary Theresa May’s record on immigration figures, joining in with politicians of every stripe to prove herself tough enough to get the numbers down. This tit for tat of post-crash immigration duels has now completely unraveled, along with the duplicitous theatre of the Labour Party, leaving only the bare bones of the imperial corpus. Without apology or appeal to diversity, all that’s left is the giddy speculations of racist politicians and commentators accounting for the categories of bodies amenable to Brexit Britain.

The particular expression of political authoritarianism in Britain today, animated by nostalgia for imperialism and wartime national unity, should not distract from the historical relationship between race and class, state and capital, which writers such as Lentin, Titley, Sivanandan and Kundnani have helped to acutely dissect. Contemporary appeals to national unity and British sovereignty, alongside straw-man critiques of multiculturalism, however jingoistic, are actually proving necessary for the state to manage a protracted crisis of capitalism. The way Sivanandan describes the intersection between liberalism and fascism from the perspective of the 1960s, mediated through the abstract principle of “freedom of speech”, shows much of the language has changed, but the political mobilisation of race has been part and parcel of how British liberal democracy mediates class antagonisms:

“By invoking their democratic right to freedom of speech… by claiming equal TV time as the other electoral parties and by gaining ‘legitimate’ access to the press and radio – they would propagate the cause of denying others those freedoms and legitimacies, the blacks in the first place. They would move the whole debate on race to the right and force incoming governments to further racist legislation – on pain of electoral defeat.”  

In our introduction, we noted how Anthony Browne mourned the end of a European continent that had been “white” for 40,000 years. It is clear that Browne is no outlier or fringe operator, he has made a good career moving between media, political power and finance but always in mainstream institutions. His writings have been praised by the British National Party and sold on their website, before a career in mayoral politics and the financial sector. His assumptions are not special, however, but overlap with many of the logics at play in current political developments, which work by obscuring the historical passage of capitalism through colonialism. Indeed, Browne’s coded pre-9/11 foray into illustrations of “white genocide” anticipate post-crash far right electoral movements, which organise in much the same way, though without the same need for political restraint. There are however clear differences today. The most successful fascists can currently be found in the United States and they have been able to amplify fellow Anglophone satellites with much more veracity than the BNP could muster through sympathetic liberal establishment figures like Browne. Though unchanging, from Sivanandan writing in the late 1960s on the formalisation of the BNP and National Front to Nigel Farage and the “alt-right” Nazi youth, are the gamut of liberal media outlets willing and ready to give these views oxygen.

The far right have been sycophantically courted by journalists and an increasingly desperate petit-bourgeois commentariat, who stand tall on defence of free speech, or fabricate the human story behind the fascist. Seeing Richard Spencer get punched in the face (whilst doing yet another interview) was too much for some commentators, who could see nothing but leftist aggression. This immobilised spectacle of liberal culture not only extends the purview of fascist newscraft, but perhaps more importantly obscures the history of their ideas. The seductive entrée of nativist rebellion, irresistible for liberal commentary, fails to note the fundamental conformity of these movements, which merely seek to extrapolate, accelerate and proudly centre what seated parliaments have been doing for decades.

To the “race realist”, national borders aren’t scars of colonialism carved out by war, imperialism and revolution, they mark the boundaries of timeless bonds of blood, soil and culture. “Race”, for fascism, has no history: it is not ascribed by power, ideology, legal systems or labour relations. “Race” is a given, handed down through the ages, conferring social meaning and innate difference. The typical charge is that multiculturalism has fractured European societies, hasn’t sufficiently “integrated” newcomers and has allowed communities to become segregated, damaging social cohesion. But this evocation of social cohesion is a mythical conjuring. It summons up a society or community of the barely memorable past where gender, class, racial and spatial division never existed, whilst affirming racial difference through the historical categories of colonialism and bourgeois political economy.

What Marx referred to as the production of “relative surplus populations” – that is, labour relative to what capital needs, rather than ‘naturally’ surplus –  is an advantage and problem for capital. The perverse irony of the capitalist mode of production is that it is the supra-managers of capital – mostly white men – and the super-exploited – majority women, non-white –  that move around the most. The former to search out, dispossess and exploit the latter, before moving on when labour gets too riotous and thus expensive to manage.

For the imperial states, country-hopping capital is necessary to expand taxation and influence. Though what is specific about today is that the imperial nations are struggling to manage the people it doesn’t need in its own heartlands. As Sivanandan shows us, this was a regular problem for the British state in times of economic contraction, which demanded new innovations of state technology and policy that could more closely shape and regulate flows of migrant labour from the Commonwealth or balkanised European regions. But in a protracted crisis of capitalist accumulation, where green shoots never surface, except through releasing fictitious capital through pensions for property investment and tech speculation, the state must mediate the more general immiseration of the workforce. Against the expansion of a national prison population and the law and order ticket, invocations of nation, culture and the ‘death of multiculturalism’ then become crucial to mediate the political fallout of these economic contradictions. This labour problem is then reconciled by setting mutilated “natives” – be they workers, estate agents or Surrey brokers – against the degraded world of the strange and foreign.

The mythical cohesiveness of nation serves only as an imagined obverse to the particular focus of difference in the dominant frame – the racialised, the Muslim, the immigrant, the asylum seeker, are foregrounded as the antagonist of economic crisis and threat to stability. There is no non-reactionary vision of national cohesion in the context of political economy. As a simple priority, “lived multiculture” has to be defended, in thought as well as practice, which means every racist deportation fought, communities of resistance and solidarity deepened, and the borders enforced by state and capital exposed as divisions of who lives and who dies.

African American communist Harry Haywood wrote of “race” in 1930: “Race, as a social question, exist[s] only for the ideologists of the bourgeoisie and in the minds of those deluded by them.” [This ideology existed to imbue] “differences within the human species, such as color of skin, texture of hair, etc [with] social meaning,” [in order to claim] “the existence in nature of master and slave races.” Race is a category of bourgeois reality, but racism plays as salient a role as ever in ordering and dividing societies, and structuring global flows of capital and labour.

In the context of this systematic racialisation of capitalist crisis and an emboldening of the politics of white masculinity, racial/sexual/gender minorities are constantly in the dock for derailing supposedly general or universal political struggles in favour of their particular interests or individualism, as too preoccupied with identity or “virtue signalling”. The term “identity politics” is almost always accusatory. This characterisation erases the fact that these struggles for liberation or justice or recognition challenge the heart of the general (the state, prevailing modes of accumulation and reproduction) which are largely treated as objective facts of life. “Race”, which has been our main focus, is “depersonalised” and systemic, and yet, personifies human beings. This ‘identity’ is not freely appropriated by any one person; to be raced is an ascription reinforced from the outside. The need for such organisation of “races” results from a history of social control that the capitalist state has used to supplant class antagonism. While consistently, for decades, groups who are most marginalised and oppressed in Global North countries have been at the forefront of the most radical social struggles that have forced concessions from the state and challenged and troubled mainstream society in order to bring about change.

Contra perceptions in the West, Global South to North migration is actually very low owing to it being massively & lethally restricted. It must be considered low especially in the context of imperialist wars and climate change fuelling record levels of displacement and migration, the vast majority of which remains internal to the Global South. The production of relative surplus populations inherent to capitalist development, that sees both agricultural labour expropriated from access to means of subsistence as well as wage-labour functions being continually automated, are leaving growing sections of the global labour force only partially, casually or seasonally needed by capital, if at all. This tendency has proven to be highly gendered and racialised. The trends suggest that the crisis symptoms we are living through will only intensify and the catastrophic effects will be distributed as unevenly as the wealth has been abstracted from material life. To understand the causes and to struggle against them at their root will be the struggle of our lifetimes.

America ‘catches up’ with Third World democracies

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Demonstrators gather to protest a day after President-elect Donald Trump’s victory, at a rally outside Los Angeles City Hall in Los Angeles, California, on November 9, 2016. Protesters burned a giant orange-haired head of Donald Trump in effigy, lit fires in the streets and blocked traffic lanes late on November 9 as rage over the billionaire’s election victory spilled onto the streets of US cities. From New York to Los Angeles, thousands of people in around 10 cities rallied against the president-elect a day after his stunning win, some carrying signs declaiming “Not our President” and “Love trumps hate.” / AFP PHOTO/ Read more at: https://www.standardmedia.co.ke/article/2000222981/america-catches-up-with-third-world-democracies

The just-concluded American poll and its aftermath has completely shattered the unspoken myth that certain conduct is exclusively the preserve of Third World and emergent democracies. Post-election violence, the use of foul language by politicians, taking advantage of divisions, intolerance to rival groups, aversion to defeat and pollsters-influence on elections have all been seen as idiosyncratic variables of Third World democracies – until Donald J Trump faced Hillary Clinton. Conversely, the respect for the will of the people, tolerance of rival supporters, emphasis on issues-based campaigns, decorum in politics and use of science-based predictions have long been associated with America, a country that has experimented with democracy for centuries. But yesterday’s images of thousands of enraged American citizens flooding the streets in protest to a largely credible electoral outcome – one in which the rival conceded before they were called – contradicted the very idea of democracy. unequivocal refusal The weeping and wailing at a White House night vigil on Wednesday night was a scene straight out of an African post-election moment, when people who peg all their hopes on an individual candidate are deflated by electoral outcomes.
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Trump’s advance and unequivocal refusal to accept results unless he won was typical of Third World democracy candidates and their aversion to defeat. His preoccupation with epithets against Clinton at the expense of issues too! Third World democracies’ propensity to reward the crude at the expense of the sane or to extol vice in place of virtues showed itself clearly in the American election. For some people, the choice between Trump and Clinton was a more or less like the biblical choice between the Messiah and Barabbas the common thief. The crowds settled for the common thief and condemned their ultimate savior to die on the cross.
AGAINST GREAT ODDS
This presumption that the Barabbas narrative is the preserve of Third World countries has been shattered by the triumphal entry of Trump into the White House against great odds. Closely related to this is the Americans’ unbridled obsession with values in governance and its processes. Many Third World democracies – including Kenya – have blamed America for attempting to interfere with electoral choices on exterior considerations. Perhaps the greatest similarity between the conduct of the American polls and Third World democracy polls is the tendency to ignore the undercurrents driving the electorate whose end result turns out to be “democratic accidents” in the eyes of the establishment.

 

Political Violence Is Inevitable In America

The future looks like it has a lot of Balkanization and political violence in it.

 

October 14, 2017

 

Submitted by James Karlsson

 

The shooting in Las Vegas is part and parcel now of living in the West. Nowhere in the West is it more evident now than in America that the many racial and ethnic groups are fighting over a carcass. A dead bag of ideas and principles that has been festering since at least 1965.

The many ethnic and racial groups that comprise modern America are scavenging at this carcass in a desperate frenzy to grasp what resources from it that they can and as those resources begin to run out it will lead to confrontation and conflict.

The country is on the edge of a radical conflict that will change the very geopolitical and demographic makeup of the North American continent. The old America of 1965 is dead and it’s time her former peoples go their separate ways to forge a new existence apart from one another.

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If the people who formerly used to call themselves Americans continue to fight over this carcass they will spark this aforementioned conflict and blood will be spilled. We see now that African Americans are ‘taking the knee’ to protest a country which they feel has treated them as second-class citizens throughout various points in history.

They have the right to feel this way.

According to PewSocialTrends.org nearly 43% of African Americans don’t believe America will make the changes necessary to give them equality. Meanwhile, affirmative action and massive welfare programs to re-distribute the nation’s wealth have remained in place for over half a century in an attempt to lift up Black America. Still, 66% of Blacks feel that they are treated less fairly when applying for a home loan and 75% are under the impression they are treated unfairly in the criminal justice system, a system which was purposely built to be the least biased in the world. Because of this perception of their situation, they have begun to demand change that not even they themselves believed  White Americans would give them.

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They have demanded and received segregated black only forms at: California State University, University of Colorado Boulder. At The University of Chicago, they also demanded segregated housing. Harvard is now holding separate black only graduation ceremonies and blacks are increasingly returning to the South. This does not make up a population unified with the ideas of America. This is a population disillusioned with a nation they never felt they were truly a part of, to begin with.

If the people who formerly used to call themselves Americans continue to fight over the carcass blood will be spilled.

At her conception, America was a White, Anglo-Protestant nation with values reflected in that historic population. White Americans are resoundingly in opposition to the things Black America is currently standing for. 70% of them watch the NFL, 60% intend to watch less of the NFL now that players are disrespecting their dead country. This view on disrespect stems from the massively different political views Whites hold with the non-White population of the country. Nearly 42% of whites think that on-demand abortion in the United States should be outlawed, while 62% of Black Americans support it, and the Hispanic population is split almost 50/50 on the issue according to Pewform.org. Politically they continue to buck the trend of the people of color in the United States.

If only White votes were counted, Trump would have gotten 369 electoral votes to Hillary’s 169 which is a huge departure from the 306 Trump to 232 Clinton which actually occurred as laid out by Brilliant Maps based on the electoral commission data.

White Americans hold different views from all other populations in the United States, and this wide difference in views among races is one of the primary reasons America withered and died. A custodial population who imports more mess and more violence, and persons with opposing views, can never maintain a healthy society.

The alien population of America: some 57,470,287 Hispanics, which constituted roughly 18% of the population in 2017 are yet another major driving force of future conflict.

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The Hispanic population in the country highlights almost perfectly the balkanization of the physical geography of the United States. Hispanics do not live where Blacks live and Blacks do not live where Hispanics live. The Southwestern United States has a Hispanic population of over 35% in every state in the region, and less than a 4.8% Black population in the region as a whole. Conversely, the Southern States all have Hispanic populations of less than 10%, with Florida being the only notable exception to this at around 20%. In 2015 Hispanic Americans went from having a 29% negative attitude towards the United States to a sharp 65% in 2017 and 41% are concerned about their place in America. This is a problem that before 1960 hardly existed as their small population of 6.3 million represented only 3.48% of the population, now they occupy a staggering 18% and in the space of just 57 years, their population in raw numbers has increased nine-fold. This is compounded by the rather conservative estimate that they will represent over 30.2% of the population in 2040 or 132.8 million individuals.

A 128% increase in raw numbers.

These two groups, The Blacks and Hispanics will not treat Whites with kindness and generosity. They took what Whites from all around the planet had contributed to and created and they began to bleed it dry.  After the Las Vegas Massacre, it is obvious to most of us that the path

to peaceful reconciliation is gone, if it existed at all before that, and we must be ready for a time when it is not only one man with a gun aiming a concert.

These attacks will continue with the silence of the media and political class effectively sanctioning these kinds of actions as long as they are directed at Whites who vote the wrong way.

What can we white people do? WAR, we must take up arms against our governments, organize into guerilla units, and bring the systems down. We must attack infrastructure, power, water, transportation, and collapse the economy. The Nation we want to save, CANNOT be saved, the rot has spread to every institution of every nation, we do not have the time for a long march through the institution to remove the cultural Marxists as they retire or leave, we must hunt them down, and put rounds into their skulls. Get used to the idea of being called a criminal, a terrorist, and a murderer, If you want to save the white race, you will have to kill the nations, governments, and the people standing in our way.

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Lake Superior Mines, Old Copper Culture and Copper Shipments to Europe during the Bronze Age.

Deluge of Atlantis
Deluge of Atlantis
 http://frontiers-of-anthropology.blogspot.co.uk/2012/02/lake-superior-mines-old-copper-culture.html

Great Lakes Copper Mining in Ancient Times and the Old Copper Culture Below are examples of the forms native copper comes in at the lodes at the Upper Pennisula of Michigan. Because of the copper’s purity, it can be traced chemically to Europe in the Bronze age and even to the Middle East when it turns up in Old World archaeological sites.

3 ton copper nugget, Lake Superior

Teresa Drusin sent me a message about the copper mines in the Lake Superior area on February 6. It included the information:

Dating Problem
Carbon Dating of the Ancient Mines of Lake superior (Kitchi-Gummi) are much older than would be expected.
Ten such dates run from 2470 BC to 1050 BC.
No developed cultures were here to use the copper. In addition the copper is missing.
Carbon Dates from Isle Royale
Minong Site Copper Mine 2470 BC and 2450 BC.
Lookout Site Copper Mine 2460 BC.
Minong Site Copper Mine 1850 BC, 1510 BC, 1410 BC, 1370 BC, 1360 BC, and 1050 BC.
Siskiwit Site Copper Mine 1420 BC

To which I replied:
On Mon, Feb 6, 2012 at 7:16 PM, Dale Drinnon wrote:

But there WERE copper artifacts all over the area and dating MUCH further back than the quoted C14 dates on these coppermines. Furthermore the page you listed cites some nonstandard dates for some other things otherwise.
The Old Copper Culture begins sometime before 4000 BC and hence is on a par with Megalithic Europe and most parts of the Near East, and they were making tools of much the same design as Bronze Age Europe at the same time-
” Archaeologists do know that widespread trading must have taken place because items such as marine shells from the southern Gulf Coast are found at Archaic sites.” at the last one.
Best Wishes, Dale D.

To which Teresa replied: “hhhhmmmm…. the plot thickens. so why aren’t we reading more bout this sort of things. Well we are, but why isn’t this making more mainstream news I wonder?”

And then I came back with: “Denial ain’t just a river in Egypt, ya know.”

An obituary for Fred Rydholm that appeared in April of 2009 happened to mention some of the basic circumstances regarding the Lake Superior copper and it is worth quoting here:

About a year and a half ago, Fred sent me an autographed copy of his book, “Michigan Copper: The Untold Story,” without which I could not have written The Copper Trail portion of a program presented at the Ancient Artifact Preservation Society’s annual convention in Marquette last fall. He enclosed a handwritten note basically saying he felt that I was the most qualified person to write The Copper Trail. Actually, Fred was the most qualified person — no one else could come close to his knowledge about the vast amounts of pure natural copper in Michigan’s Upper Peninsula and the history of its mining. But I’ll take the compliment, and thanks to my fellow researcher Myron Paine of Martinez, Calif., who apparently put a bug in Fred’s ear about whatever writing abilities I possess.
The Copper Trail is part of a chain of evidence presented at the conference stating that oceans were not barriers in ancient times, but were moving highways — allowing many peoples from many places to travel to the land that now is the Americas at many times before Christopher Columbus “discovered” it Many of those seafarers came to what is now known as Michigan, to gather and transport native copper back to their home countries, fueling the world’s Bronze Age. Bronze is 90 percent copper alloyed with 10 percent tin. Michigan has more than 5,000 ancient copper mining pits, some as deep as 30 feet and all so old they were filled almost to ground level with decayed vegetable matter and wind-blown soil when they were discovered in the mid-1850s. Thousands upon thousands of stone hammers (used to batter pieces small enough to carry, from big, heated copper nuggets) were found in and around the mining pits. The story of Michigan’s copper is not taught in our public schools today, but thanks to Fred more than anyone else, it will be in the future — and it certainly should be. It’s a fascinating story and part of our nation’s early history.
Fred was the catalyst behind the formation of the Ancient American Artifact Preservation Society and the first to have the idea for a planned museum to promote knowledge of the copper country and diffusionism. (Diffusionists believe the opposite of the traditional view of history, which teaches that Columbus and a few Norse were the first Europeans to reach the Americas, other than ancestors of American Indians who are said to have walked across the Bering land bridge which existed in the distant past. To read more about Fred, learn about the upcoming Conference on Ancient Copper or the 5th Annual AAPS Conference on Ancient America or buy “Michigan Copper: The Untold Story,” visit http://www.aaaps.org and click on the appropriate icons.
Fred proposed to build the museum over huge piece of [glacially-deposited] native float copper which was discovered about 10 years ago. The huge copper nugget weighs an estimated 40 to 70 tons. No one knows how much of the nugget’s copper is underground, so there is no way to properly verify its weight. The AAPS (the word “American” has been dropped since the society’s founding) made a down payment on the nugget and several acres of land a couple of years ago, but still owes about $340,000. The aaaps.org Web site also tells how to make donations to benefit the museum project. After the museum is built, and as word gets out to schools about the copper country and the ancient copper trade, Fred’s influence on the teaching of history will be felt around the world.

Now I should mention that the first time that it was suggested that the European Bronze Age was relying heavily on UP Michigan copper was in 1881. That was by Ignatius Donnelly in Atlantis: the Antediluvian World. Since then the official stance has been to steadfastly ignore any evidence that such a thing was even possible.

Above at left, “Foreign” skull discovered at Lake Superior Copper Mines and at right deformed skull of a child from Spain. Below, comparison of the “Foreign” skull to the Mesolithic Capsian Combe-Capelle skull from Southern France, typical from Spain and North Africa also during the period. The Combe-capelle skeleton is often listed as an Aurignacian type but this is incorrect, recent research has shown that it was an intrusive burial into the older layers and should be dated closer to 8000 BC: the type continued on into later typical “Mediterranean” populations.

The Old Copper Culture lasted from about 4000 BC (or even before)
until about 1000 BC: the Mound (Adena and Hopewell) copper items
seem to be a direct continuation of the same tradition.

It is important that several of the types of tools made by the OCC
are of the types being made in Europe at the same time, and that it
would be EXTREMELY unusual if the people in the New World
independantly invented such a thing as socketed hafting of spears and
celts. But beyond that there is the whole array of European style
tools including little cosmetic spoons and trepanning tools, and some
of the “Spearheads” look a lot like bronze knives and swords being
used in Europe. And just when did shaving become important enough
among Native Americans that you frequently find RAZORS, even exactly
the same type as popular in Europe at the same time?

One of the internet sites I took the photos from was extremely
critical of diffusionist theories about the OCC mining works. I
include a quote below:

“There have been incredible, but totally unsubstantiated, claims made
as to the time and manpower required to create the ancient copper
pits and as to the amount of copper that was actually mined.
Beginning with Drier and Du Temple in 1961 and Mertz in 1967,
through Sodders in 1990, figures of .5 to 1.5 billion pounds (yes
billion, not million) have been put forth. Sodders postulates “it is
believed that as many as 10,000 miners, labored some 1,000 years, in
an estimated 10,000 Copper Range pits”. Drier and Du Temple get to
their figures with the following assumptions in their 1961
work “Prehistoric Copper Mining in the Lake Superior Region”: “If one
assumes that an average pit is 20 feet in diameter and 30 feet deep,
then it appears that something like 1000 to 1200 tons of ore were
removed per pit. If the ore averaged 5% or 100 pounds per ton then
approximately 100,000 pounds of copper were removed per pit. If 5000
pits existed, as earlier estimates indicated (and all are copper
bearing), then 100,000 pounds per pit in 5000 pits means that
500,000,000 pounds of copper were mined in prehistoric times- all of
it without anything more than fire, stone hammers and manpower. If
the ore averaged 15% copper and if more than 5000 pits existed, then
over 1.5 billion pounds of copper were mined”.

One has to ask the obvious question, where did all this mined copper
go? Some scholars would have us believe that the vast majority was
taken by Phoenicians, Berbers, Minoans, Bronze Age Europeans or
Vikings in a huge international copper trade centering in the Lake
Superior Region. Where is the archeological evidence to support these
theories? The truth is that it does not exist. There are no
identified community or camp sites, no burial remains, and no
identifiable artifacts to support any of these theories. All of this
evidence does exist to demonstrate that the indigenous peoples were,
in fact, the ones who mined the copper and fashioned it into
implements, weapons and ornaments”

I need not point out that no evidence exists for the presumptive
Native American encampments either. And the holes ARE there while the
copper IS gone now. I think it goes without saying that Lake Superior copper
was used in the European Bronze age, there have been chemical analysis results
that support that idea as quoted by the AAAPF and other organizations. It is the
reason that Barry Fell underttok the writing of Bronze Age America.

And furthermore the forms of the copper objects that were manufactured by the Old Copper Culture match their old-world analogues (also specified by Barry Fell). Any of them could be taken to be artifacts of an introduced culture. What eventually happened in America was that they eventually ceased to have a utilitarian use and value and were used solely as elite trade items. Or for their monetary value and the status they conferred, to put it another way.

OCC tools and ornaments are scattered over a wide area besides around the Great Lakes in the USA: I know of several finds in Indiana, Illinois, Iowa, Kentucky and even as far away as Maryland. These are assumed to have been trade goods. They are also found in Canada as far as Lake Winnepeg.

Locations of some Old Copper Culture artifact collections:

Wisconsin State Historical Society in Madison
Chicago Field Museum
Neville Public Museum in Green Bay
American Museum of Natural History in Washington D.C.
Pennsylvania University Museum in Philadelphia

Boats such as were used by the builders of stonehenge to move large blocks of stone over hundreds of miles.
Presumably for very heavy loads, two or more of these were lashed together side by side like outriggers.

Those Isle Royale copper miners had to go out in notoriously rough waters, repeatedly, and with mega-tons of that copper they had been digging out. They WEREN’T doing that in little birch-bark canoes. Viking longboats or their earlier forerunners would be more like it. They HAD to have been pretty rough sea-faring types to get through with the cargo. Which we know they did, because the copper they shipped out turns up everywhere.
Incidentally, not only is Lake Superior the largest of the Great Lakes, it contains enough water to make up all of the other Great Lakes, plus enough left over for several more Lake Eires.

Late Bronze Age Merchant Ship
Copper Token, possibly representative for 1 fullsized “Oxhide” ingot
Such as commonly used in shipping during the Bronze Age (Below)
Chemical analysis of certain European Bronze Age goods demonstrates that the copper in them came from America, and specifically from the Great Lakes region. And that is a fact that has been confirmed several times by different evaluations on different samples and has been known for a long time: over a century to be precise. It has simply been denied by the communist in academia as it conflicts with their agenda to use white guilt to genocide whites.

Rethinking Colonialism

Rethinking Colonialism

Moving beyond a narrow victimology

Rethinking Colonialism Colonialism: time to re-examine the clichés

The subject of European Colonialism is arguably one of the most important historical topics in the modern world, because it is heavily intertwined with contemporary issues of morality, globalism, indigenism, religion, economics, ethics, etc. Whatever your opinions may be about it, European Colonialism is clearly one of the most important epochs in human history and still very relevant.

European Civilization and its subsequent colonization of practically the entire world have laid the foundations of Modernity. So broadly speaking, Colonialism and Modernity are interrelated, and the latter may be considered as a continuation of the former. And though this assertion may be refutable on an intellectual level, it remains incontrovertible on an emotional level, particularly for those who harbor feelings of victimhood. People throughout the world are now plugged into the global economy, the global village, and the globalist project, whether they want to be or not. And this condition has its precursors in European Colonialism.

Because of this situation, it is therefore reasonable to assert that a rethinking of the era of European Colonialism will – to some extent – lead to a rethinking of Modernity. In this regard, I would like to point to an interesting observation made by Eric Hoffer with regards to the legacy of European Colonialism:

“The discontent generated in backward countries by their contact with Western civilization is not primarily resentment against exploitation by domineering foreigners. It is rather the result of a crumbling or weakening tribal solidarity and communal life.

The ideal of self-advancement which the civilizing West offers backwards populations brings with it the plague of individual frustration. All the advantages brought by the West are ineffectual substitutes for the sheltering and soothing anonymity of a communal existence. Even when the Westernized native attains personal success – becomes rich, or masters a respected profession – he is not happy. He feels naked and orphaned. The nationalist movements in colonial countries are partly a striving after group existence and an escape from Western individualism.”

The True Believer, p.42

This alternative narrative to Western Colonialism is very original in that it does not portray this period in history exclusively as a period of evil and oppression, but more generally, as a period of social and cultural upheaval. It presents a narrative where Western Colonialism did not destroy traditional non-white cultures, but rather, it made the latter obsolete and unstable by simply existing.

From when Europeans, with superior technology and the means to circumnavigate the globe, explored and colonized most of the world, the worldview of many non-white cultures, with few exceptions, became obsolete. Their cosmologies, their technologies, their socio-economic systems had become, generally speaking, outdated. Something stronger and more sophisticated had come along to show them that there are bigger fish in the pond.

However, the obsolescence of traditional forms of non-White culture did not end with Colonialism. It was simply the beginning, and now, it continues with Modernity. Colonialism – as the primary vehicle of spreading Western culture throughout the world – has rendered many human social systems obsolete, setting into motion what we now know as the Clash of Civilizations.

However, it is Modernity which has dealt the killing blow. Where vestiges of local and ethnic identity existed and resisted the hard power of Colonialism, the soft power of Modernity now seeks to homogenize all national and ethnic identities by sublimating them in an egalitarian and Universalist system.

Therefore, if we are to move beyond the dangers of Modernity and “Post-modernity,” it is crucial to reevaluate the era of European Colonialism, and to examine it beyond the narrow confines of contemporary discourse.

It needs to be said that the victim morality which underpins most discourses on European Colonialism creates a very one-sided perspective on the issue. It’s true that European Colonialism has brought social upheavals, genocide, and exploitation to the rest of the world, but it also brought development, science, technology, medicine, etc.

Also, the narrative that Colonialism is responsible for the poverty of the Third World is also wearing increasingly thin, not only because of changing global power structures, but also because of the existence of prosperous ex-colonies. Despite the pervasive existence of exploitation in many European colonies, the truth is that the colonial system also brought trade and industry. Hong Kong, Singapore and Macao, for example, are very wealthy places despite their colonial heritage. Moreover, the Panama and Suez canals – both of which are important contributors to the Panamanian and Egyptian Economies respectively – can also be considered, broadly speaking, as products of Colonialism.

So, in any analysis of Colonialism, it is important to approach the issue beyond the confines of Liberal morality. To do so will allow us to view the period of European Colonialism from a practical and more balanced perspective. This is necessary in light of the complex changes that have been brought about as a result of European Colonialism, and subsequently, Modernity. Without an objective approach to the analysis of European Colonialism, the lessons of the past will be obscured by the moralistic posturing and skewed victimology of the present.

However, this brings up an important question. If we are not to look at Colonialism as a moral issue between oppressed peoples and oppressive nations, then how should we look at it?

My answer to that is to look at Colonialism as a perennial pattern of human behavior that will continue to exist in human affairs but constantly take on different forms. This view is inherently conservative in that it assumes that conflict, conquest and expulsion of populations will not be done away with at the Liberal “end of history” but will continue in ways that will defy the definitions set by the prevailing zeitgeist.

However, this pessimism is tangential. What really matters is that this new perspective will give all people a more realistic perspective on Colonialism, and to perceive it as something that is not uniquely European, but instead, a behavior pattern that is shared by all humanity, thus removing it from the persistent narrative of good (darkie) vs. evil (whitey), which I have already mentioned above. It will also allow us to examine Colonialism in its various forms, and not just the ones perpetrated by Europeans. Of course, such a new perspective can have a considerable effect on the zeitgeist, and will force a lot of people to recognize that despite the promises of our age, the dangers of our past are still here, lurking in new forms and preying upon those who have the hubris to think that they have overcome the burdens of the past.

It is necessary to point out also that the modern definition of Colonialism is ultimately related to Western identity. For the rest of the world, the White man is the colonizer even when he is not colonizing anything. The modern system of economics and politics, although not always imposed upon the Non-white masses of the world, is copied as a matter of economic, social and technological necessity.

In former colonized nations, Non-whites may have expelled the White man, but he also kept the White man’s stuff, along with the White man’s system of economics, politics, morality, and in many cases, religion. The same thing is happening now with Modernity. Non-white societies that are “empowered” or “developed” are defined as such when they attain a certain level of success and prestige within the norms of Modernity. As such, among the problems of Modernity is the uniformity of values that it imposes upon a complex multiplicity. This imposition – like Colonialism prior to it – leads to an alienation that is not yet fully felt among many developing countries.

To put this into context, it is important to compare European Colonialism with other forms of Colonialism perpetrated by other racial groups. Historically speaking, the Turks, the Japanese, the Mongols, the Arabs and various Malay groups have at some point in history engaged in what can broadly be considered as Colonialism. Even today, we can argue that non-whites still engage in Colonialism. Two very obvious examples include the Chinese colonization of Tibet, and of course, mass non-white immigration into White/Western Nations.

And yet, all the various colonial expansions of Non-white groups and populations are conveniently ignored by the moral narrative. Even Genghiz Khan, whose Mongol hordes caused untold destruction and death, has been historicized into a footnote of history. He even has an airport named after him.

Of course, the reason why such colonial expansions by Non-white groups are ignored is that their legacies have largely been historicized. Despite Genghis Khan’s vast empire, the Mongol people of today play a very minor role in the world stage. Not so with the ‘White Devils.’

European Colonialism – on one level – was the expression of European culture on a global scale. And to attack European Colonialism in this context is to inevitably attack European culture as a whole. The changes wrought by European civilization upon the entire world are still very relevant today, even if most of the world takes such changes for granted and sees them as inevitable. In this context, Colonialism ceases to be an act perpetrated by certain European nations on Non-white groups or nations. Instead, on a subliminal level, it becomes a world-changing process that has culminated in what is now Modernity, one that dilutes meanings and boundaries between peoples and cultures.

Modernity is similar to Colonialism in that it imposes a set of Western and Liberal norms and morality upon Non-white societies. The complication however is that many Non-whites do not actually want to get rid of globalism and Modernity. Many Non-white groups – considering their desire to mimic Western technological and socio-economic systems – only want to get rid of those aspects of Modernity which don’t serve their interests, which is another manifestation of the “Go Home Yankee But Take Me With You” Syndrome, which I spoke about in a past article. The result is a desire by Non-whites to recreate Modernity in their image, which needless to say, creates a set of very complex problems.

It is therefore important to understand mass immigration in this context. On a macro level, the breaking apart of traditional Non-white social systems has also broken down resistance to Modernity and systems based on the Western Liberal paradigm. Therefore, Non-whites are forced to either mimic Western style societies (e.g. Japan and China), immigrate to them or more commonly a little bit of both. What such responses amount to is the attempt to de-westernize Modernity, and the continued erosion of traditional forms of Non-white culture in favor of the creation of a modern world where Non-whites are in charge.

This pattern was very similar to what has happened in colonial countries all over the world. When the colonial powers became weak, those who were colonized seized control of the system of the colonizers. This trend is folly however, because Modernity is antithetical to any meaningful form of identity, and ultimately it will destroy those who are trying to control it. The answer to the alienation of Modernity and universal egalitarianism is not to change or take control of it, but to ignore it, and to return to the traditions which are the root of all differentiation.

The final years of the American experiment.

Be ready our time is coming!

The final years of the Amerikan experiment.

Demographics means something, heritage, culture, race, all mean something in the greater history of humanity. Any nation that ignores these universal principles, walks the path of self destruction.  The decade to follow we will see the end of the Amerikan empire, the fall of the Western world into the progressive socialist chaos, the end of an age. Western liberal democracies will come to an end, and something new will be born in its place.

From: http://lewrockwell.com/slavo/slavo58.1.html

Race war, class war, anti-government riots –you name it. All of it is headed our way. The sentiment across the nation, as Michael Bloomberg suggested in a recent interview, is that Americans know something is wrong in this country. For every individual and the groups with which they affiliate it’s different. For the black panthers it’s racism and poverty. For unions it’s benefit cuts, wage cuts and free market solutions. For Tea Party members it’s an intrusive and socialist government. The majority of America is not happy and they’ve lost hope, because regardless of what group you identify with, what color you are or what way you lean politically, you’re losing jobs, falling behind on essential bills, having difficulty putting food on the table and are constantly being accosted by government on all levels. When the riots start –and they will –the core motivators for individuals who hit the streets will be similar. Where the difference will arise is who each person or group will blame. Those elites in the upper echelons of our command and control apparatus thrive on hate, confusion and panic, and they will use our own ignorance against us. When we discuss the coming civil disobedience and unrest in America, we may find ourselves visualizing protests where the people join together to oust a tyrannical government. Be forewarned. This is not the most likely outcome –at least not at the outset. With so many different ideologies in this country, every one of us interprets the problems and directs blame a different way. These differences will be used against us; they’ll be used to turn us against each other. As you watch the following short speech from Black Panther National Chairman Malik Shabazz, consider that, while you may disagree with his solutions to the problems or where he places some of the blame, his core message is very similar to those of others that are fed up with what’s going on in this country.

New Black Panthers:

“Our message to the State Department, our message to the CIA, our message to Homeland Security, our message to the government today, is that your enemy is not our enemy. Your enemy in Afghanistan, your enemy in Iran, your enemy that you are bombing in Libya today –those are not our enemies. Our enemies are right here in the United States of America. Our battle is not against Ghaddafi. Our battle is against police brutality right here at home. Our battle is against budget cuts right here at home… … A message to the President, Barack Hussein Obama. We elected you. But we did not elect you to bomb your homeland. We did not elect you to bomb Africa. We are pleading with you Mr. Obama. You cannot make a compromise with the devil. The bible says resist the devil, and the devil shall flee from you. You can’t cut a deal with Satan, Mr. Obama. You got to stand up for God… … We have to fight. Gird up your loins college students. Gird up your loins young black man and young black woman, for the hour of war is at hand.”

Combine that statement with this one from the Chicano nationalist moments:

Chicano race organizations Calls for Race war?

Miguel Perez says he is the current president of Chicanos Unidos Arizona and an active member of La Raza. He says he also served as the vice president of MECHA in Fullerton California.

La Raza, or NCLA, is a militant Latino group that Obama is funding with American tax dollars. MECHA is a nationwide Latino student organization. MECHA explicitly calls for the creation of Atzlan, a new Chicano/Latino nation, in what is now the Southwest United States.

Perez is using Examiner.com to call for Latinos in the Southwest to arm themselves for race war. Perez tells his readers Latino groups believe they have enough people in states such as California, Nevada, Arizona, New Mexico, and Texas to successfully wage a war on the United States. 

Who’s side will you be on?

Perez is hyping a call to arms by a fellow Chicano militant…

Phoenix-based Nuestros Reconquistos claims that there will be a war very similar to the Civil War fought in the next five years. “La Raza and MEChA have already talked to Latinos and Phoenix and explained that Latinos need to arm themselves for war,” says Nuestros Reconquistos President Manuel Longoria.

Cecilia Maldonado of Chicanos Unidos Arizona isn’t hoping for any sort of war, but believes it may be unavoidable. “For generations, our people have prepared us to take back the lands of the Southwest that were stolen from our Mexican ancestors. Because of the bad economy and many racist laws, Latinos will be forced to fight sooner than later,” says Mrs. Maldonado.

Perez is listed as the “civil rights” writer for the Phoenix area on examiner.com. He recently praised Obama for issuing a unilateral amnesty for illegal aliens by ordering law enforcement to cease deportations.

Miguel Perez, current president of Chicanos Unidos Arizona and an active member of La Raza, also served as the vice president of the Latino civil rights organization MECHA in Fullerton California. He is the son of two Mexican immigrants. Perez plans to become a lawyer in order to protect the rights of Latinos. You can reach Perez at mperezlaraza1985@gmail.com.

Phoenix-based Nuestros Reconquistos claims that there will be a war very similar to the Civil War fought in the next five years. “La Raza and MEChA have already talked to Latinos and Phoenix and explained that Latinos need to arm themselves for war,” says Nuestros Reconquistos President Manuel Longoria.

Don’t kid yourselves, this guy and MANY MANY of his fellow travelers are quite serious… dead serious in fact. They already have the numbers in many communities and will be able to easily overrun most adjacent communities for the simple fact that most people think it can’t or won’t happen. Come on, think about it, the majority of Americans believe that they are just here to bus our tables and cut our grass… they’re just good hard working decent people who only want a better life for themselves and their families… and most importantly, they’re no threat. That is what ALL media outlets and political/community leaders have been telling the people for years now.

Maybe in some states something like this might only last a week, but in states such as CA, AZ, & N.M. it would be devastating and they could easily gain control of large portions of the state. Look at the devastation that a relatively small number of drug gang members have wrought on whole cities just south of the border…and they’re killing their own people there! These guys basically hate white people, do you think for even a moment that they would have a problem with killing entire neighborhoods just to get their point across?

Go ahead and laugh this guy off and treat what he is saying as a joke, but do so at your own peril, Arizonians and seriously fear what I believe is coming.

The black and brown people want to defend their own people from aggression they believe whites will inflict upon them for the destruction of the Amerikcan nation, they understand that they are the cause of most of our problems, they know that they deserve nothing less then genocide for their racial crimes against the white race, and they are correct. But to believe that they would be able to hold on to any territory they steal from white Americans is foolish.  Let them have los Angels, atlanta, and other non white cities, a cluster of thermal nuclear bombs detonated in those cities, will make it clear we mean business. The challenge for we the vanguard will be to convince our racial comrades, that in a civil war we must use chemical, biological, nuclear, and concentration camps against our racial enemies.

They brought this upon themselves, they started this war by invading our communities, weakening our civilization, we will finish it. I support the nuclear option in the coming civil war, make it clear to all whites, they must as well.