Amerika

Dear Black People: It’s Not You; It’s Diversity

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A riot is a form of protest. It is also a form of spontaneous criminal activity, or an emotional outburst. One might also see it as the failure of order, the loss of social structure, or a mass expression of a frustration that is so unspecified that the only tangible expression is to burn it all down.

From the people at Black Lives Matter riots across America, we hear the same message: institutional racism is keeping us down. However, this is after seventy years of the same forced inclusion policies that power affirmative action, civil rights, anti-discrimination laws, and the media push for “united colors” in all ads and movies.

Think of the last time you saw a movie where the entire cast was white. Or a presidential cabinet.

For that reason, the “institutional racism” explanation seems unlikely to most of us out here. We pay every day for diversity, you know. Every product is more expensive because of civil rights regulations and affirmative action lawsuits. Companies must hire minorities in order to avoid government interference, and so they do, and pass the costs right on to us. Plus we inherit the red tape, the constant riots, the no-fly areas, etc.

Since white people started to notice this, there have been two camps. The first is headed by a writer who is universally respect on the Right, John Derbyshire. He wrote a highly influential piece, “The Talk: Nonblack Version” in which he warned people about the dangers of African-Americans:

(10) Thus, while always attentive to the particular qualities of individuals, on the many occasions where you have nothing to guide you but knowledge of those mean differences, use statistical common sense:

(10a) Avoid concentrations of blacks not all known to you personally.

(10b) Stay out of heavily black neighborhoods.

(10c) If planning a trip to a beach or amusement park at some date, find out whether it is likely to be swamped with blacks on that date (neglect of that one got me the closest I have ever gotten to death by gunshot).

(10d) Do not attend events likely to draw a lot of blacks.

(10e) If you are at some public event at which the number of blacks suddenly swells, leave as quickly as possible.

The second group includes your author, who has been writing about this idea since the middle-1990s: the problem is not African-Americans — and yes, that term has more meaning for Rightists than Leftists — but diversity itself.

Diversity is the notion that more than one identifiable group — race, ethnicity, sexual preference, religion, and most likely political alignment — can occupy the same space and work together to provide a government, economy and civilization.

Sometimes called “multiculturalism,” or by its original name “internationalism,” diversity relies on what legendary Right-wing writer Peter Brimelow calls the “proposition nation” and John Derbyshire describes as the “magic dirt” theory. This species of theory says that we must assume that all people are equal, and therefore when we subject them to the same laws and economic pressures, they perform the same way. It is an implicit argument for diversity, which Leftists view as a subset of class warfare designed to achieve equality.

The Alt-Right expresses one of its pillars as the idea that genetics, not laws and propaganda, determine the future of a nation. We cannot mold people into equal citizens. The first group would argue that is because of defects in certain groups; the second group argues that this is because different groups have different expressions of self-interest, starting with the need for identity and pride in who they are.

The question upon us then is whether diversity could work — that is, function as a policy which contributes more good than harm to society in accord with its goals — at all. Policies fail all the time; we implement them with good intentions, then realize that their goals are paradoxical or at least paradoxical to our goals, and then revoke them. Think of how Prohibition, which was more popular than diversity even, became enacted through a Constitutional Amendment and then repealed the exact same way.

The root of race realism is recognition that each group has its own ways, and that these do not apply to any other group; it also includes knowing that every group, like every individual, acts in self-interest, and that the interest of every group is to conquer all others and assert itself — culture, heritage, values, language, customs, calendar, cuisine and morality — through total control in as much territory as it can get. This is the Machiavellian realpolitik of ethnicity and is the only universal thing about humanity, mainly because it is not based on “human-ness” but on the needs of survival.

Diversity conflicts with this race realism. It supposes that you can dump random people into an area, enforce laws on them and bribe them with “good jobs,” and you will get the same results as you did with the people who invented those laws. This reverses causation: the original group created those laws as an expression of their culture, itself an expression of their ethnic makeup and values, and no other group will find itself compatible with those laws.

When seen through the lens of race realism, diversity cannot work because different groups are different and have different self-interests, therefore when combined in the same area, those self-interests will inevitably conflict. We all need different things, which is why we formed different ethnic groups in the first place, originating either from Hyperboreans (per the Traditionalists) or a migration from Africa and then parallel evolution as modern science alleges.

As a Southern man, one is more likely to be mugged by Mexicans than blacks — but the same is true for blacks, Asians and middle easterners. The orientals run rigged businesses which are notoriously good at extracting government aid; the Mexicans and South Asians steal by convenience and holdups; the blacks are known for violent muggings and gang violence; the middle easterners tend to run illusory businesses and focus on contraband and graft. These stereotypes exist for a reason, and they exist across ethnic groups; each perceives these behaviors in each other. This is not racism, but observation of generalities in our world.

Expanding from that however, what we see are conflicts between the type of society that people are genetically programmed for — an expression of their self-interest — and the society created here by Western Europeans. When one lives in the middle east, different behaviors are rewarded and these are handled by society there through designing itself to accommodate those enough to channel them toward somewhat productive results. The same is true of the other groups and their behaviors. When one lives in Africa, gang warfare is the norm.

We can verify that this is true because of stereotypes among different white groups. Western Europeans are perceived as priggish, moralistic and yet prone to deviance. The Irish are known for corruption as well as rigid and fanatical Catholicism. Southern Europeans are expected to participate in Mafia style activities, loud family fights and promiscuity. Eastern Europeans are known for missing the obvious, violent racketeering, and being willing to sell you their women for the right price (often, a Lexus with a gold package).

Even more, we have different castes. The Brahmins are known for being brainy, but also weak to social influences. The Kshatriya are known for their excellence in warfare and craft, but tendency to use pragmatic instead of realistic solutions. Our laborer-caste are known for needing to be told what to do, and requiring constant supervision to avoid slipping into day-to-day “white trash” behavior.

If we are going to be race realists, we must go all the way.

Among Western Europeans, there is little variation. We share Nordic-Germanic roots and are more similar to each other than to any other group. We like the same type of social order, use the same type of gut feeling to assess any action we might take, and have the same need for some kind of reverent or at least purposeful order. We are approximately the same, and other groups — including Eastern and Southern/Irish Europeans — seem alien to us, even if less alien than (in decreasing order) blacks, middle easterners, South Asians and North Asians (Orientals).

Growing up in the South, one knows many good black people. They are not the same as us, but they share many of the same values, which they achieve through their own ends. Their Christianity is different; their cuisine is different (and alternatingly baffling and irresistible); their neighborhoods and social ways are different. But it would be hard for a Southern man to say that “all negroes are bad,” because he knows many good blacks, if not most of the blacks he encounters. Still, they need a different social order and as a group, cannot exist within the white order, which is why after emancipation the white man left the black man to run his own neighborhoods and have his own businesses, schools, police and even courts.

The same is true of any other group. In a massively multicultural majority-minority city such as are common on our Southern border, the average white person knows Jews, Mexicans, Vietnamese, Chinese, Iranians and members of every other group who are good people, that is, trying to do “the right thing” as best they can perceive it. And yet their needs are different and their methods are different in parallel, which reflects their self-interest as needing a society of their own.

The elephant in the room is pride. Every ethnic group needs to know it lives in a society of its own creation, designed for its ways and goals, which it guides. This gives it a chance to improve qualitatively to the point where the group can say it used its methods to overcome the challenges of nature both visible and invisible, and that its results are entirely the result of its work. This is the basis of pride, and it is part of self-interest.

Diversity takes away not just pride but recognition of self-interest from each group, and forces it to go to war with other groups in order to decide which values system will prevail. In the United States and Europe, the founding populations seem to assume that this issue is settled, and that our languages, laws, values, etc. will always be there. But those are negotiable. Diversity creates a battlefield where each group is forced to try to assert its values over those of other groups.

This is why members of the second group of race realists object to diversity itself, and not simply African-Americans. We do not want to live with even “model minority” groups like North Asians because that, too, is diversity. We recognize that it is unlikely that liberals and conservatives can co-exist for long, even within the same group, much as difference of religion — for example, Catholic versus Protestant — is unstable. We realize that any diversity, even one drop, destroys social trust and hope for the future.

We are what history refers to as “xenophobes.” Back in the day, we opposed slavery because it is a form of diversity. We opposed importation of Chinese workers not because we hate them, but because they would create diversity, and we know that any loss of unity leads to a death spiral of distrust, rebellion against the norm — some would say that the alarmingly teenage Leftist movement came from this — and struggle for power, culminating in social collapse.

The problem is diversity. Diversity does not work. It does not work because it cannot work. In any form — race, ethnicity, religion, politics — it fails and creates a ruin of society. This is why Leftists adore it: their goal is to create a dark organization in our society, attack it and subvert it, then dominate what is left and use that to transfer wealth and power to themselves. They are the parasites that arise when social trust is destroyed by diversity.

Our only future lies in ending diversity. This means that every person who is not of our founding group — Western Europeans in America, ethnic French in France, ethnic Germans in Germany, and so on — must go back to their continent of origin. If we end this as gentlemen, which we should because it is in our nature, we will do so by giving them reparations contingent upon repatriation, so that they may get a good start and we end this bad policy as friends and allies, not resentful enemies.

But it must end. Diversity is paradoxical; it is illogical; it is denial of obvious reality. Over the past 150 years, it has shattered America and over the past forty years, seriously damaged any integrity to Europe. The longshot of this is that it has deprived us of pride and made us into morose, angry, selfish and bitter individuals. Our only survival comes through ending diversity so that we can then tackle those other problems by ourselves, for ourselves, so that someday we may have pride again.

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