Be a hard master to yourself - and be lenient to everybody else. This is simply the constant radiation of what man really is, not what he pretends to be. Use it, then to advance your enlightenment; or it will be gone and never in your power again.
Today, White nations are being demonstrably colonized by non-Whites, White culture is increasingly marginalized or dismissed as non-existentand White history is being rewritten to support and advance the agenda of contemporary multiculturalism.
Whites are thus abused as colonizers while simultaneously being subjected to an unprecedented and multifaceted colonization.
Despite his last name which apparently is also English and Welsh as well as JewishMoses evidences no discernible Jewish ancestry, his father John Moses being a notable Anglican priest and his mother Ingrid a full-blooded German from Lower Saxony.
Moses has built his career around broad explorations of the themes of colonialism and genocide, and the relationship between the two. To my mind Moses remains one of the most essential writers on colonialism, conquest and genocide as perennial features of the human existence, and I would have a difficult time engaging in discussion on these subjects with someone unfamiliar with his work.
For example, in his introduction to Empire, Colony, Genocide: Conquest, Occupation, and Subaltern Resistance in World HistoryMoses contends that conquest and occupation are human universals rather than the preserve of uniquely evil European peoples and their culture.
Few are the societies that were not the product of a colonization process, whether haphazard or planned. Moses edEmpire, Colony, Genocide: Berghahn,p.
Despite the universal presence of conquest, displacement, and domination in human history, Moses notes that the usage of the terminology of these themes has come to focus inordinately on the recent European past: A century later, to accuse a country of colonialism was to condemn it for enslaving and exploiting another.
When utilizing these keywords then, modern ethnic activists strategically take the European expansionism of the nineteenth century as their starting point, excluding many prior centuries during which non-White participation in conquest, slavery, expansion, and imperialism was at least equally in evidence.
Colonialism has thus ceased to be regarded in modern social and academic discourse as a human universal, easily explained by evolutionary impulses, and has instead come to be regarded as a dynamic in which uniquely exploitative Whites disturb the putatively utopian existence of non-Whites a myth bolstered and promoted by Boasian anthropologybefore subjecting them to unimaginably horrific treatment.
One of the most interesting, and frustrating, aspects of this questioning of Western moral legitimacy is that Whites have allowed themselves to be subjected to it, sometimes even encouraging it.
On some levels it would be comforting to attribute this self-flagellation exclusively to very recent alien influences, but the truth is more complex. Europeans may have had unprecedented success in the nineteenth and twentieth centuries in expanding their spheres of material interest and cultural influence, but they also engaged in an unprecedented level of self-critique because of it.
Whites and the legitimacy of their civilization are thus especially vulnerable in modern discussions of colonization, slavery, and empire, not because their actions in these areas were particularly nefarious, but because they are the only successful ethnic group in these spheres willing to subject itself to such a critique, not only by others within the ethnic group, but also by ethnic outsiders claiming moral superiority.
Of course, one of the main reasons for our contemporary aversion to colonialism is that the collapse of empire has been catastrophic for us as a people — not in terms of lost resources, but because we immediately became subject to reverse colonization.
As Enoch Powell expressed it in relation to the British empire: From the middle of the eighteenth century onwards, notwithstanding the loss of the American colonies, there occurred a striking expansion outside the United Kingdom of the dominions of the Crown, until those born within a quarter of the land surface of the globe were born within the allegiance, and were subsequently British subjects undistinguishable from one another in the law of the United Kingdom.
Keith edsRacism, the City and the State London: Routledge,p. In Britain, this led to an initial mass influx of non-Whites from the colonies between the passage of the British Nationality Actwhich defined British citizenship in accordance with the principle outlined by Powell, and the Commonwealth Immigration Actwhich only moderately slowed the tide.
An almost identical scenario played out in France between andand in the Netherlands, which took in, between andaroundmigrants from the former Dutch colonies of Indonesia, Surinam, and the Dutch Antilles.
It should be stated that the principles outlined by Powell were almost certainly always intended to remain just that — principles, but the vulnerability was nonetheless made available for exploitation in the form of mass non-White adoption of European citizenships.
A similar vulnerability of principle may be observed in the jus soli interpretation of citizenship employed by the United States, which has been equally subjected to countless exploitations.
Another reason why even ethnocentric Whites have developed a strong aversion to colonial ambitions is that our culture has intensively absorbed and internalized the anti-imperialism of leftist intellectuals like Sartre and Fanon, for whom all empires excluding of course the Communist ones entailed the exploitation and degradation of indigenous peoples.
Even those of us who may not necessarily believe this to be the case, and in fact see many positives for indigenous peoples in their subjugation to European rule, fail to confidently articulate such a position because of the overwhelming social and cultural success of the leftist argument.
Scholarly titles offering a full-blooded apologetic for European imperialism, such as The Triumph of the West by J. If we wish to reassure ourselves about our own moral sensibility, we need only to recognize that the bearers of western civilisation have often behaved with deliberate cruelty and ruthlessness towards other peoples, that some of them plundered their victims of wealth and their environment of resources, and that still others, even when more scrupulous or well-meaning, casually released shattering side-effects on societies and cultures they neither understood nor tried to understand.
For centuries, many Europeans and many European peoples outside Europe showed astonishing cultural arrogance towards the rest of humanity. In doing so, they behaved much as men of power have always behaved in any vigorous civilization. What was different was just that they had so much more power than any earlier conquerors, and even more convincing grounds for feeling they were entitled to use it.
All that said, if we are seriously concerned about our own sensitivity to ethical nuance, we ought also to recognize that administrators, missionaries, teachers were often right in thinking that they brought valuable gifts to non-Europeans.
Those gifts included gentler standards of behavior towards the weak, the ideal of a more objective justice, the intellectual rigor of science, its fruits in better health and technology, and many other good things. Roberts, The Triumph of the West London: Guild Publishing,p.
In just one particularly egregious example, in The Strange Death of Europe: That was a core part of the British identity, was the British Empire.—Richard Dyer Raciall imagery is central to the organisation of the modern world.
At white racial imagery. As long as race is something only applied to non-white peoples, as long as white people are not racially endemic to white culture.
Some of the sharpest criticism of it has been. – an important American essay on Southern White/Black race-relations entitled “The Briar Patch” was published by Southern author Robert Penn Warren in the well-known collection of essays entitled I’ll Take My Stand: The South and the Agrarian Tradition by Twelve Southerners – the various essayists published in that book came .
In White, Richard Dyer looks beyond the apparent unremarkability of whiteness and argues for the importance of analysing images of white people. Dyer traces the representation of whiteness by whites in Western visual culture, focusing on the mass media of photography, advertising, fine art, Reviews: 2.
listing of classic documentary works in MRC. This listing also includes references to books and articles about individual documentary filmmakers. JSTOR is part of ITHAKA, a not-for-profit organization helping the academic community use digital technologies to preserve the scholarly record and to advance research and teaching in sustainable ways.
White: Essays on Race and Culture [Richard Dyer] on schwenkreis.com *FREE* shipping on qualifying offers. White people are not literally or symbolically white; nor are they uniquely virtuous and pure. Racial imagery and racial representation are central to the organisation of the contemporary world but.