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Discussion in 'Happy Hour' started by foobar75, Mar 7, 2013.
Fitting song for England. Also from one of my favorite Sopranos episodes.
The apostate, wicked Church of England suggests to let little boys wear tiaras.
Good one, but this vid of the same Kinks song is probably more apropos. Ex-Beatle, George Harrison, mentioned something similar in the late 1990's, that England, or at least London, at that time, was no longer recognizable. I think liberal Vanessa Redgrave said something similar about then too. I'm guessing she may be a closeted Nationalist these day, but who knows.
Seeing that video is truly depressing. The sinking of ones' heart at what "the Old Country" has become, is all anyone with a shred of racial pride and sense of heritage and accomplishments of our forefathers could feel seeing that collage of pain. And the compliance, no, the advancement by those who are evil and suicidal at the same time is something we'll never even fully comprehend. The same types want what's left here (USA) next. Only a bold and concerted effort will have a chance to combat and overcome such vile and hateful efforts.
We should repent of any cowardice spirit in any of us today, now, and ask God to help us only after we've done that. The war is on folks...
WHILE ISIS HIJACKS RADIO SHOWS, SWEDEN DECLARES MILK TO BE A RACIST HATE SYMBOL
“Expressions of anxiety or fear” over immigration also hateful
Paul Joseph Watson | Infowars.com - NOVEMBER 14, 2017 431 Comments
While ISIS literally hijacks the airwaves to broadcast recruiting propaganda on radio shows, a Swedish government report has declared milk to be a racist hate symbol.
A report by the Total Defense Research Institute commissioned by the government concludes that both milk and the ‘OK’ hand sign are hate symbols that represent white supremacy.
The purpose of the report was to analyze Internet comments to “provide an insight into some digital environments whose common denominator is that they are all xenophobic.”
Other signs of “hatred” include using profanity as well as “expressions of anxiety or fear,” presumably over the thousands of Muslim migrants that pour into the country on a regular basis.
While the Swedish government and its subsidiaries seem to be extremely concerned with milk being used as a symbol to radicalize racists, actual ISIS recruitment propaganda is being broadcast on Swedish radio stations.
Returning ISIS jihadists are also being given welfare and housing, rapes are skyrocketing and urban terrorism and bombings are now commonplace.
One is tempted to say that this story could only come out of Sweden, but elements of the leftist media in America declared milk to be a symbol of racist hate months ago.
Back in February, Mic.com’s Jack Smith wrote that, “Milk is the new, creamy symbol of white racial purity in Donald Trump’s America,” because some trolls were seen chugging it as part of a troll of Shia LaBeouf’s “he will not divide us” art installation.
Back in March, the Daily 49er published an op-ed by a student at the California State University who claimed that many Americans, “have been so accustomed to hearing the benefits of milk that you probably didn’t even realize the subtle racism hidden in our health facts.”
Samantha Diaz went on to ludicrously assert that the federal government has encouraged people to make milk an essential part of their diet. “despite the potential detriment it has on non-white people’s health.”
According to The Conversation, milk is “a symbol of neo-Nazi hate” because a handful of white supremacist forums have embraced it as that.
The lack of self-awareness in understanding that trolls deliberately embraced milk as a hate symbol as part of a prank in an attempt to force the media into treating such a ridiculous notion seriously seems to have been lost on most.
Excuse me while I go drink a glass of milk
The “Pentagram” (...aka taxpayers) paid the tab for a sick, demented transformer to have ‘gender reassignment’ surgery. Well, that deviant freako should have been assigned alright....to the outhouse or nuthouse! That weirdo should be an automatic section 8.
Here's some good background on the founder of The Weathermen, or Weather Underground, which terrorized America in the late '60s and early '70s, along with SDS, the Black Panthers and other domestic terror groups. I didn't copy the footnotes so go to the original article if interested in them.
A Forgotten Revolutionary: John Jacobs, Founder of Weatherman
November 15, 2017
John Jacobs. From Columbia College Today, “Six Weeks That Shook Morningside: A Special Report.” Spring 1968, p. 31
John Jacobs was the founding father of Weatherman, the late 1960s ultra-radical spinoff from Students for a Democratic Society (SDS). While Weatherman has enjoyed remarkably positive coverage in recent years, Jacobs has been virtually forgotten. One reason for that is that his rivals in the organization have been able to shape present-day perceptions of Weatherman; another is that he vanished after his expulsion from the group, relatively early in Weather’s history, never to reappear. His life is an interesting case study in Jewish revolutionary activism. (For a complementary view of Weatherman, see my previous article on Ted Gold.)
John Jacobs represents a vicious but relatively minor Jewish assault against Whites. This attack erupted out of the larger American Jewish body, at a time when the Jewish group as a whole was oriented in the same direction as Weatherman, but working with nonviolent means. The Jews in America had worked long and patiently to increase their power and to delegitimize American society in moral terms, but were not working to launch a direct attack.
Then a small group of youthful Jews formed Weatherman. At their head was John Jacobs, who led them in a frenzied attack on Whites. Although this first, premature, terroristic offensive came to a dead end, Weatherman foreshadowed a potentially far greater Jewish assault on White America.
John Jacobs, often called “JJ,” was born in September 1947, one of two sons born to wealthy leftist Jews. His father, a former journalist, sent him to prep school in Vermont. There, Jacobs read deeply on the Russian Revolution, Marx, and Lenin in his spare time. He also became captivated by the revolutionary of the hour, Che Guevara. Jacobs’ interest in this area reveals a strong alienation from mainstream American culture — an entirely mainstream orientation among American Jews. The sources on Jacobs are sparse, but it is virtually certain he gained this cast of mind from his parents and perhaps other relatives, not from feelings of any real inequity in American society, especially since he came from an affluent background. Unlike many other 1960s radicals, he was a revolutionary from the beginning, not a reformer. In the fall of 1965 he entered Columbia University.
Character of John Gregory Jacobs
Many who knew Jacobs describe him as brilliant. Mark Rudd, a fellow radical and prime source on Jacobs, said he “had brains, vision, and the ability to talk. When he was on, he was brilliant. Nobody else even came close.” Rudd must be referring to tactical discussions, for Jacobs’ ideology sounds like simple Marxist boilerplate, if the following portrait is any indication:
[He was] an animated madman. He talked in breathless whole paragraphs about Lenin and Mao and Marx in [a] nasal “dese” and “dose” accent. . . . In high-volume monologues that often shifted to yelling, JJ would hold forth while guzzling a beer and smoking a skinny joint. “In order to abolish colonialism and imperialism, we need to abolish capitalism, the root cause of war, domination, class and race exploitation. When that happens, we can substitute a humane, rational economic system, socialism. The majority of the people of the world will benefit, war will be eradicated, and history can then begin, as Marx himself said somewhere. An end to exploitation! Human beings will be liberated. . . . for the first time in human history. What a wonderful era we’re in!”
Jacobs affected a distinct style:
Tall and rangy, with hooded good looks and an intentionally menacing manner, Jacobs showed up for meetings . . . sporting a leather jacket and Levi’s, his shirt collar open to show a lion’s tooth on a gold chain, and his hair slicked back. . . . His style was street-corner stud . . . .
Weatherwoman Susan Stern wrote that he was “pugnacious, arrogant, sneering.” Yet she also thought he was more sincere and “human” than the other Weatherman leaders. Another writer claims Jacobs was “revered for his uninhibited frenzy in sexual encounters as well as in street fights with police,” that he “pushed through police lines at antiwar protests like an authentic street tough.” A recent historian says some people “thought him a prophet, some a poseur, but either way he was surely the purest voice of the apocalyptic revolutionary.” Jacobs would thus appear to be a good example of psychological intensity as a background trait for Jewish activism (see here, p. 24ff).
At Columbia, Jacobs circulated in the SDS crowd, but preserved his political independence. That fall Mark Rudd also entered Columbia; he was not a Red-Diaper Baby, so Jacobs introduced him to Marxist theory and the history of Jewish political activism. Jacobs and Rudd would go on to lead the radical student takeover of Columbia in the spring of 1968.
Jews absolutely dominated Columbia SDS. Early leaders included John Fuerst, Michael Neumann, Harvey Bloom, Michael Klare, Howard Machtinger, and David Gilbert — all Jews. Mark Rudd remembers that these young men “passionately” discussed world events and they “all agreed on one solution, Marxist revolution.” Jacobs fit right in with this viewpoint, but unlike some of the others, he added a fiery commitment to revolutionary violence.
In the course of 1967–68, the Columbia SDS chapter became more forceful, staging various protests over University ties with the CIA and the armed forces. However, the main thrust of the chapter leadership was organizing and educating to bolster membership. Pushing for direct confrontation with the authorities, Jacobs and Rudd formed a group called the “Action Faction.” They believed that provocative action would win converts far more quickly than simple organizing. Soon they seized upon two pretexts for an uprising.Jewish SDS members (Bob Feldman among others) had discovered that Columbia was secretly doing research for the Pentagon (as part of the Institute for Defense Analyses or IDA). Columbia was also building a new gymnasium near Harlem, which gave the Action Faction an excuse to cry “racism.” Their immediate aim was to polarize the student body and radicalize as many as possible. Rudd later gloated, “We wanted to build the movement, and we succeeded.”
In mid-March 1968, Rudd won election as chairman of Columbia SDS. The Action Faction was in. They were emboldened by portentous developments that suggested a nationwide or even worldwide crisis: massive inner-city riots, the rise of the Black Panthers, antiwar demonstrations that began to feature physical confrontations with the authorities, the first radical bombings, and the supposed defeat of the U.S. Army by the Vietnamese in the Tet Offensive. Many believed revolution was plausible, even imminent. Jacobs in particular insisted that events were combining to make the U.S. political system vulnerable.
On March 27 Rudd and Jacobs led a noisy demonstration into Low Library to protest IDA, and Columbia subsequently placed six of the ringleaders, including Rudd and Jacobs, on probation (the others were Ed Hyman, Morris Grossner, Nick Freudenberg, and Ted Gold). In response, Rudd and SDS called a new demonstration for April 23, which led to the invasion and occupation of several university buildings. There followed a weeklong standoff with university officials, with a substantial number of (often Jewish) faculty sympathizing with the rebellious students. Mark Rudd instantly became a media celebrity, but “insiders knew it was . . . John Jacobs who was the crucial figure behind events.” Jacobs constantly pushed for greater radicalism, and spearheaded the invasion of two of the buildings, including the first overtly violent act—smashing a big plate-glass window to allow access to Low Library and the office of President Grayson Kirk (where a certain David Shapiro was photographed sitting behind the desk, smoking one of Kirk’s cigars, a nice piece of Jewish triumphalism).
Jacobs spent the next week in “liberated” Mathematics Hall, which the student occupiers christened the “Math Commune,” and which others called the “Hall of Crazies.” Radicals flocked in to revel in this new “community,” including Abbie Hoffmann of the Yippies, Tom Hayden, and the Motherfuckers from the Lower East Side. A red flag appeared on the roof, and barricades at the entrances. One witness stated that Jacobs “has completely flipped out and wants to blow up America.” This is a pretty good approximation of what a political innocent would think of Jacobs’ ideas.
It took a week for the university administration to decide to call in the police, who cleared the buildings efficiently, and not much more bloodily than clever SDS provocations demanded. They arrested over 700 students and outsiders. The police bust—earnestly desired by the revolutionaries as a means of polarizing the campus—earned a great deal of sympathy and support for SDS. The campus was indeed polarized. Jacobs in good Marxist fashion called it “maximizing the contradictions.”
Three weeks later the radicals seized Hamilton Hall again, in response to, well, who cares? The administration quickly called the police this time, but not before Jacobs told Rudd, “I want to set a fire upstairs. These motherfuckers have got to fall.” Rudd agreed. Jacobs targeted the office of a professor who had criticized the radicals, and burned his research of ten years on seventeenth-century France. The radicals denied setting the fire, which shows that it was not a “revolutionary” action, but simply an atrocious and petty act. Only decades later did Rudd reveal the fact that Jacobs was responsible.
The Columbia organizing would lead to the formation of Weatherman. Jacobs and Rudd “emerged as stars in the SDS firmament.” Jacobs linked up with a rising force in the radical movement, Bernardine Dohrn. The Action Faction felt confirmed in their belief that violent action could spark polarization and engender mass support. In Ann Arbor a similar group, led by Bill Ayers, Terry Robbins and Jim Mellen, took over the University of Michigan SDS chapter. The two groups would later make up the majority of the Weatherman leadership.
Bernardine Dohrn and Jacobs
Bernardine Dohrn, the new ally and lover of Jacobs, was a twenty-six-year-old, half-Jewish radical with a law degree. She was “brilliant, cool, focused, militant, and highly sexual.” She had thrown herself into the antiwar movement and hit New York in the fall of 1967 in a miniskirt and high leather boots. In June 1968 she won election as one of three SDS national officers; during the election a suspicious member asked her, “Do you consider yourself a socialist?” She “eyed him evenly for a moment and then answered: “I consider myself a revolutionary communist.” She won in a landslide.” Well, well, well: two Jewish communists suddenly spring up like dragon’s teeth out of the foam of the New Left. Together she and Jacobs began planning to take over SDS and lead a revolution.
Jacobs, Dohrn, and a few friends began to formulate ideas. They based themselves in the Chicago apartment of Jacobs and Dohrn, near the National Office of SDS. They hosted movement heavies, consumed acid and speed in raucous parties, and listened to Jacobs spout his revolutionary theories, which met with general acceptance. Dorhn’s family had not been political and she now got a “crash course” in anti-imperialist ideology from Jacobs.
By the spring of 1969, Jacobs was hard at work on a manifesto, which was eventually entitled “You Don’t Need a Weatherman to Know Which Way the Wind Blows” (by Terry Robbins, from a Bob Dylan song: Jews all around). He was only twenty-one years old, and his ideology was half-baked at best. He drafted it with input from an informal committee, but it seems he did virtually all the writing. The committee, which represented the nascent leadership of Weatherman, consisted of five Jews (Jacobs, Dohrn, Rudd, Machtinger, Terry Robbins) and six non-Jews (Jim Mellen, Gerry Long, Bill Ayers, Karen Ashley, Jeff Jones, and Steve Tappis). Ideologically, Mellen and Long were easily the most important gentiles. Yet, they and two more of the non-Jews soon opted out of Weatherman, leaving only Jones and Ayers. The Jews all remained true believers.
The manifesto was meant to distinguish them from the opposing faction in SDS, Progressive Labor (PL), a hardline Marxist party, a breakaway from the U.S. Communist Party (led by Milt Rosen), that strove to shape SDS policy. Perhaps the main point of difference between them was that PL did not support the struggle of the Black Panthers because they considered them “nationalist” and thus outside the all-important Marxist framework of class. The Weathermen would have to defeat PL if they were to control SDS.
Jacobs’ paper was a call for violent revolution: the “goal is the destruction of US imperialism and the achievement of a classless world: world communism.” Imperialism and racism—the most important pillars of “white power” in the minds of these Jews—were the two biggest bogeymen slated for destruction.
Jacobs’ main ideas are as follows:
The main struggle in the world was that between America and Third World independence struggles (there was no reckoning with the Soviet bloc or the imperatives of the Cold War).
The American imperialist system with its natural expansionist dynamic would become over-extended and ripe for a fall (Marxist dogma).
The Black struggle was the most important revolutionary struggle inside America, and the Whites’ primary duty was to support the Blacks (the Weather leaders admired the Black Panthers passionately, a feeling which was not reciprocated).
The adult White working class was happy with the benefits derived from imperialism, and was not suitable revolutionary material. They were racists enjoying their White privilege — an early harbinger of the rejection of the White working class by the mainstream left that is such a prominent feature of American politics today.
Weatherman thus had to mobilize the working-class youth and the hippies (of which Weatherman had little understanding or sympathy).
Armed struggle was necessary; incidents of “exemplary violence” would win converts and forge a revolutionary army. Reform efforts were rejected as simply tending to expand what they implicitly conceptualized as White privilege.
Had this program succeeded, needless to say, the lives of Whites in America would have become nasty, brutish, and short. A small clique of fanatical anti-White Jews and philo-Semites would have had the fate of millions of Whites in their hands. Quite clearly, this program of anti-White hatred has made considerable progress in the 50 years since the origins of Weatherman; indeed, it is entirely mainstream on the left in contemporary America.
Jacobs’ paper, and Weatherman’s subsequent course of action, actually had the effect of cutting Weatherman off from the larger antiwar movement, including SDS. Few were prepared to follow them in making actual war on the U.S. government. However, the wider radical movement did not disagree with their ultimate aims, but only their tactic — an important point.
The Birth of Weatherman
The showdown with PL occurred at the June 1969 SDS National Convention in Chicago. After raucous debates, Bernardine Dohrn made a long speech reading PL out of the organization: “SDS can no longer live with people who are objectively racist, anticommunist, and reactionary. Progressive Labor Party members . . . and all others who do not accept our principles … are no longer members of SDS.” The Weathermen marched out, fists raised, yelling “Power to the People.”
John Jacobs, who liked to operate behind the scenes, had no recorded role in these events; neither did he become one of the elected officers of the “new” SDS. However, he and Dohrn dominated the informal (and real) leadership group that began calling itself the “Weather Bureau.” His agenda was still their guiding template. First item of business: preparation of a “National Action” for Chicago that fall. This was intended as a full-scale attack on the city and its police force: the inaugural battle of the Weatherman “revolutionary army.”
They had no real plan at all, however, other than “tear the fucker down, smash the State!” (I often need to remind myself that these were just kids in their early twenties). The first evening they shivered in Lincoln Park, depressed that only five or six hundred people showed up. They nevertheless ran out of the park smashing windows and attacking police — not unlike the actions of contemporary antifa. The riot lasted less than an hour, terminating with efficient police work and seventy arrests. The leaders were quickly bailed out, but the Weathermen were traumatized at their obvious, humiliating failure. They cancelled much of their remaining schedule. (One day it rained, allowing the Chicago Sun Times to report, “The revolution was cancelled on account of rain.”) Jacobs did not participate the first night, holding himself in reserve for later events.
The Weathermen held another march a few days later. This time Jacobs rallied the troops. He could not help tying their action to the fight against Germany in World War II — a frequent theme with the Weathermen; Rudd would later say, “World War II and the holocaust were our fixed reference points” — a good indication of their strong Jewish identification. “There is a war in Vietnam and we are a Vietnam within America . . . We are going to change this country. . . . The battle of Vietnam is one battle in the world revolution. It is the Stalingrad of American imperialism. We are part of that Stalingrad.”
The resulting riot was even more violent than the first, but ended in like manner. Jacobs was in the front line, fought with the police, and was arrested.
Jacobs at the National Action (center) (http://jewishcurrents.org/october-8-days-of-rage/)
Weatherman spun the defeat as a victory. They boasted they had set a precedent of revolutionary violence in America, and established themselves as a serious force in the minds of the authorities. Both true, but only at some cost. Yet they did shift their strategy. Jacobs “urged the other Weatherman members . . . to take the movement underground. His argument won the day.” Under Jacobs’ guidance they switched from open provocations to clandestine terror.
Soon after, four people took charge of Weatherman: Dohrn, Jacobs, Terry Robbins, and Jeff Jones. Genetically, two and a half Jews out of four; over sixty percent Jewish leadership of the only Communist group in America committed to revolutionary violence. And this we are not supposed to notice. (Incidentally, Dohrn was in the process of moving on from Jacobs to Jeff Jones.)
Flint War Council
Weatherman’s new guerrilla strategy was meant “to force the disintegration of American society via a bombing campaign to create chaos.” To prepare, they would hold a final national meeting in Flint, Michigan. There, general craziness combined with serious political discussions. One writer aptly called it the “pep rally from hell.” A string of Weather leaders made inflammatory speeches between group discussions.
First Dohrn boasted of her and Jacobs’ revolutionary style, saying, “We were in an airplane, and we went up and down the aisle ‘borrowing’ food from people’s plates. They didn’t know we were Weathermen: they just knew we were crazy. That’s what we’re about, being crazy motherfuckers and scaring the **** out of honky America.”
Jacobs followed her speech with his latest contribution to revolutionary theory: “We’re against everything that’s ‘good and decent’ in honky America. We will loot and burn and destroy. We are the incubation of your mother’s nightmares!” White, non-Jewish mothers, that is.
The anti-White hatred reflected in the remarks of Dohrn and Jacobs was a central theme of the council. The Weathermen debated whether killing White babies was a salutary revolutionary act, which one Weatherman affirmed in a rant before the assembly, “All white babies are pigs.” Mark Rudd said Weather doctrine was that “all white people are the enemy.” A witness writing for the radical paper San Francisco Good Times commented: “The Weatherman position boiled down to inevitable race war in America, with very few ‘honkies’ . . . surviving the holocaust.” Susan Stern described these bloody orations as “some of the most beautiful and moving speeches I have ever heard,” and that Jacobs’ speech (which met with much applause) “said exactly what I felt about white America.”
Jacobs Expelled from Weatherman
After the Flint council, Weatherman went “underground” to wage guerrilla warfare. They formed cells in various cities. Jacobs, Rudd, Ted Gold, and Terry Robbins worked in New York. Dohrn decamped to the West Coast with Jeff Jones. The cells or “collectives” were to target police and military for attack, all subject to leadership approval. Jacobs and Terry Robbins, leaders of the New York region, were in their element. They began planning murderous bombings. Their efforts ended in spectacular failure, however, with three Weathermen killed by their own bomb in the townhouse explosion (see Ted Gold for further details).
It is very interesting how Weatherman responded to this setback. Dohrn and Jeff Jones, a couple now, plotted to take control of Weatherman and pull back from murderous terrorism. Jones, a gentile with a Quaker background, was central to this turnabout. They decided to switch to “armed propaganda,” bombing politically symbolic targets, after issuing warnings so no one would be killed. They cleverly pulled the other Weathermen to the West Coast and won them over, starting with Bill Ayers. Jacobs, however, at the following meeting, insisted on creating special “armed squads” to raise the level of struggle even higher. Yet he found little support. Even the Weathermen, in the traumatic aftermath of the townhouse disaster, thought his new plan was crazy. Finally Dohrn told Jacobs point-blank he was expelled from the organization.
That night Rudd and Jacobs went out drinking:
“I’m accepting my expulsion for the good of the organization. . . . Someone has to take the blame . . . .” We talked about one of his favorite novels, Arthur Koestler’s Darkness at Noon. “I always respected the fact that the old Bolshevik confessed for the sake of the revolution,” he told me, “there had to be a single unified revolutionary party . . . The individual doesn’t count; it’s only the party and its place in history that’s important. “At least they’re not going to liquidate me,” he said with a laugh.
Jacobs then disappeared, living underground for the rest of his life.
Jacobs wandered for several years, mostly alone, before settling in Vancouver. He took the name “Wayne Curry,” married, and had two children. However, his insistence on never surrendering to the authorities meant he chose not to re-enter politics or pursue an academic career. Hiding his real identity from everyone, he worked as a laborer, sold marijuana, dabbled in Buddhism, and even took university classes under assumed names. This is a strange course of action for such a “brilliant” man. It seems he was useless without the thrill of living on the cusp of revolutionary power.
In exile he penned a revealing letter to Rudd, never mailed:
Life is admittedly lonely and sad. . . . But you can’t blame that on being a political fugitive. Life was already lonely and sad before we got involved in politics. . . . Part of what I wanted from the political movement was friends, family and community. Somehow I thought that among people who were working together for social change, the values of the better society they were fighting for would be manifest in better social relations among themselves. . . . So after I had lost, killed, alienated or driven away all my friends and comrades, I found it hard to be relevant or effective politically.
He wasted his life in the “revolution.”
In 1997, just after turning fifty, he died of cancer. Some of his ashes were scattered at the gravesite of Che Guevara in Cuba. Jacobs was finally home in a Communist country.
Where does the rage of Jewish radicals—intense, life-long, and directed overwhelmingly against Whites—come from? From “inequities” in White societies? No, for the answer to inequity would be reform, not apocalyptic destruction of the society. From the “racism” and “crimes” of Western Culture? No, for that would be to willfully ignore the soaring accomplishments of Western Man, and the sordid crimes of other cultures. The motivation of these radicals is naked hatred of Western Culture, Christianity, and Whites. Since the Jews who currently pursue the Revolution—now sitting in boardrooms and government offices—consider the religion and the culture conquered territory, they are now pressing on to their most cherished goal: a final reckoning with the Whites. This is the campaign we see unfolding in all the White lands around the world. Jacobs would be delighted to see the great progress his tribesmen have made.
Australians decisively support same-sex marriage
The once-great White race has become suicidal. Sex perversion and precipitously declining fertility in the white race is accompanied by the fast track importation of more primitive and vigorous races to replace them as well as non stop race mixing propaganda. This is no accident.
Papa Apostate excoriates “climate deniers”. That wicked demon is such a lying scuzzball.
Ha ha climate deniers! Is that a very bad thing to be like a holocaust denier or a truther, so now u r not allowed to ask questions about the climate or they'll throw u in jail?
Repubs still trying to get a clue. But without a spine it will never happen, as Ann Coulter points out. I don't agree with her on everything of course but she's on target in this article:
America: Now Going Totally PC INSANE
Posted on November 17, 2017 by INCOG MAN
By Phillip Marlowe
I guess by now you’ve heard the whole Roy Moore thing is playing out disastrously for the Swamp critters in DC, like Mitch McConnell. Moore is hanging tough and the accusations are sounding increasingly desperate. I don’t care if you’re Christian or not, it sure is good to see a White man with a pair of cojeñes these days.
The FAKE media is totally in cahoots in the campaign against Roy Moore. Even FOX. My home page is getting bombarded with stories saying his democrat opponent is ahead in the polls and his campaign fund is getting flooded with donations (certainly from rich lefty Jews all over). They are using the “herd instinct” with the voters in Alabama against him, since Plan A failed. Guess what? It’s not working.
The yearbook offered up by one of Moore’s accusers and her shekel-grubbing left coast Jew lawyer, Gloria Allred, is now getting exposed as a crude forgery. Clearly someone added Moore’s name in a different ink. CNN was caught running a shot where they cranked up the black contrast levels, eliminating color discrepancies (I know how it’s done). The original forger also stupidly put in “A. D.” after his signature, apparently copying Moore’s assistant initials from court paperwork, probably from a 1999 divorce proceeding involving the accuser. Allred is now all red with embarrassment and might even be disbarred — something she’s deserved for years. What a filthy Jew huckster!
Then Jew liberal wacko, Al Franken of Saturday Night Live fame, was accused of the astounding horrific crime of attempted French kissing in the first degree of a semi-celebrity radio chick, Leanne Tweeden. She also released a photo of him pretending to grab her breasts (OMG!) while she slept aboard a troop transport plane returning from Afghanistan during a USO event. She was asleep wearing a unflattering ballistic vest and Kevlar helmet, to protect her if the Taliban somehow managed to shoot down the craft with AK-47 ground fire. It would not have helped.
Even though I can’t stand big-mouthed Jew boy Al Franken one bit, the photo was more laughable than damning, IMHO. But we’re now living in crazy times, where any straying from the party line must be screamed endlessly over. Hell, her pals at the USO event sent her the shot along with other fun and games type photos once they all got back to the USA but it meant nothing to her over a decade ago. So now it’s terrible?
Getting hit on by White men (or Jews) is now considered a crime of epic proportions. Ridiculous.
OK, I’ll be the first to admit it. I’ve been there. I’ve done similar things. Sure. I’ve clowned around at parties and road trips. And been a bit of a horndog myself, at times. Never raped any chicks against their will of course, but have indeed “put the moves” on them, as us rude guys term it. Believe it or not, my attentions were almost always welcomed (mistakes have been made). Maybe having a relationship first was the reason for my occasional success as a stud puppy wannabee?
And I never go to parties where I’m not invited.
Not all that long ago I wrote my brother saying we’re entering into a phase a lot like the Salem Witch Trials of the 16th Century, just more widespread due to mass media and PC brainwashing. Another example I told him about — since one of the many spin-off cases happened not very far from where he lived — was the California McMartin Pre-School Day Care case, where the owners were accused of Satanism and Pedophilia of little kiddies.
Now, I’m definitely NOT saying their isn’t any organized Pedophilia rings and Satan worship. I believe it’s more widespread than we have a clue. But on the other hand, I also believe perfectly innocent people often get accused of crap they never did.
I’ve actually had something minor like this happen to me. The particulars are kind of boring and not much really came of it, so I won’t bother you with the details, but some wacko broad once accused me of calling her up at home and saying rude things of some sort, when nothing of the kind ever happened. I was flabbergasted and couldn’t fathom why she was saying that. The only logical explanation was that she had a secret thing with a workplace competitor and she was trying to destroy me, in order to help advance him. Stuff like that does happen at the office. Women can indeed be Machiavellian in devilish witchy ways.
What I think is happening, is that we got a long-running Agenda to make us all go insane, so we have a civil war or insurrection, with the Jews there to reap the rewards. Look at the constant pricking at black racial sensitivities by blowing up absolutely any police victimization of the homies. They obviously been ramping that up, right along with female victimization at the hands of White males — which we are now seeing go off the richter scale in real time.
I believe the bastards now feel they have enough PC control where they can be safe enough using all the shiny new Police State toys created by “The War on Terror,” while they fully castrate the White race, once and for all. We’re on the cusp of them going for broke.
You may think that’s crazy, but all the pieces fit perfectly. This is where things are headed.
Ann Coulter is great - and like it says in my sig, the "democracy" racket will finish us off if we don't finish it off first.
Apple Diversity Chief ‘Steps Down’ After Saying White People Can Be Diverse'
During a summit in Colombia, Young Smith, a black woman, claimed she likes to focus “on everyone” and that “diversity goes beyond race, gender, and sexual orientation.”
“There can be 12 white, blue-eyed, blonde men in a room and they’re going to be diverse too because they’re going to bring a different life experience and life perspective to the conversation,” Young Smith declared, sparking controversy. “Diversity is the human experience… I get a little bit frustrated when diversity or the term diversity is tagged to the people of color, or the women, or the LGBT.”
Young Smith later apologized, claiming her comments “were not representative of how I think about diversity or how Apple sees it.”
“For that, I’m sorry,” she proclaimed following the incident. “More importantly, I want to assure you Apple’s view and our dedication to diversity has not changed.”
So, this black woman was replaced by a White woman as the "Diversity Chief" for Apple? How utterly racist. I think the White woman should resign now, too.
The Tao of Louis C.K.
Gregory Hood examines Louis C.K. as the avatar of cucked Whites
November 20, 2017
Mandatory Credit: Photo by Erik Pendzich/REX/Shutterstock (5340073i) Louis CK 'Trumbo' film screening, New York, America - 03 Nov 2015
The fall of Louis C.K. is an act of cosmic justice. Harvey Weinstein going down was almost cliché; everyone knew he was doing it and it was only a matter of time. Kevin Spacey’s collapse was probably the most amusing; the homosexual pairing his disgrace with his “coming out” and so infuriating all the gay rights advocates. But Louis C.K.’s was the most elegant, a fall from grace so perfect and so orderly it’s a PR disaster that fit into the Golden Ratio.
On the surface level, the disgrace of Louis C.K. was satisfying because of the actor’s endless virtue signaling against President Trump. “The guy is Hitler,” he moanedduring the election, complaining that “we are being Germany in the 30’s.” He called Trump an “insane bigot” and a “lying sack of ****.”The best part is when he said you shouldn’t vote for Trump if you are a “true conservative.”
This is all especially amusing because C.K. has now been exposed as a liar about his own past. Only a few weeks ago, claims he forced women to watch him masturbate were just “rumors.” Today, he admits, “these stories are true.”
But politics was only the beginning. Louis C.K. was not just a celebrity, but a kind of archetype of post-Western man. He’s a representation of what we are supposed to be – an overweight schlub, self-loathing, and ironic about everything except how wicked and evil “racism” is.
Before we go any further, it must be stated Louis C.K.’s “whiteness” is debatable. Of partially Jewish descent (though raised Catholic) and Mexican by nationality, born in the United States but raised in Mexico until he was seven, “Louis Szekely” deploys the usual “fellow White people” trick.
When performing a show in Jerusalem, C.K. identified Christians “winning everything” as the explanation for his Jewish grandfather abandoning the faith to marry a Nazarene. (C.K.’s own father converted to Orthodox Judaism). Significantly, during his Jerusalem show, C.K. also cited the Jewish year to signify the date and declared, “that’s our thing.” The Jerusalem Post characterized it as him “seemingly casting his lot in with the Jewish people.”
He has claimed non-White and “outsider” status when it suits him because of his Mexican background, preening to Rolling Stone, “Coming here and observing America as an outsider made me an observing person.”He notes George Lopez, born in California, does not have the Mexican immigrant experience he had but will nonetheless be treated as an “immigrant.” In contrast, for himself to “become White,” he notes sarcastically: “All I had to do was completely reject my Spanish and my Mexican past, which is a whole lot easier because I’m White with red hair.”
Linking neatly to the doctrine of Whiteness as a social construction, C.K. sneers, “I had the help of a whole nation of people just accepting that I’m White.”Of course, this pronouncement implies race is something more permanent and immutable than a piece of paper designating citizenship.
Because of his partially Jewish background and his Mexican nationality, C.K. can sometimes claim the mantle of a group considered “oppressed.” His self-image as an “outsider” is what allows him to be an “observing person” who can attack White people as a group. But because he was raised Christian, is mostly racially White and operates largely within European-American culture, C.K. can pose as “one of us” when it is time to shame white men. He may even feel “White” and have internalized “White guilt.” But the way he atones for this guilt is by shaming other white people who do gross things like vote for the hated Drumpf.
This self-loathing combined with privilege and anti-White hatred is the model for a whole form of liberalism. A wealthy White person can comfortably enjoy status and resources as long as those resources are never used in the service of his co-ethnics. Whites have a negative collective identity but no positive collective identity.
On an individual level, this leads to a hypocritical sociopathy. If you use enough rhetoric about environmentalism and “localism,” you can justify keeping the wrong sort of people out of your rich white neighborhood. If you complain loudly enough about a wall on the Mexican border, you can justify living in a secure, gated community. And evidently Louis C.K. thought that if he pretended Samantha Bee was funny or talented, he could masturbate in front of disgusted women.
More broadly, Louis C.K.’s entire model of comedy was premised on two core ideas. First, defining himself as a “White person,” Louis C.K. claimed he inherited certain privileges and a First World society. Though he cannot or will not justify this inheritance, he is still determined to enjoy the advantages bestowed upon him, until White people are, quite appropriately, replaced and punished. The humor results from C.K.’s recognition of his privilege combined with his lack of action beyond simply acknowledging it. It’s funny to the kind of White person who laughs at Jamie Foxx’s exclamation on Saturday Night Live that he “gets to kill all the White people” and somehow imagines this refers to every white person but himself.
The second premise of C.K.’s comedy is broader. As modern White people can’t justify their collective or individual existence, humor is found in the absurdity of life and mean-spirited laughter at those who claim they have found meaning through God or nation. C.K.’s comedic posture is that of a nihilist and a loser, but someone who knows he’s a nihilist and loser. This self-knowledge makes him somehow superior to those who don’t know they are losers with meaningless lives too. It’s a familiar mindset for many liberal white men – even if they’re heavily in debt, working a **** job, and frustrated in love, at least they’re somehow better than those proles wearing MAGA hats.
Louis C.K.’s key bit, something actually cited as a perfect illustration of White privilege theory, lays out these ideas. “If you’re not White, you’re missing out, because this **** is thoroughly good,” he smirks.
“Let me be clear by the way, I’m not saying that White people are better, I’m saying that being White is clearly better, who could even argue?…Here’s how great it is to be White: I can get in a time machine and go to any time, and it would be f***ing awesome when I get there! That is exclusively a White privilege!”
This is the Christian Lander of Stuff White People Like answer about why being anti-White is permissible. “It is always OK to make fun of White people, because no unhappy ending is possible,” as Lander put it.
Louis C.K. adds his own corollary that could be applied to things like the slaughter of Boer farmers – when bad things do happen to White people, they had it coming. “We’re going to pay hard for this ****, you gotta know that,” he grins, as his overwhelmingly White audience gleefully applauds. “We’re not just going to fall from number one into two, they’re going to hold us down and **** us in the ass forever. And we totally deserve it, but for now, weeee!”
In contrast to his loving treatment of his Jewish and Mexican background, C.K. dismisses all of White history as “terrible,” presents an idyllic vision of pre-Columbian America as a peaceful paradise and indulges in speculation whites actually come from another planet. (I’m willing to entertain the latter; the noble savages C.K. patronizes thought we were the return of their gods.)
At the same time, critically, C.K. admits he still enjoys all of the technology White people have created. One of his most widely distributed bits was on Conan O’Brien, when he marveled at intercontinental plane travel and noted how even though “everything is amazing…nobody is happy.”
These wonders are distributed unequally, something C.K. benefits from but will not justify. He drives an Infinity, he notes, instead of driving a slightly worse car and saving starving people with the savings. “Every day, I kill them with my car,” he says. And if morality is based on some vague utilitarianism, then by this standard, he’s right.
One of his better bits, “of course, but maybe,” has a similar theme, noting how all great human accomplishments ultimately rely upon exploitation:
“Even today, how do we have this amazing microtechnology? Because the factory where they’re making these, they jump off the ******* roof, because it’s a nightmare in there. You really have a choice. You can have candles and horses and be a little kinder to each other or let someone suffer immeasurably far away, just so you can leave a mean comment on YouTube while you’re taking a ****.”
The purpose of such commentary serves a two-fold purpose. The audience is nudged into supporting vaguely leftist policies in the name of humanitarianism and equality. Meanwhile, the speaker himself is exempted from being held responsible for inequality.
Louis C.K., like so many other White leftists, can enjoy his nice car because he has identified those White people who do not feel guilty, or who justify inequality, as the real problem. As he put his real motivations in an interview with Vanity Fair: “I’ve got a nice apartment and a nice car. I earned it and you can kiss my ass.”
Unfortunately for Louis C.K., egalitarianism has no limits. Though he styled himself as anti-Trump, pro-Obama and vaguely anti-White, C.K. also claimed the right to speak his mind and offend people. “For a stronger person to physically assault a weaker person, there’s just no greater crime, but everyone can insult everybody,” he said once. “We don’t get along — that’s the human race. The idea of America is that we can be mean to each other.”
But that’s not America if you believe the idea of America is “equality.” It’s certainly not what most leftists believe in today. Language, law, property – all of these uphold a certain pattern of society that leftists have convinced themselves is built upon White privilege and patriarchy. If you are making offensive jokes about “marginalized” groups, even ironically, you’re engaging in violence and upholding privilege. Think of David Chapelle quitting his show because he noticed White guys laughing at his imitations of blacks in a way he didn’t approve of.
The problem for Louis C.K. is that he fundamentally shares this leftist view of society and accepts the internalized guilt of the White man.
As he put it:
White guys are fine. Nobody’s turning us down for a job. There’s nothing that’s being taken away from us. That’s a load of ****, people who think that. Most people are good people, and most people who are tasked with hiring or promoting take people at their value. That’s my experience anyway. But of course that’s my experience — because I’m a privileged White guy. As a White guy, things are pretty much always as I remember them being…Yeah, men, we’re fine. The level of privilege is so high that if we lose a little bit, there’s a panic: What’s happening to us?
Indeed, Louis C.K.’s self-loathing is all the more intense because he’s not fully White, at least not in his own mind. He’s an “outsider” to America in his own words. He sneers at White America but at the same time, he’s not really part of the “oppressed” class. He lacks the perceived legitimacy and cultural authenticity that comes with it. Though his identity and ideology is informed by Judaism, we can’t even really call him a “Jewish” comedian in the same category as Woody Allen or Jerry Seinfeld. If anything, he’s utterly deracinated, defined by a purely negative white identity mixed in with a bit of an “outsider’s” grudge against the in-group.
To quote Dan Friedman in The Forward, who obviously has a much more straightforward identity than CK:
CK is the spokesman of our part of our generation. Even though he barely finished high school and is now a major star he embodies the thoughtful, liberal, mostly white (hence mostly privileged) middle classes who are doing ok but, in recognizing the injustices of society and hypocrisies of our daily life, recognize how we could have done better for the world. This insight places us on the spectrum of self-loathing.
What destroyed C.K. is obviously an outgrowth of that self-loathing. It’s hard to imagine anything more inherently pathetic than forcing unwilling women to watch you masturbate.
If rape is fundamentally about power, as feminists claim and conquering marauders of the past might confirm, what could involuntary exhibitionism possibly be about? One can only speculate, but it has to be something about combining pleasure and self-degradation, while refusing the responsibility of agency. He’s not “taking” these women like some Mongol of Genghis Kahn would as an act of contempt and victory. The contempt in the action is mostly directed against himself.
Similarly, C.K.’s comedy relied upon that same self-loathing, that is why these bizarre masturbation stories somehow weren’t surprising. But just as C.K. somehow expected (even a few weeks ago!) to avoid accountability for his sexual degeneracy, his professional career also relied upon his ability to be exempted from political accountability. He thought he would be still be allowed to say offensive things in order to titillate his white fanbase. He also showed a certain sense of self-awareness about his politics.
The justification of C.K.’s comedy was that his offensiveness prompted critical thought about our society. But leftists have moved past thought; indeed, as the opposition to the Alt Right in Gainesville showed, they may no longer be capable of it. They know what is racist and evil and there is no more need to debate. Self-awareness about politics or acknowledgement of ambiguities constitutes complicity with white supremacy. After all, if we’re all agreed on the need for equality and the evils of “White privilege” and “patriarchy,” why should C.K. be allowed to make jokes about blacks, homosexuals and women?
Indeed, why should any white liberal be allowed to enjoy wealth, and status, and nice neighborhoods and craft beers and the ironic enjoyment of Pumpkin Spice Lattes? The affirmative action bloggers at The Root have a point when they identified “White allies” as the worst kind of “wypipo.” Though (hopefully) few have the same sexual issues as C.K., the same kind of reckoning that’s come to CK is coming to all liberal white people.
As Richard Spencer put it in Charlottesville, if White liberals really believe their rhetoric, they need to tear down their town, that was built upon “White supremacy.” As Eli Mosley put it at the University of Florida, if the White university professors really believe their rhetoric, they should all quit their jobs. Few of them will of their own accord, but if they are confronted, they’ll buckle under like a liberal Yale professor resigning after a black protest against Halloween costumes.
Yet they won’t quite give up that easily. Even if they succumb to the mob’s demands, they’ll be looking for a workaround, a way to keep claiming their belief in egalitarianism while still maintaining a social and economic status above other white people. Leftists have decided liberal whites will no longer be permitted the hypocrisy of accepting egalitarianism while avoiding its consequences. But Louis C.K.’s comedy was built upon that hypocrisy, and the self-loathing inherent within it. For him to have a future, that hypocrisy has to be maintained.
And we already see the strategy of how he is going to try to keep his schtick going. In his statement admitting guilt, Louis C.K. framed his actions not as the twisted perversions of a sick man, but as an outgrowth of wielding “power” irresponsibly. Indeed, he informs us that he is on a journey of political discovery, “learning” from his actions, newly awakened to the “impact” of his actions, cognizant that he was able to perform these actions because of how “admired” he was in the comedic community.
Now, newly enlightened, he’s ready to grow even more, stepping back to “listen,” presumably to feminists who will take this opportunity to feed him additional narratives. He can then use these to blame his actions on some grand theory of patriarchy rather than his being a loathsome deviant.
After all, the biggest thing missing in his statement is an actual apology to the women affected. They are secondary to his intellectual quest. Presumably C.K. is preparing his return, with his new schtick consisting of even more overt self-flagellation directed not just at himself, but at all men and all White people. Perhaps this will allow him to keep some semblance of a career.
And maybe that’s why it makes a certain amount of sense for Louis to frame his actions as a social construct. Because Louis C.K. is every White cuck, every shitlib journalist, every deracinated urbanite. They spend their lives ashamedly masturbating in the corner, torn between the conflicting and simultaneous desires for status and debasement, hating themselves every second. And yet they console themselves because somehow, some way, they think, they’re still better than us.
Maybe 10 years in a 8 x 10 cell with a 300 lbs. black dude jacking off in his face he will get in touch with his feminine side .