Te Reo With Mnemonics: Buildings Words

Hospital – hōhipera

Some prostitutes get shot outside a hospital and come inside to get medical care. The hospital is a whore helper.

School – kura

A courier rider rides through town, and eventually rides into a school to drop off a package. He’s the school courier.

Church – whare karakia

A ferry sails past with a church on top of it. Suddenly there is a big crack that splits the ferry in half, right up through the centre of the church all the way to the spire. The church is a ferry crack.

Airport – papa rererangi

A family is sitting at an airport. A young man gets off his phone and says to his father “Papa, Rory rang”.

Library – whare pukapuka

A ferry sails past with a library on top of it. Inside the library, two cars full of cow manure drive through looking for books. The library is a ferry poo car poo car.

Town Hall – hōro

Outside of a town hall, a number of prostitutes stand in a line. The town hall is now a whore row.

The Māori word for ‘school’ – kura – shares ‘k’, ‘u’, ‘r’ sounds at the beginning with the English word ‘courier’

Railway Station – teihana rerewē

Outside of a railway station, a man sits balancing a pile of tea bags in one hand and a tea kettle in another. The railway station is a teahand railway.

Fire Station – whare tinei ahi

A ferry sails past with a fire station on top of it. Two firemen have one eye normal and one eye made of tin. The fire station is a top a ferry tinny eye.

Port – tumu herenga waka

On top of a cargo ship, two cows are listening to a noise below. Down below at the port, a man is using a weed whacker to keep some vegetation at bay. At the port is two moos hearing a whacker.

Post Office – poutāpeta

The Post Office is flooded, but a petal falls off a giant flower and lands on the water like a boat. The postman uses it to paddle out of the Post Office. He is a boater petal.

Museum – whare tongarewa

On top of a ferry, there is a museum. An electrician wearing a Tongan rugby jersey enters the musuem and pulls out some wires to rewire then. The museum is undergoing a ferry tongan rewire.

Tower – pūwhara

Atop a stone tower, a man stands with his son. The man points to an object and asks “What’s that?” His son looks through some binoculars and says “It’s a poo, father.”

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The above is an excerpt from the upcoming Learn Maori Vocabulary With Mnemonics, by Jeff Ngatai, due to be published by VJM Publishing in the summer of 2018/19.

The Ethnonationalism Spectrum

The ethnonationalism spectrum varies from ethnosupremacism (top) and ethnomasochism (bottom)

Despite being an accurate description of the way that human societies organised themselves for ten thousand years, the word ‘ethnostate’ has become taboo recently. Although the debate is usually dominated by arguments between insane Nazis and insane Marxists, there is a fascinating variety of opinions on the question of how wide and/or porous the group borders should be. This essay attempts to put them on a spectrum.

The two poles of the ethnonationalism spectrum are ethnosupremacism and ethnomasochism.

Ethnosupremacism found its apogee in the racial supremacist doctrines of Adolf Hitler’s Nazi Party in the 1940s, under which the Eastern Europeans were declared subhuman and therefore less worthy of existing in the lands of Poland and Ukraine than the German soldiers to who the land was promised. This pole of the spectrum fell out of favour, understandably, when the German “Drang nach Osten” ended up causing the deaths of over 25 million people.

There are two aspects to ethnosupremacism (see: The Three Definitions of Racism) and one is much more dangerous than the other. The first can be considered a sort of pride in the achievements of one’s kin and is little different to individual self-esteem raised to the group level, whereas the second is the belief that other ethnicities are categorically lesser and perhaps even ought to be exterminated.

The first step from ethnosupremacism towards sanity could be called ethnoconservatism. This is the “fuck you, I’ve got mine” of the ethnonationalist spectrum. This position is similar to regular conservatism on the class spectrum. Essentially it says that, because one’s own kind are doing well from the way that society is structured, there is nothing wrong with the way society is structured and it should therefore stay the same.

This is different to ethnosupremacism in the sense that the ethnosupremacist doesn’t believe that any amount of money can help the lesser races overcome their inherently base nature, whereas the ethnoconservative doesn’t care, they just don’t want to pay for it. Likewise, the ethnoconservative doesn’t despise other races, they just don’t think it’s right to mix with them, for whatever reasons.

This is a common position in the New World, on account of that the remnants of the native population are often much poorer than the descendants of the settlers. If an individual feels that the Government shouldn’t charge them taxes in order to fund social programs etc. intended to reduce income inequality, they are likely to take this position.

Ethnomasochism has found its apogee today, in the anti-white SJW culture that represents the furthest swing of the Great Pendulum away from the ethnosupremacism of the Nazis. Ethnomasochism is discussed at length here but could be summarised as a belief that one’s own kind were worthy of particular disgrace on account of some past political misdeeds. Very often, ethnomasochism is the result of a low self-esteem, whereby the individual’s self-hatred is projected onto the race as a defence mechanism.

The first step from ethnomasochism towards sanity is a realisation that individuals do not inherit sin from their forefathers, and that even if they did, it would be impossible to determine how much blame one’s forefathers had caused one to inherit. However, if one is more intelligent than the average person one might come to perceive that gross pride in one’s race is considered vulgar by most cultured people and that a modicum of racial humility ought to be adopted, on occasion, for the sake of politeness.

A white person here might not possess any self-hatred but might make a joke about how a high proportion of child sex offenders are white people. An Asian might make a joke about how he’s shit at driving, and a black person might make a joke about how he feels tempted to steal something. This is not genuine self-hatred but a kind of self-deprecation for the sake of social utility. Indeed, a person needs to have genuine self-esteem before they can joke about themselves in this manner.

This is the position most commonly associated with sanguine cosmopolitanism and could be described as ethnocurious. Many people who are university educated or who identify with the left-libertarian quadrant (of the common political model) are here, especially if they are the sort of person who does a lot of international travel. Ethnocurious people often have foreign girlfriends or boyfriends, and can prefer other races on account of that interactions with their own kind lack novelty.

In the middle of the spectrum is a point of reason. Here it is acknowledged that each person is an individual, and therefore neither responsible for the crimes of their race nor able to take credit for its accomplishments, and yet that each person has genetic characteristics that have shaped the way that their environment has treated them, and which have thereby shaped their life story.

Here one believes that the most logical thing to do, therefore, is to treat everyone else as equal partners in a grand human project to minimise the amount of suffering endured by conscious beings in this world. Other people are to be understood but their resentments are not to be encouraged.

Unfortunately for us, this point of reason conflicts with all the other positions. Ethnosupremacists will shun you for being a weakling who is unwilling to stand up for his own kind. Ethnoconservatives will shun you for being a suspected Marxist. The ethnocurious feel like this position wilfully misses out of much of the flavour that life has to offer, and ethnomasochists will despise you for not adopting their quasi-religious narrative that their particular race is guilty.

Even more unfortunately, this point of reason conflicts with neoliberal ideology (the prevailing ideology of our age), and so a combination of state and corporate power has colluded to obscure the truth about it. Neoliberal ideology demands that any desire on the part of big business for cheap labour can be met by simply opening the borders to mass Third World immigration, and so any problems that might be caused on account of mixing together people of genotypes that never previously mixed can be dismissed as racism.

The dumber a person is, the more likely they are to pick an unsophisticated position at either pole of the ethnonationalist spectrum. If they are sadistic they will choose ethnosupremacism where everyone else is subhuman, if they are masochistic they will choose ethnomasochism where everyone else is an immoral oppressor. If they are intelligent they will have a nuanced position somewhere centrist.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

Should The West Convert to Islam?

Islam may be horrifically illiberal and oppressive, but, as this essay will argue, it may be the only thing strong enough to save the West from its own degeneracy

Westerners are not stirred to rage by many things – not by mass homelessness, not by declining wages, not even by the British Government covering up serial child sex abuse by Jimmy Saville and by various Asian rape gangs. Our spirits have been broken, and this had led us into a state of decline. This essay argues that the Western World could solve many of its current problems with a wholesale conversion of every country to Islam.

People can criticise what they like on social media, and people can defend what they like. Some criticisms meet with more defence that others. Nothing inspires an impassioned defence more than criticism of Islam. If a person criticises Islam on social media, hundreds of people will line up to scream all kinds of abuse at them, but they won’t do the same for any other ideology. This suggests that Islam has a special place in the heart of Westerners; it’s already holy, in a way.

If one considers that almost all of the Western World was Christian before World War One, it seems that the widespread loss of faith that resulted from that conflict could be resolved with a switch to a similar religion. Islam is also an Abrahamic cult, so it contains much of the same message as Christianity; the idea that God is male and that the feminine is inferior is an Abrahamic idea, as is the idea that homosexuals should be killed and the genitals of infant boys mutilated.

So Westerners have long been conditioned to accept the ideas of Islam, by way of accepting these same ideas in the guise of Christianity. Islam, like Christianity, considers itself a branch of the tree of revelation that began with Adam and continued through Moses and Abraham. In a sense, then, switching to it would represent a natural progression.

Already in Britain, there are more weekly mosque visits than church ones. This fact alone suggests that Islam might already be stronger than Christianity in Britain. The same is likely to also be true of other countries with large Muslim populations, such as France and The Netherlands. So Islam is arguably already stronger than Christianity, and one reason to adopt it would be to recognise this fact.

The most pressing reason for a widespread conversion to Islam would be to arrest the decline of the West.

Western birthrates have fallen to the point where we are no longer replacing our own people. The fertility rates in major Western countries like Italy, Poland and Spain is less than 1.5 children per woman. This is going to cause our populations to shrink ever-further until we are no longer capable of resisting foreign domination. Birthrates in Muslim countries, by contrast, remain high: Afghanistan 4.6, Iraq 4.4, the West Bank 4.0, Pakistan 3.5, Egypt 3.3, Algeria 2.8.

For whatever reason – perhaps the admonition to wage war against the infidel with the wombs of Muslim women – Islamic countries have maintained a much higher birthrate. A switch to Islam might rid us of the meek self-hatred of Christianity that has caused us to believe that we were no longer worthy of continued existence, and inspire our people to ensure a physical future for themselves.

Adolf Hitler once declared that:

“It’s been our misfortune to have the wrong religion. Why didn’t we have the religion of the Japanese, who regard sacrifice for the Fatherland as the highest good? The Mohammedan religion too would have been much more compatible to us than Christianity. Why did it have to be Christianity with its meekness and flabbiness?”

and that logic still holds. The meekness of Christianity has caused the West to lie down and die out of guilt and the resentment of strength; the vigour of Islam might be what is required to revitalise our people.

Some might object that Muslim culture has a number of obscene and immoral practices that ought to be resisted on account of the immense human suffering they cause. Not so.

Many of the most obscene practices of Muslims are already accepted by Westerners. Muslim cultures also practice widespread male infant genital mutilation, much like America. Although this practice results in horrific psychological damage to the victim, it’s not considered too barbaric for America (or many European countries). Moreover, like the Europeans, Muslims despise Jews and can’t wait to exterminate them for good.

Of course, a mass conversion of all Western nations to Islam would be terrible for the homosexual community. Homosexuality is illegal in the vast majority of Muslim countries, and punishable by death in South Sudan, Iran, Saudi Arabia, Yemen, Mauritania, Afghanistan, Pakistan, Qatar, the UAE, parts of Nigeria, parts of Somalia, parts of Syria and parts of Iraq. The Koran repeats the Biblical story of Sodom, and implies at several points that homosexuality ought to be punished severely.

Should the West convert to Islam, a wholesale persecution, if not outright massacre, of the homosexual community would have to be expected. However, against that, it has to be pointed out that the homosexual community is one of the strongest proponents of mass Muslim immigration. Homosexuals are on the front lines of the war against the people who oppose mass Muslim immigration, frequently attacking people for mentioning the deleterious effects of it elsewhere.

A wholesale Western conversion to Islam would also be terrible for women, whose rights are severely restricted in Islam. Women would likely have to face the daily reality of sexual assault and the impossibility of getting Police help for domestic violence or sex crimes against them. Again, however, like the homosexuals, women have been eager proponents of mass Muslim immigration and arguably would be getting what they deserve.

So maybe we should just surrender. Is it time to admit that we don’t have the willpower to resist the Islamic conquest of the West? That Muslims will keep stealing from us and raping our women as long as they see us as infidels and so we ought to join them? The conclusion of this essay is that we should jump on board while we can still get favourable terms.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

Writing Bipolar Disorder

Bipolar Disorder is an extremely taxing mental disorder that is believed to affect about 1% of the population at any given time. Most commonly affecting people in their mid to late 20s, the condition affects men and women in roughly equal numbers. This article looks at how to write believable and realistic characters with Bipolar Disorder.

As the name suggests, bipolar disorder refers to two distinct poles, one corresponding to ‘up’, the other ‘down’. These relate to mood and behaviour; Bipolar Disorder was once known as “manic depression”. The stereotypical course of Bipolar Disorder is for someone to feel extremely low and depressed, and then suddenly feel high-energy and manic, only to fall back into depression, in a cycle that never ends (important to note here that the cycle is not predictable, like a pendulum, but chaotic).

Although the idea of mania can sound appealing to those with no experience of the condition, and although it is generally much less unpleasant than depression, Bipolar Disorder causes problems at either pole. It contrasts with healthy, natural changes in mood in the sense that people with the condition are seldom in an average, moderate state inbetween the two poles, as mentally healthy people are.

When a person in this condition is in a depressed phase, they are at risk for all of the suicidal behaviours that accompany Major Depressive Disorder. Self-harm is common among people with Bipolar Disorder, a function of the deep self-hatred that occurs in depressive phases. However, when a person is in a manic phase, they are also at risk of harming themselves.

Manic periods have to last for at least a week to really count, as an elevated mood could occur for any number of reasons. The manic phase of Bipolar Disorder can, at its most extreme, present much like a methamphetamine bender. A character undergoing one will tend to talk fast, sometimes stammering, and will have difficulty following a conversation, being easily distracted. Also like a methamphetamine bender, manic episodes tend to result in very little sleep. At worst, they can cause a person to become psychotic.

The combination of these factors can result in some extremely risky behaviour, which could be dynamite for your creative fiction. Hypersexuality, gambling, drug-taking and speeding in motor vehicles are all common behaviours for a person with Bipolar Disorder while they are in their manic phase. Someone behaving like this might seem like they’ve been given a week to live and want to make the most of it.

A character with Bipolar Disorder might not be easy for other characters to deal with. The erratic moods of bipolar sufferers means that other characters seldom feel comfortable around them. People with bipolar can be unpredictable. They are also very high suicide risks, because of the combination of impulsiveness arising from the mania and the self-hatred arising from the depression.

Sometimes a character with Bipolar Disorder will come across as full of energy and life and enthusiasm, making them seem very charismatic to another character. Other times they were be low in energy and miserable, which makes them seem very different. Someone who meets a Bipolar character while they are at one pole, and then meets them again while they are at the other, might have difficulty believing they’re the same person.

If the protagonist of your story has Bipolar Disorder, they might find themselves facing a considerable degree of social stigma. As mentioned above, their condition might make other characters feel uncomfortable. The protagonist might find themselves getting overlooked for parties and for social occasions on account of that other characters are afraid they will be in too crazy of a mood.

If the protagonist encounters another character with Bipolar Disorder, things might not be much easier. It’s common to meet a person with Bipolar Disorder during one of their manic phases, because this tends to cause them to become more extraverted. During this time, they might strike others as dynamic, engaging and enthusiastic. However, if a friendship is formed, it may not survive the depressive phase.

There are two kinds of Bipolar Disorder, known as Bipolar I and Bipolar II. The essential difference lies in the severity of the manic symptoms. The more powerful the manic symptoms, the more likely the sufferer will get a diagnosis of Bipolar I. This is not to downplay the difficulty of living with Bipolar II, but some of the hypomanic episodes in the latter case can actually be useful for getting things done.

Bipolar Disorder is distinct from Borderline Personality Disorder, although the behaviour of people with the condition can appear similar. For instance, people with either condition are capable of changing their attitude towards another person very quickly, but the Bipolar sufferer tends to have more self-awareness than the Borderline and maybe aware that their change in perception is not fully rational.

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This article is an excerpt from Writing With The DSM-V (Writing With Psychology Book 5), edited by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Phil Goff’s Denial of Council Venues to Canadian Speakers Violated the Human Rights Act

People in New Zealand have a set of human rights, enshrined in law. These include the right not to be discriminated against for unjust reasons. As this essay will show, Phil Goff violated the human rights of New Zealanders and of Lauren Southern and Stefan Molyneux when he decreed that the Canadian duo were banned from all Auckland council venues because of their political opinions.

Section 21 of the Human Rights Act 1993 lays out the prohibited grounds for discrimination in New Zealand. These are the usual reasons, considered necessary to the functioning of a modern society: race, marital status, gender, age, disability etc. The logic is that we cannot have a functioning society if people are allowed to deny goods and services to others because of spurious and unfair reasons, therefore to do so is criminal.

So you can’t refuse to serve a person at a bar, for example, simply because they are Maori. Neither can you refuse to give a job to a person for the reason that they are homosexual. These are considered acts of discrimination, and are unlawful.

One of these prohibited grounds for discrimination is “political opinion, which includes the lack of a particular political opinion or any political opinion”. This is a verbatim quote of Section 21(j).

So it’s prohibited to refuse a service to someone on the grounds of their political attitudes. Not even if they are Communists or Nazis may one do so. It doesn’t matter, for example, if the proprietor of a hotel thinks that open borders will lead to the ethnic cleansing of his people through the irreversible dilution of his culture – he is still not allowed to refuse service to other people simply because they believe in open borders.

Section 44 of the Human Rights Act states the following:

It shall be unlawful for any person who supplies goods, facilities, or services to the public or to any section of the public—

(a) to refuse or fail on demand to provide any other person with those goods, facilities, or services; or
(b) to treat any other person less favourably in connection with the provision of those goods, facilities, or services than would otherwise be the case,—

by reason of any of the prohibited grounds of discrimination.

So it is not lawful to deny the provision of a facility, such as a council venue, to a speaker based on the political opinions of that speaker. If a speaker wishes to hire a venue – even if it’s a private one – the owner may not refuse service to them simply because of their political opinions.

Phil Goff refused to provide use of council venues to Southern and Molyneux on account of their political opinions. He said that the two have views that “divide rather than unite”, and claimed that this was justification enough. This is unlawful in New Zealand. You cannot deny the provision of a venue to another person merely because you have declared their political opinions “repugnant”.

Phil Goff is a criminal and a human rights violator. If there was justice in New Zealand, he would stand trial.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).

When You’re Not Allowed to Talk, It’s Time to Pick Up a Rifle

American President John F Kennedy once said “Those who make peaceful revolution impossible make violent revolution inevitable.” Peaceful revolution is dependent on free speech, because we have to be able to talk about what’s going wrong in our society before we can change anything. Absent that free speech, as this essay will examine, we might as well pick up rifles and get ready to fight.

When things are going wrong in your society, you have to talk about the problems if you’re going to fix them. This is why the principle of free speech was enshrined as the first amendment to the American Constitution. In order for people to be aware that there is a problem, it needs to be discussed reasonably, so that people can change their opinions when presented with new information, and thereby arrive at more accurate perceptions.

Once you’re no longer able to talk about your society’s problems openly, people will still talk about them (of course) only privately. Instead of being hopeful and confident, they will become bitter and suspicious. Resentment at not being able to speak openly will creep in, and this will turn to anger directed at those considered responsible. Eventually this anger turns to hate, which can only find expression in violence.

The West has made a massive strategic error over the past 40 years, in opening themselves up to mass Muslim and African immigration. The logic appears to have been that, because employers don’t want to pay fair wages for work in the West, we can simply open the borders to the poor countries of the world, whose members will be so grateful for the opportunity to come here that they won’t ask for the same wages that a Westerner would.

However, the example of real life showed that this logic doesn’t hold. Gratitude is not a universal human value. Muslims didn’t come to integrate and to contribute; they came to conquer, as directed by their holy scripture. Africans mostly came for the welfare – the unemployment rate among Africans in the West is well over 50%. The total cost to Western societies for letting these people in has been tremendous, in both financial and social terms.

Far from leading to a successful multicultural paradise, this mass immigration has caused the social fabric of Europe to disintegrate. Paris, which was once known as the City of Lights and Love, is now so shockingly decrepit that it’s responsible for a new mental disorder, called Paris Syndrome. This refers to the sense of derealisation that tourists feel when they come to Paris and, instead of finding what they expected, discover an almost Third-World environment with soldiers on the streets.

New Zealand has recently discovered that you’re not allowed to talk about such things. Auckland Mayor Phil Goff recently banned speakers Lauren Southern and Stefan Molyneux from giving a talk at the Auckland Town Hall, and the corporate media supported him by calling the duo “far-right”, “white supremacists” and “extremists”.

Southern and Molyneux wanted to talk about such taboo subjects as the consequences of mass Muslim and African immigration to the West on social cohesion and trust, and the correlations between race and IQ. Goff calculated that, as a globalist, such discussion didn’t serve his political agenda so he shut the talk down. This has had the effect of sending the entire discussion underground – where it is discussed, as mentioned above, with resentment and hate.

Unfortunately, there is no easy solution to the problem of a tyrannical government that is cracking down on freedom of expression. The historical record tells us what will happen: we will get pushed further and further into a state of subjugation as the Government takes ever more aggressive steps to repress discussion of its failures, until the resentment and anger reaches a critical mass. Beyond this point, people will look for revenge first and foremost, and potential future harm to themselves will not weigh as heavily.

In such a case, the only reasonable action is to pick up a rifle. Once you’re not allowed to talk, you’re a slave. You’re a slave to those who set the agenda and the talking points (in this case, the globalist corporatist media). With a rifle, however, you can still assert the right to speak and to be heard. If the government and media are colluding to take your right to speak away, then it’s the only way to assert a right to be heard.

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If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2017 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis).