If You Thought Race-Baiting Was Bad In New Zealand Now, You're Not Ready For What's Coming

If You Thought Race-Baiting Was Bad In New Zealand Now, You’re Not Ready For What’s Coming

Many Kiwis have never seen serious race-baiting in the mainstream media, and so they have been appalled by the levels it has reached in recent weeks. Maori Party co-leader John Tamihere has been featured, claiming that all non-Maoris are racists. The sad and bitter truth is that race-baiting in the media is about to get worse over the next three months. A great deal worse.

If you thought to yourself, upon hearing Tamihere’s outburst, that there’s no way the mainstream media would platform a white person making a blanket insult about Maoris, you might be in for an inkling of what’s coming.

The example has been set by America, where any accusation of racism is held up by the mainstream media as if it were major news. In America, anyone can get 15 minutes of fame simply by making a big enough fuss about how something is racist. That thing doesn’t have to actually be racist – it’s only necessary to get some hysteria about it started and the mainstream media will throw itself in behind you.

America has fallen into such an advanced state of race neurosis that a mere accusation of racism is enough to cause paroxysms of guilt, fear and rage. These powerful emotional reactions prime a person to respond to advertising suggestions. So the profitability of race-baiting has led to a spate of it – and now it’s coming to New Zealand.

The race-baiting in America is more sophisticated than simply letting two sides throw excrement at each other. The 21st Century way to do it is to let one side throw excrement while excoriating the other side for defending itself. The old way had a tendency to lead to both sides becoming friends, in the manner of drunks after a fistfight. The new way guarantees lasting and bitter hatred.

New Zealand, as ever, is following America’s lead here. In America, it has been proven that shameless race-baiting is a successful method for getting media attention. If a talking head on the television says that the existence of some law, policy or monument is racist, then a shitfight will begin.

The Maori Party, noting the example set by American race-baiters, are going full steam ahead in imitation. John Tamihere seems eager to complete the negrification of the New Zealand Maori, adopting wholesale the slavery-and-struggle narrative of the American blacks. Not for him the narrative that white people and Maoris struggled together for over a century, from New Zealand to Northern Africa, and won a great peace for each other.

The Maori Party narrative is that Maoris and non-Maoris are enemies.

They have now abandoned any pretence of impartiality. “Upsetting the rednecks” is their now stated aim. The race-baiter’s narrative is that a state of war exists between Maoris and non-Maoris, and that any defeat for the latter is a win for the former. The angrier a given policy proposal makes non-Maoris, the better it is.

The claim that a state of war exists between two groups who share the same public space is obviously not a peaceful one. As can be seen from the state of affairs in America, adopting a racial conflict narrative will lead to a worse time for everyone, with more paranoia, hate and violence all round.

The problem is that the Maori Party’s main goal, of dividing the New Zealand people in order to claim a chunk for themselves, coincides perfectly with the mainstream media’s goal of dividing the New Zealand people so that they cannot resist the Establishment. As such, the media will be more than happy, over the next three months, to give attention to any and all race-baiting efforts made by the Maori Party.

Because the Maori Party is more than willing to supply the mainstream media with race-baiting content, the mainstream media never has a shortage of it. Consequently, we can expect a barrage of it between now and the General Election (and beyond). It will be wall-to-wall racial grievance mongering.

We can expect Tamihere and co-leader Debbie Ngarewa-Packer to come out and say all kinds of ridiculous shit over the next three months. Expect to hear calls for every city and street to be renamed, for every Government and council agency to make a grovelling apology and for Maori quotas in everything, from Parliament down to Parent Teacher Associations.

No matter how ridiculous, the maintream media will broadcast it all into the homes of every Kiwi, alongside the implication that anyone objecting to any of it is a filthy racist who effectively stands with Hitler a traitor to the nation.

It can be expected, also, that Tamihere and Ngarewa-Packer will avoid making an effort to solve real problems facing Maori people. They will avoid mentioning the benefits to Maori of cannabis law reform, just as the gutless Tamihere shied away from the issue while a Labour MP. This is despite the fact that the imposition of cannabis prohibition onto the Maori people was one of the greatest crimes the New Zealand Government ever committed.

Genuine issues don’t concern the race-baiters, because they win not by alleviating the suffering of their people but by stirring up racial animosity. This animosity gives them more attention and, so they hope, more votes. Over the next three months, it can confidently be predicted that the race-baiting in the media will increase, the quality of public discourse will decrease, the New Zealand people will lose, and our enemies and our exploiters will win.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2019 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2018 and the Best VJMP Essays and Articles of 2017 are also available.

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Clown World Chronicles: Who Is Doomer?

The horrifying and seemingly hopeless nature of Clown World can easily lead to despair. As suicide rates climb all around the world, one member of the Clown World pantheon grows ever stronger. He is the Doomer, and his presence can be felt everywhere.

The Doomer cuts a depressing figure. His very appearance is doom. Sunken eyes peer out from a pallid, unshaven face, the expression on which is one of dread. A smouldering cigarette juts from his mouth – it should have been ashed five minutes ago but he isn’t paying attention. He looks extremely tired, the sort of tired where one needs to sleep but can’t.

His clothing, like his beanie, is black and grey, the colours of depression. The Doomer fears and is anxious for the future, but at the same time he is tormented by the fact that he doesn’t know why. He understands that he lives in a time of great material wealth, and feels guilt that it doesn’t bring him happiness. But deep in his heart, he knows that Clown World isn’t normal.

Clown World is the Doomer, and the Doomer is Clown World. He feels the pain and fear of the world acutely. The Doomer manifests in the expectation that everything in the world is about to get worse. His time comes in the great autumns of the world cycle. When the nights are warm and dark, the Doomer stalks the streets.

The Doomer is one of the Elder Gods, occupying the position beyond the Virgin on the Negative Masculine Axis. The essential nature of this axis is passivity – but where the Virgin is physically and socially passive, the Doomer is spiritually passive.

This spiritual passivity is not only the key to understanding the Doomer, but understanding Clown World itself. The Doomer is very much Clown World in microcosm. His suffering might seem overwhelming, but the grim truth – which he is unwilling to accept – is that most of it is self-inflicted. His own habits and his own moral failures have led him here.

The spiritual passivity of the Doomer has made him indifferent to his spiritual needs. The Doomer doesn’t meditate, because he can’t stand the noise in his head. Either he doesn’t use spiritual sacraments or he uses them irresponsibly. Most of the time he’s under the influence of pharmaceuticals or alcohol, or smoking something. Anything to numb the longing for a better world.

Nightwalking is the closest that the Doomer gets to a spiritual practice. This he does compulsively, as if an automaton, driven by a desperate need to escape his suffering. But in nightwalking he finds peace. Perhaps it is from intuiting the lesson of the streetlight: it’s forever meaningful to shine in the darkness, because a new dawn always comes.

This is one important facet of the Doomer: he contains within himself the seed to grow into a Bloomer, his exact opposite. The Doomer might be in pain, but that’s only because he cares enough to keep going. In that sense, the Doomer represents a flicker of light in every spiritual darkness. His spirit is more than just suffering – it’s also that which endures it.

As mentioned above, the Doomer is what a Virgin becomes if they continue along the Negative Masculine Axis, of which the Virgin is the Younger God. The most common path to doomerhood isn’t an extended spell of involuntary celibacy (i.e. it’s not merely extended virginity). When men become Doomers, it’s usually because they succeed in attracting a woman and establishing a romantic relationship – and then it collapses.

The Doomer is not created from a man who can’t get what he wants, but the reverse. Once a man gets what he wants, and finds that it isn’t sufficient to make him happy, he can become a Doomer. If a Virgin makes love to a beautiful woman and then the next morning realises that it didn’t solve any of his existential problems, he’s taken the first step to transitioning into a Doomer.

Doomers became numerous after the Great Financial Crisis, which could be argued to herald the descent into Clown World. It was in 2008 that an entire generation of men became faced with the reality that they would not enjoy the same easy lives that their fathers did. A few years after that, the doom had become widespread and permanent.

The solution for the Doomer is to develop spiritual strength, which will enable his will to correctly guide his mind and body to make the right moves. In doing so, he transitions onto the Positive Masculine Axis and becomes a Chad.

This article is an excerpt from Clown World Chronicles, a book about the insanity of life in the post-Industrial West. This is being compiled by Vince McLeod for an expected release in the middle of 2020.

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Understanding The New Definition Of “Crime”

Most of us are still getting our heads around the bizarre attempt to redefine racism as “prejudice plus power”. Well, hold on to your pants, because there’s about to be another effort to redefine a simple word to suit a political agenda. This essay has the details.

If you’re in Generation X, the definition of racism is simple enough. If you dislike someone because of their race, and not because of personal characteristics that are worthy of hate, then you are a racist. You have judged a person prematurely on account of your bigotry, which is prejudice. Prejudice is bad because it doesn’t give other people a fair deal.

We had just gotten our heads around how racism was a bad thing when the definition changed.

Now, or so we’re aggressively told, racism is defined as prejudice plus power. This new definition asserts that only structural and institutional racism counts as actual racism, and that racism that isn’t backed by institutional power is merely prejudice. In practice, this means that non-white people can’t be racist because their racism isn’t “backed by institutional power”.

This is clearly bullshit, but enough morons have fallen for it to make it possible for the next move to be made.

In recent months, keen observers have noticed another attempt at redefining language, this time relating to crime. Some criminal actions are made out to be horrific atrocities, whereas other criminal actions, much worse than in the first group, are made out to be perfectly and understandable courses of action that no reasonable person would complain about.

For instance, 472 people have been shot and killed by American Police officers in 2020 so far. At that rate, some 30 have been killed between the death of George Floyd and the writing of this article. The crucial difference between the death of Floyd and the hundreds of others is simple: Floyd was a black man killed by a white one. As such, the severity of the crime is much greater than if it had been different.

The new logic is that a criminal act isn’t really a criminal act unless it’s coming from a place of power. In the same way that racism isn’t real racism unless it’s committed by those deemed to have power, now crime isn’t really crime unless it’s committed by those deemed to have power.

This is why no-one cares about the fact that American blacks kill 4,000 other American blacks every year. These might be killings, but they’re not really murders because they’re not coming from a place of institutional power. As such, they’re not worthy of any outrage.

It’s also why no-one cares about children getting beaten to death. Children are almost always the same race as their parents, and consequently there is seldom a racial power differential between parent and child. Absent such a differential, crimes aren’t considered severe enough to warrant attention. No-one knows who Sofia Taueki-Jackson is, and no-one cares.

In the new paradigm, not having power means that you can basically do whatever the fuck you like for whatever reason. Someone else is always to blame. No matter how wretchedly unenlightened your conduct, someone else is always to blame. There will always be a chorus of slaves willing to make excuses.

The morality can be summed up thusly: to have power is to be immoral, to be powerless is to be moral.

This morality explains why the authorities of the Capital Hill Autonomous Zone have been filmed taking action to enforce the zone’s borders and immigration policy. The authorities of CHAZ are powerless, therefore they get to enforce immigration laws (in any case, if they are not weak then they represent those who are). This is why it’s moral for them to enforce borders but not moral for America to do it.

Enforcing immigration laws is only a bad thing if you have power. If you don’t have power, then it’s fair for you to violate other people’s boundaries. This is (of course) never explicitly stated, but it’s implied. Only the strong are obliged to hold to moral laws. The weak can do what they like, and all blame can be safely deflected onto the structure of society.

This logic is self-contradictory, because such a system does nothing to abolish hierarchies or power differentials – it merely grants ultimate authority to those who decide what power is. If power is defined as wealth, then the powerless are the poor. If power is defined as white privilege, then the powerless are the non-whites. If power is defined as social status, then the powerless are the degenerate and the outcast.

In reality, under such a system, all power lies in the hands of those who can most effectively claim to represent the powerless. And those people will be those who were powerful in the beginning, and who are powerful in all times and places: members of the ruling class who are able to persuade others to follow and obey them.

Understanding the new definition of crime requires the recognition that the Western World is now fully in the grips of slave mentality. We have given up on the concept of self-mastery entirely, and now indulge baser instincts in a manner little different from animals. This won’t change until the world goes through a revolution that reasserts master morality and an honour culture.

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The Four Basic Political Subjects

Underneath all the talk about politics today lies a great confusion. People talk about what politics is supposed to achieve, but they have generally forgotten who it’s supposed to achieve it for. For our ancestors, the political subject was obvious, but for us it is not. This essay explains.

The first and original political subject was the tribe. In the biological past, humans had no conception of nations or kingdoms. One was born into a tribe of roughly 50-150 people, and these people were your blood kin. As such, their interests were your interests, in almost every case.

Every member of the tribe was in the ingroup, and everyone not in the tribe was in the outgroup. This made politics very simple. If you encountered a stranger, they were the enemy, and it was acceptable to do anything to that stranger if it furthered the interests of the tribe. This tribal mentality still exists today, only it has become much weaker than it used to be (in most cases).

The second political subject is the state. This came into being when civilisation did. With the advent of civilisation, it was possible to have two strangers share the same space without chimping out and attacking each other. This meant that it was possible to have towns and cities made up of people from different tribes, perhaps even competing ones.

With the advent of towns and cities, it was necessary to have an administrator class that dealt with any disagreements that arose. The bringing together of different tribes meant competing schedules of moral values. These administrators, employed to smooth over differences between tribes, became the state. Their different approaches for settling quarrels became ideologies.

One way of dealing with the tensions created by identification with the tribe was to identify with the state instead. In practice, this is much the same as identifying with an ideology. Thus, a judge who was from a particular tribe would not necessarily rule in favour of his own tribesman. This was a radical new way of thinking when compared to the tribal solidarity model. It required a new political subject.

Thinking in terms of the state provided this new subject. If people were able to abandon their previous allegiances to their tribes, they could band together and build a mighty state that challenged the world, such as Rome or America. The memetic hybrid vigour brought about by multiple tribes all agreeing to work together under a state banner proved to be immensely powerful.

Not every civilisation succeeded in making this transition, however. If a state was not capable of creating an egregore powerful enough to persuade people to abandon their tribal allegiances, the divided loyalties caused by those remaining allegiances would pull the state apart from the inside. Corruption reigns in every state where tribal allegiances continue to hold sway.

The third political subject is the individual. This political subject arose as a way of settling firstly the tensions between those who identified with the tribe and those who identified with the state, and secondly the tensions between those who identified with different states or ideologies. In the world of 2020, the individual is the default political subject.

The logic is that, by identifying with the individual ego, people would no longer be drawn into conflict on account of competing tribal or ideological loyalties. Only caring about oneself might seem selfish and egotistical, but it has the bonus effect of settling tensions between groups. If people only care about the next hit, they will not take collective action.

It is true that what Adam Curtis called the Century of the Self led to a great peace. In recent decades, Hitlers and Stalins have been impossible on account of that no-one would follow them. Collective efforts demand individual sacrifices, and people who identify with the individual ego will not make them. However, this identification brings its own problems.

The fourth political subject is the consciousness itself.

The limitations of identifying with the individual ego are now obvious. Although doing so was a logical move forwards from the horrors of state-worship, the human animal is still fundamentally a social one, and it has social needs. Identifying with the individual ego might make warfare between nations less likely, but it sharply increases the emotional and spiritual suffering of the people, who find that their lives no longer have any meaning.

Some philosophers, like Alexandr Dugin, have suggested a return to Dasein as the basic political subject (Dugin frequently refers to Heidegger’s Dasein in The Fourth Political Theory). This is much the same thing as having consciousness as the basic political subject. In either case, it solves most of the problems of the first three political subjects.

Identifying with the consciousness allows the best of all worlds. Not only can a person meet their social and spiritual needs through connection to other conscious beings, but they can also do so without necessarily getting set against them because of tribal or ideological loyalties. Identifying with consciousness means that one is automatically allied and opposed to every other person.

There’s one problem with this otherwise elegant solution: most people have never learned to distinguish between consciousness and the contents of consciousness. They don’t know the difference between the True Self and the False Self. As such, most people operate either on the level of crude instinct (and thus tend towards tribalism), the level of conditioned responses (and thus tend towards fetishising the state or an ideology) or on both levels at once (and thus tend towards soulless globohomo consumer whoring).

As is so often the case, it appears that our great challenge is primarily a spiritual challenge. Identification with the consciousness might prevent us from getting drawn into tribal or ideological conflicts, and it might prevent us from getting bogged down in mindless anomie. But it will only be an option for those with the spiritual acumen to meditate and perform self-inquiry.

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