by Alex Kurtagic

One day, years ago, it suddenly struck me that the corporate mainstream media seemed rather obsessed with racism. It may seem strange to say this now and here, given that the obsession with racism is so blatantly obvious. But it must be remembered that to people who do not visit websites like this one, the racism-obsessed discourse of the anti-racists who run the media is nowadays so pervasive and ubiquitous, and has been so thoroughly legitimated, normalised, and mystified by establishment institutional platforms, that the pathological abnormality of it has become invisible for the average citizen. 


Just like most countries in the West, the United Kingdom has now become a “moral welfare state” (MWS). Just like the socio-economic version, this involves helping those deficient in some way by imposing a kind of levy on the general population. Indeed, revealing the Left’s far greater success in the cultural realm than the economic, it could even be said that the MWS has made considerable progress and that now moral communism exists in the UK, where people live according to the dictum:
From each according to his morality, to each according to his depravity.


In his thought-provoking article “The Rise of Anti-Western Christianity,” Matthew Roberts boldly tackles a subject which has become a source of vexing, contentious, and at times bitter debate among the various factions which make up the contemporary alternative Right.

Indeed, the discussion which played out in the comment section accompanying Roberts’ piece at AltRight is illustrative, in that it reflects the typical trajectory of the rancorous back-and-forth one commonly overhears among those who, while sharing a common sense of disgust with the Zeitgeist’s relentless ideological war on whiteness, have differing outlooks regarding the Christian religion and its supposed culpability in this course of events.


by Keith Preston

In past blog postings for this site, I have discussed the phenomenon of what I call “totalitarian humanism,” a particular worldview that I regard as being at the heart of the most serious political and cultural problems currently facing the modern West. Specifically, I consider totalitarian humanism to be an intellectual and ideological movement among contemporary Western elites that serves as a replacement for older worldviews such as Christianity, nationalism, cultural traditionalism, Eurocentrism, or even Marxism. Such features of modern life as political correctness and victimology serve as a representation of the totalitarian humanist approach to domestic policy. The present war against the Libyan state provides an illustration of what the totalitarian humanist approach to foreign policy and international relations involves.


When my brother and I are playing video games, we often give my nephew—a toddler—an unplugged controller. We encourage him to believe he's actually playing the game, congratulating him on playing well and cheering when he completes each level. He probably senses that his character's not quite doing what he wants him to do, but it's easiest to dismiss those concerns and play along. After all, he's playing as well as his adult mentors. Our scheme will probably continue to work as long as he feels like he's winning.


by Alex Kurtagic

In a video recording of Jamie Kelso’s experience at CPAC, the argument was made that Blacks, Whites, and Hispanics have equal claim to the United States. Disappointingly (at least to me), this is what passes for White conservative opinion on this matter today.


by Michael Kleen

In the third decade of the Twentieth Century, as the Great Depression dragged on and the unemployment rate climbed above 20 percent, the United States faced a social and political crisis. Franklin Delano Roosevelt was swept to power in the election of 1932, forcing a political realignment that would put the Democratic Party in the majority for decades. In 1933, President Roosevelt proposed a “New Deal” that he claimed would cure the nation of its economic woes. His plan had many detractors, however, and at the fringes of mainstream politics, disaffected Americans increasingly looked elsewhere for inspiration.


by Derek Turner

The Vietnam War has been the inspiration for several fine films, but the best-known (and arguably the best) is probably Francis Ford Coppola’s 1979 Academy, Palme D’Or and Golden Globe-winning Apocalypse Now (the best version of which is 2001’s Apocalypse Now Redux). The film’s status was recognized in 2000, when it was selected by the US Library of Congress as “culturally, historically, or aesthetically significant.” Apocalypse is one of the great cinematic experiences for all who have ever doubted the cults of progress; or wondered about the durability of civilization.