AN ENDORSEMENT OF ROOSH'S 'NEOMASCULINITY’ MANIFESTO

by Matt Parrott

Roosh is a clever entrepreneur who has mastered the art of converting contemporary male angst and sexual frustration into sheckels with a flashy advertisement-laden click-bait website, Return of Kings. Much of what’s on the site is inflammatory and indefensible, and I’m not endorsing pick-up artistry or the denigration of women. In hindsight, though, even the offensive material kind of makes sense, as a man with a vision must necessarily construct himself a platform upon which to manifest his vision. Like it or not, Return of Kings is Roosh’s soapbox, and it’s a sturdy soapbox. He has a large audience, a solid pool of popular writers, and an ever-expanding monetization framework to help guarantee that he remains independent.

The first major surprise came a couple months ago with his well-researched article on The Damaging Effects Of Jewish Intellectualism And Activism On Western Culture. Were the man a petty huckster out to make a buck, he wouldn’t have been capable of assembling this impressive survey of the nature and scope of Jewish involvement in promoting degeneracy. Were the man a petty huckster out to make a buck, he certainly wouldn’t have published it front-and-center on his own website, under his own legal name. The second surprise managed to be even bigger. This entire time, the man’s been developing a masterful synthesis of human biodiversity knowledge, radical traditionalist principle, and pragmatic modern dating experience called “Neomasculinity” which seamlessly fuses these separate counter-currents into a systemic whole.

Neomasculinity combines traditional beliefs, masculinity, and animal biology into one ideological system. It aims to aid men living in Westernized nations that lack qualities such as classical virtue, masculinity in males, femininity in females, and objectivity, especially concerning beauty ideals and human behavior. It also serves as an antidote for males who are being programmed to accept Western degeneracy, mindless consumerism, and immoral state authority. The purpose of this article is to list and describe the principal doctrines of neomasculinity.

Contrary to what one might expect from a notorious pick-up artist, Roosh’s manifesto doesn’t promote or excuse sexual degeneracy. He offers us a practical path forward from it and back toward traditional monogamous pairings. Roosh’s manifesto doesn’t denigrate women. He makes the traditionalist argument for the sexes being of fundamentally equal value in complementary ways. Unlike Andre Anglin, Roosh also accepts, without judgment or malice, that there always has been and always will be a degree of diversity in dispositions which entails that not all women can or should be housewives and that not all men can be especially masculine or strong. This is important, as a brittle and fundamentalist response to Modernity is vulnerable to critique and ripe for revolt.

• While women don’t “belong” in the home, they do a better job than men at nesting and child raising. Men and women should have some degree of free will to live a life compatible with their respective societies, but there should not be coordination between the media, government, and academia to program citizens to abandon their innate strengths for imagined ideas of utopia.
• Patriarchy does have its flaws in locking in roles for males and females who are outliers[.]
• That last part, about accounting for outliers, is key. While we must work toward reviving a patriarchal and traditionalist order, it’s also necessary to examine those systems to figure out how we can make them more durable next time around. The Jews and capitalists have done an excellent job of rounding up the misfits who were cast out of the old patriarchal Western order and turning them against us. We should strengthen ourselves against this tactic in the future by being less inclined to cast folks out of our communities for being outliers and eccentrics.

The only part in his Neomasculinity Manifesto that I strongly disagree with is his rejection of “socialism.” The disagreement here is largely due to his apparent lack of familiarity with clerical fascism, which organically accounts for the potential abuses, excesses, and externalities of secular socialism by tightly coupling communal altruism with coherent spiritual principles and direct social accountability. It’s much more difficult to “bleed the beast” when the “beast” is a charming local parish bustling with neighbors, friends, and family who love you and would be personally saddened to learn that you’ve decided to be a net drain on the community.

I’ve already directed a few young men I know to the manifesto, and I expect to continue doing so. Since I began my activism, I’ve constantly struggled to straddle being a believer in human biodiversity, being a radical traditionalist, and being a practical street activist. Day-by-day, inch-by-inch, these once-separate movements are gradually converging together into a general system of thought and behavior which seems destined to empower our young men and women with an inspiring and effective response to Modernity and its ongoing effort to destroy ourselves and our communities.

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