Archives for posts with tag: Donald Trump

When faced with horrific behaviour or deeds, how we respond as a society determines whether that horror is perpetuated or mitigated. Some don’t want to think about it, and just want to close their eyes and swing blindly until the evil goes away. Former Canadian Prime Minister Stephen Harper emphasized that response quite candidly, “We do not understand why child predators do the heinous things they do and, in all frankness, we don’t particularly care to.” Karl Rove, on the American side of the equation, said, “Conservatives saw what happened to us on 9/11 and said, We will defeat our enemies. Liberals saw what happened to us and said, We must understand our enemies.” Karl Rove was of course attacking the view that understanding one’s enemy is part of an important process to defeat them. The views expressed by Harper and Rove are akin to trying to cure cancer without ever actually learning anything about the disease. As with cancer, this approach will inevitably lead to the perpetuation of horror until it consumes us entirely. When approaching the events of Charlottesville, and the Alt-Right extremists in general, perhaps understanding their radicalization is better in the long term than the simple satisfaction of punching them in the face.

Regarding the American response to Islamic militants, Louise Richardson in her book What Terrorists Want, wrote, “We have believed that the superiority of our values and our systems of government is so self-evident that only the ignorant or the evil could reject it.” The Left has fallen into the same trap. The virtue of feminism is so abundantly clear that anyone who strays from its canon is automatically a misogynist. The righteousness of the Black Lives Matter movement shines so brightly that anyone who questions them is a racist. Clinton’s “Basket of Deplorables” is no different from Bush’s “Axis of Evil.” When we force a dichotomy of good versus evil, we fall into dogmatic religious absolutism: our moral high ground is all the evidence we need that our opponents are in league with Satan, metaphorically or literally, depending on your point of view. What this means is that we must abandon this illusory dichotomy and assume that the opposition has reasonable points to make. Of course, listening to opposing points of view may mean that compromises will need to be made, and zealots on both sides may deplore compromise as concession, but the alternative is purely violent. A quick look at how the War on Terror is going should show how effective that method can be.

Richardson claims that there are three criteria that need to be met in order for someone to become radicalized. There needs to be a disaffected individual, a legitimizing ideology, and an enabling community. Somewhat surprisingly, poverty in and of itself is not linked to increased radicalization, neither is it linked to stupidity. Where the link does exist is in the perils of social change. According to Richardson, “Rapid socioeconomic changes are conducive to instability and tend to erode traditional forms of social control. These situations are then open to exploitation by militants offering to make sense of these changes, to blame others for the dislocations and humiliations involved, and to offer a means of redress.” One of Donald Trump’s campaign videos highlights this social change perfectly, as it references the stable, good paying jobs that are in sharp decline, the establishment’s participation within that decline through iniquitous trade deals, and the centralizing of power into corporate and political hands. Trump’s community is, according to his legitimizing ideology, the only group capable of standing up and redressing these social imbalances. Of course he points to immigrants as responsible for this destabilization, but the socioeconomic change is there, and it is leaving enough people behind that radicalization is an obvious response.

Richardson is writing about terrorist movements, and there are few who describe the Alt-Right as a terrorist group, but there has been enough violence (such as Charlottesville, the Charleston church shooting, the Portland train stabbing, etc.) that I think looking at the direct motivation for terrorist acts is important here too. They are revenge, renown, and reaction. An IRA member may blow up a police station because the British Armed Forces violently abused a Catholic nun. An Islamic martyr seeks validation and celebrity from his community. The undiscriminating brutality of the War on Terror has created a massive influx in terrorist numbers, making 9/11 a success far surpassing what Osama Bin Laden could ever have hoped for, legitimizing his cause beyond his wildest dreams. If we consider the Alt-Right a terrorist organization, what do they seek when their members commit violence?

Something Richardson points out is that if we are ever to have a dialogue, we must admit to our own failings, our own infliction of suffering, rather than focusing solely on the suffering inflicted against us. Peace in the Middle East is impossible until the voices that matter acknowledge the illegality of Israeli settlements in Palestine, for example. What does the Alt-Right have to complain about though? If all our news is filtered through our political biases before we even look at it, it is unlikely we will ever come across the misdeeds of those from “our side.” For example, a disabled, white teenager was gang beaten, tied up, and tortured by a group of people yelling, “Fuck Donald Trump! Fuck white people!” Someone else took the time to replace cis, het, white, and male with Jew in select comments to show what SJW vitriol looks like: “My sister learned a valuable lesson when she was young – never trust a Jew.” “Listen to me you fucking twat. You are a fucking Jew. Jews don’t get to talk shit about anybody. It doesn’t matter what they’ve done. You lost that right when you were born a Jew.” And so on. There was the Dallas Police shooting that prompted obvious propaganda from Alt-Right networks. And then of course the random violence committed by Antifa that is legitimized by the argument that the receptors of violence deserve it simply because they hate our freedoms. Since organizations like Black Lives Matter and Antifa don’t really have a leadership caste to denounce the actions of extremists who operate under their banner, these acts appear to go unchallenged by left-wing progressives. Feminism, being an ideology, cannot comment on the behaviour of those who adhere to it either.

Richardson says that in a war of ideologies, the values and principles of the “good” ideology must remain consistent, since blatant hypocrisy will only serve the argument of your opponents. Even in the sake of emergency, our values are what we’re fighting for, so abandoning them is self-destructive both against ourselves and in the battles abroad. Reaction is a goal sought by terrorists, and if that reaction betrays spoken principles, then their goal is a success because they’ve shown the flimsiness of those principles. “The Intolerant Left” is a rallying cry specifically because it showcases the hypocrisy of those who preach tolerance yet will not accept dissenting views, unless that dissenting view is proselytized by someone less privileged. Equality is laughed at when feminists willfully ignore male issues that place them in a less privileged position.

Yes, it’s propaganda, but its data is accurate. What’s the best way to counteract this narrative? Should its concerns be addressed?

Part of understanding radicalization is learning the nature of its appeal. If being a white man is so great, why are these individuals becoming so disaffected? Why would they seek to embolden their white identity? If one looks at what creates identity in today’s culture (consumerism driven by advertising, impossible role models derived from movies and television, dead ideals of achievable success), and then you consider the allure of inherent acceptance based on an identity derived from ethnicity and gender as found in progressive movements, why wouldn’t these groups seek out a similar way of defining themselves? In the Feminist rejection of #NotAllMen and the language of Dear White People, the generalizations against that demographic alienates them into the warm embrace of those who are willing to give them that inherent acceptance.

We must know thy enemy, so to speak. What are their goals? What would need to occur to reduce disaffection? What is their plan? What is the internal dynamic of their group? Is there dissent or warring factions that could be utilized to destabilize the movement? By refusing to investigate and then, in turn, negotiate, even if it’s simply to gather information about that organization, all that is being done is prolonging the conflict. Negotiation may be seen as a means of legitimizing that ideology, but the alternative is ineffective warfare or genocide. Would the Left be willing to accept white identity if supremacy was not attached to it? Is an ethnostate a universally agreed upon notion within the Alt-Right? Richardson, “By knowing your enemies, you can find out what it is they want. Once you know what they want, you can then decide whether to deny it to them and thereby demonstrate the futility of their tactic, give it to them, or negotiate and give them a part of it in order to cause them to end their campaign.”  If the goals of a radicalized group are non-negotiable, then the next step is isolating them from their enabling community.

The best policies in regard to reducing radicalization will focus on the enabling community, as unstructured groups will always fail without necessary support, so the question that must be asked is what is the best way to undermine support for Alt-Right beliefs in the wider community? According to Richardson, “We must demonstrate in our reaction to them that we respect the right of others to oppose us. We simply do not accept their right to express their opposition through terrorism.” What Richardson is suggesting is that moderate groups must be empowered to speak out against us, since criticism is a necessary component of any dialogue. These moderate groups will act as a counterbalance to the violent extremists, and in turn will reduce their efficacy in gaining new members. Regarding the Alt-Right, one could perhaps encourage the ideology behind the Men’s Rights Movement. It has been argued that MRAs are often the disaffected individuals who become radicalized into Alt-Right movements, and so empowering those dissenting voices could bring back into the fold those with less extreme views. Male issues have some merit, and enabling that discussion will greatly delegitimize the extremist Alt-Right perspectives of supremacy and oppression.

Ingratiating your side toward the community at large is also another way to reduce animosity that may lead to radicalization. Richardson cites an example of the humanitarian aid that America provided to Indonesia after an earthquake in 2004, and how the Muslim opinion in the country improved radically toward the Americans, and greatly decreased against Osama bin Laden because of their charitable relief effort. If Black Lives Matter held a fundraising drive for residents of the Vancouver East Side, would it be as easy for their critics to denounce them? Ingratiating ourselves to our community, building bonds and securing trust, is what will win the hearts and minds needed for an ideological battle.

When combating extremism and radicalization, we need to create specific goals. When George W. Bush, and Ronald Reagan before him, declared a war on terrorism, they doomed themselves to fail right from the beginning. If Bush had declared that America would subdue the leadership of al-Qaeda, then that is something tangible that could be achieved. Even reducing extremist allure is a reasonable goal, but then one must recognize that it is a political goal, not a military one, and must be fought accordingly with appropriate tactics for its achievement. In regard to the denouncement of the Alt-Right, if all we say is we want to eliminate racism, that is just as feasible a goal as waging a war against a tactic.

Richardson says, “The language of warfare connotes action and immediate results. We need to replace this language with the language of development and construction and the patience that goes along with it.” If we are really going to try to eliminate far right radicalization without succumbing to oppressive authoritarianism, we must see our ideological opponents as salvageable, not deplorable. There is a non-profit organization in the United States, Life After Hate, that seeks to de-radicalize individuals by connecting them with the communities that they hold in disregard, to show them that there exists a world beyond their narrowly defined worldview. There are methods of reducing extremism. We have to look for them if we wish to eliminate it, and unfortunately, the answers lie behind the voices of those touting extremist views. It is almost certainly a difficult task, but the alternative is allowing it to flourish, and that makes it easier to see which option is more palatable.


For full effect, listen to this as you read.

In the West, most people see communism as a failed social enterprise, relegated to the dustbin of history after its atrocious implementation during the 20th century. People look at the oppressive Stalinist regime, the brutality of the Maoist revolution, and the devastation of Pol Pot, and argue that while it works nicely on paper, communism is far too appalling, evidenced by precedent, to be taken seriously in any kind of discussion for the future.

Of course, no one seems to know what communism actually means. People use the term “cultural Marxism” to denounce pretty much anyone on the left that they disagree with, since the term is vague to the point of meaninglessness, making it easy to apply. It boils down to modern day McCarthyism against groups of people who probably don’t even identify as Marxist at all. People associate communism and socialism with welfare spending, and Big Government interfering in the economy, staying the invisible hand. In actuality, socialism is the equivalent of industrial democracy, and means that workers run their businesses as a collective, rather than under the autocratic rule of a monarch. Engels actually wrote that once socialism was in place, there would be a “withering away of the state” as it became obsolete, with people becoming more and more involved in the maintenance of their own communities. Communism, once realized, doesn’t involve Big Government at all, and is actually libertarian in principle. The difference is that power is diffused among the people, rather than maintained in tyrannical, non-governmental structures as in contemporary libertarianism. For the record, government interference to guide the economy is called Keynesian Economics, and is responsible for such things as FDR’s New Deal which incidentally brought the Americans out of the Great Depression. Unfortunately, this misinformation isn’t just propagated by the neo-McCarthyists on the Right, since Bernie Sanders, who essentially promotes New Deal-styled policy ideas, proclaims himself a socialist. Not to say that they’re bad ideas in the current economic and political climate, they’re just not socialist.

What separates communism from anarchism (or libertarian socialism, if you prefer), is the method of implementation, and here is where the problems start. Marx, Engels, and Lenin advocated the “dictatorship of the proletariat” which is the transitional state between capitalism and communism. In order for the transition to be successful, there must be centralized power which enforces the new ideological system, as outside forces will continuously threaten the newly established way of life. They give the example of the Paris Commune, which showed promise as a communist paradise, but was overthrown by hostile capitalists not long after its implementation. Had the Commune bolstered its power to enforce its ideals more effectively, it could have survived. Thus, the necessity of centralized power. Of course, once the threats dissipate, the state will allegedly wither away, but the anarchists believed that oppressive power is oppressive power, regardless of who wields the stick of oppression, be it the proletariat or the bourgeoisie. The anarchists wished to abolish all structures of power at the outset, without resorting to authoritarian methods to do so.

If the USSR never actually achieved full communism (a stateless, democratically organized society), and never even implemented any socialist initiatives (democratically organized businesses), how did it becomes the scapegoat for the so-called even-minded critiques of those doctrines? The blame mostly rests on the shoulders of the “liberal media” that has been propagating the capitalist imperative for decades.

Noam Chomsky and Edward Herman published possibly the first thoroughly researched look at what has now become Fake News, in their book Manufacturing Consent. In it, they look at how the media portrays the objectives of capitalist elites as morally honourable, while demonizing those who disagree with the accepted model. For example, everyone knows about the Killing Fields of Cambodia, they even made a movie about it, and everyone knows that Pol Pot and communism in general are responsible for all those deaths. What is less known is that from 1969 to 1973, the Americans had been bombing Cambodia, creating a death toll comparable though slightly less than the numbers of dead under Pol Pot, and then after the Vietnamese ousted Pol Pot’s regime, the Americans covertly supported the Khmer Rouge since Vietnam was seen to be the worse evil of the two. When measuring outrage against atrocity, context is important.

For additional context, there is also the Indonesian genocide of the East Timorese which happened concurrently to the Cambodian one. The difference between the two genocides was that the Indonesian government was being supplied by the Americans, and were slaughtering those with left-leaning principles. Media outcry could very easily have ended the genocide, given America’s involvement in its process, but the outcry never happened, and many of those involved in the massacre are still a part of the contemporary Indonesian government. There was actually an independent film documenting the effects of the genocide today, The Act of Killing (2012), but its accusations of US complicity were pretty much ignored.

Chomsky and Herman give many more examples, such as media comparisons between a priest being killed in Poland and four religious American women killed in El Salvador. Or the media’s attempt to pin the assassination attempt on the Pope onto Soviet communists, ignoring all evidence to the contrary. Their criticism of the media’s portrayal of the Vietnam War, commonly associated with media hostility to power, is that the media decried American casualties, and American blunders within the war, but it never criticized America’s right to intervene militarily in foreign nations, nor the devastation wrought to the Vietnamese. Similarly today, the legitimacy of the War on Terror is simply assumed, and weeping over American casualties and condemning certain methods remain the only viable criticism. The deaths of Middle Eastern civilians are basically shrugged off.

Capitalist propaganda is why we associate Russian Gulags with communism, but not the Western assassination of the democratically elected leader of Iran, Mohammad Mosaddegh, in 1953 with capitalism. Mosaddegh was trying to limit the powers of Western oil companies in his country while trying to keep the profit derived from his nation within his nation, and was killed for it. That’s not capitalism. Or the Great Bengal famine, when the British East India Company implemented crop policies that reduced the production of edible crops for those that were more viable on the international market. The food shortage that erupted resulted in the deaths of 10 million people. Again, not the fault of capitalism. Donald Trump today wants to reinvigorate the Afghanistan war, instate an American Viceroy, and claim ownership of Afghan mineral deposits as compensation for the 16 year war that America started. Using war, death, and destruction to enrich resource-driven oligarchs could never be categorized as a staple of capitalist doctrine. Those who denounce Venezuela as a failed socialist state ought to maintain that Haiti, the Philippines, Guatemala, Chile, Iran, and many, many others should be capitalist utopias due to the intervention into their politics that emphasized private power over public ownership. A system where the ultimate goal is profit at any cost could never result in anything terrible. But it does, obviously, since that doesn’t make sense at all. Communism at least works on paper.

Where does propaganda end and reality set in? The USSR, Cambodia under Pol Pot, and Maoist China all resulted in terrible atrocities, and that is something that no one will deny. But are they appropriate examples of communist principles in action, or even socialist ones? If you are going to criticize socialist states, there are examples where the ideal was realized. Israeli Kibbutz, starting before Israel was even a thing, are socialist communities that still flourish today. Catalonia, Spain, prior to Franco’s attempt at fascism, was a successful anarchist society. It was even described with reverence by famed author of Animal Farm and 1984, George Orwell, in his book Homage to Catalonia. Orwell, being an ardent socialist, was quite fond of the experiment. The Diggers in 17th century England are another example. Today, Marinaleda, also in Spain, admits to being a successful communist utopia, and economically speaking, far surpasses the surrounding cities which gives credence to its claim. There are certainly criticisms that exist of these places; the Kibbutz are mired in Judaic and Israeli cultural/political intrigue, there are few opportunities for ambition in Marinaleda, and the Diggers and Catalonians were wiped out by their ideological opponents (Is being wiped out a criticism? Marx thought it was, but perhaps these examples exist better as a condemnation of an ideology, ironically driven by competition, that cannot abide competition. Fukuyama’s End of History is essentially the monopoly of a system that claims such a development is a destructive failure).

We shouldn’t dismiss misunderstood ideas without proper analysis, and we shouldn’t read Animal Farm and assume that the solution is to leave Mr Jones in charge. Communism is certainly associated with a sordid history, but how much of that is reality and how much is propaganda? How does it fare against the reality and propaganda of capitalism? There are reasonable precedents that we can learn from without being blinded by the grotesque theatre of the common strawmen. We don’t have to strive for an anarcho-communist utopia, but neither should we dismiss it out of hand.

One of the greatest tragedies of the modern age is social media: a technology that begs for greater human connection seems only to divide and isolate us. We have unprecedented access to one another, and we use that access to police behaviour and get in furious arguments about female Ghostbusters. Further tragedy is that the “debate” of the digital age is not about privacy and security since we all seem fairly blasé about that access being sold to advertisers and stolen by defense companies, but instead we “debate” free speech and censorship. I would be air-quoting the shit out of “debate” if I were vocally delivering this message, but this is text, so I hope the intense sarcasm that I’m intending is conveyed in regular quotation marks.

It’s not a debate. It’s idiots howling at one another in futile rage and impotence. It’s one side getting upset that they can’t publicly hate women anymore, and the other getting people’s lives ruined for a misinterpreted joke. The defendants of free speech are championing the hatred of women since to condemn it would obviously be censorship. The prosecutors of hatred see it everywhere, and use the public commons of social media to use their collective power to silence it, regardless of its legitimacy as actual hatred. They are warring groups of ravenous wolves that have a collective intellect smaller than those same groups of wolves.

I’ve written about free speech before, and don’t intend to dwell on it this time. I want to look instead at censorship as it relates to social media since the greatest attack on libtard regressives, feminazis, SJWs, and leftist cucks is their blind acceptance of the elimination of a basic human freedom: freedom of speech. The elimination of free speech is to some extent rightly decried as fascist, and so accusations of hypocrisy are leveled at those who use the same criticism against Donald Trump and his followers.

Let’s assume for the sake of argument that the left is promoting censorship. They are. It’s not a difficult assumption. But let’s assume it is censorship to such a degree that it is a fascist repression of hapless misogynists who have a God-given right to hate whomever they please. Censorship in the context of fascism is used to maintain the grossly imbalanced power structures of society. Dictators censor newspapers because they don’t want dissenting opinions contradicting their rule. If a ruler tried to discredit the media when they are critical of him, or tried to change the laws to reduce their effectiveness, that would be fascist censorship.

So what about those on social media? Fascism necessitates the clandestine perpetuation of power, so which power structures are being maintained by libtards on Twitter? What kind of power do ethnic minorities, the LGBTQ community, women, etc. have that they would use censorship to maintain? And I don’t mean shit like ‘Obama was president for eight years,’ because Obama is not the King of the Blacks. Since leftist cucks started oppressing poor, defenseless bigots, has the percentage of black people in prisons gone down? Have transgendered people gained a significant influx in senate seats? Are fewer women being grabbed by the pussy? How have poverty rates changed along gender and racial lines? What are the statistics saying? Given that hate crimes are on the rise against these demographics, I would say that the power that they’re perpetuating is depressingly inconsequential.

That’s not to say it isn’t completely negligible. On an individual level, people are losing their jobs. Their lives are being scrutinized, pilloried, and publicly shamed by a mob justice that relies solely on sensationalized stories that are very unlikely to be a reflection of real events or attitudes. This mob justice even has some degree of power on the mezzo level, as organizations will often pay the proper lip service in order to maintain appropriate PR. However, this mezzo level is only a veneer of appeasement. Companies and politicians will claim to be feminist or whatever, and might even put out memes to present an image of conformity to the ideological rigidity of the social media left, but in practice will continue as they always have. It does not take much to soothe the vitriol of morons if you get in early enough. Beyonce could shoot someone on 5th avenue alongside Donald Trump and lose just as many followers. Since the only demand is ideological conformity and not any significant change, most companies and leaders are content to say whatever the mob desires, since their behaviour will always escape unscathed.

You know, shifting the social dialogue to focus on SJWs on Youtube and Twitter and how they’re stamping out free speech instead of parsing the admittedly deeply buried subtext of what they’re trying to say could be a way of maintaining dominant power structures that are victimizing minorities in the first place. Which group holds power when we purposefully ignore what the disenfranchised are saying? If we found a way to distract from what the left is saying, rather than address it, then the status quo could very well continue unabated. Which censorship is thus the more fascist? The censorship, or the censorship of the censorship?

So no, fascist censorship does not exist on social media, sorry. If you’re worried about the stifling of intellectual debate, since the merits of white supremacy surely require that degree of respect, don’t fucking have an intellectual debate on social media.