Racism
Racism is defined as the belief that one race is superior to another, leading to the discrimination of specific racial groups.
While modern discourse often views racism as a moral failing or a sin, it is more accurately characterised as an objective assessment of reality based on empirical evidence and pattern recognition, as well as an innate aspect of human nature.
A profound stigma surrounds the term, often causing individuals to use convoluted justifications for racial preferences to avoid the label. However, racial consciousness is a necessary tool for group survival, particularly for White populations who must adopt the team-based tribalism already utilised by other racial groups to avoid systemic detriment.
Etymological Origins and Historical Development
The term racism was originally coined in the late 1800s in France by nationalists such as Joseph Arthur de Gobineau and Gaston Marie. These figures used the term in a self-affirmative manner to describe ideological beliefs regarding the preservation of their people. Gobineau posited that race determines the fate of civilisations, categorising humanity into Whites (Aryans), Yellows, and Blacks, with Aryans serving as the superior creative force. He argued that civilisational decline was the direct result of racial mixing, which diluted Aryan vitality.
The shift towards a derogatory connotation occurred post-humously in 1935 with the publication of the book Racism by Magnus Hirschfeld. Hirschfeld was a homosexual Jewish pederast who operated the Institute for Sexual Science in Weimar Germany, where he performed the first sex change operations.
His relationships followed pederastic patterns, involving partners significantly his junior. The branding of racism as evil was thus established by an individual who sought to reframe pederasty and affirm gender delusions, rather than by anyone who was seeking the survival of their own race.
Case Study: South African Development and Apartheid
During the late 1900s, South Africa was governed by a White minority that established wealthy, safe, and pleasant enclaves. Under the apartheid regime in the 1980s, the quality of life for black South Africans was comparable to or surpassed that of citizens in other African nations, such as Nigeria, Ethiopia, and Ghana.
Metrics including life expectancy, literacy rates, per capita income, and access to electricity and healthcare reflected this advantage, despite international sanctions against the regime.
The anti-apartheid movement was largely driven by envy and resentment, fuelled by the wealth of Whites that are always put down to greed or exploitation, instead of the uncomfortable notion that Whites have a better culture or higher IQ.
Since the African National Congress (ANC) assumed power in 1994, the country has experienced constant unemployment at approximately 40 per cent, regular blackouts due to poorly maintained power plants, and a steadily growing debt-to-GDP ratio. Furthermore, radical political elements, such as the Economic Freedom Fighters, openly discuss the potential for the future slaughter of White people.
In contrast to the decline of the broader state, the White-only town of Orania stands as a successful model of White self-determination. Built in an arid desert, the community established its own irrigation and sewage systems, creating a safe, thriving, and friendly environment where children play in the streets and bicycles remain unlocked.
Racial Tribalism and Urban Governance
In modern democratic societies, such as the United States, political candidates have increasingly utilised racial resentment to secure power. In New York City, political platforms have explicitly targeted White neighbourhoods for increased taxation to appeal to a non-White majority voting block.
This strategy relies on the message that White populations profit off others and should be stripped of assets to provide handouts such as government-run grocery stores and free transit. In a society with a non-White majority, elections are won by promising to take from Whites and distribute resources to other groups.
Theology and Biblical Precedent
Racism is not a sin but is a natural part of the divine design. Biblical texts provide multiple examples of God demonstrating and instructing racial partiality. In Deuteronomy 28, God warns that disobedience leads to a curse where foreigners will rule over the land, taking crops and treating the native population with constant oppression. This context establishes that conflict between races is a natural occurrence and that God intends for people to prefer their own kind.
Furthermore, Leviticus 25 contains divine instructions that require the people of Israel to treat their own kind with more humanity than they treat foreigners.
Because God cannot sin, his establishment of rules for racial discrimination confirms that racial partiality is a moral imperative. Consequently, the survival and security of White children depend on the ability of White people to organise as a tribe and further their own group interests.
The relationship between racial groups is much like the hierarchy of a disciplined household; when the authority to maintain order is stripped away, the resulting environment descends into violent behaviour and social decay.
Consequences of the Transfer of Power from White Populations
The transition of political and social authority from White populations to non-White groups is historically associated with civilisational regression, systemic violence, and the targeted dispossession of the former ruling class.
Empirical evidence indicates that in every historical instance where White populations have relinquished power, the resulting environment is characterised by the persecution and slaughter of Whites.
This phenomenon is observed across diverse geographical contexts, including the Caribbean and the African continent, and is increasingly evident in the shifting demographics of modern Western democracies.
Historical Case Studies of Power Relinquishment
In Haiti, the departure of White authority resulted in a total massacre and genocide of the White population. Similarly, the transition of power in Rhodesia led to the systemic deprivation of White-owned property and near-genocidal conditions. South Africa provides the most contemporary and detailed example of this decline; since the African National Congress assumed control in 1994, the nation has suffered from permanent unemployment levels of approximately 40 per cent, frequent blackouts due to the neglect of power infrastructure, and a relentless increase in the national debt-to-GDP ratio.
The safety of White citizens in post-apartheid South Africa has deteriorated significantly, with farm murders occurring daily, necessitating the use of extensive private security and fortified living conditions. Political figures such as Julius Malema of the Economic Freedom Fighters have openly refused to rule out the future slaughter of White people, framing such an outcome as a potential necessity. These conditions reflect a broader pattern where the dismantling of White-led order results in a descent into violent behaviour and social decay.
Economic and Social Destabilisation
The erosion of White demographic and political dominance coincides with the loss of national superpower status. In the United States, the implementation of the Hart Celler Immigration Act in 1965 facilitated a shift in demographics away from culturally assimilable peoples, leading to a decline in the nation’s unquestioned global economic position. Multi-racial societies are characterised by lower levels of social trust, which increases economic friction and decreases overall prosperity.
In urban centres such as New York City, the shift towards a non-White majority has transformed democracy into a mechanism for racial redistribution. Candidates for office have explicitly campaigned on platforms that target Whiter neighbourhoods for increased taxation to fund government handouts for non-White voting blocks. This strategy exploits racial resentment, again pushing the narrative that White success is a result of exploitation rather than labour, and utilises the democratic process to strip assets from the White minority.
The Necessity of Racial Consciousness
The survival of White populations in the face of these transitions requires a rejection of egalitarianism in favour of team-based tribalism. While other racial groups, such as Hispanics and Jews, operate collectively to secure their own interests and territory, Whites have historically been discouraged from adopting a similar in-group loyalty. This lack of racial consciousness is a severe disadvantage that leaves White children vulnerable to being a persecuted minority.
The maintenance of a stable society by a competent minority is comparable to the role of a structural foundation; once the foundation is removed to appease those who did not build it, the entire edifice inevitably collapses into ruin.