When is the final decadence coming? from Sallust and Juvenal to the present (Part 2) TOO April 7, 2019

Interpretations of any text, on any social subject and at any time, including the interpretation of the verses by the Roman poet Juvenal, are also the mirror image of the dominant political ideas — the dominant zeitgeist. But who will control the interpreter if many Western dissident thinkers today are forced to follow the pedagogical ukases set up by politicians after the end of World War II? In this respect one could cite Juvenal and his famous verse in the Sixth satire: “Quis custodet ipsos custodes.” Who will guard the guardians?, or better yet who will control the architects of today’s newspeak which is raging in the Western universities and in the mass media?

More or less the same principle of intellectual censorship and self-censorship reigns today in the study and research on different races. Given the liberal-communist dogma of progress and the belief that races are solely a social construct and not a biological fact, and in view of the climate of self-censorship running rampant in high education and in the media, it must not come as a surprise that scholars who analyze differences between human races are often accused of using “ethnic stereotypes.”

Now, the term “stereotype” has become yet another buzzword today among scores of speech sanitizers in Europe. The same procedure of lexical hygienics is taking

place when a biologist tries to explain the role of genetic differences in affecting the trait distributions of races. A geneticist, should he venture into the demystification of egalitarian dogmas about race and heredity is certain to be demonized as racist, fascist, xenophobe or a proverbial  White supremacist. The newspeak used by the media against the evil-thinking intellectuals  has spread by now in all chancelleries and in all European and American universities.

Admittedly, ideas, in this case false ideas, dominate intellectual discourse in the West and not the other way around. In the same vein, the dominant ideas which lie at the System’s foundations, will be a decisive factor in the interpretation of some new genetic discovery, and not the other way around. Recently we saw a witch hunt of the Nobel Prize winner James Watson, a co-discoverer of the structure of DNA. He was attacked in the mainstream media for his allegedly racist remarks made about ten years ago about Africans, stating that “our social policies are based on the fact that their [Black Africans’] intelligence is the same as ours — where all the testing says not really”[1]. What Watson said is shared by thousands of biologists and geneticists, but for reasons already mentioned, they remain silent.

Slide by Aaron Panofsky presented at an academic conference: Cheered by the deaths of several important scientists (such as Arthur Jensen, J. Philippe Rushton, James Watson), counting down the time until the the deaths of others (such as Charles Murray), praising the work of a co-ethnic, the academic leftist activist Jonathan Marks

Racial Science

Our distant ancestors possessed a keen sense of their racial heritage which they called genus. There is a mountain of books dealing with the strong awareness of common kinship and common lineage among the Ancients and into the first half of the twentieth century. One cannot cite all of these authors, especially German scholars of the early decades of the twentieth century who wrote  scores of books on racial decay of the ancient Romans and Greeks and whose books are ignored not only by the general public but also by mainstream scholars. It should be noted that before World War II and even much later, scholars and historians in Europe and America examined the racial factor in social behavior more often and more freely than is the case today.

Needless to say, the ancient Romans were unaware of the Mendelian laws of heredity as well as the complexities of DNA. However, they knew very well how to distinguish between a barbarian from northern Europe and an African barbarian. Some slaves were highly prized, such as the Germans who even served as bodyguards to Roman emperors and eventually became leaders of the Roman army. On the other hand, slaves from Asia Minor and Africa were frowned upon and were often the subject of jokes and popular derision.

Here is a brief quote from the American historian Tenney Frank, from his book Race Mixture in the Roman Empire which illustrates what the Romans thought of themselves and others. At the beginning of the twentieth century, Frank was often quoted by Latinist scholars and was considered an authority on the ethnic composition of ancient Rome. In his essay, following his research on sepulchral inscriptions made during his stay in Rome, he offers a racial classification of inhabitants in ancient Rome

.… by far the larger portion came from the Orient, especially from Syria and the provinces of Asia Minor, with some from Egypt and Africa (which for racial classification may be taken with the Orient). Some are from Spain and Gaul, but a considerable proportion of these came originally from the East. Very few slaves are recorded from the Alpine and Danube provinces, while Germans rarely appear, except among the imperial bodyguard. Bang remarks that Europeans were of greater service to the empire as soldiers than as servants.[2]

And further he adds:

But what lay behind and constantly reacted upon all such causes of Rome’s disintegration was, after all, to a considerable extent, the fact that the people who built Rome had given way to a different race.[3]

The ancient Romans had a clear idea that the peoples who came to Rome from the Orient were different tribes:

The slaves of Asia Minor and the Carian freedmen, Mysians, Phrygians and Cappadocians, namely Orientals, were, compared to the slaves from other provinces, particularly despised in the Roman conscience. The latter ones were famous on the grounds of their wickedness. [4]

In conclusion, it can be said that a good racial consciousness does not only mean a good knowledge of racial theories, or even worse, proffering insults against other races. Having a good racial consciousness means first of all having a solid memory of common lineage and a good memory of one’s kindred and common destiny. This has been the case with European tribes and European peoples since time immemorial. Once a nation’s heritage, including its heredity, is forgotten or compromised, society begins to fall apart as was observed in Rome and as we can see every day in Europe now. Roger Pearson, a prominent sociobiologist, in his study of decadence in ancient Rome, remarks that “the early Romans similarly held lineage in great respect and enforced a system of connubium, whereby freeborn Romans could only marry into certain approved stocks.”[5] No need to repeat how the duty of connubium in Rome should be practiced by young European would-be couples today. However, suggestions of this sort go beyond the scope of this article. Having been subjected for decades to Hollywood propaganda, it has become fashionable among young Whites to bond with partners of different races. Very rarely do sentiments of reciprocal love occur; rather we see a trend toward idealizing miscegenation originating from the reversal of traditional in-group values.

It is useless to criticize the effects of miscegenation without mentioning its causes. In the same vein, one must first decipher the causes of non-European immigration before criticizing its deleterious effects. Admittedly, as has been already pointed out, the main cause of decadence lies in neglect of racial consciousness. But racial consciousness had already been weakened or suppressed by the early Christian teachings on equality whose secular forms are now surfacing in the ideology of anti-fascism and the rise of various egalitarian and globalist sects preaching the end of history within a great multiracial and transsexual embrace. Criticizing Christian dogmas and their modern ecumenical visions of non-White migrants is quite an explosive issue among our traditionalist Christian friends and especially among our friends in America, a country where the Bible still plays a very important role. However, if we do not tackle the negative causes of Christian egalitarianism we might just as well be going in circles with our hollow remarks on the liberal or the communist evil. As much as it is very commendable to criticize “antifas” or the big capital of globalist corporations and their financial maneuvering, it must not be forgotten that the loudest advocate today of non-European migrations is the Catholic Church and its German and American cardinals. Roger Pearson writes:

Spreading first among the slaves and lowest classes of the Roman empire, Christianity came to teach that all men were equal in the eyes of a universal Creator God, an idea that was totally alien to older European thought which had recognized a hierarchy of competence among men and even among the gods. … Since all men and women were the “children of God,” all were equal before their Divine Maker!  [6]

If we were to trace and then combat the roots of decadence and its bad effects that manifest themselves in multiculturalism and miscegenation, we must first look critically at the early Christian teachings on equality. What we are now observing in the West submerged by non-European populations is the final and logical result of the ​​egalitarian and globalist mystique preached by Christianity over the last two thousand years.

[1] https://www.independent.co.uk/news/science/james-watson-racism-sexism-dna-race-intelligence-genetics-double-helix-a8725556.html

[2]  Tenney Frank,  „Race Mixture in the Roman Empire“, The American Historical Review, Vol. XXI, Nr. 4, July 1916, p. 701.

[3]  Ibid. 705

[4] Heikki Solin, “Zur Herkunft der römischen Sklaven”


[5] Roger Pearson, « Heredity in the History of Western Culture, » The Mankind Quarterly, XXXV. Nr. 3. printemps 1995, p. 233.

[6] Ibid p. 234.

When is the final decadence coming? From Sallust and Juvenal to the present (Part 1), TOO. April 5, 2019

The Ancients, that is, our Greco-German-Gallo-Slavo-Illyro-Roman ancestors, were well aware of hereditary causes of decadence, although they attributed to this notion different names. The idea of decadence, let alone its reality, has always been present, although its current denomination came first into the French language by the eighteenth century in the writings of Montesquieu.[1] Later on, toward the end of the nineteenth century, the so-called “decadent” poets in France were a favorite and highly praised genre in traditionalist literary circles, labelled today in a somewhat derogatory way as “far-right circles.” Subsequently, these so-called decadent poets and writers started to exert a considerable influence on many right-wing rebels despite their own often unbridled, transracial, alcoholic and narcotized manners, or simply put, despite their decadent lifestyles.[2]

Although less common than in France, the term “Dekadenz” was also common in the prose of reactionary and revolutionary conservative writers in Germany by the end of the nineteenth century and at the beginning of the twentieth century. Like their counterparts in France, these writers had become terrified over the climate of moral decay and capitalist anomie in the cultural and political life of their country. It should be pointed out, however, that the German word “Dekadenz,” which is of French origin, has a different meaning in the German language, a language which prefers tapping into its own lexical treasure trove and where signifiers often yield different meanings. A good German conceptual equivalent of the French word “décadence” would be a very unique German term “Entartung”, a term translated into French and English by a heavy-handed term “degeneracy,” which, because of its biological connotations, does not always match with the original meaning of the German word “Entartung.”

The German word “Entartung,” whose etymology and meaning were originally politically neutral, refers to a process of “de-naturalization,” a process not exclusively linked to biological degeneration. This unique German word, due to its frequent use during the period of the National Socialist rule in Germany, underwent a negative semantic shift in the wake of World War II and following the Allied anti-German propaganda, to the point that it is no longer in use in the realm of culture and politics in contemporary Germany.[3]

In ex-Communist Eastern Europe, during the Cold War, the term decadence was almost non-existent. Instead, the communist commissars blasted Western capitalist mores with a revolutionary and all-purpose term that soon became a derogatory buzzword in the communist vernacular: “bourgeois.” In summary, one can conclude that the most avid users of the term “decadence,” as well as its most ardent critics, have been writers classified as right-wingers or authors on the far right.

Three essential questions need to be raised. When does decadence start to manifest itself, what are its origins, and how does it end? A host of premodern and postmodern writers, from JB Bossuet to Emile Cioran, each in his own way and each resorting to his own mode of literary expression, have provided us with apocalyptic accounts of decadence seen as steering us now toward the end-times of the European world.

Despite this, it seems that Europe is still alive and kicking despite a series of decadences it has encountered over its history, starting with the decadence in ancient Rome all the way to serial decadences in modern times. With one big exception. In view of the large-scale racial replacement of European peoples by the masses of non-European peoples, the old European world seems to be now preordained not to a transient decadence, but rather to a terminal decadence.

Before one starts lamenting about the decadences described by our Roman literary ancestors and our contemporary authors, and whichever appellation critics may attribute them, such as “nationalists”, “identitarians,  “traditionalists”, “ the alternative right, “or the extreme right” and so on, it is important to single out two modern authors who had first signaled the arrival of the final decadence, although their respective approaches to the content and the causes of decadence were quite opposite. These are the German author Oswald Spengler and his thick two volumes Decline of the West, written at the beginning of the twentieth century, and the French Arthur de Gobineau whose equally massive work, The Inequality of the Human Races, was written sixty years earlier. Both men were writers of prodigious culture, both shared the same apocalyptic vision of the European future, and both can be rightfully called cultural pessimists with a refined sense of the tragic.

For Spengler, decadence is the result of natural biological aging of human populations, aging that befalls each people at a predictable historical moment, resulting in its death.  For Gobineau, decadence is caused by the loss of racial consciousness, making a people accept false altruism, forcing it to open up the gates of its city to its former enemies, causing it to embrace members of another race, and spurring it, little by little, to indulge in miscegenation and finally accepting its own death. Similar observations were made by many German scientists in the interwar period. Here, however, one must make a clear distinction between the causes and the consequences of decadence. The tedium vitae (life fatigue), the corruption of morals, debauchery, and avarice, are only the effects of the fading of racial consciousness and not its cause. Racial mixture or miscegenation, terms avoided today by the establishment and its scribes, were designated by Gobineau by the term “degeneration.” Accordingly, racial degeneration operates as to grind down the genetic heritage of all European peoples:

The word degenerate, when applied to a people, means (as it ought to mean) that the people has no longer the same intrinsic value as it had before, because it has no longer the same blood in its veins, continual adulterations having gradually affected the quality of that blood. In other words, though the nation bears the name given by its founders, the name no longer connotes the same race; in fact, the man of a decadent time, the degenerate man properly so called, is a different being, from the racial point of view, from the heroes of the great ages.[4]

Later on, Gobineau summarizes in a single sentence the main thesis of his entire work: “Above all, and without adding anything else, almost everything that Imperial Rome knew well came out of a Germanic source.”[5]

What strikes the eye is that sixty years later, that is, at the beginning of the twentieth century, the German Oswald Spengler, hailed now as the best weatherman of decadence, never quotes anywhere in his work Arthur de Gobineau despite his numerous quotations on decadence borrowed from other French authors.

The Enemy Within

One must continue with theoretical remarks on the causes of the decline of racial consciousness, which in turn makes miscegenation look like a new and respectable way of life. However, one needs to look first at the notion of decadence as examined by the Roman writers Sallust and Juvenal within the social context of ancient Rome. Sallust is important in many ways. First, he was the contemporary of the Catiline conspiracy, fomented by Cataline, an ambitious Roman noble who, along with many of his consorts of the decadent Roman nobility, had almost overthrown the Roman Republic and imposed his dictatorship. Sallust was a partisan of Julius Caesar who later became the self-proclaimed dictator of Rome, following the periods of endless civil wars that had impoverished the genetic fund of Roman patricians.

Moreover, Sallust leaves us precious pages describing an important notion of politics which he calls “metus hostilis” or “fear of the enemy”, a notion that had constituted among the Romans during their wars against the Gauls and Carthaginians of the preceding century, the main shield for their racial preservation, their virtue, their virility, as well as a solid awareness of their ancestral lineage. However, after ridding themselves militarily of “metus Punicus” (fear of the Carthaginians) and “metus Gallicus” (fear of the Gauls), after having removed all danger of external invasion, the Romans, in the middle of the second century BC, quickly forgot the unifying power of communal spirit inspired by “metus hostilis”, or the “fear of the Other.” Creeping fashion of miscegenation with a taste for interbreeding with members of non-European tribes resulted in the loss of their collective memory — a first sign of decadence.

Here is a short quote by Sallust from his book Conspiracy of Catiline, Chapter 10.

Those who had found it easy to bear hardship and dangers, anxiety and adversity, found leisure and wealth, desirable under other circumstances, a burden and a curse. Hence the lust for money first, then for power, grew upon them; these were, I may say, the root of all evils. For avarice destroyed honour, integrity, and all other noble qualities; taught in their place insolence, cruelty, to neglect the gods to set a price on everything. [6]

The fear of the enemy, the fear of the Other, a notion used by Sallust, was much discussed by European historians, political scientists and sociologists in the nineteenth and twentieth centuries. This notion, launched first by Sallust, can help us grasp the mindset of non-European migrants swarming now in Europe, as well as the minds of  White European politicians extending welcoming invitations to migrants. Admittedly, the fear of the Other may become the strengthening factor of racial identity, as can be seen in the proliferation of different  White identity groups in Europe today. However, at a given moment, the “metus hostilis,” fear of the Other, runs the risk of morphing into its opposite, namely the “amor hostilis”, or love of the enemy, which in turn destroys the racial and cultural identity of a host nation. Today’s Westerners are already victims of such a new multiracial landscape, a landscape in which they were born and in which they continue to live. Worse,  White Europeans, little by little, are visually getting accustomed to such a new racial re-composition of their homelands, even interiorizing it as a natural matter of fact. These are the same people who only a few decades earlier would have considered surreal and morbid any such idea of racial change followed by unbridled altruism, and would have been willing to fight it by all means available.

There is no doubt that the fear of the Other, be it real or artificial fear, tightens the ranks of a nation while fortifying its racial homogeneity and cultural identity. But there is a negative side effect to the fear of the Other which was taking place in imperial Rome and which was well described by Juvenal. The sum total of the love of the enemy (amor hostilis) reached its apex toward the end of the twentieth century in the West. As a result of material opulence and a self-imposed dictatorship of well-being, accompanied by the belief in the end history as conveyed by a set of strange egalitarian dogmas, the Europeans have started, little by little, to mimic customs and habits of their former enemies. Formerly these enemies were Phoenicians, Jews, Berbers, Numidians, Parthians and Maghrebians, considered also hereditary enemies by the Romans. Today, faced with storms of non-European migrants the old  White fear of the alien Other manifests itself in the apprenticeship of “self-denial” — rejecting the self. The process of White self-denial, best observed today amidst the European and American political class, is operating as a psychological ersatz for former  White racial identity, which, from now on, is either scorned or discarded. By way of example such a new negative identity, put on display daily by Western rulers, takes the shape of imitative doubling down of the mores of Afro-Asian migrants.

We are also witnessing the apprenticeship program of negative identity among many young Whites mimicking diverse non-European cults. Moreover, the reversal of the notion of “metus hostilis” into “amor hostilis” by the current European rulers results in the culture of political penitence. Such national-masochistic mania is especially visible among contemporary German politicians who embark daily on neurotic hugging sessions with Afro-Asian and Muslim nationals against whom their forefathers had waged savage wars of survival from the eighth century in Western Europe until the eighteenth century in Eastern Europe. The present obsession with the extra-European Other — whose image is being embellished by the contemporary media and cinema — was already widespread among the decadent Roman patricians in the first century A.D., as described by the satirist Juvenal. In his Third satire, entitled Fleeing Rome (Urbis incommoda), Juvenal depicts the multicultural and multiracial Rome where, for a delicate mind like his, it was no longer possible to survive.

To see the scum of Greece transplanted here,Receiv’d like gods, is what I cannot bear.

Nor Greeks alone, but Syrians here abound,

Obscene Orontes diving under ground,

Conveys his wealth to Tiber’s hungry shores,

And fattens Italy with foreign whores..[7]

 Juvenal also complains about Jewish migrants in his satires, which earned him the accusation of anti-Semitism by some contemporary critics.

Though now the sacred shades and founts are hir’d

By banish’d Jews, who their whole wealth can lay

In a small basket, on a wisp of hay;

Yet such our avarice is, that every tree

Pays for his head; not sleep itself is free:

Nor place, nor persons now are sacred held,

From their own grove the Muses are expell’d.  [8]

Juvenal’s lines are written in dactylic hexameter, which means, basically, a use of rhythmic exchanges between short or long syllables, thus providing each of his satire with a dramatic and theatrical tone that was fashionable among the Ancients, including Homer’s epics. In the Latin hexameter, Dryden, in his translations, inserted the rhymed syllabic meter thus capturing more or less well the disillusioned sarcasm of the original Juvenal. One is tempted to call Juvenal the Louis Ferdinand Céline of antiquity. In his famous Sixth satire, on Women (Mulieres), Juvenal describes the proliferation of Oriental con men who came to Rome from afar and introduced into the ancient Roman mores the fashion of zoophilia and pedophilia and other vices. Juvenal’s language describing sexual perversions imported to Rome by Asian and African newcomers would even be an embarrassment for many Hollywood movie makers today. Here are some of his verses translated into sanitized English given that they were intended for the general public:

Thou may’st be Father to an Æthiop’s Son.

A Boy, who ready gotten to thy hands,

By Law is to Inherit all thy Lands:

One of that hue, that shou’d he cross the way,

His Omen wou’d discolour all the day.

I pass the Foundling by, a Race unknown,

At Doors expos’d, whom Matrons make their own  [9]

The Romans used the word “Aethiopis”, i.e. “Ethiopians”  when describing African Blacks.

To be continued.

[1] C.L. Montesquieu, Considerations on the causes of the grandeur and decadence of the Romans ( New York: D. Appleton and Co, 1882). In French, 1734.

[2]  T. Sunic, „Le bon truc; drogue et démocratie“, dans Chroniques des Temps Postmodernes ( Dublin, Paris: éd Avatar, 2014), pp 227-232. In English, „The Right Stuff; Drugs and Democracy“, in Postmortem Report; Cultural Examinations from Postmodernity ( London: Arktos, 2017), pp. 61-65.

[3]  Cf. T. Sunic, « L’art dans le IIIème Reich », Ecrits de Paris, July-August 2002, nr. 645, Also  “Art in the Third Reich: 1933-45”,  in Postmortem Report ( London: Artkos, 2017) pp. 95-110.

[4] Arthur de Gobineau, Essai sur l’inégalité des races humaines, (Paris: Éditions Pierre Belfond, 1967), Livres 1 à 4, pp. 58-59. I am using here the original text in the French language translated into English.

[5] Ibid,  Livres 5 à 6., p. 164.


[6] Salluste,  Ouvres de Salluste, Conjuration de Catilina – ( Paris: C.L. F. Pancoucke, 1838),  pp 17-18.


[7] Satires de Juvénal et de Perse, Satire III, translated into French verses by  M. J . Lacroix (Paris : Firmin Didot frères  Libraries, 1846), p. 47. See a good translation of Juvenal  into English by John Dryden  (1631-1700). https://rpo.library.utoronto.ca/poems/third-satire-juvenal

[8] Ibid. p.43

[9] Ibid., p.165 (In French); in English


Also on the website:  http://remacle.org/bloodwolf/satire/juvenal/satire3b.htm

What to read? (Part 6): A White Character Survey; Envy in Literature and Politics (Part 2)

Physical blindness and the verdict of ignorance, meted out to envious politicians in Dante’s epic poem, can often be bliss.  Eyelessness can have advantages, as demonstrated by the blind, poor, uneducated, self-effacing, albeit very intelligent seer, Tiresias, who is brought to the court of King Oedipus, only to announce to him his eyeless future of blind destiny (vv 364-377).

For that matter willful ignorance and dismissal of the brainwashing curriculum in the modern educational system in the US and EU can be a sign of a healthy state of mind. What on earth is to be seen in the political process in multicultural America and Europe today? What good can be learned in multiracial colleges in Europe, whose program consists of lessons on White man’s guilt? For centuries, in order to avoid envy-inducing temptations, high-IQ young introspective White European males opted for monastic life. The harmful side of monasticism was that it prevented good genes to be passed on to future offspring, thus leaving the political arena open to an array of genetic and character misfits: the bad, the ugly and the envious.
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What to read? (Part 5) A White Character Survey: Envy in Politics and Literature (Part 1)

Among Europeans, since antiquity, envy and jealousy have been main driving forces in the political process, resulting in a treasure trove of different literary genres. All European languages make a fine distinction between envy and jealousy, although both notions often overlap. The Germans have an additional nuanced word for this character aberration, i.e. “Schadenfreude,” a compound noun literally meaning when someone rejoices over someone else’s bad luck.

Today, the notion of schadenfreude may apply to Whites who savor the professional failure of their racial next-of-kin. Schadenfreude has been for centuries a dominant feature among White intellectuals, rulers and politicians, although for obvious reasons, none of them has ever been eager to publicly admit this character defect. Outbursts of poorly concealed envy can be observed today among a number of White nationalists, White self-appointed leaders, and White spokesmen, faking sympathy and compassion for their better-skilled rivals on the one hand, yet gleefully gloating in private over their next-of-kin’s minor faux pas on the other. Over the last half a century envy and jealousy have been the prime reason for the lack of unity among so-called White movements and parties in Europe and the USA.

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Myths and Mendacities: The Ancients and the Moderns (The Occidental Quarterly, vol. 14, no. 4, Winter 2014–2015)


When discussing the myths of ancient Greece one must first define their meaning and locate their historical settings. The word “myth” has a specific meaning when one reads the ancient Greek tragedies or when one studies the theogony or cosmogony of the early Greeks. By contrast, the fashionable expression today such as “political mythology” is often laden with value judgments and derisory interpretations. Thus, a verbal construct such as “the myth of modernity” may be interpreted as an insult by proponents of modern liberalism. To a modern, self-proclaimed supporter of liberal democracy, enamored with his own system-supporting myths of permanent economic progress and the like, phrases, such as “the myth of economic progress” or “the myth of democracy,” may appear as egregious political insults.

Continue reading “Myths and Mendacities: The Ancients and the Moderns (The Occidental Quarterly, vol. 14, no. 4, Winter 2014–2015)”

The Curse of Victimhood and Negative Identity (israelnationalnews.com, January 30, 2015)

Days and months of atonement keep accumulating on the European wall calendar. The days of atonement however, other than commemorating the dead, often function as a tool in boosting political legitimacy of a nation – often at the expense of another nearby nation struggling for its identity.

While the media keep reassuring us that history is crawling to an end, what we are witnessing instead is a sudden surge of new historical victimhoods, particularly among the peoples of Eastern Europe.  As a rule, each individual victimhood requires a forever expanding number of its own dead within the context of unavoidable lurking fascist demons.
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Friedrich Georg Jünger: The Titans and the Coming of the Titanic Age (The Occidental Quarterly, vol. 14, no. 2, Summer 2014)

Below is my translation of several passages from the last two chapters of Friedrich Georg Jünger’s little known book, Die Titanen (The Titans, 1944) (1). Only the subtitles are mine. F. G. Jünger was the younger brother of Ernst Jünger and wrote extensively about ancient Greek mythology. His studies on the meaning of Prometheanism and Titanism are indispensable for a better understanding of the devastating effects of the modern belief in progress and the role of technology in our postmodern societies. Outside the German-speaking countries, F. G. Jünger’s work remains largely unknown, although he had a decisive influence on his renowned brother, Ernst Jünger. Some parts of F. G. Jünger’s other book, Griechische Götter (The Greek Gods, 1943), with a similar topic, and containing also some passages from Die Titanen, were recently translated into French (Les Titans et les dieux, 2013)(2).

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MARSHAL TITO’S KILLING FIELDS (Croatian Victims of the Yugoslav Secret Police outside former Communist Yugoslavia: 1945-1990)

Tomislav Sunic and Nikola Stedul: MARSHAL TITO’S KILLING FIELDS (Croatian Victims of the Yugoslav Secret Police outside former Communist Yugoslavia: 1945-1990)

The ongoing legal proceedings in the Hague against Serb and Croat war crimes suspects, including the Serbian ex-president Slobodan Milosevic, must be put into wider perspective. The unfortunate and often irrational hatred between Serbs and Croats had for decades been stirred up and kept alive by the communist Yugoslav secret police. The longevity of the artificial, multiethnic Yugoslavia was not just in the interest of Yugoslav communists but also of Western states. The long-time Western darling, the late Yugoslav communist leader, Marshall Josip Broz Tito, had a far bigger share of ethnic cleansings and mass killings. Yet, for decades, his crimes were hidden and went unreported in the West.

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Ethnic Identity versus White Identity: Differences between the U.S. and Europe (Tomislav Sunic)



Vol.12, No.4 (Winter 2012/13)


Ethnic Identity versus White Identity:

Differences between the U.S. and Europe

Tomislav Sunic



A clarification of terms and concepts is in order when dealing with trendy words in the social sciences. Although the idea of identity is an ancient theme, the word ‘identity’ over the last few decades has been subject to a flurry of subjective interpretations, resulting often in contradictory definitions. One hundred years ago, the word ‘identity’ was used in forensic medicine and in police files, but seldom in the sense of national, religious or racial identities. Therefore, today’s usage of the word ‘identity’ is not always appropriate given that this word can easily elicit contradictory meanings depending on who is using it and in what political environment.
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The Jerusalem Post, Tom Sunic

The Jerusalem Post

Tom Sunic

published Oct. 15, 2009

Sir, – Whenever an article appears in the foreign media dealing with the role ofCroatiaduring WWII, the reader must expect a deluge of unsubstantiated body counts. For their part, to prove their anti-fascist atonement, Croats worldwide must resort to apologetic disclaimers and self-accusatory mea culpas.
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