White Nationalist Position: The Women Of White Nationalism

The Women of White Nationalism

 

Frank L. DeSilva

Word Count: 1,972

The Beauty of White Nationalist Women
The Beauty of White Nationalist Women

This is one of my favorite subjects as it is often deliberated, argued, written about excessively, and pontificated on by so-called educated dilettantes, and an array of superficial and outspoken agenda-mongers who, for the most part, know absolutely nothing about life, let alone White Nationalism; yet, one and all, claim that they speak so long and eloquently on the ‘rights of women’ that, more often than not, it seems that one is reading Leftist screed, rather than white nationalist rhetoric, or white nationalist understanding of both its possibilities.

It is apparent to many white nationalists that, gone are the days of real revolutionary fervor, of adamant and vocal opposition of those things which, of a truth, were and are platforms of racial deterioration and familial degeneration. In those heady and spontaneous days of action and reaction, there were many more men and women who understood what was at stake, and did something about it – both men and women.

As I have said before, however, since the struggle at that time was more physical – on both sides – the battle-plan was more often than not, a male centered event, as the masculine imperative, or Western outlook, was one of patriarchal justice, and protectionism, when it came to his women and children, but did not preclude female participation in public demonstrations.

The White Nationalist has always embraced his natural opposite as part of his world-view; this view was, and is not anything new, if one understands the overall historicity of Western civilization, with its incumbent rising and falling of its successive series of evolutionary growth. In fact, the interrelatedness of women and men, outside the normal and understood dichotomy of which this brings to bear, is simply that eternal duality, which has been the impetus of epic Poems, sonnets, and the tragedy and hope of thousands of generations before us.

In our present epilogue, we face the same old tired and conflicting reports of ‘gender conflicts’, misogyny, and the ‘victimization’ of those females who, like their brothers, seek to reaffirm the ethnic imperative of identity, family structure, and racial extension. This is a normal need and desire inherent in all civilizations and races and, each in turn, exploit those natural proclivities and inclinations resident within that body of persons, seeking no permission or acceptance from others ‘outside’ their specific and unique culture; we, as a distinct race-culture, maintained this hegemony over our own evolution as it rose up or down, for thousands of generations – the particular roles of men and women, evolving as well, over this same period of time, maintained a traditional (i.e. Male head, Female support and organizational hearth protector) formula, a specifically Western ideation of family structure. Men fought the elements to procure for himself and his family, a livable domicile, scavenged and then hunted for food, and ultimately came together with others in the community for social support and protection; Women, as helpmates, secured the homestead (as Freya held the ‘keys’ (literally) to the home – giving her traditional possession of the home, as an offering from the husband to the wife) and helped to maintain an organizational structure within that home, to help aid in the upkeep and education of those inevitable human lives which would be ushered into the lives of both.

Today, of course, this seems overly romantic, a displaced and ‘old fashioned’ view of the ‘modern’ life we all seem to share. One would, however, simply need to be exposed to any number of communities around the country, outside of the cosomopolis, those large accumulations of diverse races, religions, cultural norms, and civil determinations which each of these diverse cultures bring with them, to see that, in the main, the traditional expectations between women and men have changed little, if at all, from our thousand-generation experiences of the past. The only thing (and this is a great generality) which has dramatically changed, has been the way we perceive each other (i.e. as Women or Men) in the legalistic, and social-deconstruction of our ‘interactions’ as seen by a system of ‘courts’ and a myriad of ‘social conductors’, those ‘not for profit’ organizations which seem to always have enough money for its social educational programmes, as well as profitable stipends for its corporate heads, pushing agendas which, a century ago, as this is when this ‘social change’ began to be seen, were seen as ‘liberating’ mankind from the dark and dank past of a more primitive, backward time – especially, in our case, in liberating ‘woman’ from the chains of slavery and the misogyny of their men-folk. This was problematic, however, and American reaction, or tradition if you like, pitted itself in contest for several generations to follow; tradition, however, seems to have lost, and the winners, a litigious lot, have used the changing and demoralizing aspects of clergy and court to propagate the overwhelming social belief that change, for its own sake, is a healthy and progressive step toward a more equitable relationship under the law.

The White Nationalist has not succumbed to the diverse and obfuscating intent of modern legalese supported, in the main, by the argumentative rhetoric of those modern ‘suffragettes’, militant and otherwise, along with their incessant assertion that their political co-operation is so essential to the nation’s welfare, one would have thought (many gullible men did think so) that, as a sex not hitherto included in the electorate and government of the country, women must have something specific and original, not yet thought of by the male, to introduce into our lives, to improve and enrich us.

Recently, after discussion with literally hundreds of white nationalists, both male and female, an interesting ‘issue’ has been presented, sometimes obliquely, sometimes directly, that there seems to be division amongst female members in white nationalist circles who show a pathos of envy, an almost secret hatred of male inclusiveness and leadership; this was noted during the great Wars, that a great preponderance of ‘loathing’ for the leading Dictatorships, most probably because of that great ‘brotherhood’ in which a natural masculine ascendancy was seen throughout Europe of the time either directly, or implicit in its manifestations. Ironically now, as then, these divisive elements, feminazis today, have done nothing (outside of true White Nationalist circles) to emulate what was commendable to the service of white nationalism – especially those who condemn raising the status of ‘motherhood’ and ‘housewife’, nor do these types raise the prestige of those who wish to continue these traditions.

Many have asked the question regarding these vociferous and angry females who, neither before nor after their political emancipation, have shown a concerted feminine agitation for those immediate measures to stop the wanton wastage of thousands of our best potential mothers. On the contrary, although the fate of their sisters is here at stake, women have done everything possible to magnify the forces now operating to increase this wastage. Neither before nor after their emancipation, moreover, was there any organized agitation for prompt measures to reduce child deaths from abortion; even to this day, we see no group of women chaining themselves to street railings, or significantly agitating governmental officials, and assaulting policemen — as was done for the all-holy Vote — in order to safeguard children from abortion clinics or from state sponsored family behavioral seminars, which pit the ‘wife’ against the ‘husband’. In short, the radicalization of certain aspects of the female role in white nationalism is seen as a distraction, but with serious consequences for all concerned.

Moreover, the ever-increasing shibboleth of portraying women as the eternal ‘victim’ of male domination and intrigue after twenty-five years (indeed, from the early 20th century), has made certain inroads into white nationalist circles, consuming serious debate with serial dramas of this or that travesty involving a heated argument, divorce, childbearing, child-rearing, sexual inclinations and the like, over and above the cogent and imperative striving for an existence for ourselves and a brighter future for our children.

The development and synthesis between our men and women remained steady from around 1980 through 2010, at which time, over a two to three year period, one began to see a definite split occurring between vocal opposites – this seems to magnify itself since most debates are done electronically, and the chance for abuse and over-abundant representation is bound to occur, rather than the more informal, but more honest, social interactions of large numbers of persons who can describe these feelings to others who know them, thereby fostering a real sense of reality. Be that as it may, the women of white nationalism are still respected as sisters, mothers, lovers, and partners like in the past, no matter the occasional outburst of real or imagined prejudice or treatment unacceptable to white nationalists.

It is incumbent upon ethnically white females, no matter whether they describe themselves as white nationalists or no, that they view their racial beginnings with respect and obligation, seeing their physical extension as a resource for the future, not in a myopic sense, but in a rational and utilitarian role, as they are, ultimately, the womb of the race; this implies duty, obligation, and commitment. A woman’s choice, in any age, determines, in large part, the direction of the folk-community, a serious undertaking not to be spent wontonly or irresponsibly. If the modern male or female feels too restricted by this discipline then, perhaps, one might consider reassessing their reality.

Another sore spot amongst both males and females is the inevitable charge of ‘miscegenation’, or race-mixing, which is cause for the ‘brush’ to cover many at the same time. Since, at the outset, a distinction must be made, let it be this: whether for good or ill, only a Man may leave his seed and, conversely, or a Woman may receive it, thereby bringing a new life into the world. The veneration of the female form has been with western man since the beginning, and would cover (indeed already has) much more space then we presently would give it, but it is the stuff of romance and epic, of tragedy and hope, the magic of procreation. The white nationalist still, to this day, seeks ever to protect and establish not only himself, but the folk-community by this ancient tradition – hence, it appears, that a chivalry not seen in many generations is making a comeback, no matter who it rubs the wrong way.

Compassion, then, becomes the clarion call of many white nationalist men and women, including this author, for our sisters (as well as many brothers) who have made the decision to go outside their ethnic relations, and mate with those not of our blood; of course there is revulsion and disgust, in some cases moderated by either distance or personal relationship, but time will show that, especially for our females, in many cases, this ‘history’ cannot be made whole, especially when, in most cases, the white female will lie, obfuscate, and misdirect her honest and sincere white nationalist lover, or soon to be husband who, absolutely must not be told (in the mind of this particular woman), or it would destroy the burgeoning relationship – at least destroy the romantic notions of her to him – and hence the continuous and arbitrary lies and continued deceit. Is there an answer to this dilemma? In the human experience, many things may happen and develop, some with tragic consequences, but in the end, these are but individual tragedies, and the folk-community is large enough to absorb, and with time, eliminate this disease of the mind and body. With time.

White Nationalist men and women love one another, and are willing to do battle together for the greater good; this is how it should be. Each has a role to play – let that role be in the living and dying for the future, the rest will sort itself out.

Copyright

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