White Pride & White GuiltMichael J. Polignano
Slovak translation here; French translation here
Today in the United States and most of the White world, as soon as a White child is old enough to understand language, he is told that he should feel guilt for the crimes of his ancestors. Guilt for finding, conquering, enslaving, and killing off non-Whites around the globe . . . and littering in the process. Guilt, not for his own crimes, but for the crimes of other people of the same race.
But he is also told that he should feel no pride in the amazing achievements of his race. No pride in the pyramids and the Parthenon, no pride in the arch and the dome, no pride in White science and technology and medicine, no pride in the glories of European painting and sculpture and music, no pride in Plato and Shakespeare and Dostoevsky, no pride in the exploration of the globe and the conquest of space. Pride, not in his own achievements, but in the achievements of other people of the same race.
But if it is reasonable to feel White guilt, then it is reasonable to feel White pride.
This is a subversive thought, for if one does a balance sheet comparing reasons for White guilt and White pride, Whites might discover that they have far more to be proud of than guilty of. Then they might decide to resist their dispossession.
Faced with that prospect, the advocates of White dispossession will retreat to the last refuge of ethno-political scoundrels and cowards: individualism. They will piously lecture us that there are no groups, only individuals—that even if the White race has produced more creative individuals than the other races combined, only the individuals, not the race, should be honored—that the only person entitled to feel proud of Edison’s achievements was Edison, because he earned it—that nobody has the right to a pride that he has not earned by his own efforts—that people who do feel pride in the achievements of their racial brethren are losers who need to derive self-esteem from the achievements of others because they have no achievements of their own—and so forth.
The individualist argument goes as follows: The only pride we have a right to is pride in our own achievements. Racial pride is pride in the achievements of others. Therefore, we have no right to racial pride.
I will grant that we have not, strictly speaking, “earned” the pride we feel in the achievements of others. But the false premise of the individualist argument is that we have no right to things that we have not earned. We call something of value that we receive from others without earning it a “gift.”
But does it make sense to describe the goods passed on by long-dead ancestors and kinsmen as “gifts”?
I think so. It certainly makes no sense to call it an exchange relationship, since there is no way to repay benefactors who are dead or anonymous. Moreover, one of the functions of the Last Will and Testament is to confer gifts after one’s death when there can be no possibility of exchange. One can even give gifts to complete strangers and distant future generations.
A creative genius might take money in exchange for his works during his lifetime. But after he is dead, his collected works become a gift to future generations. We certainly cannot return anything to Aristotle or Galileo or Mozart of value equal to what they have given us. They have given us too much and are not around to receive payment.
There is no question that we have a “right” to things that we receive as gifts. If racial pride can be understood as a gift, then we have a right to that feeling.
But when someone gives us a gift, we naturally want to transform it into an exchange. Receiving a gift puts us in someone’s debt, which is not a pleasant feeling. But exchange puts us on equal footing, which is more consistent with our sense of dignity and desire for independence. So we satisfy ourselves with the mere pretense of an exchange by repaying our benefactors with thanks.
But how do I thank people who are anonymous or long-dead: my distant forebears and the racial kinsmen who make me proud?
Certainly not by resting on their laurels or by making their achievements a substitute for mine, which is the puerile individualist accusation.
First, we can become worthy recipients of what they have given us by learning to appreciate our history and culture.
Second, since it is impossible to return their patrimony to them, we can at least pass it on to future generations, so that they can continue to live on through their works.
Third, we can thank them by making ourselves worthy of the pride they have given us, by achieving something of greatness ourselves.
Fourth, we can work to preserve and pass on the genetic heritage that has made the cultural heritage possible.
In this time of racial peril, the highest and noblest thing any of us can do is work together to ensure the survival and flourishing of the White race, so it can give birth to new Leonardos and Newtons and Teslas.
But if we have a right to White pride, then do we not also deserve White guilt?
I think “guilt” is the wrong concept, for guilt implies responsibility, and racial guilt implies collective responsibility. A group of people acting together may be responsible for an act. But it is not just to punish an innocent person for a misdeed committed by another member of his race or community.
The proper concept here is “shame,” not guilt, for I can feel ashamed of the misdeeds of others without being responsible for those misdeeds.
We have all felt shame at the misbehavior of other people. It is easy to understand when the culprit is a relative or friend and his actions reflect badly on us. But we also feel shame at the misbehavior of complete strangers. Yet I feel this only when their actions are “all too human,” meaning that they reflect badly on me simply because, as a human being, I could have made the exact same mistake. They point out our universal human weaknesses and failings.
In the same way, I feel shame for the crimes and follies of other White people, but only if their failings are typical of Whites and thus reflect negatively on me, making me self-conscious of my own racial weaknesses and potential follies.
As for the usual charges against the White race—racism, slavery, colonialism, environmental destruction—I feel no shame for these at all simply as a White man, and no White person should.
Racism—properly defined as a natural preference for and solidarity with one’s own kind, not as hatred for others “just because they are different”—is nothing to be ashamed of at all.
Slavery, imperialism, colonialism, genocide, environmental destruction, and the like are all shameful things, and I wish that none of them had happened. But these crimes have been committed by members of all races whenever they have had the means and opportunity. They are all too human, and all human beings should feel ashamed of them.
The only reason these crimes are lodged against the White race in particular is that we were better at them than the others. We defended Europe from the Huns, the Moors, the Mongols, and the Turks and eventually went forth and conquered most of the globe. The other races are probably more ruthless, cunning, and cruel. But we beat them because of our superior inventiveness, superior social organization, and questing, adventurous spirit.
So when Whites are singled out for blame, we are being attacked not for our crimes, but for our virtues—for being winners rather than losers in the brutal struggle between different races for dominion over this planet.
That struggle has not disappeared just because Whites have abandoned their conquests and gone home.
October 9, 2004
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A better formulation than “pride” is “the right to have a decent sense of self-respect.” It is our self-respect that is constantly undermined.
And it is neither an inculcation of “guilt” or “shame” that confronts us in the current campaign of defamation, it is simply a parade of horribles, at once one-sided and exaggerated, that is designed to silence us.
The anti racists insist that White Humanity acknowledges our responsibility toward equality, integration, fostering Diversity and helping minorities, the ultimate end being systemized slavery reparations. But we need to take them at face value: If a race debit exists, that means race accounting exists, and in accounting we have debits AND credits, therefore, we will acknowledge and embrace our race credits as we see fit.
If we will have prejudice, if we will dare discriminate, our great race credits (i.e. civilization, science, medicine, etc.) give us a reasoned prejudice that we shall rightfully discriminate in our own favor.
Edmund Burke, Reflections:
“YOU see, Sir, that in this enlightened age I am bold enough to confess that we are generally men of untaught feelings, that, instead of casting away all our old prejudices, we cherish them to a very considerable degree, and, to take more shame to ourselves, we cherish them because they are prejudices; and the longer they have lasted and the more generally they have prevailed, the more we cherish them. We are afraid to put men to live and trade each on his own private stock of reason, because we suspect that this stock in each man is small, and that the individuals would do better to avail themselves of the general bank and capital of nations and of ages. Many of our men of speculation, instead of exploding general prejudices, employ their sagacity to discover the latent wisdom which prevails in them. If they find what they seek, and they seldom fail, they think it more wise to continue the prejudice, with the reason involved, than to cast away the coat of prejudice and to leave nothing but the naked reason; because prejudice, with its reason, has a motive to give action to that reason, and an affection which will give it permanence. Prejudice is of ready application in the emergency; it previously engages the mind in a steady course of wisdom and virtue and does not leave the man hesitating in the moment of decision skeptical, puzzled, and unresolved. Prejudice renders a man’s virtue his habit, and not a series of unconnected acts. Through just prejudice, his duty becomes a part of his nature.”
Another Mennonite example of the negro attitude that mau maus White Humanity into surrendering whatever is demanded of us. White just can’t say “No” when confronted with negroes come complaining about some painful injustice.
“For the better part of 100 years, both of these buildings were owned by a Wesleyan Church with a predominantly white congregation, and both of the buildings were tax-exempt,” he says. “Now that there is an African-American pastor with a multicultural, multiethnic congregation, things have changed. Initially, we were receiving tax bills on both the church and the parsonage.
“They relented on the church, but we have been paying taxes on the parsonage property for the last five years, even though it is used exclusively for charitable activities that benefit the community.
Collins describes the double standard as “premeditated and biased at best and racially motivated at worst,” adding that other churches within the school district with similar holdings have not been held to the same standard.
“Slavery, imperialism, colonialism, genocide, environmental destruction, and the like are all shameful things, and I wish that none of them had happened.”
Where does nature teach that slavery, imperialism, colonialism and genocide are shameful? Christian dualism is not the solution to the challenges facing our race.
“If we [Whites] are to stop them [non-Whites], if we are to survive them, we have to embrace the Nietzschean maxim and dare to be ourselves. To be assertive and devoid of qualms in the pursuit of glory — of glory defined by us, for us, and in our terms. To not care what they think, to scorn their friendship, and be prepared to eat them, lest they eat us first.” – Alex Kurtagic
“A creative genius might take money in exchange for his works during his lifetime. But after he is dead, his collected works become a gift to future generations.”
The giving of a gift assumes intentionality on the part of a gift-giver such that his gift is intended for a designated gift-getter. I would be surprised to learn it could be demonstrated that the masters of our European tradition intended their works to be bequeathed to all European mankind, in many or most instances. As such, it may be more felicitous to propose that the claim people of European descent have to a sense of collective pride in the great works of exceptional European individuals lies in the fact that those great works were in actuality *not* the product solely of exceptional European individuals but significantly owing to the larger European context in which exceptional European individuals matriculated and worked at the height of their creative powers – which was a European context rooted ultimately in European genes. At the most basic level, indeed the provenance of the creative puissance of exceptional Europeans, is what they shared with their contemporaries and us: our European genes. That is why what was theirs is ours, and what is ours was theirs. Hence our ownership.
Modern whites are not such innocent victims… They feel guilty for the past because that is a safe place for their guilt. They even get a dose of superiority over it, “oh, look how far we’ve come.” But when it comes to the present, it gets very complicated, such as all the money and support Israel gets to take away the land of the Palestinians. Think Washington liberal elite, think Hollywood jet set, they know how to keep the check from bouncing. And all those innocent regular folk, they go along. We’re giving the U.S. back and stuffing our pockets with the proceeds and walking about with asses that smell of lilacs and roses. Oh, all those poor guilt ridden white folks . . . . smells like flesh burning to me.
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