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Conversion to White Advocacy:
The Social Nexus

StoneEagle2,069 words

Greg Johnson asked me to comment on my conversion to my present political views in his essay on William James’s ideas on religious conversion “The Psychology of Conversion” (December 17, 2013). 

I agree with the general point that people who convert have already come to accept a new set of ideas, so that conversion for me was a matter of re-prioritizing beliefs already there. As an evolutionary biologist by training, I was open to the idea that the human mind was shaped by natural selection. I could see that in many ways, particularly in the area of sex differences. But when scientists like J. Philippe Rushton came out with data on race differences in IQ, I saw this work as subject to the same standards of scientific scholarship as any other.

I had long been aware that the opponents of sociobiology were often the same people who made hysterical, blatantly political pronouncements on race differences, and from my days as a graduate student, I was aware that the most prominent among them were Jews in elite academic positions—most notably, Stephen Jay Gould and Richard Lewontin. Much of this then became the focus of Chapter 2 of The Culture of Critique, which may be seen as a sort of intellectual, footnoted version of what started out as a gut level reaction to my surroundings and readings as a graduate student in the 1970s.

And at an even more basic level, an appreciation of the process of evolution makes one aware that the name of the game is competition between different gene pools—a basic idea underlying my writing on Judaism from an evolutionary perspective. Again, the same people who were trashing sociobiology and the science of race differences were creating an evolutionary biology of humans in which fitness (what Frank Salter labels “ethnic genetic interests”), particularly relative fitness between groups, didn’t matter at all. Quite frankly, I became very concerned about the future of the people from my gene pool—would we prosper in the future, or even survive at all. Going the way of the dinosaurs is more than an expression. Where are the Samaritans now? The decline of Whites and their culture is happening with breathtaking speed. As humans, we can decide not to play the evolutionary game. But if you don’t play, you lose. Animals instinctively play the game—they are engineered to do nothing else. But at this point and given the importance of culture for humans (the culture of White pathology), White people have to decide that the game is worth playing and that it is morally acceptable to play.

When my books on Judaism from an evolutionary perspective came out, I was contacted by individuals who had a long history of involvement in White advocacy and who had understood Jewish issues (often beginning at their father’s knee or from personal experience or from reading someone like Wilmot Robertson). At that point, I was ready to be converted into someone for whom these issues are at the very center of personal identity. Like Greg, I did not become converted because of the educational efforts of the racialist right. Rather, it was a personal odyssey of discovery which led me in their direction.

In doing this, the most difficult thing was dealing with the moral stigma when one comes out as publicly identified with White advocacy and criticism of Jews—also the case with Greg. This underscores the critical importance of attending to the moral case for White advocacy. But when the inevitable explosion happened at my university, resulting in ostracism and vilification, it helped greatly to know that other people I respected believed as I did and valued my contribution.

In effect, I had jettisoned one moral community for another. I had come to see my former moral community as not only intellectually bankrupt, but also highly immoral because the policies they were advocating would be a completely undeserved disaster to the traditional people and culture of the West. I came to realize that the emotions and attitudes of those advocating these positions were typically motivated by hatred of the traditional people and culture of the West rather than love of abstract, universal humanity that often appeared as the surface.

Even these convictions were not enough to completely compensate for the hatred directed at me by colleagues, particularly Jewish colleagues, at my university. But with time, it gets easier. And I think there is a grudging, if tacit, respect among many White faculty, realizing, as they must, that their own political options are very narrowly constrained and seeing with their own eyes the consequences of White displacement that is occurring throughout the university.

So I agree that information alone cannot produce conversion. In my case and I suspect for many others, it requires discovering a supportive community of like-minded people. As Greg notes, “Life often forces us to choose between subjective happiness and greater goods.” That’s very true. You may have to give up some aspects of personal happiness to be a committed White advocate. But there also is a great deal of solace in finding a supportive community.

The topic of conversion is central to how we move ahead. I recently came upon Understanding Religious Conversion, by Lewis R. Rambo (Yale University Press, 1993), which is something of a classic in the field of the psychology of religious conversion. Rambo argues for the following sequence which seems relevant to what happened with me and likely many others:

  • Context: The context of conversion was the above-described disenchantment with the politically motivated attacks on sociobiology in the 1970s and the attacks on race differences research in the period after J. Philippe Rushton integrated race differences research with evolutionary biology in a compelling manner. (Jensen’s pioneering research on race differences in IQ was not an influence probably because, as an evolutionary biologist, behavior genetics research was not at the center of my intellectual world.) I was also troubled by Reagan’s immigration amnesty and I had developed negative attitudes toward the power of the Israel Lobby during the 1976 presidential campaign when, ironically, Jimmy Carter pledged fealty to Israel during a campaign appearance in New York. These were not sufficient to produce a conversion to White advocacy, but they were the context in which it occurred—increasing disenchantment and anxiety over a number of issues, reinforced now with my reading on Jewish influence.
  • Crisis. Rambo proposes that the crisis typically comes before the person encounters advocates of the new framework—that people often seek out conversions, and I suppose that would apply to me. “During a severe crisis, the deficiencies of a culture become obvious to many people, thus stimulating interest in new alternatives.”

Many of us believe that the system as presently constituted is unsustainable in the long run, but even in the short run there is a much-commented-on feeling of anger and dissatisfaction in White America, seen, for example in the Tea Party movement — a sense of uncertainty about the future and a sense that the country they grew up in is fast disappearing. As Greg notes,

Like Communism, the American system is becoming increasingly hollow and brittle as more whites decide, in the privacy of their own minds, that equality is a lie, diversity is a plague, and the system is stacked against them. But they do not act on these convictions because they think that they are basically alone. If they slip, they know they will be persecuted, and nobody will come to their defense. (Nobody but those people.) But if the system’s ability to stifle dissent wavers long enough for people to realize that they are not alone, then things can change very quickly. And such changes hinge on moral factors, not information.

In other words, more and more Whites have entered a crisis mode where comforting bromides about diversity as “our greatest strength” and the moral imperatives of Whites ceding power and of egalitarian outcomes in all areas of life seem nothing more than lies propping up a corrupt, anti-White system. But they need to find support groups of like-minded people.

  • Quest: The crisis sets off a search for new ideas and new support groups. Rambo notes that in order for conversion to occur, the person must be connected within a religious community. The analogy here is obvious. Quite possibly, this could result in finding the many sites on the Internet that now put out intelligent commentary from a White advocacy point of view. These days, people who are in a quest for a new perspective and a new support group centered in White advocacy have lots of options available.
  • Encounter: Rambo notes that close personal friendships in the conversionary group are important: “personal relationships are often important in the validation of a new belief system. … Even when a conversion is intellectual in content, the presence of friendships or a system of support provides a critical milieu in which the person can explore intellectual and spiritual issues” (109–110). In coming out as a White advocate, it certainly helped that I had formed friendships with people like J. Philippe Rushton as well as others at various conferences and events.
  • Interaction: Encounters lead to interactions, which Rambo describes as an “intense and critical” part of the conversion process. Unlike the stereotypes promoted by the media, I found that a great many of the people I was now interacting with were warm, well-adjusted, intelligent people, resulting in relationships that are very personally rewarding. Without these relationships, I very much doubt that I ever would have made a public commitment to White advocacy. Living in a highly populated area like Southern California where the negatives of diversity and White displacement are starkly apparent, many of us look forward to regular social events at the local level with like-minded others.

Sometimes I get emails from people who are intellectually on page but don’t know anyone they can talk to and relate to in a personal, face-to-face manner. It may take a while depending on one’s geographical location, but the general malaise of White America means that there are actually quite a few people who are potential friends. One just has to work at it. For example, going to a public conference, such as the recent National Policy Institute in Washington, DC, would be a good place to meet like-minded others and develop friendships and the social support necessary to maintain commitment.

Similarity in age is very important. Recently Matt Parrott noted in his comments on the October NPI conference, “since I first started doing this work in my early twenties, the Left has teased us for being a dying breed, a handful of crusty geezers who are ‘afraid of the future.’ There was some truth to the charge when I first started, but the tide’s been turning for a while now.”

I’ve noticed the same thing (although I have to acknowledge that I am getting to be part of geezerdom myself.) Lots of great young people are now well-established in the movement.

  • Commitment: Becoming a completely committed convert is a gradual process, with greater levels of commitment forged as one becomes more comfortable in one’s new milieu and more confident that it has at least partially adequate substitutes for the satisfactions and solaces of one’s previous social milieu. Part of what this means, however, is that all involved in White advocacy should do their best to make White advocacy a supportive, welcoming environment. All of us understand that for many, there is still a very large price to pay for coming out publicly, including job loss, so we have to be tolerant of different levels of commitment and public exposure, as Greg also advocates.
  • Consequences: The consequences of conversion can be profound both at the level of the individual and, we hope, eventually at the level of society. At the individual level, Rambo notes that all strong cultures reward conformity and punish deviance and that, in general, people who convert under hostile circumstances are marginal people. At this time, White advocacy is a deviant idea, very much subject to punishment, and all of us in the White advocacy movement have seen our share of marginal people. However, as noted, the good news is that we are beginning to attract people who are not marginal at all, well-educated, bright, attractive people who can become good friends and dependable, responsible, effective  members of the White advocacy community.

The future is bright indeed.




  1. Jim
    Posted January 16, 2014 at 1:18 pm | Permalink

    Thank you for publishing this. My respect and admiration for Kevin MacDonald is of the highest order. This man not only has a wonderful brain, but a real backbone. “Culture of Critique” is a masterful and magnificent work. To anyone here who hasn’t read it: make sure you do read it, your understanding about survival strategies, cultural identification, race, and in-groups/out-groups will be deepened; and it will stay with you, providing a clear-thinking framework in which to truly grasp so much of what has happened, and is “really” happening in our culture.

  2. rhondda
    Posted January 16, 2014 at 8:37 pm | Permalink

    Dr. MacDonald’s Culture of Critique left me emotionally raw for I recognized so many people and their ideas in it. I had had that feeling that there is something wrong with what these profs were saying, but I did not know what it was and now I do. It took me a while because I was always told I was wrong to disagree. What a relief to know I was not wrong. I just did not have the knowledge to fight it more efficiently. Thank you, Dr. MacDonald and Counter-Currents.

  3. Glen
    Posted January 16, 2014 at 10:22 pm | Permalink

    I know a man at work who thinks like I do when it comes to Jews and race. One of his problems is that he’s sexually outnumbered at home by a wife and two college-aged girls. Due to personality differences being sexually outnumbered would not pose a problem for me, but it does for him. Why? Well, for one thing, none of his females know any Christian racialists of similar status with whom they can safely mix and relate. (My family doesn’t qualify because we’re agnostic on the question of God and thus are not suitable for socializing.) So, discussion in my co-worker’s home on topics that could lead to Jewry or race differences is minimalized. The females fear that such discussion might lead to accidental slip-ups among the wrong people and result in job loss (for him), school problems (for his daughters), and loss of neighborhood status (for his wife). So, they continue to socialize with conservative Christian racial egalitarians and commiserate together on social conservatism’s dwindling influence. Calling this guy a beta or omega male, a coward, a dunce or lemming, a victim of Christ-insanity, etc., and subsequently writing him off does not solve the problem. There are many like him who are potential converts to our message.

    Another problem is morality. Trained scientists like Prof. MacDonald are few and far in-between at any time. People capable of changing their minds and revising moral positions with the discovery of factual information are greater in number than scientists, but still are relatively scarce. The overwhelming majority of white people take ad hoc moral positions based upon what they see, hear, feel, and read. This is true of scientists as well, for with the exception of their specialty scientists are “human” like the rest of us. Facts, for most people and to the extent that they even matter or are remembered at all, are used only to buttress ad hoc morality. Compared to the science in the Culture of Critique, moral argumentation is easy. Most people require an inner sense of moral permission to even read the information provided by Prof. MacDonald or websites like AmRen. This permission is denied by modern Christianity, though it needn’t be. There is a morality provided by r/K selection theory that is congruent with much of Christianity’s moral teachings. What’s needed are people willing to present r/K’s teachings in a non-confrontational manner that reinforces Christian morality and is easily absorbed by White laymen of all perspectives. IMO, I think this anonymous author is on to something:

    I have enjoyed a measure of success in taking this approach with my co-worker, above, and a few others. I’d like to see those with greater understanding of r/K selection theory and better writing skills to take a “look-see” at this without summarily dismissing the idea as a “pipe-dream” or “fantasy.”

  4. CC Fan
    Posted January 17, 2014 at 3:26 am | Permalink

    Just back from an evening with a liberal friend. This friend knows my feelings about Jews but becomes incredibly angry and offended when I touch the subject even in the most casual and, by my standards, “gentle” way. It has become impossible to have a discussion with him without his getting red in the face and spewing the usual objections we have all heard a thousand times. Within sixty seconds calm, rational discussion becomes an absolute impossibility. I ended our short discussion this evening with a plea for him to at least reflect on why he tolerates–and sometimes even agrees with–my observations about politics and race yet comes perilously close to ending our friendship every time the subject of Jews arises. I point out to him that, though he is an Irish Catholic, I could damn the Irish and berate the Pope for hours if I so desired and he would not care one bit yet he is willing to go to the mat for a tribe with whom he has absolutely no connection. It is, needless to say, terribly frustrating and disheartening.

    It occurred to me that it might be interesting and valuable for someone to collect stories of successful conversions in order that we might learn and develop effective techniques or rhetorical strategies for dealing with unbelievers. When I encounter stories of how White Nationalists became White Nationalists it usually involves very personal, solitary intellectual journeys (the same is true for me). I am curious to hear from those who were influenced directly by personal interactions.

    • Greg Johnson
      Posted January 17, 2014 at 4:54 am | Permalink

      This is an excellent suggestion. Please feel free to post stories on this discussion thread. Later, I will find a more permanent place to display them.

      • Franklin Ryckaert
        Posted January 17, 2014 at 9:36 am | Permalink

        We should try to find a pattern in these conversion stories in order to be able to construct a strategy from them.

  5. R_Moreland
    Posted January 17, 2014 at 6:03 am | Permalink

    In other words, more and more Whites have entered a crisis mode …

    It is a principle of radical organizing that a prerequisite for revolutionary change is a crisis which alienates the middle class (using the term “middle” quite broadly here). One of the things I find odd is that White advocates do not seem to have assimilated the huge body of work on radical organizing–starting with Alinski and going on to any number of agitprop an psychological warfare manuals, the experience of a couple of centuries of rightist and leftist movements, and the current mania for transnational internet information operations.

    There is a crisis situation percolating which could be exploited if there were a movement in place that had the tactics ready. It’s not just the pro-White advocates who see something wrong. Look at the bigger picture: men’s rights activists, gun rights partisans, foes of open borders, Southern nationalists, opponents of campus PC, paleo-cons, nationalist fronts in Europe. Heck, there might even be members of the anti-globalist movement who might jump on board if they were given the right(wing) direction.

    I would like to see more sharing of tactics. It would be useful to see articles written by European nationalists on how to get organized. Lessons learned and all that sort of thing. There’s also room for transnational mutual support. If a government cracks down on a nationalist party, every other nationalist and pro-White movement in the world unites to oppose the repression.

    Thing is, you do not have to agree with a party line to know that something is wrong–and then get active to do something about it.

  6. eiszeit
    Posted January 17, 2014 at 12:45 pm | Permalink

    I was converted to WN when I learned about the Holodomor and who was behind the Russian Revolution. If we can drill it into peoples’ brains that the Jews were/are history’s biggest mass murderers then the “spell” which says that Jews are always powerless, innocent victims can easily be broken.

  7. Posted January 18, 2014 at 12:56 pm | Permalink

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