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Print November 3, 2015

Rassiline tsiviilreligioon

Greg Johnson

civilreligion1,149 words

English original here

Siinkohal defineerin ma religiooni kui pühaduse austamise ühiskondlikku praktikat. Pühaduse all ei mõtle ma tingimata Jumalat, jumalaid või teisi üleloomulikke olendeid, olgu immanentseid või transtsendentseid. Ma pean silmas ükskõik millise uskumuste süsteemi kõrgeimat hüve, millele kõik allpoolseisvad väärtused peavad alluma ja tuuakse konflikti puhul ohvriks.

Kõrgeimat hüve võib austada kohusetundlikult, aga seda saab ka ignoreerida, halvustada ja labastada. Religioon austab seda. Aga kõrgeima hüve ainult mõttes austamisest ei piisa. Seda tuleb teha tegudes. Ja isegi see pole veel religioon. Austada aktiivselt kõrgeimat hüve isiklikult tähendab elada õiget elu. Austada kõrgeimat hüve kollektiivselt, üheskoos teistega, on religioon. Selline kollektiivne kõrgeima hüve austamine on rituaal.

Religioon on nõnda vaadatuna olemuslikult ühiskondlik ja rituaalne. Aga see ei ole olemuslikult teistlik või üleloomulik. Kogukonna jaoks võib ta ise – tema päritolu, olemasolu ja saatus – olla kõrgeim hüve. Kogukond võib teha iseendast tsiviilreligiooni objekti ühiste mälestamis- ja põlistamisrituaalide kaudu – austades kangelasi ja esivanemaid, pühitsedes abielu ja perekonnaelu, sakraliseerides haridust ja täiskasvanuks saamist, tähistades pühalikult olulisi ajaloosündmusi, demoniseerides vaenlasi, needes reetureid ja nii edasi.

Ma usun, et igas ühiskonnas on üks kõrgeim hüve, mis kestab üle aegade. Religioon kui ühine väärtushierarhia koos väärtuste kollektiivse austamise ja põlistamise vahenditega on ühtsuse peamiseks alalhoidjaks. Ühes ajalookaadris võib samas ühiskonnas kerkida mitu erinevat kõrgeimat hüve ja religiooni, kuid ma väidan, et kaadreid edasi kerides tuleb ilmsiks, et selline ühiskond on tegelikult lagunemisprotsessis. On palju väärtusi ja jõude, mis lammutavad ühiskondi. Seega on ühiskond hukule määratud, kui selle jätkuvat ühtsust ei väärtustada, ja kui sellest väärtusest ei kujundata tegelikku sidusat jõudu, andes sellele tsiviilreligiooni kaudu ühiselt au. Paljast välisest, seaduslikust jõust ei piisa, kui inimesed ise ei pea selle eesmärke legitiimseks.

Sellel, mis loob kogukonna, ei pea olema mingit pistmist religiooniga. Kogukond võib tekkida lihtsalt tänu oma geograafilisele isoleeritusele ja ühisele verele, keelele ning kommetele. Aga see, mis kogukonda üle aegade alal hoiab, on läbinisti religiooniga seotud. Muidugi on olemas sügavalt juurdunud, täiel määral loomulik tahe armastada omasid ja umbusaldada võõraid. Kuid ainult sellest ei piisa, et üksteisest erinevaid kogukondi säilitada.

Kogukonnad võivad hukkuda, jagunedes laiali ja liitudes teistega. Vahel jagunevad ühiste väärtustega kogukonnad, sest nad lähevad oma vajadustest lähtudes tülli. Vahel ühinevad ja segunevad täiesti erinevad kogukonnad või rassid omakasupüüdlikkuse ja ihade tõttu. Et kogukonnad hoiaks kokku, peavad nad tegema ühtsusest kõrgema väärtuse kui perekond ja grupikuuluvused ning individuaalne omakasupüüdlikkus, ihad ja ambitsioonid. Selliste prioriteetide juurutamisega tegeleb religioon.

Muidugi võib kogukonna ühtsust ikkagi ohustada see, kui on sellest kõrgemaid väärtusi, näiteks üleüldine vendlus, või kapitalistlik varanduse kuhjamine, või kommunistlik varanduse ümberjagamine. Seega on parim viis kogukonna säilitamiseks teha sellest kõrgeim väärtus, püsti panna tsiviilreligioon.

Kui ühine religioon hoiab alal ühtekuuluvust, siis millest tuleneb tänapäeva Lääne ühiskondade religioosne pluralism? Põhimõtteliselt on sellele kaks seletust. Esiteks võib pluralism olla illusoorne. Teiseks võib ühtsus olla illusoorne või hääbuv. Lääne kohta kehtivad mõlemad.

Lääne religioosne pluralism on osaliselt illusoorne. Oleks viga pidada kristlike sektide paljusust märgiks religioossest pluralismist, kuna alates 17. sajandist ei ole kristlus enam Lääne domineeriv religioon. 1648. aastal lõpetas Vestfaali rahu protestantide ja katoliiklaste vahelise Kolmekümneaastase sõja. 1660. aastal lõpetas restauratsioon puritaanide võimu Inglismaal. Kumbki sündmus sisuliselt asendas kristluse uue liberaalse universalismi tsiviilreligiooniga domineeriva religioonina Läänes. Tulemusena tõsteti religioosse tolerantsi, sotsiaalse rahu ja sekulaarse progressi väärtused kristlusest kõrgemale ja sestpeale on kristlus allunud – vahel innukalt, vahel vastumeelselt – sellele uuele tsiviilreligioonile.

Teiseks on osaliselt illusoorne Lääne ühtsus, kuna liberaalne universalism on Euroopa avanud õõnestamisele ja koloniseerimisele rahvaste poolt, kes sõnades jagavad liberaalset universalismi, samal ajal praktiseerides partikularismi hõimuvarante (kõige silmatorkavamalt juudid, kuid ka ida- ja lõuna-aasialased ja teised kolmanda maailma immigrandid) või universalismi konkureerivaid mitteliberaalseid vorme (islam, marksism). Liberaalne universalistlik ühiskond, kuna see ei nõua teistelt omapoolseid vastutulekuid, on iseennast õõnestav süsteem, mille purustavad selle keskele lubatud võõrad.

Valgete rahvuslus, nagu mina seda näen, ei ole vaid poliitiline filosoofia, mis püüdleb võimule liberaalse universalismi hegemoonia all võisteldes teiste poliitiliste filosoofiatega. Me peame hoopis seadma eesmärgiks liberaalse universalismi kõrvaletõrjumise ja rahvusluse hegemoonia rajamise kui uue tsiviilreligiooni Lääne jaoks, mis käsitleb meie rassi püsimist ja õitsemist kõrgeima hüvena, millele tuleb allutada kõik madalamad väärtused. Valgete rahvuslus peab meie rassi kõrgeimast hüvest tegema raskuskeskme avalikus kultuses, mis ülistab meie identiteeti, pärandit, kangelasi ja meie faustilikku saatust.

Sellest vaatepunktist lähtudes tundub, et kristluse ja paganluse vaheline debatt rahvuslaste ringkondades ei puutu üldse asjasse.

Kristluse kritiseerijail on õigus: kristlikud väärtused on parimal juhul rassilise enesesäilitamise suhtes ükskõiksed ja süvatasandil vaenulikud. Seda kõrvale jättes ei ole kristlus tõsiseltvõetav alternatiiv liberaalsele universalismile, mis on lihtsalt sekulariseerinud kristlikud väärtused ja eshatoloogilised fantaasiad.

Aga kristluse kritiseerijad eksivad, pidades kristlust tänapäeval põhivaenlaseks. Sest meie ajastu tegelik religioon on liberaalne universalism, mille ees peab kummardama isegi paavst.

Pealegi kujutleb enamik neist, kes soovitavad naasta kristluse juurde, lihtsalt varasemat, vähem silmanähtavalt dekadentset perioodi Lääne liberaalse universalismi ajaloos. Kui nad teaks tegelikult midagi kristluse tõelisest ajaloost – kui nad loeks näiteks Albilaste ristisõjast, Kolmekümneaastasest sõjast või Inglise kodusõjast – põrkuks enamik neist õudusega tõelise kristluse taastamise ees tagasi.

Mul pole kahtlustki, et põliseid Euroopa rahvausundeid saab taaselustada, uurides neid fragmente, mis on meieni jõudnud, liginedes elavate traditsioonide jälgedele ja saades otseseid müstilisi kogemusi. Mul pole kahtlustki, et Euroopa rahvausundid sobivad Euroopa identiteedipoliitikaga paremini kui kristlus, islam, liberaalne universalism jne.

Aga ma ei näe ühtki märki, et uuspaganad sooviks tõsiselt rajada paganlikku tsiviilreligiooni. Enamik uuspaganaid näivad olevat täiesti rahul, olles sotsiaalselt marginaliseeritud, „tolereeritud“ autsaiderid ühiskonnas, mida nemad peavad kristlikuks.

Lisaks jagavad uuspaganad end poliitiliselt tavaliselt kahte gruppi: liberaalsed universalistid ja rahvuslased. Ja olgem ausad: valdav enamus on kõigepealt liberaalsed universalistid ja rahvuslased, ning alles seejärel uuspaganad.

Rahvuslaste jaoks ei tohiks meie aja tegelik religioosne võitlus käia kristlaste ja paganate vaheline. Kristlus ei valitse, ja uuspaganad ei tea isegi, mida see kaasa tooks. Tegelik võitlus käib liberaalse universalismi ja valgete rahvusluse vahel.

Milline oleks siis religioonimaastik rahvusluse hegemoonia korral?

Esiteks eksisteerib liberaalse universalismi hegemoonias täielik üksmeel liberaalse universalismi väärtuste osas. Samamoodi oleks rahvusluse puhul täielik üksmeel valgete rassilise säilimise ja arengu ülima tähtsuse osas. Meie rassi halvustamine või hävitamine jääks lubatava arvamuse piiridest väljapoole just nagu valgete rahvuslus jääb hetkel viisaka ühiskonna piiridest väljapoole. Kõiki konkureerivaid tsiviilreligioone ja hegemoonaid hoitaks vaos – liberalismi, marksismi, islamit, judaismi jne.

Teiseks, just nagu liberaalse universalismi hegemoonias,  valitseks kõigis ebaolulistes küsimustes täielik pluralism ja tolerants. Nii kaua kui kristluse sektid ei vaidle vastu rassilisele tsiviilreligioonile, jääb neile alles sama staatus, mis tänapäeval liberaalse universalismi puhul. Sama kehtib kõigile uuspaganluse vormidele, Kaug-Idast sissetoodud või ükskõik millisele muule religioonile, mille peale eales tulla võib.

Kuna kristluse kuningriik ei ole pärit sellest maailmast, ja kuna kirik on ammust ajast paindlikult mugandunud millisele iganes keisrile, lepitab kristlus end ruttu uue rassilise tsiviilreligiooniga.

Paljusid liberaalse universalismi väärtusi – eraettevõtlust, eraelu, mõtte-, sõna- ja loomevabadust jne – saab rahvusluse hegemoonia korral säilitada nii kaua kui nad sobivad kokku rassilise ellujäämise ja tervisega.

Rahvusluse hegemoonias on arusaadav, et rassiline tsiviilreligioon ei rahuldaks igaühe hingelisi vajadusi. Kuid nagu antiikajal, oleks igaüks vaba avastama müstilisi kultusi ja võõramaiseid uske, nii kaua kuni need ei osutu meie rassile kahjulikuks. Minu jaoks aga ei ole mu rass vaid mu rahvas, see on ka minu usutunnistus.

 

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