Malign Social Contagions, the Bible, & White AdvocacyMorris van de Camp
I recently watched the 1966 movie The Bible: In the Beginning. It was the last of the big-budget movies with a cast of thousands and a plot centered on ancient history. In the 1950s, these sorts of films — The Robe (1953), The Ten Commandments (1956), Ben Hur (1959) — were big winners. The Bible, however, didn’t capture the magic of those earlier features. The lukewarm audience reception likewise helped to make The Bible the last of such epics.
The Bible is a plodding film, but it still has some good parts that get a viewer thinking. The scene set in Sodom, where a mob demands Lot (Gabriele Ferzetti) allow them to homosexually rape the two angels (Peter O’Toole) who have been sent to tell him of Sodom’s doom, is artistically well and is very disturbing. The mob wears garish cloths and behaves in an oversexualized and bizarre manner, looking like the sort of people showcased on Libs of Tik Tok, where mentally ill people spread the malign social contagion of gender ideology in their own words.
In this scene, Lot, the mature father of young adults, looks with sudden understanding and horror at the debauched society in which he lives, and which he has colluded in making. This struck a chord with me. The more I have worked as a white advocate, the more I’ve come to (very humbly) identify with the characters in the Bible, such as a prophet who went into hiding from a King’s men while warning his people about foreign infiltration, questionable military alliances, and bad economic policies. I am likewise shocked at how debauched my society has become.
This scene got me thinking. Was the behavior of the mob at Sodom mere homosexuality, or something more? Was homosexual gang rape of visitors a malign, social contagion-fueled custom that was a problem throughout Canaan during Biblical times? If so, can ancient scriptures about nomadic shepherds help to find a solution to our modern malign social contagions?
Other than in its exploration of tragedy, where good people are destroyed because of their excellent virtues, the Bible is superior to the Greek and Norse myths because it includes a theme of real people working through morally complex problems in a competitive environment, where all of civilization’s negatives are present. There is a Darwinian edge to this as well. The women, especially in the Old Testament, work to have many children. Bible characters also fight against malign social contagions.
It is unwise to ignore the Bible. It is part of our heritage, and not only because the Pilgrims read it. All whites are descended in part from those who lived in the society described in Genesis. DNA research shows that agriculture didn’t expand because of cultural transfusion, but through migration and the natural increase of the early farmers. Thus, if one has an ancestor who grew wheat on a homestead in Nebraska, you probably have some ancestors from the Fertile Crescent at the start of the agricultural revolution in Biblical times, even if most of your family came from Norway.
A malign social contagion is a maladaptive practice endorsed by large segments of a society. Human sacrifice is one such malign social contagion that is condemned in many places in the Bible. The god which demands the most human sacrifices, Moloch, is especially reviled. Leviticus 18:21 (KJV) states, “And thou shalt not let any of thy seed pass through the fire to Moloch, neither shalt thou profane the name of thy God: I am the Lord.”
Human sacrifice is maladaptive, since the god Moloch does not always use its supernatural powers to help those who made the sacrifice, while the child who was burned to death was certainly lost potential. All of this is obvious nowadays, but imagine being a lone dissenter at a human sacrifice ritual in Canaan, where the crowd of onlookers and the child’s parents all believe in Moloch. Likewise, the crowd and parents are backed by revered priests who command a host of armed men.
Escape for Thy Life; Look Not Behind Thee . . . Lest Thou Be Consumed
Sodom is one of the Five Cities of the Plain, which was an alliance of cities in the lower Jordan Valley. The city was wealthy. Sodom’s people probably made a good living selling minerals easily found around the Dead Sea: salt, bitumen, and sulfur.
There are several archeological sites which could possibly have been Sodom; one can journey down a rabbit hole in combing through ashes and Bronze Age pottery in an effort to pinpoint which one it was. Sodom and a nearby city called Gomorra were destroyed by fire and brimstone from the heavens. There is evidence that this destruction was caused by an asteroid that exploded above the two cities.
Lot was an interesting man. He was born in Ur and traveled along the whole of the Fertile Crescent with his uncle and business partner Abram/Abraham. He labored alongside the greatest religious genius of his age, and for a time he was a prisoner of war. In his maturity, he was a prosperous resident of Sodom.
Lot went to Sodom after breaking his business partnership with his uncle. This is described in Genesis, Chapter 13. The split between Lot and Abraham was part of a strategy to manage prosperity. Lot and his uncle Abraham– (still called Abram then — had gone to Egypt and returned much wealthier. The raw modernity behind Abram and Lot’s sojourn in Egypt is clear to see. Like whites from Dust Bowl Oklahoma heading to work in Los Angeles in the 1930s, the two left an economically depressed area with a high IQ population for a place with a more prosperous economy: Egypt.
They thrived in Egypt due to their work ethic and high IQ. They then returned to Canaan, an area with a lower cost of living, with money in their respective pockets. Unfortunately, the land’s natural resources couldn’t support the number of sheep they now jointly owned, so they split their operation. Lot eventually acquired a house in Sodom and married a local woman.
Lot had at least four daughters by his wife, and all but two were married prior to the destruction of Sodom. When he meets two angels at the city’s front gate in Genesis 19:1, he is an experienced traveler and businessman with contacts stretching from Ur to Egypt. The angels warn Lot to flee Sodom because it will soon be destroyed, along with Gomorrah, because of the wickedness of their inhabitants. Indeed, shortly after Lot and the angels have dinner, an example of this wickedness arises. The Bible says:
. . . [T]he men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, where are the men which came in to thee this night? Bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, and said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, this one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. Genesis 19:4-9 (KJV)
Lot escapes this calamity at the last minute with help from the two angels, who warn the family not to look back at Sodom as they are leaving. Lot’s wife nevertheless looks back and is turned into a pillar of salt. The last we hear of Lot is that he is living in a cave with two of his daughters. The two young women realize that their prospects for marriage are nil, so they continue their family line by getting their father drunk and having sex with him. It is an ignoble end for Lot, but his sons go on to create their own tribes: the Moabites and Ammonites.
Malign Social Contagions
Exactly what Sodom’s wicked ways were are hotly debated by theologians nowadays, but throughout most of the history of Bible studies there wasn’t much doubt. It was presumed that homosexuality was the central sin, with other sins added on for good measure. There are several verses in the Bible which directly speculate upon the cause of the destruction, and it is clear that pride and homosexuality are a big part of Sodom’s sinfulness.
Liberal theologians, however, do have a point when they argue that the men surrounding Lot’s house weren’t really seeking a homosexual relationship between two committed partners. What they were seeking was to have unnatural intercourse with visiting foreign men. This could explain why they didn’t defiantly carry out gay orgies among themselves outside Lot’s front door after being rebuffed, or why they didn’t rape Lot’s virgin daughters when they were offered up.
The mob wanted to carry out unnatural sex in a focused way: the homosexual rape of male visitors. A similar event happened in Gibeah and is described in Judges 19, but in Gibeah the mob settles for raping the visitor’s concubine to death.
What this describes is a bizarre sexual social contagion that was prevalent in Canaan in Biblical times. It was common enough that it is documented twice. In America today, we have maladaptive social contagions aplenty, such as anorexia, which is often spread within peer groups of young women. There are many more people claiming to be homosexuals than before, and there is also gender ideology.
Malign social contagions should be defined as any spreadable social custom which reduces a group’s survival and reproductive potential. In cases of intense group competition, reducing your group’s malign social contagions while encouraging those in a rival group is a sound strategy. Basic principles of maladaptive social contagions are:
- Carrying out reprisals against foreigners who invite an attack. Examples of this include gangs wishing to homosexually rape foreign visitors and the killing of sailors and merchant marines visiting a port. The latter custom was common in Japan and Korea in the nineteenth century, and both led to hostile responses from the European powers and America. Competition for resources, border and immigration controls, and military responses to provocations by rival powers are not unjust actions.
- Anything that reduces the health and lifespans of the members of a community: smoking, drugs, quack medicine, and the pursuit of dangerous fads like tagging and planking.
- Anything that reduces the reproductive potential of the group’s members: homosexuality, anti-marriage/natalist ideologies, etc.
- Adopting an ideology that raises the stature of hostile groups, such as Negro Worship.
- Anything that reduces the ability of ordinary sober and hardworking individuals to build wealth and create families.
Eliminating Malign Social Contagions
Those who advocate for malign social contagions are usually involved in some sort of anti-social behavior in other areas of their lives. For example, in the late 1990s there was a fad that could have come out of Biblical Sodom in New York City involving the “Club Kids.” The Club Kids were homosexual men who spent their time partying and dressing in a flamboyant way. One of the Club Kids, Michael Alig, organized death and dismemberment-themed debauches. He eventually killed and dismembered another Club Kid, went to prison for the murder, and then died of a drug overdose at the age of 54.
Similarly, the gender-fluid Biden appointee to the US Department of Energy, Sam Brinton, also dresses in a sexually perverse way. Brinton has few to no skills involving nuclear energy, but is allegedly fond of stealing luggage at airports.
Worship of a foreign outgroup is another malign social contagion. It is remarkable to look back at the white supporters of “civil rights” in newsreels from the late 1950s and early ‘60s. Those Negro-worshipers were well-dressed and well-spoken, and yet their ideology led to a sub-Saharan insurgency after the 1964 Civil Rights Act was passed. Those well-spoken and well-dressed Negro-worshipers of the 1960s claimed to be pious examples of American justice, but in private they were adulterers (John F. Kennedy), swindlers (the Clintons), or some deadly combination of these things (Jim Jones of the Peoples Temple.)
Malign social contagions are hard to eliminate. Gangs of men seeking to homosexually rape visitors are described in Genesis and Judges, which cover a span of several centuries. The participants are both Canaanites and Israelites. This practice was thus clearly hard to stamp out, even after the example of Sodom and Gomorrah.
There are three ways to eliminate malign social contagions. The first involves divine punishment, followed by a clear religious interpretation. An example of this would be an asteroid destroying a city immediately after an event of obvious wickedness. But since divine punishment rarely happens these days, waiting for divine justice is probably not a viable option.
The second way is to highlight an injustice in a way that causes society to change. After the homosexual gang-rape attack described in Judges, the husband of the concubine who was raped to death carried out a stunt to raise awareness of this unjust malign social contagion: He sent parts of her body to various places to show others what had happened.
This method requires courage and hard work. The people who propagate malign social contagions are socially powerful and are true believers. The transsexuals who push for transgenderism among children really think that these kids will commit suicide if they don’t transition. Likewise, the people who sacrificed children to Moloch really thought their crops wouldn’t grow without burning a child to death in a fireplace fashioned into a graven image.
The third way is to offer a clear alternative through a metapolitical process which can spread through society following a vast social crisis that causes its people to question their previous social mores. This sort of event is documented in the Book of Habakkuk.
Habakkuk is a minor prophet. The name Habakkuk probably comes from the Akkadian language. Habakkuk’s book is only three chapters long. Unlike other prophets, who receive unexpected visits from Divine Providence, Habakkuk summons the Almighty and has a conversation with him. He then lists a series of problems in his society. Divine Providence responds, saying that the Chaldeans (Babylonians) are coming, and that although they are worse than the current rulers, they will change things.
Crises such as wars and economic calamities can alter existing social assumptions. In 2001, the United States’ social norms consisted of a delicate balance between social conservatives resisting the very powerful sexual revolution, colorblind civic nationalism, neoliberal economics, unquestioned support for Israel, and a belief that American military power could solve foreign problems. President George W. Bush, who embodied these mores, had an approval rating of 60% soon after he took office, and it peaked at 92% in the wake of 9/11. But by the end of his term, his approval rating had plummeted to 22%.
Bush’s military was stuck in Babylon’s quicksand. This disaster had a huge impact on America. Bush was an immigration booster, but his amnesty attempts (fortunately) failed. Support for Israel began to be questioned, the homosexual movement won out over social conservatives, and the policy of outsourcing manufacturing started to be treated with suspicion. A similar thing happened during the Boer War. Before the conflict, the British Empire was an unquestioned hegemon; afterwards, things were different, and changed even more radically after the First World War.
The way for ideas to triumph during a social crisis is to make sure they are well-developed prior to the calamity. Such ideas cannot be malign social contagions themselves because they must support the survival and reproduction of a specific people. They must bring economic benefits, and they must align with truth and laws of nature.
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