Counter-Currents
3,495 words 
On the surface, the opioid crisis in America appears to be capitalism run amok. This is partially true – some have made fortunes peddling the drug. However, at the center of the opioid crisis is a Jewish ethnonationalist attack on whites. Perdue Pharma, the company which produced and marketed the drug that started the crisis, OxyContin, was owned by the Jewish Sackler family. OxyContin was approved by the Food and Drug Administration at the same time American’s political elite launched on the neo-liberal economic policy of offshoring manufacturing and deindustrialization.
It is well known that opioids have disastrously crashed upon rural whites in the heartland, especially Appalachia, but another hard-hit zone is the heavily Spanish areas of northern New Mexico. An opium epidemic in a heavily Spanish area is not a coincidence given the fact that OxyContin is the product of a Jewish-owned company, and Jews are hostile to the Spanish.
During the George Floyd riots, New Mexico’s Spanish culture came under as vicious an attack as that upon the culture of the South. Antifa terrorists attacked the monuments to conquistadores, priests, and other Spanish notables. In 2023, shots were fired during an anti-white protest in New Mexico, the man who fired was an old-stock New Mexican seeking to defend a statue of New Mexico’s first governor. The man who was shot was an Indian.
New Mexico suffers from the opioid crisis. This is due to a deliberate Jewish ethnonationalist attack on a Spanish cultural region in the United States. Source: Wikimedia Commons.
The Spanish – The Heroes of Western Civilization
Of all the nations of Western Civilization, Spain is the one which has first faced and then first defeated the challenges that eventually effect all other Western peoples. In the 1400s, Spain threw back the Jewish menace and defeated Islam. In the 20th century, Spain was the first nation to beat Communism. Anglo–Americans have a great deal to learn from Spain’s history. Fortunately, there is a Spanish community in New Mexico whose early history is illuminating and important to remember.
The Spanish explored the American Southwest nearly a century before the Pilgrims landed at Cape Cod. The Spanish have historically been the first people to face the challenges to Western Civilization and the first to go on to defeat the challenges.
Colin Woodard writes in his book American Nations (2011):
Indeed, the oldest European subculture in the United States isn’t to be found on the Atlantic shores of Cape Cod or the Lower Chesapeake, but in the arid hills of northern New Mexico and southern Colorado. Spanish Americans have been living in this part of El Norte since 1595 and remain fiercely protective of their heritage, taking umbrage at being lumped in with Mexican Americans, who appeared in the region only in the nineteenth and twentieth centuries. Their leaders have a passion for genealogy that rivals that of the Mayflower descendants, and share the same sense of bearing a torch of culture that must be passed down from generation to generation. [1]
Wilmot Robertson wrote of New Mexico’s Spaniards saying,
Having come from Mexico centuries ago, some 250,000 “Hispanos” in New Mexico look upon Mexican Americans as interlopers and are perpetuating a Spanish-speaking, assimilation-proof subculture of their own. [2]
Parts of New Mexico where the New Mexico Spanish dialect is spoken. Source: Wikipedia
The Spanish were not the first Europeans to reach the New World, but they were the first to explore and settle the New World on a permanent basis. The first Spanish to explore what is now the southwestern United States were survivors of a 1527 shipwreck. The survivors heard rumors of seven cities of gold called Cibola while trekking back to New Spain. If Cibola wasn’t a figment of the Indians’ collective imaginations and wistful Spanish thinking, then it was probably a reference to the Cahokia Mounds in Illinois. In 1540, Francisco Vázquez de Coronado led a two-year expedition to the region. He discovered marvels like the Grand Canyon, lived off food taken from the Pueblo Indians, but gave up on finding Cibola after reaching what is today eastern Kansas.
In 1594, Juan de Oñate was appointed governor of the Kingdom of New Mexico which is the area approximately equal to the modern state of New Mexico plus southern Colorado. After bureaucratic delays of several years, he led an expedition to settle the region with Spaniards. Most of Oñate’s Spanish settlers had roots in Castille, and those who descended from the earliest Conquistadores were from a part of Castille called Extremadura. The descriptions of the settlers use terms such as “ruddy” and fair.
These Spanish did intermarry with the Indians, but not as much as anti-white activists claim. DNA evidence shows that European ancestral percentage of the local population is high in northern Mexico and the US Southwest. The Spanish also did not take sub-Saharan slaves with them to New Mexico. They knew from experience the sub-Saharans abused Indians and they wished to have an Indian policy where the Indians would come to both fear and love the Spanish. Oñate also recruited men with families so the Spanish would not be tempted to intermarry with the local Indians.
The percentage of European – mostly Spanish – DNA in the population of Mexico increases in northern Mexico and the US Southwest. In the 1950s, white advocates like George Van Horn Mosley, Ernest Sevier Cox, and George Washington Armstrong, saw Latin Americans as whites, just not Anglo-Saxon whites.
The Pueblos
The most significant Indian population in the Kingdom of New Mexico were the Pueblo Indians. Pueblo means “village” in Spanish and these Indians were named for the adobe-walled villages in which they lived. The Pueblo Indians were a collection of different tribes who spoke languages from different language families, who adopted a similar way of life. The Pueblo Indians were living at the technological level of the neolithic when the Spanish arrived.
The Pueblo Indians lived in villages with adobe buildings and walls. While the Pueblo were agriculturalists, they were still technologically in the neolithic age.
Juan de Oñate recognized that he needed to requisition food and clothing from the Pueblos as the Spanish settlement developed. Initially the requisitions of corn went well, but problems emerged at the Acoma Pueblo, which was built atop a mesa. While collecting flour, in Acoma, a small detachment of Spanish soldiers was attacked, and most of its members were killed. The ambush was pre-planned. One of the Spaniards killed was Governor Oñate’s nephew.
The Spanish carefully considered what to do in response. They recognized that a failure to respond jeopardized their position. Oñate therefore ordered a punitive expedition. The Spanish arrived at Acoma on the morning of January 22, 1599, negotiations to resolve the conflict peacefully failed, and the Spanish attack started in the late afternoon. Eventually the Spanish discovered a way to scale the cliff at the southern end of the mesa. With a toehold secured, they hauled up several cannon and the Pueblos were quickly defeated. Many of the Pueblo survivors were distributed as slaves and some Indians had either a foot amputated or toes amputated – accounts differ as to exactly what parts were removed.
The battle at the Acoma Pueblo matched the pattern of all battles between Western Armies and non-Western armies going back to the Greek victory over the Persians at Marathon. It was a massive Western victory. Victor Davis Hanson wrote about this phenomenon in his book Carnage and Culture (2001), where he points out that Western liberty and ways of thinking lead to a military dynamism which non-Westerners don’t have.
Before the battle, the Spanish had carefully weighed their options. During the battle the Spanish used state of the art weapons and had no taboo regarding their use. The Pueblo failed to recognize the weak spots in their defenses even though they were defending their own territory.
The failure to recognize a weak spot in the defenses is the result of a mentality common among non-white people – magical thinking. This is the belief that unrelated events are connected in some way. With magical thinking, ritual and spells are used with the erroneous belief that these spells can achieve an outcome. Magical thinking was part of the defensive arrangement of the Pueblos at Acoma. To keep out intruders, the Pueblo traditionally poured ground corn in a line across the thresholds of the gates to their villages. This might have worked within Pueblo culture in a diplomatic sense during normal times, but the Spanish saw no reason to honor such a barrier. If a society’s defensive strategy involves lines of corn meal than it naturally follows that a critical area will have no wall or guards. Meanwhile, the Spanish focused on moving a cannon to a key spot to batter the Acoma Pueblo.
Other forms of magical thinking include the rain dance. The brilliantly dressed Kachina dancers seem like a harmless and beautiful indigenous cultural trait, but rain dances don’t cause rain. When taken to its logical conclusion, belief in these practices leads to things like the human sacrifice rituals of the Aztecs and Mayas. It also has an opportunity cost. Why learn how to use modern irrigation techniques when dancing brings the rain? Some of these Indian villages in the southwest still need help from the US Government to sink a well although the technology and training to do so is readily available.
Should there be a loss of faith under a society controlled by magical thinking, the society itself may collapse. The Mayan Civilization disappeared for mysterious reasons. While it is speculation, it is possible the Mayans disappeared because the population stopped believing that human sacrifices did anything, so they abandoned their cities. In New Mexico, the ruins of Chaco Canyon show considerable evidence of cannibalism and violence. The civilization there may have collapsed because of panicked superstition rather than “climate change.”
Meanwhile, the Spanish were following the ways of thought first laid out by the Greeks. The Greeks recognized that there was a cosmic order, and the particulars of that order could be discovered through careful thinking. This led to theology, philosophy, and science which led to technological and economic achievement. Non-Western people, such as the Pueblos, really thought that the sun would fail to rise in the morning unless the proper spells were said and the proper ritual carried out.
Kachina Dancers. The rain dances of the Pueblo Indians represent a theology of magical thinking. The Indians really thought the rain wouldn’t fall without the proper ritual carried out. The logical endpoint of this theology is human sacrifice, and societal collapse should there be a loss of faith.
The Colony Develops
It took the Spanish settlers in New Mexico around three years before they were able to grow their own food and produce or import their own clothing. Meanwhile, the plan to overawe the Pueblos with Spanish military might and then offset the Pueblos’ fear with love gained by the efforts of the Spanish missionary friars appeared to be working. Many of the Pueblos had converted to Christianity to a degree. However, Spanish society was split between the ambitions of government officials, the policies of the Church, and the desires of the settlers.
Many of the settlers were frustrated by the conditions. Winters in New Mexico are harsh, and the climate of the territory is not particularly good for farming. Many settlers wished to return to New Spain. The frustration over this, plus concern over the excessive deaths during the attack on Acoma, led to Governor Oñate being recalled and replaced by don Pedro de Peralta in 1609.
As the colony continued to develop, Church officials clashed with the Crown officials. Much of the clash was over control of trade and use of Indian labor. The friars in the Pueblos had created a setup where the Indian labor benefited them personally. Many of the friars also became sexually involved with the Pueblo women. When Crown officials stepped in to right the situation, they were faced with lawfare from the Catholic church and were excommunicated and forced to face the Inquisition. The Pueblos recognized the division and exploited it. When one Crown official sought to reduce abuse of the Indian laborers, the Pueblo provoked a hostile response from their white overseers to further divide white society.
The Camino Real (in blue). The journey from Mexico City to Santa Fe was dangerous and difficult.
While the colony was developing, it was not developing quickly. Part of the problem was Santa Fe’s remote location. To get to New Mexico from Mexico City, travelers had to go overland where they were under continuous threat from Indians. The worst stretch of the journey was a 90-mile crossing of the Jornada del Muerto desert. The Spanish colonial government organized large convoys which were timed to cross the Jornada del Muerto in late autumn or early winter.
Not only were there no banks in Santa Fe at this time, there was no coinage of any sort at all. The economy was dependent upon barter. Additionally, the climate was dry enough that growing crops was always an iffy proposition. Consequently, the main export from the colony was salt, animal hides, and Athabaskan Indian slaves. The slave trade was profitable, but fraught with risk. Athabaskans were hard to catch, and slavery was controversial.
The Pueblos Revolt
Even after nearly ninety years, the Spanish colony remained small in population. There was also some miscegenation with the Pueblos, which frustrated many of the colony’s leaders. Additionally, the Spanish empire was so large it was easier for Spanish immigrants from Europe to find wealth and easy pickings elsewhere. Religion was a problem too. The Pueblos had only partially adopted Christianity. Furthermore, many of the nomadic Indians, especially the Athabaskans and Comanches, were acquiring horses, which allowed them to raid the Pueblos. The situation was lawless, unstable, and violent. Spanish authority in the hinterlands was collapsing by the mid-1660s.
As with all wars between whites and non-whites, the war had already started before the whites realized it. In 1675, just a year before the Indians would attack the Anglos in New England, Governor Juan Francisco Treviño arrested forty-seven medicine men from several of the villages after rumors that the sorcerers were seeking to bewitch one of the friars and his relatives. Treviño ordered four hanged (one died by suicide in his prison cell) and had the rest whipped and jailed.
In response, seventy Pueblo warriors invaded the governor’s house and demanded the prisoners be released. Treviño backed down and released the prisoners. In doing so he delayed the rebellion. The Pueblos had a large force of warriors in the hills around Santa Fe, awaiting the word to attack. However, Treviño only delayed the rebellion. His capitulation showed the Pueblos that violence on a large scale could work.
In 1680 a Pueblo named Popé, one of the forty-seven medicine men imprisoned by Treviño, organized a revolt. Popé’s career is remarkably similar to that of modern Islamic terrorists. Like so many non-whites who go on to carry out murderous rampages, he was a previously arrested “known wolf.” Popé was also a Ghost Dancer. He urged the Pueblos to eliminate all forms of European culture and promised victory by returning to ancient customs and spiritualty. After he drove out the Spanish he annulled marriages which were not aligned with traditional Pueblo customs – much like Ezra in the Bible.
The Spanish authorities discovered the plot on August 8, 1680. In response, Popé ordered that the uprising start earlier. His plan worked. Hundreds of Spanish settlers were killed in the outer settlements. Those Spaniards that survived retreated to the government buildings in Santa Fe. By August 13 the Spanish were besieged in Santa Fe and the Isleta Pueblo – just south of Albuquerque.
In Santa Fe, Governor Antonio de Otermín, led a counterattack that nearly broke the Pueblo army on August 15, but the Pueblos received enormous reinforcements, so the Spaniards retreated to the Governor’s Palace. By August 18, the Pueblo army around Santa Fe numbered around 2,500 men, equal to the total number of Spanish colonists in all of New Mexico at the time.
The Indians cut of the water supply to the Spanish, so on August 20, the Spanish attacked again, killing three hundred Indians. Governor Otermín only lost five Spaniards. His attack was a tactical victory in the usual Western against non-Western sense. The governor, who was wounded in the battle, interrogated the Pueblos who’d been captured and then executed them for treason.
Even with that victory, the situation was dire. The Spanish retreated to Isleta Pueblo and then to El Paso. The Spanish authorities in New Spain gave standing orders to the governor to retake the colony at any time. However, the situation was so unsettled that the Spanish couldn’t return immediately.
Many of the New Mexicans spent their exile in shanties on the banks of the Rio Grand in El Paso. In 1691, a new governor, Diego de Vargas, was appointed. The governor received intelligence that the Pueblo Indians had divided and were in disarray. In the wake of the Pueblo victory, Popé had made several poor decisions. He ordered the Indians not plant European crops such as wheat. This also brought him into conflict with the Pueblos who had captured the sheep and cattle of the retreating Spanish.
Governor Vargas returned with two hundred Spanish soldiers and reconquered the territory without a single battle. The Spanish had won without fighting. New Mexico historian Friar Angelico Chaves described the Spaniards of the Vargas reconquest. They came in five groups:
- The Native New Mexicans. Here were the faithful Archuletas, Bacas, Chavez, Luceros, Montoyas, etc., whose families had increased during the thirteen-year exile at Guadalupe del Paso.
- The Soldiers from Spain. How many of Vargas’ “hundred gentlemen soldiers from Spain” actually came is not known, but only a few remained to found families, like Paez Hurtado, Fernandez de la Pedrera, Roybal, and others.
- The Españoles Mexicanos. The Viceroy himself had selected these “sixty-seven” Spanish families living in the City and Valley of Mexico. They were assembled by Cristoébal de Velasco, but came under the supervision of Fray Francisco Farfan, their number decreasing somewhat during the long journey. Here came the names of Aragon, Medina, Ortiz, Quintana, and many others. While some individuals seem to have hurried up to join the expedition as soldiers for the Reconquest in December, 1693, the bulk of these people did not arrive in Santa Fe until June, 1694.
- The Families from Zacatecas. These people were recruited at Zacatecas and the Mines of Sombrerete by Juan Paez Hurtado. There is no known list of them extant, so that families belonging to this group are known from references in scattered sources. Here came such names as Armijo, Vigil, Vargas, etc. These people did not arrive in Santa Fe until May, 1695.
- New Mexicans of Guadalupe del Paso. Some people who had lived, or were even born, at Guadalupe del Paso, and considered themselves New Mexicans, decided to move north, like the Padillas and Pereas. Similarly, several northern New Mexicans were allowed to remain in the new settlements they had founded in 1680, where their descendants are found to this day. [3]
Many of the names of these colonists are recognizable to anyone who has lived in the Southwest. The Spanish in New Mexico eventually came into the economic orbit of the Anglo-Americans after the Santa Fe Trail was first pioneered in 1821. The Santa Fe Trial didn’t have a tricky desert crossing, so more and cheaper goods could be sent to New Mexico from the United States.
The old-stock New Mexicans are not Anglo-Saxons, but they are white – or mostly so with some Indian ancestry. When Anglos started to arrive in New Mexico, they quickly intermarried. Sheriff Pat Garrett, who shot Billy the Kid, married old-stock New Mexican Apolinaria Gutierrez and had eight children with her. Garrett was an old-stock Southerner. The old-stock New Mexicans represent Western Civilization and are faced with the same genocidal forces which all other American whites face, as they triumphed in the past, so can they and all other American whites triumph in the future.
Notes
See also: The Silent Genocide of the American Francophones
[1] Colin Woodard, American Nations: A History of the Eleven Rival Regional Cultures of North America (New York: Viking Press, 2011) Kindle 396
[2] Wilmot Robertson, The Dispossessed Majority, (Cape Canaveral, Florida, Howard Allen Enterprises, 1972) p 203: footnote 2
[3] Fray Angelico Chaves, Origins of New Mexico Families: In the Spanish Colonial Period (Santa Fe, NM: The Historical Society of New Mexico, 1954) pp. xii & xiii
Bibliography
Friar Angelico Chaves, Origins of New Mexico Families: In the Spanish Colonial Period (Santa Fe, NM: The Historical Society of New Mexico, 1954)
Richard Flint, No Settlement, No Conquest: A History of the Coronado Entrada (Albuquerque, NM: The University of New Mexico Press, 2008)
Donald L. Lucero, The Adobe Kingdom: New Mexico 1598 – 1958: As Experienced by the families of Lucero de Goboy y Baca (Santa Fe, NM: Sunstone Press, 2009)
George Parker Winship, The Coronado Expedition 1540 – 1542, (Washington: Government Printing Office, 1896)
Colin Woodard, American Nations: A History of the Eleven Rival Regional Cultures of North America (New York: Viking Press, 2011)
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4 comments
This article is great. Besides its general quality it has two special merits. It addresses a great practical misfortune of the White working class. We must never be too clever or too high-toned to care about the White working class, which will always be the bulk of our race. It also addresses Spanish-American culture and provides a sympathetic history. We should strive to be a benevolent intellectual and moral force for our race and its many cultures, and not only for some Nordic or Germanic fraction of our race.
David Eden Lane once said with deep historical insight: “Unfounded belief is a pitfall. A People who do not check the validity and effect of their beliefs with reason will suffer or perish.”
That thought alone summarizes this excellent article and all of its quality notes, links and extensive bibliography. Once the Native American Indians started to believe that “magical corn” alone would stop an attack, they were doomed.
The basic gist of this article is on point. Whites are being targeted, but rural Whites are more vulnerable. However, it must be said that the Hispanos of New Mexico have a substantial amount of Native blood. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6756731/
Somewhat ironically, they also have some Jewish ancestry, although it’s very distant.
The only difference between them and Mexicans is Hispanos identify more strongly with their Spanish ancestry.
Seriously?
The Conquistadores history is fascinating. But the rest is non sequitur.
The cause of the “Opiate Crisis”(tm) is not the FDA approval for some Jew pharmaceutical firm with their proprietary time-release matrix for an essential analgesic drug ─ oxycodone ─ that has existed since 1916 when it was invented in Germany and became a generic wonder drug available in the United States since 1939.
Genocide? Give me a break.
Frankly, if opiate prescribers think that opiates like Oxycontin(tm) are not habit-forming or addictive, then they should not be allowed to practice medicine.
And the reality is that they don’t! You can barely get an Ambien (sleeping pill) prescription refilled these days. I have discussed this before. Those who think that kids are getting Oxy given to them at the dentist’s office at all, let alone like candy, are full of it.
Also, how are underemployed or unemployed people in West Virginia and New Mexico affording all these prescriptions?
I highly doubt that Medicaid is so generous. Part of the problem is that people with chronic pain and other conditions are underemployed and actually don’t have any decent healthcare plans.
As previously stated ─ ad nauseam ─ junk fentanyl comes across the porous border, and pill-mills then cut it to make fake drugs which can be deadly since there is no way to know what the exact dosages are or how sensitive the junkie will be to it when they finally get their fix.
Plus, lots of pills are downed by the usual suspects with that good, old-fashioned ethanol-flavored rot gut. Deadly mix.
And then you have people shooting this “Hillbilly Heroin” directly into their veins along with acetone and whatever else sounds cool to a junkie.
Remember when alcoholic Kitty Dukakis ─ the wife of the 1988 Democratic Presidential candidate, who after getting depressed by his political loss ─ downed a few shots of rubbing alcohol and had to be rushed to the emergency room?
Well, this is what addicts do. She has also imbibed aftershave lotion and hairspray, and who knows what kinds of pills, and was eventually sent to the nuthouse for shock treatments.
There is a reason why they sell gallon jugs of Aqua Net hair product on or near the Indian Reservations. Even today, migrant workers often drink real vanilla extract for its 70-proof alcohol content. This too is sold in gallon sizes just over the border in Mehico. It flies under the radar with customs and taxes easier than importing cases of liquor apparently.
I don’t know about the arrests in New Mexico, but in Arizona every few days some smugglers are arrested with enough fentanyl to kill all the Libtards in any Blue State metropolis if the dosages were so distributed. It comes from over the border and not from the Rx Joos.
A major smuggling route is the I-25 corridor up the Rio Grande from El Paso to Albuquerque and Santa Fe, and then on to the East slope of the Rockies past Denver, Colorado and Cheyenne, Wyoming.
I have recently made many trips to the aerospace and nuclear museums in New Mexico ─ the stomping grounds of Billy the Kid in Lincoln County, and where Smokey the Bear got treed. And I’ve even been to the cheeky UFO Museum at Roswell, which is on the Pecos River, and eaten at their saucer-shaped McDonalds.
I’ve been to Los Alamos, the White Sands Missile Range museums near Alamogordo where Werhner von Braun fired V2 and other missiles for the U.S. Army after WW2, and the Trinity atomic bomb test site near Socorro. I’ve played with the shards of green radioactive glass from July 16, 1945 that is still there ─ which you are not allowed to remove because it is considered government property. A pebble of “Trinitite” costs about $50 in the nearby rock shops.
In the 1960s, our family lived in Albuquerque for a couple of years because my Dad worked for Sandia National Laboratories as an aerospace and nuclear engineer. In those days, Albuquerque was a typical idyllic and implicitly-White town not unlike Las Vegas or Tucson, where I also lived in the 1960s and 1970s. Albuquerque was an old Spanish colonial town (founded 1706) that then (1967-69) appeared to have a great future to me.
Albuquerque on the high desert has a mild climate ─ it is actually higher in elevation than Denver ─ and has been the center for respiratory disease research since territorial days because clean and dry plateau air was once the only treatment for tuberculosis of the lungs. That is why Doc Holliday went West.
I visited our old home in Albuquerque just after the Covid lockdowns, and the old neighborhoods looked much the same except that in those days we had green lawns, and now everything is desert landscaping.
Our old Albuquerque home is about a mile or so from the house where the fictional Walter White from the TV show Breaking Bad exists today. The real owners actually had to put a fence around their property to keep fans from tossing pizzas onto the roof of the garage like in the TV show (LINK).
The fictional Walter White, played by Bryan Cranston, is a scientist who gets screwed over by his Jewish ex-girlfriend and his Jewish ex-partner, her present husband. Walter is now a henpecked doormat who passive-aggressively slums it by teaching High School chemistry in Albuquerque. But when Walter learns that he has lung cancer, he loses it and becomes a “cook” for illicit methamphetamine production and then a ruthless drug lord. It is Must-See TV.
But Breaking Bad is also a good metaphor for New Mexico today. The state supposedly has one of the highest per capital numbers of scientists with advanced degrees. But unless you are very talented in STEM and can get hired by one of the National Labs, you are going to have to instead pump gas or wait tables. The property and violent crime rate in Albuquerque now is one of the highest in the nation.
There is some robust tourism in the state ─ much of it now corporate. In almost every county, however, the only jobs in existence are related to the government such as highway maintenance, police and fire.
My Dad’s Uncle was a foreman in the booming Uranium mining industry of those days (now almost defunct) at Grants, New Mexico ─ which was once a major watering hole on Route 66 between Albuquerque and the corner of Winslow, Arizona.
I visited Grants, NM not long ago and “seedy” would be an understatement. At the Denny’s just off I-40, the youthful and nice-looking blond waitress was “tweaking” so hard on something she could barely take our order let alone remember to bring it out.
So I would say the main issue is that people don’t have anything to aspire to ─ and why bother anyway, if the best that you are going to do in life is clean rooms at the Motel 6?
West Virginia is another problem.
In that case it is structural unemployment, which means that if the only game in town is Rockefeller Coal and they lay off everybody at the mill, then the other tertiary businesses like the Piggly-Wiggly store and the frozen yogurt shoppe are dead too. The yoga instructor starts prostituting for crank instead of teaching classes. And the more enterprising folks just leave the town entirely ─ which only hastens its demise ─ while the rest trade their food stamp coupons for booze and dope.
But nothing ever really changes because eventually Rockefeller Coal will be back and hiring again.
I don’t want to be defending the Joos here, but you can always find a tribesman in the woodwork to draw sweeping conclusions about literally anything, whether it is prescription drugs or downsizing.
But reactive and superficial responses are not going to answer the Jewish Question nor solve our social problems like addiction and employment.
And finally, I do not wish to be hard on the Catholics, but the notion that they are based and are somehow fighting the Joos is patently absurd.
At best Christian anti-Semitism of the E. Michael Jones variety will ignore race-mixing and usually enable it. Christianity in reality does not care about Race.
All they really care about is Jesus. And in the case of the Latin Rite, the magic beans dispensed by their creepy and handsy asexual clergy.
The Sola Scriptura folks are no better. Since there is no other Truth but the Torah (the five books of Moses) and the Gospels (Matthew, Mark, Luke, and John), what this really means is a proclivity for epistemological nihilism.
This is why so many dissidents simply cannot not fall for the latest boneheaded conspiracy theories.
Christian Scripture itself states that in the end man’s efforts will amount to nothing and that the only salvation is to “endure to the end” and to await the return of Jesus. So Trust the Plan, mateys, and keep yer ruddy hands in the boat!
Anything political is bound to fail until Jesus makes it right one fine day. Trust the Plan!
This is the opposite of Progress. And that is why Conservative movements never get anything done. WN has to change that mindset.
🙂
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