Friday, 2 September 2016

Identity and Its Own

In the 21st century we are offered a myriad of choices when it comes to how we define ourselves within our communities, both macro and micro. In the face of global capitalism, men and women of today are employed and used sheerly for profit-making. The generation-spanning farmer is replaced by the foreign labour-employing factory farm. The local mason is replaced by cheap, mass produced carpentry and community-college trained craftsmen using subpar materials. Local entertainers are replaced by MTV-type media hubs.

It is easy to see the new paradigm being established – people are disconnected from the place they live; the actual environment they exist in becomes not a land to be proud of and take part in, but a prison that one seeks to escape from. Especially in the case of small towns, when compared to the bombastic image of city life that Globalist media presents, rural folk are often presented as being 'bigoted', of 'old values', while the towns themselves are further extensions of 'oldness'. The internet allows members of these societies to feel apart from the places they live – for instance, a homosexual can find solace in a message board with thousands of people like him all over the world, while back at home there is no one like him and he is excluded because of it. By diverting focus from assimilation and communal responsibility, people effectively become conduits for negative memes.

It is no coincidence that small town America, with its patriotism, 'racism', and nationalist value scheme is a target for Globalist media. As these pockets of community are typically 'disconnected' from the more urbanized and Globalist media-soaked sections of America, they hold more tightly onto values that are traditional and healthy. It is also no coincidence that the autonomy South was brought millions of slaves, and also challenged by the Federal Government during the Civil War. This paradigm will be expended upon later, with the main idea being this: The problem the Globalists identified with the South was its tendency for self-governance, autonomy, militarism and nationalism. Thus, this society had to be weakened – so black slaves were introduced. Through social and racial degradation, like a pox, this problem minority blossomed into the fifth column epidemic we have been seeing since the end of the Civil War. As it stands, blacks (along with other identity groups) have been memed into becoming accelerators of Globalism and a foil to small town American culture.

This is the basic formula for how Identity is used to subvert the target State-Civilization and begin to deconstruct it. As the amount of possible identities not related directly to functional communal duties expanded in range, this allows for digression in usefulness which leads to depression and separation. This is how non-white identity, homosexuality (or any digression from normal sexuality), transsexualism, feminism and any other meme identity can exist. These people go from necessarily being productive and functioning members of society to acting moreso as a disease vector. Recent experimentation done by the US military's Minerva Institute illuminated the concept that ideas spread much in the same way as infectious diseases do. Because these new identities fall in opposition to the values held by the host communities, the hosts reject the negative memes.

As Leon Trotsky coined the term 'racism', it becomes easy to see what the function of the idea of 'racism' becomes in the context I have provided as well as its original context in Marxist dialectic – it is a word meant to deflect confrontation of Globalism and European values. Nietzsche and Hegel would describe the Globalist moral paradigm as being burdened with an excess of slave morality, that is, focusing on values like compassion, kindness and subservience. This is easily seen reflected in the way that the Globalist media chooses to argue against the host community's rejection of its implanted memes – a person advocating for racial-cultural homogeneity or any sort of nationalism becomes a “racist”. A person espousing the view that the mass-media's constant subjecting us to homosexuality and other sexual perversions might be negative becomes a 'bigot'. The list goes on and on because it has been preordained – any argument you have that lies in opposition to Globalism places you as a criminal. In this arena, the weight of an argument's logic has no sway. To use race as an example, all arguments concerning anything to do with race are preceded by the established Globalist lie that “race is a social construct”. This acts as a sort of “checker” before any debate – one cannot argue anything concerning race because this checker exists to stop that before it happens. The debate cannot take place because the Global community takes this as a given fact – it is in fact a meme.

As modern society has set up a glorious wonderland of potential addictions for us, whether it be music, drugs or media, nothing riles up the average person more than another person disrupting their re-upping of addiction/pleasure center chemical levels. This is the phenomenon known as virtue signaling – in the same way that a crack addict will not jeopardize his next potential hit in any way, an average person will shriek down any dissent that could potentially create unrest and disrupt their next 'hit' of comfort and acceptance by their peers. The reader may recall a time when, at the dinner table, they professed an 'unpopular opinion' that they knew was true, yet were told to shut up when it became 'offensive' – in every case, this is because the topic being discussed was against Globalism. Because the cultural norms around the table are now defined by the mass-media's Globalist morality, the anti-Globalist is a bigot and a racist.

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