What is Racism?

…But those terms [racists] were never used then. “racism” was never an issue. We just thought and behaved in a way that was natural for us. As long as other races didn’t get in our way, we felt no hostility toward them. But if they did get in our way, they usually regretted it pretty quickly…

~GV: The Jews promote and put on center stage the so-called racism phenomenon to stimulate and awaken hate against the white race (as well as a backlash from whites) by calling an innate, protective behavior - natural to every race - “evil,” but only if exhibited by white folks. This is not only RACIST but hypocritical, and it is an audacity by the ethically inferior Jew to control the life of white people who have been, as a whole, the superior performers throughout the centuries and provided most of the technical advances on our planet as well as values of honor. Not only that, with the protective laws instilled by white people, other races have also, in general, been protected from usury in the United States and other countries. But this protection has not been sustained due to the power grip of an International Criminal Gang. What we must recognize is that behind the “hate laws,” there is not empathy for ANY race, no! The purposeful aim is the eventual SILENCING OF ALL PEOPLE in the case of the crimes of the Jews and their henchmen. Empathy without Sympathy


by Dr. William L. Pierce (pictured)
originally published in Free Speech magazine, Volume I, Number 3, March 1995

TODAY LET’S TALK about “racism” and related matters. There’s hardly a subject the average White person is more uptight about, hardly a subject that makes him more uncomfortable. Fifty or 60 years ago people were really uptight about sex. Very few people could talk about it honestly and openly and comfortably. It embarrassed them. Whenever the subject came up people used all sorts of euphemisms and evasions to avoid having to mention things or use words that made them squirm and blush, things that they just couldn’t deal with straightforwardly. In polite conversation one could not even use the word leg in talking about a woman, for example. It was too risqué, bordering on the pornographic, because of the mental associations it evoked.

Why was that? Why did talking about sex make us uncomfortable? Well, of course, it was because sex was a taboo subject. There were a lot of social and religious prohibitions and restrictions associated with sex, and these prohibitions conflicted with our natural urges. We were taught that following these natural urges was sinful, and that terrible things would happen to us if we did. The result was that we felt guilty about our natural urges. To avoid the very unpleasant feeling of guilt, we tried to avoid the subject of sex. We swept it under the rug and tried not to think about it.

That’s the way it is with the subject of race today. Just as we were conditioned by religious teachings 50 or 60 years ago to feel guilty about our natural sexual inclinations, today we are conditioned — primarily by the controlled mass media — to feel guilty about our natural racial inclinations. We are conditioned to believe that they are sinful.

And what are our natural racial inclinations? We can get a pretty good answer by looking at the way we behaved and wrote and talked back in the era before race became a taboo subject, back in the time when we could still talk about it without feeling any pangs of guilt or embarrassment — back in the early part of this century, say. At that time we accepted the fact that people of a particular race preferred to live and work and play with other people like themselves. We certainly preferred the company of people of our own race, and that also was true of other races. We were often curious about or interested in the racial characteristics, the behavior, the lifestyles, the culture, and the histories of other races. We admired Japanese samurai swords and Chinese ceramic art, the Eskimo kayak, Hindu mythology, Mexican temples. In youth organizations like the Boy Scouts we studied the lore of the American Indians and tried to emulate their superb skills as stone-age hunters and woodsmen. Wherever another race had some real accomplishment, we were ready to study that accomplishment and to give credit where credit was due.

But at the same time we retained our feeling of separateness and exclusiveness and a pride in our own European culture, our own racial characteristics, our own history. We did not feel it necessary to apologize for teaching the history of our own race in our schools — that is, European history — and for not teaching Japanese history, say, or Tibetan history, except, of course, to those scholars in our universities who were studying exotic cultures. Especially, we did not feel the slightest inclination to invent a false Black history in order to magnify the self-esteem of young Blacks or to persuade young Whites that Blacks were their cultural equals.

Did we feel that our race is superior to other races? In general, yes — but we weren’t uptight about it, just realistic. That is, we acknowledged without the slightest feeling of envy or resentment that other races could do some things better than we could: Blacks, for example, could do work in a hot, humid environment that would kill a White man. And their peculiar skeletal and muscular structure made them better sprinters and jumpers, on the average, while their relatively thick skulls and long arms gave them an advantage at boxing.

But we knew what we were especially good at, and we tended to value those things most highly. Someone recruiting for a basketball team, of course, would have different standards and might very well look at Blacks as a superior race. That didn’t bother us. We were confident in our role as the pacesetters for everyone else, as the planet’s preeminent problem solvers and civilization builders, as the best thinkers and doers. And, of course, we liked our poetry, our art, our music, and our literature best. In that sense we believed that we had a superior culture and we were a superior race. Superior by our own standards, of course.

Because of that — because of our feelings about ourselves and our preference for our own kind and our own culture — we were all racists by today’s standards, of course. We were all White supremacists. But those terms were never used then. “racism” was never an issue. We just thought and behaved in a way that was natural for us. As long as other races didn’t get in our way, we felt no hostility toward them. But if they did get in our way, they usually regretted it pretty quickly.

And, of course, other races had pretty much the same attitude we did. They judged things by their standards. The Chinese believed — actually still believe — that they are superior to any foreign devils. Did that offend us in any way? Of course not. We didn’t agree with the Chinese, of course, but as long as everyone stayed on his own turf, we were able to get along reasonably well. The only time there was conflict between the races was when they were forced to occupy the same turf. When that happened there always was conflict and hostility.

When greedy businessmen brought shiploads of Chinese coolies to this country to provide cheap labor for building railroads, so they wouldn’t have to pay the prevailing wage rate to White workers, there was hostility between Whites and Chinese.

A much greater conflict was caused by importing African slaves to America. Profit-hungry slave merchants brought millions of them into this country and gave plantation owners an offer they couldn’t refuse. The economic conditions of the 18th century made the use of slave labor very profitable. But the use of Black slaves by wealthy White landowners left small White farmers and craftsmen in the southern United States at a great disadvantage, with resultant hostility and conflict. After the slaves were freed and turned loose in White society, the conflict between Blacks and Whites became much, much worse, of course.

The conflict between the races eventually was limited by the practices of segregation, which established, in essence, separate societies in the United States for Whites and for Blacks. Whites lived in one part of town; Blacks in another. Whites went to White schools; Blacks to Black schools. There were White recreational areas and Black recreational areas, White restaurants and Black restaurants. The races mixed as little as they could, and each race was able to maintain its own standards and its own culture, more or less. In most cases the institutions of segregation were sanctified by law. Wherever there was a sizable population of Blacks, for example, there were laws against miscegenation.

Segregation was not really an ideal solution for the long term, for either race, but in the short term it was infinitely better than racial mixing. The only good long term solution would have been complete geographical separation, in this case by repatriating freed slaves back to Africa and Chinese coolies back to China. But economic considerations — plus the regrettable shortsightedness which characterizes public policy in a democracy — resulted in repatriation being put on the back burner.

And so we lived with segregation as best we could, despite its shortcomings. We still had our turf and our society, and Blacks had theirs. In our society most of us could still talk about our own race and about other races without becoming embarrassed or feeling guilty. There was, of course, a great difference between the cultural and economic levels of White society and those of Black society. Standards in Black schools were far below those in White schools; Black incomes were lower; Black neighborhoods were poorer, dirtier, and more violent. A few Blacks overcame these conditions and prospered, but most lived rather squalidly.

A few Whites — and others — with extra time on their hands patronized the Blacks, even in those days before “racism” became a cause celebre, and attributed Black ignorance and poverty to White “oppression.” Of course, it was nothing of the sort. The great majority of Whites did not concern themselves at all with Blacks and certainly wasted no time in trying to oppress them. Most Whites did not care what Blacks did, so long as they did it among themselves and did not threaten Whites. One merely had to look at the vastly greater difference which existed between the levels of civilization in Europe and in Black Africa to understand that the difference between the levels of White and Black society in America was merely a reflection of the difference in racial quality, and that Blacks in America would be living at an even lower level were it not for the benefits bestowed on them by their proximity to White society.

Nevertheless, the do-gooders persisted in blaming White society for the shortcomings of Black society, though without making much of an impact on White society. During the 1920s and 1930s the National Association for the Advancement of Colored People — the NAACP — lobbied for an end to segregation. Interestingly enough, all the presidents of the NAACP during this period were Jews, not Blacks, and the organization also received nearly all its financing from Jews. It was really the Second World War that changed things. The enormous buildup of wartime industry in America changed the composition of the U.S. work force radically. With millions of White males in uniform, women and Blacks were recruited into the factory work force in unprecedented numbers. The war had the net effect of moving large numbers of Blacks from rural areas into the cities and giving them more money than they had ever had before. Much more important was the psychological impact of the war. The war propagandists in America painted the war as a crusade for democracy and equality. We were told that the Germans believed themselves a “master race.” It was very wicked for any one group of people to believe that they were superior to any other group, we were told, over and over again. Well, after we had killed millions of our fellow Europeans and had lost 300,000 of our own soldiers proving that the Germans were not a “master race” after all, it was much easier for the propagandists of the controlled media to persuade us that Whites and Blacks were innately equal, and that the lower socioeconomic level of Blacks therefore must be our fault. If Blacks were ignorant and poor, we had made them that way. It was segregation that was holding them down. The result was White guilt: it first began to take hold in the White consciousness in the 1950s.

Television became a powerful, new weapon in the hands of the guilt-mongers. We were treated to television spectacles of inoffensive, well-dressed Blacks sitting quietly in White cafés, while White waitresses refused to serve them and White patrons jeered them. We saw Blacks being pulled off buses and beaten with baseball bats by White Klansmen. We saw police dogs and club-swinging White policemen attacking Black so-called “freedom marchers” in Alabama. I don’t mean to say that scenes such as these were typical of the so-called “civil rights” demonstrations of the 1950s and 1960s. But they did happen occasionally. White working-class people, who were least able to protect themselves from the Black assault on White jobs, White neighborhoods, and White schools during the 1950s and 1960s, sometimes reacted in an intemperate and undignified way. Sometimes they even reacted violently. Whenever they did, the cameras of the controlled media were there to record it. And these few scenes were cleverly edited, put in a context carefully selected to appeal to the innate White sense of propriety and fairness, and then broadcast over and over and over again. The result was more White guilt — as intended.

By skilfully using selected scenes of White resistance to racial integration which were embarrassing to most White viewers, the controllers of the media were gradually able to make the whole idea of resistance to racial integration embarrassing to most White people. And then the media gave a name to White resistance to integration: Racism. And by repeatedly invoking this name in conjunction with scenes and actions and ideas which already had been made embarrassing, the name itself, the word itself, acquired the power to cause pangs of embarrassment and guilt — exactly as the sound of the dinner bell by itself caused Pavlov’s dogs to salivate. The media had established a conditioned reflexive reaction to the word “racism.” The very word itself now is sufficient to cause the trendiest among us to turn pale and run for cover, while it makes even fairly rugged individualists uncomfortable.

Now, this brief history of “racism” really is a gross over-simplification. The actual process was much more complicated and involved many details which we have insufficient time to describe today. The schools, for example, were recruited into the conditioning program. The content of school curricula was falsified in order to prevent White students from understanding the rationale for segregation in America — or more generally, for the separation of races anywhere in the world. At the same time, history courses were de-Europeanized and larded with all sorts of imaginary accomplishments of non-Whites. The aim of all of this was to make it seem to White students that any effort to maintain a White society was not only irrational but also unfair.

The only thing which has helped a few White students resist this teaching has been the actual, physical presence of real Blacks in their schools, so that they could see the glaring contradiction between the theory of racial equality and reality.

One of the consequences of this generally very successful program of conditioning by the controlled media, this program of brainwashing, has been to make it very difficult to discuss racial matters rationally. It’s like it must have been trying to discuss sex rationally among Presbyterians a century ago.

When I’m on television talk shows and I talk about race, I receive really hysterical calls from some people, who just can’t deal with it. And calls from the haters, too — people who tell me I ought to be killed for being in favor of separation of the races or for being opposed to miscegenation. And these people who scream out hatred and obscenities at me for daring to have Politically Incorrect opinions on race are White people — White people who have been conditioned by the controlled media to react that way.

But ordinary people used to get just as upset about sex a hundred years ago. They used to hate, despise, and even want to kill people who had unconventional ideas about sex — and I’m not talking about child molesters or homosexuals; I’m talking about healthy heterosexuals who simply weren’t as rigidly conventional in their ideas or practices as the rest of the population. Margaret Sanger, the pioneer of birth-control education in America, was thrown into prison for her views in 1917. Joseph Smith, the founder of the Mormon church, scandalized conventional Christians by taking a number of wives, and he was lynched — murdered — by a mob in Illinois in 1844.

Nevertheless, race is something we must think about and talk about rationally and honestly. We must not be embarrassed by it. We must not feel guilty about it. We must understand that wanting to live and work with people of our own kind is a natural, healthy feeling that we are born with. Nature gave us this feeling so that we could evolve as a race, so that we could develop special characteristics and abilities, which set us apart from every other race. This feeling, this preference for our own kind, is essential for our continued survival. What is unnatural and destructive and truly hateful is enforced “multiculturalism,” as it’s called, enforced “diversity.” I will conclude today by pointing out that our natural feeling about race isn’t the only thing the brainwashers of the controlled media have worked hard to develop into a conditioned, reflexive guilt-and-fear mechanism. They’ve worked nearly as hard to confuse our natural understanding of the differences between men and women. When I say in public, as I often do, that the natural role for a man is that of provider and protector, and the natural role for a woman is that of a nurturer, I am subjected to the same kind of hysterical and hate-filled attacks as when I talk about race.

The media, the Jews, the egalitarians are intent on obscuring all distinctions, all structure in our society, all standards. We must resist their whole campaign of enforced Political Correctness. But most of all we must resist their effort to condition our thinking about race. We can survive feminism, no matter how neurotic and unhappy it may make us. We can survive other forms of egalitarianism, no matter how socially destructive they are.

But we cannot survive much longer unless we return to honesty in dealing with race.

Source: Free Speech, March 1995; online source: http://nationalvanguard.org/2010/09/what-is-racism/


Skinheads & the Law

2,897 words

I’ve been speaking recently with members of two quite distinct segments of our society, and I want to share with you some of the things I’ve learned. The two segments are policemen and skinheads.

These two groups ought to have a certain sympathy for each other, because they’ve experienced certain things, learned at first hand certain things about the society we live in, that most of us haven’t. But I’ve found that for the most part they have very little sympathy for one another, and in fact quite a bit of antipathy. We’ll explore together the reasons for this antipathy. Let’s start with the skinheads. They’re young White people, most of them in their teens and twenties, most of them working class. Many of them have tattoos. They usually have very short haircuts. Many of them wear a distinctive type of work boot. Some also wear suspenders. The tattoos, haircuts, boots, and suspenders are almost like a uniform, a sort of club insignia. Nevertheless, there’s quite a lot of individual variation among them. For some, being a skinhead is a sort of hobby, a part-time recreational activity. For others, it’s a serious, full-time commitment.

The skinhead movement began in Britain more than 20 years ago. It had become a fashion there among some groups of young factory workers to shave their heads, because they had to keep their hair cut short anyway in order to avoid getting it caught in the machinery. As racial, social, and economic conditions in Britain deteriorated, these young, White factory workers were among the hardest hit.

Specifically, because of an open-door immigration policy backed by Jews and liberals, many of Britain’s cities were being flooded by non-White immigrants from Asia and the Caribbean. The government in Britain, just like the government in the United States, was providing subsidized housing for these non-Whites and giving them preference in hiring. This policy caused the unemployment rate among young British workers to go up. The non-Whites also brought crime and a number of other social and cultural problems with them.

Just as in America, there was a code of Political Correctness observed by the controlled media and the government. Under this code, non-Whites could do no wrong. Whenever there was a conflict between Whites and non-Whites, the Whites were blamed. Young Whites felt abandoned by their government. With a high unemployment rate, very limited prospects for improvement, and the breakup and destruction of their ancestral communities, they saw no future for themselves. Banding together and adopting a characteristic manner of dress and grooming was their way of asserting themselves and finding an identity. They were young, White, working class, and alienated. They were the original skinheads.

The skinhead culture spread to the United States, because the same social and racial decay and the same abandonment of young, working-class Whites by the government and other institutions exist here. In our large cities, with their heavy concentrations of non-Whites, many young Whites turn to the skinhead movement for a sense of security. As members of skinhead groups they don’t feel so alone and helpless. Other than their desire to band together and find a sense of identity—and sometimes security—skinheads don’t have as much in common as the controlled media would have us believe. Some skinhead groups spend a lot of their time in mindless drinking and brawling. Others believe in clean living, and fight only when attacked. Some skinheads use drugs, but most don’t. And while many skinheads in the United States have no racial consciousness, no sense of racial identity or loyalty, a growing minority of them are consciously and even outspokenly pro-White. Some of these refer to themselves as White power skinheads.

One attitude common to most skinheads is a strong dislike for government and the police. In part this is the consequence of the police reaction to the lawlessness of many skinheads. The police are not inclined to make distinctions between the clean-living skinheads and those who engage in drunken brawling. When the police see tattoos, short hair, and Doc Marten boots, they see trouble, and they tend therefore to take a very hostile and aggressive attitude toward any skinhead they meet. The skinheads who try to stay out of trouble resent this presumption of guilt. They resent having their rights violated by the police, just because some skinheads are lawbreakers.

Beyond this reaction to police prejudice against them, there is the more fundamental attitude among skinheads that they have been abandoned by the rest of the White society, and so they aren’t as inclined to give blind respect and obedience to that society’s institutions. Skinheads living in America’s minority-ridden cities know what the public schools have become. They also know that the mainstream society insists on pretending that everything is still A-OK. Of course, there’s talk by the controlled media about how standards have fallen in the schools, and about how big the problems of drugs and violence in the schools have become, but there’s no mention at all of the cause of these problems, which is the fact that the schools are no longer White. No one will mention the problem of race in the schools, because he’s afraid of being attacked by the controlled media as a racist.

Wealthy White parents get around the problem by sending their sons and daughters to exclusive private schools. Middle-class parents alleviate the problem by moving to the suburbs, so their children can go to somewhat safer—which is to say, Whiter—schools. White working-class kids are left to fend for themselves. No one else will stand up for them. They see the hypocrisy and the cowardice on the part of their elders, and it does not tend to increase their respect for authority, whether that authority is represented by the police or by school officials, who always blame them rather than the Blacks when there is a clash between Whites and Blacks.

Policemen, on the other hand, tend to respect authority. People who choose to go into police work tend to have a more authoritarian personality than the average person. They instinctively resent people who don’t play by the standard rules. They don’t like boat-rockers. They don’t like non-conformists. They don’t like people with a different life-style. And probably that’s the way it ought to be—within limits. The police, after all, have the job of protecting society. We want them to have their hearts in their job.

The problem is that many of the authorities in America have become corrupt. Some of those authorities have become a much greater threat to our society than the criminals the police are hired to protect us from. I’ll give you an example that pertains directly to skinheads. The Jews, both in this country and in Europe where the skinhead movement originated, have viewed that movement with fear and loathing from the beginning, because it was beyond their control. Young working-class Whites weren’t supposed to fight back against the Jewish policies and programs which were aimed at the destruction of White society and eventually the destruction of the White race. They were supposed to roll over and play dead. They were supposed to become Politically Correct, like so many middle-class kids who went off to college. The Jews fought back against the skinhead movement at two levels. First they tried to subvert it. They sponsored groups such as Skinheads Against Racial Prejudice, which is known by its acronym SHARP. They encouraged drug usage among skinheads. They encouraged rap music and racial mixing. Despite these Jewish efforts at subversion, however, racial consciousness among skinheads has continued to grow.

Then the Jews tried to brainwash the public against skinheads through their controlled media. They produced a number of made-for-TV films in Hollywood which portrayed skinheads as hateful, depraved, and dangerous. You may have seen some of these films. A few titles from the last few years were Skinheads: The Second Coming of Hate [1989]—that’s the first one I remember seeing—and then there were Dead-Bang [1989, a Hollywood movie directed by noted half-Jewish director John Frankenheimer and starring Don Johnson, not a made-for-TV movie. Leonard Maltin: “Unpleasant, fact-based action film offers nothing you haven’t seen before, except for the hero (Johnson) vomiting on a (white skinhead) suspect”] and So Proudly We Hail [CBS-TV, 1990; not to be confused with the Jewish WWII propaganda film of the same title]. These hatemongering films contained the same sort of distortion and deceit as the films the Jews have been turning out for decades to make the Germans of the Second World War era look hateful and depraved.

At the same time a number of Jewish propaganda organizations, such as the Anti-Defamation League of B’nai B’rith, Klanwatch, and the Simon Wiesenthal Center, began offering their services to police departments around the country as experts on what they like to call hate crimes and hate groups. All of these Jewish propaganda organizations are well-connected politically, and so they can approach police departments draped in the false cloak of authority. They offer seminars and training programs to the police, supposedly to teach them about the dangers represented by skinheads and to sensitize them to the needs of minorities.

The result of all of this is that the police get a very prejudiced view of skinheads before they ever meet one. Along with the very real lawlessness and disorder on the part of many skinheads, this prejudice practically guarantees that the police and the skinheads will despise each other. And that’s too bad.

It’s too bad, because the police, like the skinheads, are exposed every day to the filth and degeneracy that are taking over our whole society. Most middle-class folks are able to evade the crime and, more than that, the awful reality of what America has become in this Jewish effort to multiculturalize us. They know that there are certain parts of town where they must not go after dark, other areas where if their cars break down even in the daytime they will be in grave danger. They learn the rules for survival. They move to the suburbs. And they pray that the city won’t follow them there. They pray that the gangs and the drive-by shootings won’t come to their neighborhood. They pray that their children won’t get hooked on drugs. They pray that their daughters won’t get pregnant. And they ignore the filth. They pretend that it doesn’t exist. They don’t want to be considered racists.

And for the most part they survive. And when the filth does catch up with the middle class, it’s usually only individuals who get hurt: a White family which gets pulled down into the filth here, a young woman there, a teenaged boy somewhere else. The rest can go on pretending that it didn’t happen, that everything is still OK—at least, for the time being.

But the police know that things are not OK. They have to deal with the filth every day. They can’t pretend that it doesn’t exist. They know that it can be evaded only temporarily. They know that it is growing and that it eventually will follow everyone to the suburbs. They know that it must be fought and destroyed, or it will destroy all of us.

The racially conscious skinheads understand this too. That’s what they have in common with the police. And the hour is too late for any of the segments of our people who understand this to be fighting against each other. We need to be standing together, all of us, against the common enemy.

Of course, it’s easy to say this, but very difficult to put it into practice. There remains the problem of the drunkenness and lawlessness of many skinheads. We cannot condone drunkenness or mindless brawling or vandalism or drug use, even if we understand the reasons for this behavior, even if we understand that skinheads are alienated from this society because of what it has become.

What we have to do is encourage in every way we can the growth of the racially conscious portion of the skinhead community. We have to give young people back their sense of identity. We have to give them purpose and direction again. We have to help them value self-discipline and clean living again. This is one of the tasks the National Alliance has set for itself. Of course, it is precisely the racially conscious portion of the skinhead community which the Jews hate and fear. The Jewish propaganda organizations don’t care at all about skinhead drinking and brawling, but they’re scared to death of the skinheads finding a sense of racial identity and a purpose and cleaning themselves up and working for a common goal. And so it is specifically the racially conscious skinheads against whom these Jewish organizations like B’nai B’rith indoctrinate and prejudice the police.

This police prejudice is bad enough, but it is compounded in all too many cases by police corruption, by police who behave in a hostile and aggressive way toward skinheads, even to the point of violating the law themselves, because they know that the skinheads are out of favor with the political power structure and the controlled media, and these policemen want to ingratiate themselves with their superiors. I’m aware of cases where the police have arrested young Whites, then put them in large cells with a number of Black criminals and deliberately incited the Blacks to attack and sodomize them. Perhaps the police believe that they will receive some sort of multiculturalism award from the B’nai B’rith for such atrocious behavior.

So we have an educational job to do on our policemen as well as on skinheads. Ultimately we need to get rid of the corrupt cops just as much as we need to get rid of drunken, tattooed brawlers. Most of all we need to get rid of those who have corrupted the cops and who also have designed—deliberately designed—the social conditions which have robbed so many of our young people of hope for the future and of a pride in their identity, leading them to adopt an anti-social and self-destructive life-style.

Unfortunately, the National Alliance lacks the means at this time for cleaning up our police departments or our youth as a whole. We also lack the means to prevent the Jews from continuing their destructive policies for the time being. But we can educate. We can continue reaching at least that portion of our youth who have become racially conscious and are looking for the right direction. And hopefully we can help some of our uncorrupted policemen to understand that not every Politically Incorrect young person is a trouble-maker.

Some people ask me: “Why do you bother with skinheads at all? Isn’t it better to try to reach the kids in the universities? After all, it’s the kids in the universities who one day will be in the decision-making positions in the educational establishment, in business, in the military, in industry, and even in government agencies. Those are the ones whose thinking you need to influence now.”

And, of course, they’re right—at least, partly right. The kids with the tattoos are pretty well locked out of the decision-making process. It’ll take a revolution to change that. We do need to influence the kids in the universities, and we’re working on that.

But when I compare the average university student of today with the average skinhead, I am troubled by two things. The first thing is that most of the White university students have not had the close contact with racial reality that skinheads have had. The average White university student has not had to fight physically for his survival. He has never been threatened with a knife by a Black thug or been beaten up by a Black gang. He has never been tear-gassed or hit with a nightstick. He has never been thrown in jail. His understanding of the racial problem is only theoretical. His understanding of the corruption of our society and our government is only theoretical. We need people who understand from personal experience just how bad things have become in America, who understand just how dangerous the situation is—people who have learned how to hate evil from the bottom of their guts and who are willing to do whatever is necessary to destroy that evil before it destroys all of us.

The second thing which troubles me is the relatively few White students in our universities who have any real manliness in their characters. We have too many whiners and wimps, too much timidity, too much softness. Certainly not all White university students are wimps, but far too many are, and on the average they do not compare well with the skinheads in this regard. If America is to be saved, if our people are to be saved, we need men and women who are intelligent and educated and disciplined, but we also need men and women who are tough and hard and brave. We need the best of the university students, the best of the university professors, the best of the policemen—and we need the best of the skinheads. We need the best people from every sector of White society, standing together and fighting together, if any of us are to have a future.

Source: An early 1995 American Dissident Voices radio broadcast. No audio file of it is available online. Reprinted in Free Speech (April 1995).



Remembering William Luther Pierce:

I remember Dr. Pierce

Remembering Dr. William Luther Pierce


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