Governor Breck Reconsidered

The original Planet of the Apes sequels may have had lower budgets and far fetched premises (even moreso than the first installment) but they became more imaginative and at times the line between hero and villain became somewhat blurred, leaving speciest (human) audiences conflicted about whom to root for. One example of this is Dr. Otto Hasslein, the villain (or is he?) from Escape From the Planet of the Apes who reluctantly sets out to kill Cornelius and Zira, when he realizes doing so may prevent intelligent apes from overtaking humanity in the far future. However, I will deal with the subject of Hasslein another day. Instead, I want to focus on the archetypal fascist character, Governor Breck, from the 4th installment of the series, Conquest of the Planet of the Apes (1972).

Governor Breck is the authoritarian leader of Central City, a futuristic totalitarian city featuring some aesthetic uniforms and awesome 1960s brutalist architecture (the film was shot in Century City in Los Angeles.) Breck is the main antagonist of the film and is mostly depicted as a rather cruel villain. Yet while he seemingly rules with an iron fist, it becomes easier for the human viewer to empathize with Breck’s methods and actions over the course of film, as events unfold and the apes revolt, rioting and burning the city to the ground. While the audience is sympathetic to the plight of Caesar (the protagonist ape and surviving child of Zira and Cornelius in the previous film) in the first half of the movie, one begins to understand the motivations of Breck toward the end of the film. Having been warned at some previous time about the possible future where apes rule over humans, Breck realizes the existential threat the apes pose to human civilization if they are allowed to become dominant, and therefore his actions seem less harsh within the context of what he is trying to prevent. While Breck is largely presented as a kind of cold hearted, fascist strawman….near the end of the film, when he is captured by Caesar and the apes, he gives a brief, yet powerfully humanizing speech:

“Because your kind were once our ancestors. Man was born of the ape. There’s still an ape curled up inside of every man, the beast that must be whipped into submission, the savage that has to be shackled in chains. You are that beast, Caesar. You taint us. You…you poison our guts. When we hate you, we’re hating the dark side of ourselves.” – Governor Breck

These unexpectedly cogent remarks serve as an important insight into our “hateful” attitudes towards those we dislike or deem to be uncivilized. It requires a great degree of self control, emotional discipline and empathy for humans to moderate ourselves and keep our base impulses in check. Yet this is required to sustain and build upon our civilization. Each of us maintains some variable capacity to behave bestial and savage-like. So when we observe people that lack impulse control, are prone to random violence and seem unable to behave civilized in a public setting, it registers with us a visceral disgust. We recognize these tendencies within ourselves as the savage genies we successfully manage to keep bottled up everyday, “genies” we’ve gone great lengths to resist unleashing upon our fellow man (as well as our furry little friends.) Those individuals or groups we observe as failing to control these negative impulses, we see as the physical manifestations of our own primal desires and the violent thoughts we don’t dare act upon, the manifestations of such that need to be dutifully kept in check by any means necessary, in order for the civilization we love and ultimately our species to survive.


Robert Stark Talks to Ashley Messinger About Retro Futurism ( Part II)

Robert Stark and co-host Brandon Adamson talk to returning guest Ashley Messinger. Ashley is based in the UK and writes for Brandon’s You can also find Ashley on Twitter.

Interview can be found here.

Topics Include:

A continuation on the topic of a “Redpilled” SWPL culture and it’s viability
The implicit Whiteness of progressive causes such as Environmentalism, Effective Altruism, and Transhumanism
The importance of being technologically advanced in contrast to gun culture and “Becoming a Barbarian”
Creating City States based on shared interest
Biopunk, Biomorphism, and vertical gardens
Brandon’s interest in 70’s Retro Futurism (ex. Logan’s Run)
Steampunk, Urban fantasy literature, and the technology of Victorian England
Decopunk; the film Dark City
The lack of vision in new architecture and urbanism
Roman Archeo Futurism
80’s Retro-Futurism, Cyberpunk, and Fashwave
The Bearer of “Trad” News
Hip to the Moon: Brandon Adamson Drops Out to Conquer the Stars
Robert’s Journey to Vapor Island; Roger Blackstone’s “Neon Nationalism”
The Man in the High Castle series; the alternative society portrayed and the Retro-Futuristic architecture
Whether Fascism was anti-modern or about creating an alternative modernity
Ashley’s review of the film Call Me by Your Name
Age of Consent Laws
The film The Crush Starring Alicia Silverstone

Interview With Ashley Messinger on The Stark Truth (Part I)

Robert Stark and co-host Brandon Adamson talk to ASHLEY MESSINGER. Ashley is based in the UK and writes for Brandon’s site, You can also follow Ashley on Twitter. The interview can be found here.

Topics Include:

Why Brandon’s moniker is now “The Left of the AltRight”
Ashley’s political evolution to the Alt Left (Left Wing of the Alt-Right)
Ashley’s disillusionment with the Alt-Right
The immigration and demographic situation in the UK
Radical Islam, the Charlie Hebdo Massacre, and the Rotherham scandal
The ineptitude of Right Wing politics in the UK
Ashley’s preference for SWPL cultural amenities
Whether there is a large enough demographic for a “Red Pilled” SWPL movement
Misconceptions about English culture
The Thacherite Neo-Liberal de-industrialization of the UK
Ashley’s support for a secular form of Distributism
Luck egalitarianism
The Signalling Model of Education
Automation and the Basic Income
The Techno Futurist faction of Neo-Reaction
Effective Altruism
Ashley’s article The Push to Normalize Polonophilia

The Push to Normalize Polonophilia




Above are two evocative images: one of Akihabara, Tokyo, and the other of what seems to be the object of onanistic fantasising by nationalists civic and ethnic within the Anglosphere – in fact, beyond the word nationalist, it seems the only thing on which the two factions agree. The thought of the Japanese may conjure all sorts of verbal associations depending on whose story about them you have imbibed. Opinions differ on whether they are based or degenerate, whatever either of those terms is taken to mean. If you are of the #trad persuasion, you may even choose to spend a while in one of their cities and come back with a marvellous tale of woe about seeing nonagenarians waiting to die and fawning over other people’s children because they have none themselves – which you know to be true through your telepathic powers of intuition. However, something about Based Poles (this time I shall resist the bad habit of appending a trademark symbol) mysteriously curbs that telepathy, and the unanimity of opinion surrounding them and other countries of the former Eastern Bloc has little precendent in Reactosphere circles. Why, though?

I have seen the phrase “anima projection”, borrowed from Jung’s schema of unconscious archetypes, to refer to the situation in which a man becomes smitten with a woman as he projects his every fabulistic notion of what a woman should be onto her – falsely. Although not exactly scientific, I cannot help thinking of this when I see everyone from anarcho-capitalists to Ted Cruz clones to MAGA fetishists to WAs (white advocates) heaping praise upon these eastern European countries, especially Poland. Therein lies my gripe; not, of course, with the typical (I dare say normie) eastern European person.

What connecting tissue binds these ideological groups? Well, most of them are white Americans, and most call themselves traditionalists. But to be a traditionalist, apparently, is not the same thing as subscribing to a tradition. Few of these people are pagans or Christians; they are atheists who like paganism or Christianity. Indeed, some of them like paganism and Christianity, and if that does not scream “Raging Larper” to you, nothing will. What they share could more accurately be called social conservatism of various shades, which is really a personality trait for Anglospherians more than a belief system.

Poland and its neighbours are probably not what you think they are. Their women are not popping out ninety kids apiece. Their birth rate as of 2015 was lower than Japan’s, and on UN projections of population decline between 2017 and 2050, Japan came in 11th. The top ten, including Poland, were all in eastern Europe. Japan, incidentally, has a single metropolitan area (the Greater Tokyo Area) whose population is quite close to that of the entire Polish nation, and yet Japan is referred to as the ageing nation.

As explored in an earlier blogpost, the reason organised religion is just about dead in my country, and across the First World, is that its psychological foundation, mortality salience, has ebbed away. It is not the fault of the Jews, neo-Marxism, or elaborate cultural conditioning. Poland could be just a few decades behind Britain and the US in this regard, unless there is some unknown variable. With the rural US, another possible exception to the rule, the variable seems to be some mixture of bucolic communitarianism and, interestingly, patriotic feeling. There is already evidence suggesting that ethnocentrism and religiosity are neurologically linked. This may be why the iconography of Jesus in the US so often goes hand in hand with waving the ‘Murican flag. It does not seem crazy to postulate that something similar is happening with Poles, given that the land they call home is among the most historically blighted in the world. When you see the religious imagery present at Polish nationalist rallies, this should become obvious.

How religious are they, anyway? 87.5% identify as Roman Catholics. Of those, 36.7% actually attend church. That gives us 32.1% of the country’s people who attend church regularly. That puts me in mind of the curious datum which showed that 45% of self-identified UK Christians say they do not believe in God, although it is not quite the same thing of course. It it also likely to vary by region, as in the American case, with even fewer true religious adherents in large metropoleis. Latvia, the Czech Republic, and especially Estonia are all deeply irreligious, so the legacy of communism and reaction thereto do not account for Poland’s religiosity either. The Vatican does have a great influence over Poland’s governent – that most legendary of Jesusian organisations through whom God imparts his wisdom about the sanctity of migrant life, for the Lord’s only constancy is fickleness.

It ought to go without saying the last “problem” on Earth WAs should care about is the nonexistent ethnic struggle between the Germans and the Poles, or between the ghosts of the dead regimes that once ruled them. Yet, so many people are rushing to defend this, “Because national pride.” Some, mostly Americans, use this to outright dodge WA matters. Eastern Europe is homogeneous, and lo and behold, suddenly this is a cultural and religous question, not a racial one. But when these countries’ leaders say they want to protect their Christian heritage from refugee inflow, do they really mean to say that if their current citizens all deconverted tomorrow they would happily replace them with African Catholics?

I do not think a civic identity that is only implicitly white is in itself bad. This is arguably the way many Europeans thought of themselves prior to the mid-20th century. This is where I think people get the wrong idea about Steve Sailer’s citizenism, a position for which I have some respect. It is perhaps the case that whites today will simply never gravitate to an explicitly racialist message and prefer thinking about abstract philosophies. But almost all of those abstract philosophies, from libertarianism to ecological activism, are the province of whites anyway, and once whites secure territories somewhere, we could enact ethnic migration quotas of the sort that existed in the US pre-1965 but with a rationale geared towards the belief systems of the community and an emphasis on ensuring the citizens’ welfare. Japanese ancestry is not needed to become a Japanese citizen, but >95% of Japanese residents are the same group who were there a century ago. I see no problem with this model. Call it “implicitly white white nationalism”, if you like (citizenism also works). White advocacy may not always be necessary, although combating anti-white rhetoric probably will. But ethnic nationalism of the classical variety is little more than a distraction at the present time, particularly when it is a vicarious ethnic nationalism viewed through the eyes of conservative Euro-Americans.

I have observed a tendency to equate any pan-Europeanism with the European Union, but this does not stand up to scrutiny unless you would also compare the original stock of the United States, Australia, and New Zealand to the EU, or unless you would object to the Polish diaspora population, which is among the largest on Earth.

Criticism of ethnic nationalism does not imply the dissolution of all borders or population unitarianism (i.e. the melding of all ethnicities into one). The EU has not managed that yet, and I doubt it will. But it is simply not reasonable to expect people to adhere to ethnic identities as doggedly as they did in previous centuries. The way forward is through intentional communities, and there are more than enough differences among people in WA circles to become their own ethnic or quasi-ethnic identities. Whether any kind of singular consciousness shared across all these groups is possible remains to be seen, although increasingly I suspect not. The internet gives us something of a blueprint for this – being a kind of “ideostate” if not an ethnostate, which connects groups who have little in common with each other beyond their affirmation of Europeans’ right to continue existing. How that will translate into life is an abiding, and exhausting, mystery.

The Bearer of “Trad” News

One of my least favorite memes/concepts employed by the alt-right is “trad” – short for “traditional” – primarily because the concept bears so little relationship or relevance to the world that we currently live in.

If you live in a technologically modern country, your way of life is overwhelmingly likely to not even remotely resemble anything that can accurately be described as “traditional”. For a way of life to be traditional, it must must follow in the footsteps of prior generations. The Amish, for example, are one of the very few subcultures within North America, who live in a truly traditional manner. They practice a low-tech agrarian mode of subsistence, in which new technologies are only adopted very selectively and only following great deliberation. Due to the exceedingly slow pace of technological change in Amish communities, sons still lead very similar lives as their fathers and grandfathers. They have the same profession (typically a farmer or artisan), practice the same religion, and participate in similar social arrangements and events. This cannot be said by over 99% of the North American or European population. If you are reading this, your way of life is likely radically different from that of your parents, whose lives were equally different from that of their parents. This can be said, at minimum, about every generation born since the earliest periods of industrialization – and possibly before that, as agrarian societies weren’t nearly as stagnant as commonly conceived of.


Present societies are “intergenerationally multicultural”, in that every generation practices a different culture than the prior one. Conditions differ sufficiently between generations that each generation adapts differently to their respective circumstances. Of course, generations don’t regard each other as completely alien and unintelligible, as common practices and frames of reference do link them together. However, even shared practices differ in both subtle and dramatic ways. In North America, boomers, Gen-Xers, Millennials, and Gen-Zers all speak English, but they don’t exactly speak it identically. Accents differ and new slang is introduced with every generation, the latest of which tends to be inspired by memes originating on Internet discussion forums. All living generations use automobiles, but younger generations are more likely to forego car ownership and rely upon Lyft, Uber and various carsharing services. All generations consume media entertainment while looking at a screen. However, older generations are more likely to watch cable and network television, whereas the youngest generations play video games and watch five minute YouTube clips. Boomers still advise Millennial men to pursue women using courtship rituals that worked in the 1950s, but would likely get one branded an obsessive creepy stalker today. Millennials who happen to be employed often work in job categories that didn’t exist 50 years ago. Popular musical styles vary dramatically between generations – to the point where prior generations regard new music as unlistenable. Sexual mores have both loosened and tightened in different respects. There are far fewer settings where pursuit of sex or romance is considered appropriate – For example, the days of a lawyer or detective romantically pursuing and marrying his secretary seem to be over. However, due to the ubiquitous availability of Internet porn, even the most sexually conservative Millennials know the meanings of terms like “bukaake” and “double penetration”. The once predominant ideology of the U.S., namely American exceptionalism – has been dethroned within the course of my lifetime by progressivism, and yet older generations are oblivious to this transition. Right-wing Millennials are more likely to join the alt-right – a movement that’s arguably both post-American and globalist, despite calling itself “nationalist” – than to embrace the “respectable conservatism” of William F Buckley and the National Review.

In the above paragraph, I’m not conveying any information that the reader doesn’t already know, but my point is that those who deem themselves “trad” are not exempt from the aforementioned generational shifts. If you shitpost memes about “thots” and “Chads” on Twitter and 4chan, listen to synthwave or neofolk on YouTube, or participate in a Skype group with other “trad”-minded folk, there’s nothing about your way of life that even approximates anything traditional. No generation prior to yours has spent its free time in this manner. If you attempted to explain memeposting to your grandfather, it would strike him as every bit as alien as the culture of a Muslim, if not more so. Your daily activities are as much a manifestation of modernism as that of green-haired intersectional feminists who think broadcasting their politics on Tinder is a good way to attract a man. Furthermore, if you ever end up having children (like a good “trad” should), they are unlikely to mimic your idiosyncratic customs, as they will grow up under a different set of conditions and will regard your practices as irrelevant to their “lived experience”.

I’ve observed attempts at reconstructing lost traditions, most notably Asatru – or Germanic paganism. Given that most of our European ancestors converted to Christianity at various points during the Middle Ages, depending upon location, the practice of paganism amounts to a form of historical reenactment (e.g., LARPing), based upon mythological texts written after the Norse conversion to Christianity, incomplete historical accounts and archeological digs. A religious practice is not exactly “traditional” when neither your father, grandfather nor great-grandfather had any familiarity with it, much less if you have to rely upon a potentially faulty interpretation of scattered historical remnants to reconstruct it. Also, the children of those who practice Asatru are more likely to regard Asatru as a weird eccentricity of their right-wing hippie parents than to embrace it themselves, meaning it won’t likely transfer between generations.

Others on the right have attempted to adopt traditions that have persisted unbroken in other cultures, most notably Eastern Orthodox Christianity. Unlike Asatru, the practice of Orthodoxy has been practiced in an unbroken lineage since the formation of the church. However, it also doesn’t strike me as particularly “traditional” for Anglo-Germanic descended white Americans to convert to a religion historically practiced by Slavs and Middle Easterners, particularly when so few of their white American coethnics living in the same community are likely to follow suit. As with the children of parents who practice Asatru, the children of Orthodox Christian converts are just as likely to become atheists or Buddhists as they are to embrace what they see as their kooky right-wing Dad’s LARPy religion. In the meantime, numerous Orthodox Slavs, Armenians and Lebanese remain “Orthodox” in name, while adopting the same modern lifestyles as any secular liberal in response to the incentives generated by the modern world.

One other possible option is to invent something completely new and turn it into a tradition. However, I see this as unlikely, given the rapid pace of technological and economic change during the era in which we live. A traditional way of life is dependent upon a “steady state economy”, in which available technology and economic demands don’t vary significantly between generations. Within an agrarian, pastoral or hunter-gatherer setting, traditions serve as useful intergenerational knowledge, freeing up each generation from having to repeat the discoveries and mistakes of their predecessors. Under such circumstances, traditions conducive to survival and reproduction tend to persist and proliferate, while those that don’t tend to be discorded – or kill off or reduce the numbers of those who practice them. In an industrial or post-industrial economy, all traditions end up discarded, as the practices useful to one generation don’t necessarily impart practices useful to the next. The demands required to make a living, find friends and attract a mate can change so rapidly that any given set of customs can be rendered obsolete within a decade. It is certainly possible that industrial society could collapse even in our lifetimes, but those born during this period will adopt a very different culture than ours. Furthermore, we will most certainly die before the world once again reaches a steady state economy that persists between generations.

If we actually were able to experience a traditional way of life in a small community under a steady state economy, what makes us so certain that we’d actually like it? We are not psychologically adapted to such an environment. Regardless of how “traditional” or “right-wing” one might think of themself as, each of us grew up in an atmosphere of material comfort, overstimulation and hedonism, and I haven’t witnessed a single person completely sever their addiction to it. We like comfort and convenience, digital entertainment, easy access to sex, urban anonymity, plentiful mood-altering substances, the ability to video chat with friends from other continents, vacations to remote locales, Lyft rides home when drunk, etc. Hedonism by itself is of course insufficient to make us feel satisfied, and when taken to excess, it can lead to self-destruction. Many people do find themselves uninspired and depressed by the softness of the modern world, but they generally respond not by abandoning it entirely, but by adopting surrogate challenges or mini-struggles to counter-balance it. They will take up rock climbing, crossfit, boxing, mountain biking, hiking, bushcrafting, etc, which allows them to experience a psychological state approximating pre-modern struggle for a brief period of time, before returning to their modern apartment – with packages just delivered from Amazon Prime waiting in a locker in the lobby (accessible by code delivered via text to their smartphone).

My intention is not to impart the message, “Change is inevitable, therefore it’s good, therefore embrace all of it in its entirety”. However, I don’t think we have any choice but to recognize that our identity is inescapably modern. Traditions don’t have much to offer us, hence why they long ceased to propagate themselves. Our way of life is new and bears little resemblance to those who preceded us. However, we must recognize that not every behavior that the modern world permits or encourages is to our advantage. It’s in our interest to engage with the modern world selectively, and we can only inform our decisions by observing the fallout of other peoples’ and our own bad decisions. While it would be more efficient to inherit the practices and customs of our predecessors, this is not an option in a world characterized by accelerated economic and technological change. Each generation must perpetually reinvent their culture, retaining only the practices of prior generations that prove themselves beneficial, while discarding the remainder and replacing them with something new. Our best option is to adopt an orientation of selective futurism, while purging the word “traditional” from our vocabulary. It doesn’t exist and will never exist in our lifetime.

Decay blogs at

The Hand is Pinker Than the Eye

Apologies for borrowing the title of this article from one my favorite Pink Panther cartoons, but it seems as appropriate as ever. The AltRight was quick to embrace Harvard professor Steven Pinker’s recent remarks referring to them as “highly intelligent and internet savvy.” This was somewhat laughable to me, as it should be clear to anyone with the least bit of critical thinking skills that in the overall context,(as Jesse Singal correctly observed) Pinker was saying that people in the AltRight held incorrect views and were simply just not exposed to the powerful counter arguments and explanations which would refute their ideas. He referred to them or (or those potentially susceptible to persuasion toward their way of thinking) as lacking the necessary facts which would provide ideological immunity toward embracing identitarian views.

Now you might think at this point that someone as intelligent as Pinker must hold some kind of trump (small t) card and that these counter arguments he has must be devastating. Well, far from me to come off like an anti-vaxxer, but let’s just say that the “immunity” that Pinker offers to inject you with consists mainly of the same basic bitch arguments you’ve likely already heard a thousand times already and rejected.

Allow me to give a couple of examples:
Pinker claims that the “the majority of domestic terrorism is committed by right-wing extremist groups.” First off, this statement is rather vague and misleading in and off itself. For one thing, Muslims represent a tiny percentage of the population relative to whites and other demographics, so who commits the “majority” of domestic terrorist acts isn’t the most relevant statistic. Here are a few things to keep in mind:

A. Muslims commit terrorism at a rate which is vastly disproportionate to their percentage of the population.

B. Islamic groups self identify as Muslims and almost always clearly state their religious motivations for carrying out their attacks, whereas “right-wing extremist group” or “white supremacist” are dubious, subjective classifications often attributed by third parties and which may or may not be accurate or even have served as primary motivations for the attacks.

C. The media and the government frequently downplay Islamic violent acts, to sustain the narrative, minimize panic and prevent the dreaded backlash against Muslims. Often attacks will be comically categorized as “workplace violence” and the Islamic component of the crime will be ignored, even when explicitly stated by the perp as an inspiration for committing the act.

D. When Pinker says “the majority of domestic terrorism is committed by right-wing extremist groups,” what metric is he using? Are we talking body counts or number of incidents? Can we really give the same weight to an incident like 9/11 where 3000 people were killed to a situation where someone whom happens to be AltRight panics and drives into some people while his car is being surrounded and attacked? I’m looking over the list of recent domestic terrorist incidents, and I’m just not seeing a whole lot of “right-wing extremist groups” or even whites being implicated. There is the Vegas shooting of course, but as yet we have no information as to the motive.

E. Unlike other forms of domestic terrorism, Islamic terrorist is almost entirely preventable. It’s like “bonus” terrorism. The 9/11 hijackers were all here as a result of student Visas. If we did not continue import people (whom we do not benefit from anyway) from Islamic countries, our risk for this particular brand of terrorism would be greatly reduced. Since these people explicitly state their hostility toward western values and express no desire to assimilate to our cultural and social norms, one wonders what the point is.

Another factoid Pinker touts as some kind of antidote to AltRight ideas is that even though Blacks commit a disproportionate amount of violent crime, the Irish also once had high crime rates, therefore it’s possible for groups’ criminality to change over time. Okay sure, but so what? A few points:

A. What parameters are we talking about? The Irish once had higher crime rates, but what was the murder/violent sexual assault rate relative to the rate among blacks for the same types of crimes? This would be useful information to know. Italians also were once over represented in crime. It’s perhaps telling though, that the nature of their criminality was vastly different from that of blacks. Italian crime took the form of organized and sophisticated syndicates which often involved committing murders and robberies in association with those activities. The mob built and managed casino resort hotels though. It didn’t rape old ladies or kill random people on the street for 5 bucks. There was a degree of impulse control and future time orientation in play even within the criminal element.

B. While crime rates do fluctuate among groups depending upon their circumstances and cultural environment, the violent crime rate among blacks is consistently higher throughout the entire world, remaining elevated, spanning over a wide variety of countries and radically different environments. Sure, it’s certainly possible that over the next 80 years, the violent crime rate among blacks will be greatly reduced…but so what? Why are we obligated to subject ourselves to it in the meantime and accept this finality as a given. It’s a bet I didn’t agree to take. Since the vast majority of blacks have little interest in assuming any responsibility for their own behavior and would rather blame white people, wouldn’t it make more sense to go our separate ways and allow blacks the self-determination to flourish to remove whites as a variable in their equation for success/failure? Then in 80 years, after nations like Haiti have advanced space programs, established functioning sewage systems and can sustain violent crime rates equal to those of poor white communities if West Virginia, perhaps we can revisit the possibility of multiracial integration. If in 80 years blacks have demonstrated they have the ability to act civilized and courteous in public in accordance with western ideals, then we can give it another go.

C. Using the argument of Irish or Italian crime fluctuation is unlikely to persuade people with potentially AltRight leanings to embrace multiracialism or mass immigration from non-white countries. In fact, most people who hold these views believe that allowing migrants from Italy, Greece, etc into the US was a mistake to begin with (I say this as someone whose 1/4 Italian by the way.) These migrant waves did irreparably transform the country in culturally undesirable ways for the Anglos who were here at the time, and they had every right to resist being overwhelmed by them. Just because the status quo seems “normal” to us in the contemporary, that isn’t inherently indicative of it being an improvement for those who pre-existed its manifestation. As F Scott Fitzgerald (part Irish!) wrote in This Side of Paradise:

When Amory went to Washington the next week-end he caught some of the spirit of crisis which changed to repulsion in the Pullman car coming back, for the berths across from him were occupied by stinking aliens-Greeks, he guessed, or Russians. He thought how much easier patriotism had been to a homogeneous race, how much easier it would have been to fight as the Colonies fought, or as the Confederacy fought. And he did no sleeping that night, but listened to the aliens guffaw and snore while they filled the car with the heavy scent of latest America.

It’s been nearly 100 years since This Side of Paradise was published, and Fitzgerald’s sentiments still ring as true as ever, while Pinker’s ideological inoculations carry the familiar scent of snake oil.

Brandon Adamson is the author of Beatnik Fascism