Speaker 1: I want to welcome everyone back to the Peequnana Show,
returning it's.
Speaker 2: Aaron, thanks for having me again.
Speaker 1: Man oh I saw this one. This was actually recommended
by a listener, and when I saw it, I was like,
that's just I have to have Aaron to talk about
this one. Because the subject matter, the who it actually
focuses on. I'm like, oh, we can have fun with this.
And since I don't put anything on YouTube anymore, I
don't care what anyone says.
Speaker 2: Yeah, yeah, no, you're free.
Speaker 1: Yeah. So I sent you this. It's I think it's
only let me see, yeah, it's seventeen hundred words. Eighteen
hundred words. When you were what was your impression?
Speaker 2: So I'm going to this fresh?
Speaker 1: Okay fresh? You just looked at you just looked it
over and you saw that there was somebody.
Speaker 2: I looked at the title and I said yes, and
then I saw a bunch of J words in there.
Speaker 1: I was like, all right, all right, let's share this
and stop me anytime. All right, all right, people get
to see my word account. That's great, see that I
have a word account. All right. This is from well,
let me start it off this way. This is from
a bunch of essays by Samuel T. Francis, and it's
called Essential Writings on Race and it is edited by
Jared Taylor.
Speaker 2: I like it.
Speaker 1: Yes, yeah, so this one was. And you can find
the PDF for this. And there are some really good,
really good articles in here. Some of them are as
short as us when some of them are, you know,
more almost like research paperline. So yeah, let's go The
Origins of Racism The Curious Beginnings of a useless word.
The Oxford English Dictionary is a multi volume reference work
that is one of Western scholarship's most remarkable achievements. The
standard dictionary of the English Language on what are known
as historical principles. Unlike most dictionaries, the OED also provides
information on the first historical appearance and usage of words.
The range of the erudition in the OED is often astounding,
but for American Renaissance readers, one of its most interesting
entries is for the word racism, according to the secondition, Yeah.
Speaker 2: Renaissance listener, Yes, love me some uncle, Jared.
Speaker 1: I couldn't. I couldn't get to the conference this year.
It's just like it was to last minute, as I
had I had an interview schedule that I was like.
Speaker 2: Just a funny fucking dude.
Speaker 1: Yeah, it's only five hour it was only five hours
north of me too. It's or nor tribe. I could one,
all right, and Jared is hilarious. According to the second
edition nineteen eighty nine of the OED, the earliest known
appearance of the word racism in English occurred in a
nineteen thirty six book by the American fascist quote unquote,
Lawrence Dennis, Becoming American Fascism. The second appearance of the
term in English that the OED records is in the
title of a book originally written in German in nineteen
thirty three and nineteen thirty four, but translated into English
and first published in nineteen thirty eight, Racism by Magnus Hirschfeld,
translated by Eden and Cedar.
Speaker 2: Paul's Ding Ding.
Speaker 1: Yeah. Well, and remember the names Eden, and remember the
name is Paul's, because you're going to have references back
to the Palls and it can be. When I was
reading this the first time, I was like, Paul's with hell, Like,
oh yeah, those people.
Speaker 2: That's fascinating that the word racism first appeared in America
in the early nineteen thirties, and it makes it makes
perfect sense because around that time, you know, the height
of the depression, race was kind of supplanting ethnicity in
terms of you know, I should preface it with this.
I've always looked at racism as in kind of the
inverted Marxist Leninist view that racism happens when you have
a complex class system in whatever stage of development your
society's in. And right now we have such a complex
class system in twenty twenty three that racism, there's ethnicity.
Ethnicities have blended to the point where racism is kind
of the the upper the upper category of ethnicity. It's
it's easily seen, it's measurable. It's ethnic division. Wouldn't be uh,
wouldn't be appropriate in America in twenty twenty three, So
it has to be a race. But anyways, in nineteen
thirty six, that was all that was becoming the case
as the second major wave of immigration was kind of
waning down, and you know, you had the Depression and
then going into World War two, and after World War Two,
I mean, you had the growth of the suburbs, you
had the destruction of the Catholic Church as a center
of power, so ethnic divisions kind of went away and
race supplanted it because the people in power need to
divide people somehow.
Speaker 1: There was also the rise of the right wing in
Europe that scared a lot of people in the United States.
There's a book, I think it's called Hitler in Hollywood
where in the it details the nineteen thirties how there
was this war against fascism, that they were scared that
fascism was going to take over Hollywood. Very interesting book.
They actually do some show some polls in there from
the nineteen thirties, which I know that the ADL basically
wanted this book written. Maybe they shouldn't have shared the
fact that like eighty percent of Americans had a very
strong distrust of Jews in the nineteen thirties. Yeah, you
know so. But also, I mean, you already had this
hatred of obviously, you know, the mustache man, a hatred
of Franco obviously, and any right wing leader in Spain.
People were already talking about Oswald Mosley is already on
Time magazine as England's Hitler. So yeah, they it's not
a stretch to figure out, you know, who, who's behind
the term racism and where it came from all right.
Since Hirschfeld died in nineteen thirty five before the publication
of Dennis's book the following year, and had already used
the word extensively in the text and title of his
own book, it seems only fair to recognize him rather
than Dennis, as the originator of the word racism. In
the case of the word racist as an adjective, the
oed ascribes the first known appearance to Hirschfeld himself. Who
was Magnus Hirschfeld and what did he have to tell
us about racism? Excuse me? Magnus Herschfeld eighteen sixty eight
to nineteen thirty five was a German Jewish medical scientist
whose major work was in the field of what came
to be known as sect sexology, the scientific study of sex.
Like Haillac Elis Ellis in England and Alfred Kinsey in
the United States, Herschfeld was not only among the first
to collect systematic, systematic information about sexuality, but was also
an apostle of sexual liberation.
Speaker 2: I wonder if I wonder how many books went on
the went on the burning pile in the thirties.
Speaker 1: Well, I know that there were some youth in Europe
who took care of his took care of his books
and his quote unquote research. Then it was lost to history.
Speaker 2: What was that the Berlin Institute of what was it sexology?
Speaker 1: Yeah, Berlin Institute of Sexology? Yeah, yeah, which was a
transgender clinic, a sex a sex school, a gay brothel.
It was a lot of different things.
Speaker 2: Yeah. Yeah. The old trope on Twitter like, did you
ever look at the books that the Nazis burned?
Speaker 1: Yep? All right. His major work was a study of homosexuality,
but he also published many other books, monographs, and articles
dealing with sex. He wrote a five volume treatise on sexology,
as well as some one hundred and fifty other works,
and helped write and produce five films on the subject.
Wonder if those are on YouTube. It is fair to
say that his works were intended to send a message
that traditional Christian and bourgeois sexual morality was repressive, irrational,
and hypocritical, and that emancipation would be a major step forward.
Speaker 2: We're still making those steps today.
Speaker 1: Yeah, well hopefully in basically, I mean, obviously all of
his work was not burned, but hopefully enough of enough
of it was burned to kick the can down the road. Unfortunately,
we're down the ro right now.
Speaker 2: Yeah, we are. It's whatever work was lost to history,
it's it's been filled back in and proliferated a million
times over. Now you've now it's you know, once again,
just a budget item.
Speaker 1: Yeah yeah. Someone has said once that if a lot
of his work had not been destroyed, there'd have been
trans kids in the sixties dealing We're dealing with that
epidemic the way we're dealing with it now, all right.
His admiring translators Eden and Cedar Paul in their introductions
to racism, right of his unwearying championship of the cause
of persons who, because their sexual hor hormonic functioning is
of an unusual type, are persecuted by their more fortunate
fellow mortals. Huh so we're more fortunate? Why what's yeah? Yeah,
look at that. That word's kind of pregnant right there.
Speaker 2: I can't say that now.
Speaker 1: Long before the sexual Revolution of the nineteen sixties, Magnus
Hirschfeld was crusading for the normalization of homosexuality and other
abnormal sexual behavior. Herscheld was the founder of the Institute
for Sexual Science in Berlin and helped organize sexology quote
unquote on an international scale. In nineteen twenty two, he
was physically attacked and almost killed by anti Semites in
Munich in May nineteen thirty three. It's going to be
very interesting. There's another part here. When you're saying he
was attacked by anti Semites, there's a part coming up
that's rather interesting. In May nineteen thirty three, the Nazis
closed down his Institute of Sexual Science, and Hirschfeld fled
to France, where he lived until his death in nineteen
thirty five. Racism the book is largely devoted to a
highly polemical refutation of some of the main racial ideologies
and theories of the nineteenth and twentieth centuries. The writers
whom Hirschfeld criticized, aside from his favorite target of the
National Socialists themselves or figures such as Arthur Goebin, Gobbino,
Vacher de la pouge I, practiced these words too. These
names to Houston, Stewart, Chamberlain, and others generally denounced today
as pseudoscientists. In fact, that is an inappropriate term. Some
of them were not trying to write as scientists at all,
but rather as political theorists, while others are better described
as pre scientific writers on race who worked with inadequate
information concepts, methodology, and terminologyalking about physiognomy. I think that's
one of them.
Speaker 2: Yeah.
Speaker 1: Well, while Hirschfeld may have been correct in rejecting their
more egregious errors, his sneering at them for these mistakes
is rather like ridiculing Copernicus and Kepler because they continue
to accept some erroneous ideas from medieval astronomy.
Speaker 2: Yeah, there's a there's something to it, like you know,
we we see the we see the memes with the
calipers measuring the face and like the you know, fizz
fizz check. But you know, race, race can be boiled
down to a science there. It's it's a product of biology.
And they just they just didn't quite connect those dots
before they were told that they weren't allowed to do anymore.
Speaker 1: Yeah, okay, living on. Even when Hirschfeld is right in
his critique of the early race theorists, it is often
because he has chosen easy targets. His refutation of racism
is largely centered on irrelevant commonplaces that even extreme exponent
exponents of racial differences might readily acknowledge that all human
beings are part of the same speries a species and
can interbreed, that blood transfusions can take place between races,
that there is no such thing as a pure race,
that the races are identical in the vast majority of
physical characteristics, that cephic cephalic index is not a meaningful
measure of intelligence or character calipers. Yet his scientific evidence
is often merely anecdotal or simply his own opinion, asserted
as unquestioned truth.
Speaker 2: Well, you don't want to be an anti Semite.
Speaker 1: Well, I mean, and I mean this is today, I mean,
this is like they just this is science today for
the most part. I mean, yeah, at least public science.
You know, when you have a state representative, you know,
a fauci or somebody, and you start really listening to
what they're talking about. And then you go to somebody
else who's an expert who doesn't work for the state.
You usually hear that, well, this person working for the
government is dealing in gibberish basically yep.
Speaker 2: And then you get into the game of okay, source
or what are your qualificating? Oh, where did you go
to college or what AI program are you using?
Speaker 1: I love, I still love using source on people because
then they come back at you and they make fun
of you for it, like you don't know that you're
actually just doing it because you know that they're going
to do that, that they're going to act like a
freaking wit and come back at you like that.
Speaker 2: I've lost interest three threads ago.
Speaker 1: Yeah. In another section, he recounts the names of those
he considers the seventy most outstanding figures in world history
and announces that quote, all such lists, when made without bias,
will show that the persons of genius and persons of
outstanding talent talent are not set apart from the rock
by any color of their eyes, by a peculiar shape
of the skull or the nose, by any ethnologic characteristics whatsoever.
What is decisive in human beings is not race, but individuality.
He's a libertarian, Yeah, yep, and I have no problem
calling him a libertarian.
Speaker 2: Yeah no, don't be deceived by your lying eyes.
Speaker 1: Yeah yeah.
Speaker 2: There's literally no difference between a Sub Saharan African and
a Swede.
Speaker 1: Yeah, no, nothing at all. Look at how they blended
so easily into Sweden, and Sweden just went on their
merry way.
Speaker 2: Yeah, they're trying to.
Speaker 1: And there are not fifty two street gangs buying for
the drug trade in Stockholm right now. That's a figment
of your imagination.
Speaker 2: Yeah, they're they're not electing far right candidates and droves.
Speaker 1: I think they had sixty three murders last year, and
like ten years ago it was like two or three.
I mean it was like, it's just insane, and two
or three is probably wrong. Anyone can I'll look it
up after this. If you want to put it in
the comments, go ahead. I don't care, all right now
that I don't care, Just got do it. I don't know.
It's not going to bother course. Yeah, it does not
seem to occur to Hirschfeld that all but about eight
or nine of the seventy world historical figures on his
are white Europeans. There are no Negroes and only two Asians,
Confucius and Sun Yacht Sin. It is, it's it's like
they just they're clueless. They're I don't even know how
they operate like that. How do you not see patterns?
How do you just ignore patterns?
Speaker 2: Well, you just call the patterns that you're looking for
irrelevant or pseudoscience. I mean, I already see IQ studies
mentioned in the next paragraph, and that's that's their defense
is you know, you're you're not testing it the right way.
IQ tests are cultural. They don't measure anything. Man.
Speaker 1: It is interesting that, for all of all his contempt
for racism, Hirschfeld never once mentions IQ studies or the
considerable psychometric evidence about race and intelligence that was already
available even in the nineteen thirties. Most of Hirschfeld's lem
is aimed at the proponents of intra European racial differences Nordics, Alpines, Mediterraneans, Dinarics,
et cetera, and not at any not at differences between
whites and other major races, though he steadfastly denies such
differences as well.
Speaker 2: This was I mean right in the in the middle
of the beginning of I guess any type of nineteen
thirty six is still the year.
Speaker 1: Right, Well, I mean he died in thirty five, so
he's operating before thirty five.
Speaker 2: All right, So yeah, I could see that there wasn't
really any I could be wrong, but I don't think
there was any like white consciousness, white racial consciousness in Europe.
It was still pretty pretty ethnically defined, right, and.
Speaker 1: Yeah, oh yeah, it would have been. I mean, Germans
called themselves Prussians, they didn't call themselves white.
Speaker 2: Yeah yeah, Like so I can't knock him on that,
but certainly in twenty twenty three we still have that
going on, where you know, it's all about race, but
now there's no such thing as white.
Speaker 1: Curiously, he never cites the work of Frank Boaz and
his disciples against racism, though that work was available in
Europe at the time, Nor does he invoke the ideas
of the Frankfurt School, though Hirschfeld's own claim that racism
is rooted in fear, loss of self esteem, and other
social and psychological pathologies resembles the ideas that the Frankfurt
School was formulating. Here we go, Nor despite Hirschfeld's own
Jewish background and the Nazi threat to Jews, does he
seem preoccupied with anti Semitism. In one or two passages,
he criticizes Jews themselves for their own ethnocentrism and fault
Zionism for having created a new race hatred between Jews
and Arabs. Hmm wow, yeah, yeah, So saying that he
was attacked in nineteen twenty two by anti Semites. Depending
on when he's writing this, either this could that could
be informing this, or.
Speaker 2: Maybe anti Semitism wasn't the major motivation for him being attacked.
Is that what you're saying? It?
Speaker 1: Could?
Speaker 2: You know?
Speaker 1: It could be a good old whether they called f bash. Yeah, yeah,
not good old. When I say good old, please stop people. Moreover,
Herschfeld is a stout defender of eugenics, though not on
racial lines, and he even had a brief chapter exploring
a distinction he calls Goblinism or Galzanism. The first time
I read that, I said, I read Goblinism, and I
just I lost my shit. It's just I couldn't so so.
And he even has a brief chapter exploring a distinction
he calls Gobbinism or Galtonism. That is attacking the ideas
of French racist quote unquote Arthur de Gobino and defending
those of Francis Galton, who coined the word eugenics and
pioneered its development. Today, most critics of racism would love
Galton and Gobino together rather than distinguished between them. That's
in true, Yeah, that's uh. It just goes to show
you how just the line the lines just get bolder. Yeah, yeah, yeah.
As a serious critique of the view that socially significant
natural differences between the races exists, Herschfeld's book is a failure,
and even as a polemic against some of the more
politicized and unverified claims about race made a century or
more ago, it is weak. The importance of the book
is not so much its content, however, as what it
tells us about the word racism and how the enemies
of white racial consciousness have developed and deployed it for
their own purposes. So I guess here we go.
Speaker 2: Yeah, this was Yeah, I guess this was the first shot,
first shot fired in uh and the war on white identitarianism. Yeah,
that's interesting.
Speaker 1: Hirschfeld describes his own political ideals as pan humanism, a
version of political, cultural, and racial universalism, libertarianism.
Speaker 2: That's that's libertarianism.
Speaker 1: Ye it is. And I'll remind the editors or the
translators of the book, or the palls, So he says,
the Palls them selves, right, we think that the readers
of Racism will detect the very definite orientation to the left,
You think, Hirschfeld, and continuing with the Paul's words, Hirschfeld
was one who fully realized that sexual reform quote is
impossible without a preliminary economic and political revolution. You want
to you want to go now.
Speaker 2: This is you know, in in the in the esteem
tradition of Marxist Leninism, which was big at the time.
This was just seems like just an offshoot of that.
You know, first you have you have to get the
conditions right, and then all of a sudden you don't
have to make choices anymore. Every choice is viable, and
you know, you just have to get rid of those
material constraints.
Speaker 1: This is why I asked you on to about this.
I read this page and I'm like, oh, I need Aaron.
In racism, Herschfeld offers what is essentially a definition of
pan humanism. Quote. The individual, however close the ties of neighborhood, companionship, family,
a common lot, language, education, and the environment of nation
and country, can find only one dependable unity with it
within which to seek a permanent spiritual kinship, that of
humanity at large, that of the whole human race.
Speaker 2: Yep, that's universalism, and it's completely insane.
Speaker 1: That's I mean, this is Trotsky. I mean invoking Trotsky here,
I mean.
Speaker 2: Yeah, yeah, no, this is this is just a liberal
offshoot of Marxism. It's it's it's kind of I'm very
interested to see where this goes, because so far, so good.
Speaker 1: With one exception, he is unsparing in his denunciations of
the ethnocentric loyalties of nations, races, and cultures quote always
and everywhere except in Soviet Russia. Xenophobia, xenophobia, xenophobia. Oh man,
just wait twenty wait, let's say how many years. See
if he's writing this in nineteen thirty, he only has
to wait, what's seventeen years, eighteen years?
Speaker 2: Yeah, yeah, yes, Stalin notorious, notorious lover of Jews.
Speaker 1: Later he and four quote it may be too early
to speak, but perhaps the problem of nationalities and races
has already been solved by one solved on one sixth
of the land surface of the globe. Stalin's Russia.
Speaker 2: I can see how he would how he would come
to that conclusion. If you look at ethnicities in Soviet Russia.
Speaker 1: They're in Soviet Russia.
Speaker 2: In Mother Russia. No, you could have it is conceivable
that any any ethnicity could could be an ap a party, apparatic,
They could be you know, running a running a collective farm,
running a factory. Just usually they had a ceiling, and
especially if they were Jewish, you could you could get
up to a certain a certain level of power. And
then it's just ethnic Russians, all right, or a Georgian.
Speaker 1: Or a Georgian or a never mind. Racism therefore, is
a term originating on the left, and has been so
defined and loaded with meanings the left wants it to
have that it cannot now be used by the supporters
of white racial consciousness for any constructive purpose.
Speaker 2: I get it, don't. Don't use the vocabulary of the enemy.
Speaker 1: But the Democrats are the party of slavery, and they're
the real racists.
Speaker 2: Uh, the fucking uh the Yellowstone memes, no part. You
better show my Trand's daughter some respect or me and
you are going to have a stern time.
Speaker 1: Paul's had a good one too, I can't remember it.
Anyone who uses the term to describe himself already allowed
himself to be maneuvered onto his opponent's ground, and has
already lost the debate.
Speaker 2: Yes, yeah, yes, and yes we still keep doing it.
Speaker 1: Yeah yeah, yeah, it's just ridiculous. He may try to
define the word differently, but he will, he will need
to spend most of his time explaining that he does
not mean by it what everyone else means. Yeah, it's
like that. That was That wasn't real racism as a
term useful for communicating ideas that the serious supporters of
white racial consciousness which to communicate. The term is useless,
and it was intended by those who developed it to
be useless for that purpose. I mean, when you if
you call a leftist a raging leftist, and I'm talking
about a you know, a an activist a racist, it
means nothing to them.
Speaker 2: No, it means they own it. Yeah.
Speaker 1: Yeah, it's like getting caught. It's like, you know, someone
on the right getting called fascist today. Anyone who know,
anyone who's not a frigging thin skinned idiot doesn't immediately
start defending themselves. Yeah, I'm a fascist. The boomer cons
do that. You know, if you've bought into the Boomer
truth regime, you do that, just laugh or you say
thank you.
Speaker 2: Yeah exactly. Yeah, you shouldn't even have an opportunity to
get called a racist by any leftist because you should
already be calling them a faggot. They should have blocked
you hours ago.
Speaker 1: Yeah, what are you doing on You are not doing
social media correctly. But understanding the origins of the word
racism in Hirschfeld's polemic also makes clear the uselessness of
the word for any other purpose. No one seems to
ever have used the word to describe as own ideas
or ideas with which he agrees. Its only application has
been by the enemies of the ideas it purports to describe,
and hence it has no objective meaning apart from its
polemical usage. Yeah, and if no one calls his own
ideas racism, and its only application is to a body
of ideas considered to be untrue and evil, then it
has no use other than as any kind of fancy
curse word, the purpose of which is simply to demonize
anyone who expresses the ideas it is supposed to describe.
Speaker 2: Yeah, No, I agree, And I think I think we're
all guilty of, uh, you know, getting getting into the weeds,
getting into the vocabulary weeds, weeds by using the language
of the enemy, and and like like this says, meeting
them on their own terms. But I do like and
maybe I'll have to try it. I'm off Twitter for
about forty days, and I'll have to try that if
next time I get into an altercation with with somebody
stupid up. No, it's it's not racism, but it's uh,
it's it's white identitarianism, or it's it's white it's white
racial consciousness.
Speaker 1: Yeah, see how that works out.
Speaker 2: Yeah, just just just testing testing.
Speaker 1: Yeah, like like the finger, put it up to the
yeah schector. It is clear that Magnus Hirschfeld speaking of
it is clear that Magnus Hirschfeld himself harbored deep ideological, professional,
and personal animosities against those to whom he applied the word,
and those animosities may have extended to the entire society
that throughout his career he associated with sexual repression, and
which he wanted to wanted replaced by a kind of
global communism under the label of pan humanism. Whatever the
flaws or virtues of his polemic against racism, his own
opposition to racial consciousness was neither entirely rational nor disinterested.
It is time that the enemies of racial, national, and
cultural consciousness, like Hirschfeld and the Frankfurt School, ceased to
be able to claim a monopoly on rationality. Insanity and
that the obsessions and motivations that seemed to shape their
own ideologies and political behavior be subjected to the same
scrutiny they applied to the societies and peoples whom they're
thinking could destroy.
Speaker 2: Yeah, yeah, I mean that's that's kind of what I
was hinting at.
Speaker 1: You want me to put it back up? Were you
reading it?
Speaker 2: Oh? No, no, no, that's fine. Actually, let's get your thoughts.
What do you think? I think I before we started recording,
I what is the function of racism? And I think
this answered it pretty well from the perspective of you know,
people that we view as enemies.
Speaker 1: Well, I mean, racism only exists as a polemic. I
mean it's it's just their their way of seeking to
discredit whoever they're throwing that term at. What Yeah, if
somebody says you're a racist? Okay, what does that mean?
What what does that mean? I mean it's because I
recognize like crime stats and things like, does that make
me a racist because I want to live in a
predominantly white town that has very low crime. Because I
cannot find a predominantly black town that has very low crime,
has low crime, especially living in alb Them what am
am I a racist? I think I'm just aware of race.
I'm aware you're aware of racial differences in this society.
Speaker 2: Yeah, what, Well, one of the one of the strategies
that's been put forth from the dissident right is to
kind of embrace the label. You know, that's it's not
a strategy that anybody in power would employ, but from
the from the ground up, it's you know, oh, I'm
a racist, okay, sure, and then they go on to
say something racist.
Speaker 1: Well, I don't think it's anybody who. I mean, I
don't really know a lot of people who would say that,
other than to just take the power away from the
person who's using it.
Speaker 2: Yeah, yep, it's completely contextual, completely, you know, within within
the time. But yeah, I mean I've always thought that
them bandying that label around constantly, uh, it would either
dilute its meaning to nothing, which in some ways it has.
In some ways it's still very effective, or it would
kind of work in the opposite way that they would
want it to, that people would start becoming conscious of race.
Like that's been my experiences. I didn't give a fuck
about race until I was told I was a racist.
Speaker 1: Enough, Well, that's I mean, that's interesting. The you know,
I've always growing up where I grew up, in everything,
I've always noticed that there's a difference. There's a Steve
Saylor recently did an article Attackie addressing this, addressing like
the problem with white blacks are white Black crime is
just insane? Violent crime is insane. Now, I heard someone
I can't remember what the guy's name is say that, well,
and these are true numbers. The average age of a
white person in the United States right now, and this
does not bode well, is fifty seven.
Speaker 2: Yep.
Speaker 1: Yeah, I think the average age of a black person
and is twenty seven or something like that. Yeah, like low,
like very low.
Speaker 2: Yeah.
Speaker 1: So if you who's going to be who violence would
definitely be you would. You could look at that number
and you could say, Okay, younger people are going to
be more violent than older people on a whole. Okay,
let's start breaking that down. I'm sure you saw the
video of the six foot six, two hundred and eighty
pound black student who had his Nintendo switch taken away
by a teacher, a white female teacher who was walking
in the hall, and he ran up behind her, blindsided her,
knocked her to the ground. It looked like being knocked
to the ground. She got knocked out, and then he
just it just jumped on top of her motionless body
and started wailing on her.
Speaker 2: Yeah.
Speaker 1: Now, I would think if this, if there was an
epidemic of then you had a couple of weeks ago,
the the student in the school bus who just starts
wailing on a nine year old white girl.
Speaker 2: Yep. You also have the zoomer kid, the zoomer white
kid that pulled over and picked up two black dudes
to give him a ride, and he ended up getting
stabbed by him, which brought up a funny, funny thought experience,
A funny thought experiment, at least I thought it was funny.
That is that racism could have saved his life, but
had he been a racist, that he would have been
worthy of death.
Speaker 1: Yeah, well that is and he's like one of those
one of those situations where you're waiting to see if
the parents start making excuses.
Speaker 2: Yeah, yep, yet again. Now it's it's what's what's been
at the forefront of my mind, which has a lot
to do with this reading, is the coming demographic shift
and the the lowering of average of median intelligence median
IQ's going down the tubes. You have ethnic and racial
shifts all happening within our lifetime, and you're starting to
see things kind of break down.
Speaker 1: Uh.
Speaker 2: You know, the train derailment, for instance, is just these
like big things that are starting to fall apart, the
close calls with airplanes. And at the same time, you have,
you know, the push for DEI and every else at
a municipal and federal level that I'm seeing happen just
on the ground level in my job.
Speaker 1: Let me let me correct something from earlier, give me
a second. Oh no, go ahead, gotta keep going.
Speaker 2: And it's oh, yeah, no, it's it's already starting to
We're already starting to see it, and it's little fissures
right now. But it's just going to be. It's going
to be an interesting time.
Speaker 1: It certainly is, which is why I'm trying to get
away from trying to get to the smallest town I can.
All right, So the last numbers on average age by
race or ethnicity is from twenty nineteen PE research. As
in twenty nineteen, the medium age of single race non
Hispanic Black people is thirty five. In two thousand it
was thirty If you take the if you combine all
minority in the United States as opposed to whites. In
July twenty nineteen, it was reported that most common age
of whites in the US is fifty eight minorities combined,
it's twenty seven.
Speaker 2: Yeah, yep. And if you tease that out, you can
see like that demographic holocaust happening, happening in real time.
Speaker 1: Sure, and bringing up the high school student is what
you know. And people want to say, oh, well, you know,
that's just it's it makes more sense. The younger people
are going to be more violent than older people. Okay, okay, good,
I'll give that. All right, Let's compare high school students.
Let's compare high school age students and look at the
violence if there were if there was an epidemic of
white violence in high schools like you see, like we've
seen recently, the videos coming out of school buses and
the one in that hallway, it would be plastered everywhere.
It would be as white supremacy. It would be you know,
does he have a gun in his truck?
Speaker 2: Does?
Speaker 1: I mean? It would be all that.
Speaker 2: So every school has metal detectors, every school has an
army of school resource officers, but you don't see that
in the in the region that I grew up. And
that's that's that's why, that's why I kind of had
to pause when you, uh, when you responded to me
when I said, you know, I never thought about race
growing up because Massachusetts has always been like eighty five
percent plus white. I mean the school that I the
school that I graduated from, had a handful of Cape
Verdeans and that was about it. It was not a thing.
We were a color blind society.
Speaker 1: Oh yeah. But the I was talking to in Benjamin
today and he's like, if you want to get away
from black people, just go skiing.
Speaker 2: Yeah, yep.
Speaker 1: But but the but if you were if we were
to look at violence by black teens in high schools
compared to violence by white teens in high school I
wonder what we would say.
Speaker 2: Yeah, And do you think it's a it's a conscious
rejection of of liv of of their experience. When these
teachers or students in these in these schools that aren't
predominantly white. Uh, you know, do things like take away
the Nintendo switch or pull over and give a ride
to two black dudes or or whatever, or just enforce
the rules. Uh? Is that is that a conscious rejection
or do you think that it just doesn't occur to them?
Do you think the engineering has been that good?
Speaker 1: Oh? I think the engineering is is absolutely insane. I
mean the amount of we were I was talking about
this on my so it is she was talking about it,
the amount of like you go into a all white
Baptist church in the South, they're praying for race to
end racism. Yeah, okay, why what what? Why are they
doing this? They're not even thinking, They're not even thinking
about it. It's just there. It's just not there. You
can make the argument. I think there are some who
maybe that teacher, considering she's a teacher, I don't want
to speak. I know there are good teachers out there.
It's painted in our mind. It's like cement in our
mind that most teachers are left as progressives and they're
there to you know, she could have been one of
those people who either would just ignore it or would
see herself as an ally. So obviously I'm not going
to get attacked. This person will understand that I'm doing
this for their own the good.
Speaker 2: Yeah, she is. She is the liberal middle ground. I mean,
a true progressive teacher would have let let him do
whatever he wants. I mean, yeah, taking his switch away
would be what would be the wrong thing to do.
But she's the you know, the the problem. I'd say
that the boomer liberal that you know, values education and
he's disrupting the class and uh, this is this is
worth risking my life over.
Speaker 1: Did you see the tweet that I shared into the
chat yesterday with with the you've been out of the chat.
Speaker 2: I've checked in like once or twice, but I've been
I've been trying to be good.
Speaker 1: On your on your let on your let Okay. Have
you seen the video of the Many grocery the Buffalo,
New York in any grocery store thing.
Speaker 2: The guy getting executed?
Speaker 1: Yeah? Yeah, I mean what do we do? What do
we important? We have enough problems dealing with people who
are here born here.
Speaker 2: Well, have you heard about Portland, Illinois introducing a law banning, uh,
banning recognition of the Indian caste system. No? Yes, so
Portland is introducing a law banning the banning the recognition
of the Hindu caste system. And I'm guessing, uh, this.
Speaker 1: Is what is that? What is the population of.
Speaker 2: Let me give us a background. The major sponsors of
the bill are Muslim Indians. So this is just bringing
to the forefront that India has a has a has
a an inequality problem that's systemic, just like we do,
and we're not going to tolerate that.
Speaker 1: Ship in America Portland, Illinois?
Speaker 2: Is it Portland? I thought it was. Where did you
say Portland? Oregon?
Speaker 1: Oh, it's Orgon. Okay, I'm sorry I heard Illinois. Sorry
I'm retarded. Yeah, I could see that. They're yeah, well, yeah,
that's funny that that would they would do an that
fucking brilliant.
Speaker 2: If you're an Indian Muslim and you hate Hindus, start
fucking passing some laws being like, hey, you know this
is going on right, That.
Speaker 1: Is really brilliant. That is really smart.
Speaker 2: Yeah, yeah, I thought it was fucking awesome.
Speaker 1: How do people how do people not learn? We're seeing
if you go look around the United States, especially if
you look at like DeSantis is Florida, just examine some
of the stuff that people are doing, especially him. You
can change this. You can change your states in a heartbeat.
I mean he basically just restructured the whole state that
it's like it's going to be hard for Republicans to
lose the governorship.
Speaker 2: Yeah, and from what I've heard from Florida men, that's
been going on for a while, Like the seeds of
that were planted, you know, a decade ago. Far as
packing the courts, appointing permanent positions, Uh, they've they've been
they've been working on on this, uh you know, de
deliberalizing Florida for a while.
Speaker 1: Wow. Yeah, amazing, it's awesome. It's just it's so expensive
to live there now. Yeah, when you look.
Speaker 2: People like me are constantly thinking about moving to Florida and.
Speaker 1: You just bought a house.
Speaker 2: I know. Yeah, I still think about.
Speaker 1: It me too. I'm only one state away. I could
make the drive really easy. But so yeah, I mean,
I guess just bring this all back the I think
it's interesting that somebody that I've talked about extensively on
the show, and not extensively, but in a couple episodes.
I did that episode with Justin Campbell on which books
the National Socialists actually burned, you know, because everybody's like, oh,
they burned the Bible, Oh they burned even the Wick.
The Wikipedia article is honest, it tells you who they
they burned. Yeah, you know whose books they burned. It's
very honest. You can just look at it. Then there's
other things out there, and then you know, just talking
about Wymar how much he's such a huge part of it.
There's a book on Wymar called Voluptuous Panic by Gordon
and I mean it is you get a pdf of
it and and control Effort and just put in Hirschfeld.
It's just like he's author out that book.
Speaker 2: Yeah, yeah, I mean leading leading cultural degeneracy in Wymar Berlin.
I mean I've I'm not an expert, but I've heard
T seven seven speak about it. And then, uh, you know,
heard heard a couple of things from the other podcasts
I listened to, and the ship that you could you
could go go to a street in Berlin and you
could fuck a horse, you could suck another dude, you
could suck a kid like it was just a a
and all you can fuck buffet for ten years.
Speaker 1: Well you you red Iron Kingdom twice, right, you said, yeah, Yeah,
they talk about that. They talk about go over that.
Speaker 2: They they so that's kind of towards the end of
the book, they do go over it. Just the the
the wide range of social little they I think he
calls it liberalization, uh depression, Deprussianization of Germany, and.
Speaker 1: I wonder what he meant by that. All right, man,
I'm gonna let you go. Do you have anything to plug?
Are you even on a podcast anymore?
Speaker 2: Yeah, I've I've missed the last couple of ones. They
they've been doing some weird things with the schedule and
destroyed at work. I'm actually waiting for a call from
the fire department any minute now. It's saying that my sprint,
one of the sprinkler systems, blew up from the cold.
But yeah, I'm just fucking crazy busy, but not too
busy for you, Pete.
Speaker 1: I appreciate that.
Speaker 2: You know.
Speaker 1: I'm going to catch crap from Bird for you showing
up on the on my show but not being able
to show up on.
Speaker 2: Their showing up my favorite podcast.
Speaker 1: Well go when he has time or the inclination. Aaron
is on Timeline Earth, and I know that they don't
like you because you were left out of the famous
Bird episode AI episode.
Speaker 2: Yeah, yep. He said he couldn't get my voice down.
That was his excuse, which I get. I I hate
my voice, so I wasn't very I wasn't disappointed.
Speaker 1: Carr's voice was it just wasn't there.
Speaker 2: Man. Yeah, it tricked me for a little while. But
him saying like that is just such a good episode.
Speaker 1: Yeah, well he Well. The thing about Car is I
think I said this one bird was on, is that
he alters his voice a lot during an episode. I'll
be excited about something, He'll be laid back, so he's
constantly going back and forth. And the AI just made
him like packxel or you know.
Speaker 2: Like.
Speaker 1: SSRI car where he was just like one one mood
the whole time. And I'm like, oh no no. But
the Trump was so good, Yeah, Trump was so good.
The Bannon was, but the Tucker was good too. And
the Rallo the Rao was that might be the best voice.
That might be the best one.
Speaker 2: I lost it when he came on. I was in
my car just fucking dying.
Speaker 1: I was I thought, I was like, oh, this might
be the best. It helped to know what I was
listening to too. You should imagine how many people will
listen to that. You know, how a lot of people
they get it. They just start fast forwarding fast forward
until it gets through like an introduction anything, and then
you just start listening to it's like, wait a minute,
what the hell with Steve Mannen's on the show, but
that hell's going on here, Tucker? What all right? Man, I'm
gonna let you go. I appreciate you, thank you, yep
Speaker 2: Thanks a lot, man,