From a review at Amazon:
Robert Griffin’s Living White offers solid reportage, analysis, and counsel for racially conscious American whites interested in effective thought and action on behalf of their beleaguered kind and country. Griffin, a professor of education at the University of Vermont, is that rarity: a knowledgeable student of contemporary American white nationalism who is an emphatic and empathetic partisan of his people. He is the author of two valuable books on white America’s fledgling racial-nationalist movement, The Fame of a Dead Man’s Deeds, based on interviews with the late William Pierce and One Sheaf, One Vine, which gives voice to ordinary European-Americans who have embraced racial consciousness in ways currently acceptable for nonwhites and for Jews in this country, but long since taboo for whites.
In Living White, Griffin brings well-honed critical skills to addressing questions of individual demeanor and conduct that the committed very often neglect: the search for self-knowledge, the struggle for personal effectiveness, the resolve to act in the public arena, and the ability to communicate racial concerns to other whites. The score of essays included in Living White encompass the wide range of Griffin’s observations of the racial right, observations sharpened by his learning in the psychology of education and by his comparative detachment as a latecomer to white racial politics. The pieces collected here run the gamut from practical advice for activists to meditations on the careers of men as disparate as Stanford University president and eugenics enthusiast David Starr Jordan and American Nazi agitator George Lincoln Rockwell, demolitions of books by academic denigrators of white people, and valuable personal vignettes of his own path to self-fulfillment in service of his people.
Besides being uncommonly objective, Robert Griffin is unusually thoughtful, and much of his thought has been devoted to gaining knowledge of himself. This self-knowledge, and his observation and experience of life, make Griffin a sympathetic listener and a sound adviser on the challenges of living white in today’s America. His essay on how to educate one’s children to live honorable white lives is notable for his grasp of the essential issues: too many white parents (and not just nationalists) still believe that it suffices to remove their offspring from minority milieus, neglecting the tentacles of the education industry and the entertainment media. He is particularly good on the loss of community and on considerations of how to rebuild it, in writing free of both lamentation and cheery assurance of easy restorations.
In just a few years Robert Griffin has emerged as an author, analyst, and public spokesman for white Americans, despite his very public status in the fishbowl of campus life at a state university. The fact that he has tenure has not preserved him from wounds to the ego and the heart, wounds which he wears openly and bravely. The deafness which afflicted Griffin suddenly after he had completed his second book on white nationalism has been if anything a goad to his work and action: It lead him to write, here, “While–for me–there is still time, in my life, I want, day to day, hour to hour, in my own unique way, to live as an honorable white man,” thereby giving body and soul to Friedrich Nietzsche by now hackneyed “What does not destroy me makes me stronger,” and reminding that, as George Eliot wrote, “It’s never too late to be what you might have been.”
The topic here is the current attacks on racially conscious and active white people by those who would marginalize, silence, and punish them for their beliefs, expressions, and actions. I use a memoir on the McCarthy era, as it was called, in the 1940s and ‘50s, written by Walter Bernstein, Inside Out: A Memoir of the Black List, and an encounter I had in late 2006 with the Southern Poverty Law Center to frame an analysis of this phenomenon, drawing parallels between what went on in the McCarthy years, and at other points in history, and what’s going on now. I offer some suggestions on how racially committed white people can deal with attacks against them.
The following exerpts really struck a chord:
Bernstein was a member of the Communist Party. He was also a morally upright person who cared deeply about the welfare of his fellow man and economic and racial justice. But all that was immaterial to his inquisitors. It didn’t matter what he was like. It didn’t matter what his commitments were. And it wasn’t a personal assault on Bernstein, because he was no longer a person: he was type, a concept, he’d been objectified, de-humanized. Bernstein could be fit into a category that had been set up as evil and threatening, Communist, and that made him the enemy and fair game.
Bernstein was like the Jap in World War II. You don’t acknowledge a Jap’s humanity. You don’t bother distinguishing one Jap from another. You don’t try to figure out what a Jap is thinking, or hear him out, or dialogue with him. You certainly don’t care a whit about what happens to a Jap. You kill a Jap, period. You drop firebombs on Jap women and children in Tokyo—after all, they are all Japs, the same ones that attacked our ships in Pearl Harbor, no difference. You drop atomic bombs on civilian populations in Hiroshima and Nagasaki—why not, they are Japs, they deserve to die. Bernstein was a Jap.
I’ll offer some thoughts on how you can get good people to commit or go along with a bad thing and feel good about it: up to persecuting, and even slaughtering, other people they don’t even know. Here’s how you do it:
Control their information, images, and ideas. Make sure they only hear your side of the story.
Couch what you want in the highest sounding language. Tell them its defending freedom, on the side of justice, combating hate, something like that.
Give people language they can use to tell themselves how virtuous they are when they destroy the people you want destroyed or go along with it. People like to think of themselves as a being good, morally upright, having good character, and so on.
De-humanize and objectify the other side. In Germany, Jews were depicted as vermin and as being all alike. Racially conscious whites are all KKK members. Nazis are evil and all the same. “White males” are all privileged, boorish, and oppressive. Keep people from looking at the particulars about individuals and just focusing on the pejorative category you’ve set up. Categories are easier to attack and kill than individual human beings.
Let people know that if they go along with you they will be acknowledged and approved and respected by others and included in the group. And the stick to complement the carrot, point out examples of people who didn’t go along with you—how they were condemned, ignored, disrespected, marginalized, or shunned.
Distribute some tangible perks to people who play ball with you. Thinking your way and doing your bidding is a way to get and keep a job, get a promotion and a raise, get praise and an award, get an article or a book published, a project funded, etc. And alternatively, get across that crossing you is the way to get negated, fired, and your house on the auction block.
And then turn the dogs loose. Even the sweetest of dogs, to continue that metaphor, will go for the throat, and more, they’ll honestly believe in what they are doing. Depending on whether they live in Germany or England, they’ll put Jews on freight trains or incinerate 130,000 civilians in Dresden in a bombing raid.
And notice where it starts: Making sure that only the information, images, and ideas favorable to your side gets to the masses. Controlling what gets published, what films get made and what gets on television, what is lectured and read and said in the classroom, who gets to participate in the public discourse and who gets silenced. Clamping down hard on anybody who doesn’t mirror the current orthodoxy, the current creed. Joseph Goebbels knew all about this, and so do modern thought managers.
Reading Bernstein’s account, I was struck by parallels between what was going on in the 1940s and ‘50s and what’s happening in our time now with the attacks against “hate.” My research and writing on race has brought me into personal contact with this contemporary inquisition. I’ve seen what has happened to people I’ve encountered, and I’ve tasted a bit of it myself. My transgression is that I wrote about white separatists, white advocates, white activists, and yes, white supremacists, without condescendingly smearing them as ignorant, anachronistic, and malevolent racists and bigots. I didn’t do that because it wouldn’t have been truthful to do that.
I care about the wellbeing of all people on this planet, and that includes European heritage people, white people. Most of my writing on race has been reportage and analysis, but increasingly as time has gone on, I have written from a position of white advocacy. I’m an advocate for whites for the same reasons that others support blacks and Hispanics and other groups. I’ve spent my adult life around secondary schools and universities and I’ve seen first hand how young whites are put down in schools. Their ancestors are trashed as oppressors, they are conditioned to feel guilty about their heritage and race, and they are taught to defer to and serve the interests of other races and pay no attention to the welfare of their own people. They are shut up if they express racial pride and commitment, they are beaten back if they even think about forming organizations or engaging in collective action, and they are the victims of racial discrimination in school admittance. If the children of any other racial or ethnic group were treated this way in schools there would be hell to pay.
If I advocated for any other group but whites, using the exact same language and rationale, I’d be applauded and rewarded. I find it fascinating that nobody seems to notice this contradiction. Say you care about white people these days and it’s called hate, and people buy into that.
Here’s an unvarnished truth the anti-White “hate speech” goons don’t want deracinated Whites to hear:
It is more accurate to call the people and organizations I have studied and written about this past decade as white advocates or white separatists rather than white supremacists. They are concerned about the status and future of white people and their heritage and, many of them, want whites to be able, if they choose, to live among their own and to determine their own destiny. That said, some racially conscious whites do believe that, given their values, the white race has been, and continues to be, more accomplished; superior, if you will. They hold that if you objectively assess the races on the bases of their achievements in philosophy, ethics, the arts, architecture, civilization building, mathematics, science and technology, and business acumen, whites are at the top of the list, or at least compared to blacks and Hispanics. They contend that knowing a community is white allows you to predict that with great deal of certainty that it is clean and orderly and safe, and that its children are cared for and educated well, and that life is liveable there; and that the same cannot be said for a black or Hispanic community. They claim that when there is an infusion of blacks and Hispanics into a white area to the level of a critical mass—say, 30%–you can predict that the area will deteriorate physically, become politically corrupt and more dangerous, that educational standards will become lower, and that it will be an area that decent people will want leave, not enter.
I believe in freedom of conscience. It a free society it should not be a crime or punishable to believe one’s race or religion is superior. Rather than forbid assertions of white superiority, we should allow it to be part of the public discourse. If it is empirically false, that will be demonstrated by counterargument. The truth will set us free, or at least it will set us on the right direction. We need to ground ourselves in reality, whatever that reality is, and even if that reality is unpalatable. To operate on high-sounding but false premises is a ticket to distress and failure.
You might think a diverse, multiracial, multicultural society is demonstrably best, and preferable as a setting in which to live. Others, however, have the right to ask you to provide concrete examples to support your perspective and preference rather than just rhetoric. Other than the fictions on television and in the movies where are these multi-racial, multi-ethnic paradises? In Lebanon? In the old Yugoslavia? In Rwanda and the Sudan? In Chicago and Detroit and Cincinnati and Los Angeles? In London? Paris? Where exactly? And what gives you the right to tell white people who want to live peacefully among their racial kinsman that they can’t do that and they must live your way? Back to human nature, there is a tendency for people to think their way is the best way and the only way, and to force that on other people. I think that is a predilection we all need to overcome in ourselves.
Contrary to the image that has been painted of them, the vast majority of the racially conscious whites do not want to harm blacks and Hispanics or rule them. Rather, they simply want to get away from them. And they are not racists as we usually define that term: they don’t harbor a deep-seated, irrational animosity toward minorities. What is called racism and hate is actually disapproval and disdain. With blacks, white racialists disapprove of, and have contempt for, their illegitimacy rate, their violent crime rate, the way they fail to keep up the areas in which they live, their educational and work performance, their welfare dependency, and their tendency to hold others responsible for their negative conduct and demand double standards and racial preferences. These whites point out that that 90% of interracial crime is black on white, and are enraged that blacks rape 20,000 white women a year (versus a couple hundred the other way around), and are convinced that these realities are suppressed by those who control the information flow in America.
His advice for fellow White advocates:
I’ll end with some suggestions to people who may find themselves a target of the today’s McCarthyites. In particular, I’m speaking to white racially conscious people of whatever stripe: white analyst, white advocate, white activist, white separatist, or white supremacist. I want to underscore that what I offer here is my best thinking, but it could be off the mark. Take it as simply my side of a conversation. With that disclaimer on the record, here’s my advice to those who care about white people and their future in a culture that is committed to shutting you down hard and making you pay.
First of all, cover your ass. They’ll do anything to you they can get away with, and it makes no difference whether you have done anything wrong or not. And you have to assume that you are all alone, that there is nobody covering your back. Somebody might bleat on an Internet discussion list that you got screwed, but that’s about as far as it will go, or at least you better not count on any more support than that. You have a career going and bills to pay and perhaps a wife or husband and children to guide and support and parents to care for, and as far as I’m concerned, those are your first obligations. Until you are sure about what you are going to do and its consequences, don’t create a paper trail that can be used to get you. If you write, use a pseudonym. Keep your name off membership lists. Don’t write anything in an e-mail you wouldn’t mind being a front page story in the newspaper. If you are going for a job or a promotion, tell them what they want to hear. If you are up for tenure as an academic, lay low until that comes through. Stay underground until you are clear you want to go above ground.
Get in the best shape you can. Figure you are in a war. Get battle-ready. Put your mind and body in the best condition possible. If you have some physical or mental issue, habit, addiction, whatever it is, that is getting in your way, get it out of your way, starting now.
Don’t buy what the crap they tell you about yourself. The people doing the talking in this country tell you that being for minorities is good but being for whites is bad, that you are bad, that they are the action and you keep your mouth shut over in the corner, and so on. Constantly tell yourself another, more positive, story.
Find some likeminded people. You aren’t alone. There are people that think as you do, and who will like and encourage you. They may be right around you or they might be on the Internet. You might have to contact them on the sly. Bernstein in his memoir wrote: “When I was with other blacklisted people, I felt what I had felt in the war [WWII], a comradeship based on common purpose. . . . What I felt was unjustified by my social condition. Bitterness and despair were more appropriate. But with these people the scream stayed dormant in my throat. What I felt was a kind of happiness.”
Don’t assume that explaining and placating will do you any good. When they come after you, there is always the tendency to try to talk your way out of it. “See, I’m not really a racist, and actually, some of my best friends . . .” It is temping when they get on your case, or to prevent them from doing it, to suck up to them, come off as a nice guy, a benign guy, a no-threat-to-anybody guy, an I’m-really-on-your-side guy, etc. I suppose those kinds of things can work, but you have to assume that reason and logic and whether you are a good guy doesn’t cut it for anything; no matter what you say, no matter how much tail you kiss, as soon as they can, they’ll slit your throat.
Play to your strengths. And what might they be?
- Legal recourse. People don’t like to get sued. The first person to contact if someone dumps on you for your racial beliefs or actions is an attorney. Don’t say or do anything until you do.
- Use the system. What they want to do is keep it just you and them. They call you into a room, hit you with the charge. You reason and beg (it feels really good to them to have somebody prostrate themselves like you are doing). Then, after waiting you out with a patronizing slight smile on their face, they fire you or whatever it was they had in mind when they called you into the room. Make it about more than you and your oppressor; get it out of that room. Kick it upstairs. Take it to his boss. Invoke the grievance or review system. If you have a union, get it involved. Knowledge is power: know the system, the organizational chart, everything that is written down. Nobody should know more about how the system works than you do.
- Go public. Most often, they want to mess you over without anybody finding out. And most often, you go along with that because you are embarrassed, or you feel helpless, or deep down you think you are as bad as they say you are, or you’re scared, or they’ve promised you a positive recommendation or some extended insurance coverage if you keep things inside. And perhaps it is your interest to go along with playing it that way. All I can offer is my sense that the ones coming at you usually don’t like it when outside people know what they are doing. The thought of what’s happening to you getting on TV and in the newspapers, you trashing them publicly, or it actually happening, is most often a very aversive experience to the ones trying to do you in; and the threat to do that, or the impression that you will do that if they attack you, could get them to back off or cut a favorable deal.
- Counterattack. It’s makes sense when people hit you to defend yourself, but while you are doing that be thinking about how you can attack them and put them on the defensive. Just as it was on the playground when you were a kid, letting the bully know that you aren’t just going to roll up in a ball and take his abuse, and that you are going to do your best to break his nose if he touches you, is a good way to present yourself. And the key is, don’t be kidding; if you can, break his nose. Bernstein, bless him, just took it. At least we can go down swinging.
- Keep in mind where this ends up. At the end of our lives we make a fundamental judgment about ourselves: that we lived an honorable life or we didn’t. An honorable life doesn’t mean we did the right thing every time, but basically we did. Basically we didn’t sell out. Living an honorable life doesn’t mean we were never lived irresponsibly, but basically we lived responsibly. Living an honorable life doesn’t mean we never shortchanged ourselves and other people, but basically we did our best. I think we always have to keep in the back of our minds that there will be a time when there is only the past and what we have done with it; and that what will someday be the past is now and tomorrow and the next day and the next month and the next year. The question today and tomorrow and next month and next year is what is the honorable thing to do? It may take a while to get ourselves to the place where we are doing the honorable thing, but I think if we keep plugging the best we can we have a good shot of someday, down the road, smiling peacefully and saying “Yes.”
I would prefer he write White instead of white, but I’m happy to have found another likeminded person.