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Old December 7th, 2005 #1
Antiochus Epiphanes
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Exclamation "Living White" by Prof Robert Griffin

Some of you may have read "Fame of a Dead Man's Deeds" by Vermont professor Robert Griffin. A very good and nearly prescient biography of the late Dr Pierce. http://www.amazon.com/gp/product/075...lance&n=283155

Some of you may also be familiar with, or may have participated in, like Alex Linder-- in Dr Griffin's other book, "One Sheaf One Vine." http://www.amazon.com/gp/product/141...Fencoding=UTF8

This thread however regards his most recent title, "Living White." I am still reading this book, but Prof Griffin kindly gave me a courtesy copy and so I want to promote his book to all of you immediately.

This book is about Professor Griffin's "awakening" as a "racially conscious" White man. He speaks to questions of timidity and courage, moral consistency, and above all, HONOR.

Read the excerpts which were serialized in TOQ below and please consider purchasing Professor Griffin's book. He has done much good for our cause by adding and erudite and reasonable voice to the leading chorus of White Nationalism.


BUY IT HERE!
http://www.amazon.com/gp/product/142...lance&n=283155
 
Old December 7th, 2005 #2
Antiochus Epiphanes
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an excerpt

Quote:
Going Public: Being Seen, Heard, and Felt as White in Mainstream America

Robert S. Griffin

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The last couple of years, I worked on a book that sensitized me to two issues confronting those concerned about the status and fate of white people in America. The book, One Sheaf, One Vine, is made up of statements about race from seventeen racially conscious white men and women of various ages and stations of life from around the country. The two issues that surfaced for me during the book project: First, the white racialist, white nationalist perspective is absent from the public discourse; and second, those concerned about the well-being of white people in this country don’t attend enough to private, in contrast to public, concerns.

Most of what people know, or think they know, is derived from mediated experience: received information, ideas, and interpretations. They weren’t there themselves, they didn’t see it, hear it, or touch it, they didn’t think it up themselves; rather, somebody stood between them and reality and showed them a depiction of it or told them about it and gave it meaning for them. That somebody could be a teacher in school or a professor in a university, or a moviemaker, popular musician, television personality or performer, politician, journalist, church leader, novelist, or non-fiction writer. From our early years, all of us have been immersed in a stream of public discourse—images, ideas, interpretations, concepts of what is true and preferable and what is out of bounds—and that iconic and ideational context shapes our reality and perspective and guides our engagement with the world.

For all practical purposes, the white racialist perspective is not a part of that mainstream public discourse. All the average person knows about white racialism are the negative characterizations of it and those who subscribe to its tenets put forth by its adversaries, who predominate in the public dialogue and debate. I teach at a university, a major battleground in the war against European-heritage people. Except for the KKK, which has been used forever to epitomize, discredit, and demonize white racial consciousness and collective action, students don’t know a single white racialist organization or individual by name and haven’t read or heard a word they’ve written or spoken. All the students know is what they have been told by the mediators of reality that get their eye and ear: that this orientation and these organizations and people are racist, anti-Semitic, hate-filled, extremist, ignorant, misguided, malevolent, and to be shunned.

More, students are conditioned to employ a “label, denigrate and affirm, and turn away” strategy that keeps their level of understanding and awareness of white racialist ideas and people where it is and reaffirms their antagonism toward them. The way it works, if anything even hints at a white racialist outlook, students have been taught to stop right there. Don’t try to understand it, reflect on its claims, go any deeper into it; don’t engage it at all. Instead, immediately label it pejoratively and derisively (“racist” “anti-Semitic” “hate”), and then go into a little speech, if only to themselves if no one is around, about how racism is bad, anti-Semitism is bad, hate is bad, diversity is good, and so on. And then disconnect altogether—get away from the “bad” person, close the book, throw the flyer in the trash; and if they can’t physically get away, if they are in a classroom, say, look down disapprovingly and doodle and wait it out.

Recently, I published a review in this journal of George Fredrickson’s Racism: A Brief History. Fredrickson, a professor emeritus at Stanford who has written and taught on racial matters since the 1960s from a pro-minority angle, portrays racism in this, his latest, book as endemic to white gentiles throughout history (and nobody else) and includes anti-Semitism in his conception of racism. What struck me reading Racism: A Brief History was that Fredrickson made this basic pitch to white Stanford students, among the best and the brightest of our young people, for forty years, and that his books, including this new one, have and will be encountered, if not examined carefully, by untold thousands more young white people as required reading in university courses. And, most significant as far as I’m concerned, Fredrickson’s analysis of racial matters wasn’t, and in all likelihood won’t be in the future, countered by an alternative or opposing argument. Students won’t remember the details of Fredrickson’s lectures and books, but they will retain the generalization that whites have been on the wrong side of history and that to get on the right side they need to align themselves with the cause of minorities and Jews rather than with their white brethren.

Writing the Sheaf book, as I call it, and an earlier book, The Fame of a Dead Man’s Deeds: An Up-Close Portrait of White Nationalist William Pierce, brought home to me how tightly regulated public discourse is in America. I learned through my literary agent that you don’t get published in this country in conventional ways unless you talk up minorities and Jews and talk down white people, simple as that. But note the qualifier in that sentence: in conventional ways. I was able to make both the Fame and Sheaf books available to the public through a print-on-demand Web publisher and at minimal cost, and I was able to get the word out to potential readers through the Internet at no cost that the books exist. The system of thought control, in this country anyway—it’s better here than in Europe—isn’t airtight.

My experience with my two books has revealed a distribution downside, however. It has seemed to me that the only people reading the Fame book are those already familiar with and amenable to the ideas in it. In all the correspondence I’ve received from people about the book, I don’t remember one of them being what I would call a mainstream reader. It appears that the Fame book has stayed in a niche, and I speculate that unless there is some change in marketing strategy the new Sheaf book will as well.

With a few exceptions—the editor of the book review section of this journal, Samuel Francis, prominent among them—racially aware white people are only talking to one another. We post things on discussion lists, we read each other’s writings—some of which are fine indeed—and we talk to each other at meetings. A lot of this exchange, like exchange in any context, is little more than filler, but a lot of it, too, is quality exchange, perceptive, instructive, useful in providing insight, direction, and encouragement to the people involved. But the point here is that no one is listening to us; we aren’t part of the core public discourse in this country.

To be sure, there are good reasons for that. I have learned firsthand how major publishers and universities operate to silence and marginalize those with outlooks they don’t like. But at the same time I have also learned—at least in my university situation, and I surmise that my situation is not unique—to express myself honestly and openly about racial matters and to teach courses that include legitimate investigations of the white nationalist perspective. And I have learned—and I think this is important—that the barriers to my being involved in the main arena in American life are just as much, if not more, internal than external. That is to say, many of the obstacles were and are inside me; I have held myself back, and while I am better than before, I’m still doing it. I have learned that I need to examine my assumptions about the way the world works and my place in it, and I need to look hard at my own patterns of behavior and my own dedication and personal character, and I need to look at my efficacy, my ability to set tangible goals and get concrete things done.

So the issue of the absence of white racialism in the public life of America has come back to me as a person, as an individual. And this leads into the second point I want to make here: that more attention needs to be paid to the personal, in contrast to the public, dimensions of the issues facing whites as a race. The people in the Sheaf book (and I stayed in contact after my interviews with them) that comprise the source material for the book, and that changed the meaning of the book project for me from just being about what some people think about race to what they are doing with their lives, and what I’m doing with my life. Even more fundamentally, the Sheaf book came to be about life itself, finiteness, mortality, what each of us experiences and accomplishes between now and the end of our time on this earth. Increasingly, I have used this personal, call it existential, lens when looking at white racial matters and trying to make sense of them.

The people in the Sheaf book tend—all through this, I’m speaking in generalities; I’m not saying this is every-time true—to have difficulty living lives of racial integrity. By racial integrity I mean, day to day, acting in accordance with one’s most cherished racial beliefs and values. I mean in their jobs and relationships and engagement with the community, those kinds of basic things that make up the substance of our individual lives. For so many of them, it is as if their thoughts on race are “over here” and their actual lives as related to race are “over there.”

While they are impressively insightful and articulate about race, at the same time—and again, this is not true in every instance—they are silent, or bordering on silent, in the public arena. They don’t say what they really think in any of the contexts of their lives outside their families and close relationships, and sometimes not even there. Or at least in any of the real contexts of their lives; in a number of cases, they are very expressive in the virtual context of the Internet, through discussion list postings and such. I have an image in my mind of a person sitting in a room tapping on computer keys, but I don’t have an image in my mind of someone speaking out at the school board meeting held to discuss the latest diversity curriculum. Although as I now conjure up that school board meeting image, I envision the Sheaf participants being very effective if they were to do something like that—these were informed and persuasive people, attractive people.

And more than just silent, so many of them are hidden. They are living secretive lives. They are intimidated, even frightened. What if their views on race become known? What if their friends, parents, their girlfriend or boyfriend, their colleagues at work, the teachers of their children at school, their children’s classmates, find out what they believe? What if people learned about the literature they read? What if their name got in the paper? They would be ridiculed, scorned, excluded, they could lose their jobs, their children might be harassed. More than half the people in the Sheaf book use pseudonyms. In this country that, supposedly anyway, is grounded in a commitment to freedom of speech, open expression, the marketplace of ideas, all those high-sounding concepts I heard about in school, here are people who feel unable to identify themselves when speaking about something they care very deeply about. Our adversaries don’t hide their identities or hold back in the least from announcing what they think about race, yet so often we do. What’s that about? Why can they go public and we can’t? How’d that happen? What can be done about it?

Asking these rhetorical questions is not to imply that every one of the people in the Sheaf book should have put their names to what they said, not at all. The world is very hostile to race-affirming white people, and we all have to make a living and get through our lives, and going public with your racial views if they deviate from the current party line in this country can be like sticking your head up out of the foxhole. But I am offering that living openly and publicly and fully as the person you truly are is the ideal. It is the best way I can think of to be happy and fulfilled. I’m saying that the fact that many of us are hiding out is an issue we need to confront, individually and collectively, head on.

If we do take on this issue of living authentically—in truth, in honor—as racially conscious and committed white people, one of the things we are going to have to deal with, as I mentioned above with reference to myself, is the limitations or obstacles within ourselves. Indeed, there are forces outside of us that are intimidating us and pushing us to the side. And we have to take that reality into account in figuring out how to live honestly and openly and effectively, full speed ahead, no tentativeness, no hesitancy. But we hold ourselves back, too. All of us have spent our lives in the hands of the enemy, as it were—the schools and TV shows and movies and popular music and news shows and orating politicians, all of them. Since we were very young children we have been discouraged and distracted from becoming proud and contributing members of our own people, European-heritage people, white people. Even if we have largely escaped from the grasp of the enemy—I say “largely” because you can never completely get away from them, they are ubiquitous—the residue of that conditioning is still inside us and affecting what we think and feel and do.

One of our major challenges for each of us is to expel the residue of our own prior conditioning. We need to expel any notion we have internalized that multiracialism, feminism, collectivism, and cosmopolitanism are, really, on the side of history, that they are the action and that, at best, we are a holding action, gadflies. They speak freely, we stay silent, or perhaps talk to a few people on the side, and that is OK as long as no one sees or hears us. They go full out and we are circumspect. They ridicule, condemn, belittle, and threaten; we defer, or even equivocate, grovel, backtrack, and placate. They have the power to hurt us, so it goes, and will hurt us, so we had better lay low. We need to identify those feelings, thoughts, and images and tell ourselves that we don’t accept them any longer; and we need to affirm more empowering, more honorable conceptions of ourselves and, in small and big ways, take action in alignment with those conceptions.

Looking at things from a personal angle has made me realize the need for white racialists to be healthy physically and mentally and tough and fierce. To be a racially committed white person who is “out there,” present in the world, in full view, saying it, being fully who he or she really is, one must be willing and able to do battle. Those in power in this country will ignore you if they can, but if you get too visible or get in their way they will come after you. If you aren’t strong and battle-ready you will be prone to do what so many of us do when attacked: cave in. We need to be like boxers in training, getting ready for the big bout, so that when the occasion calls for it we come out firing punches rather than going into a shell. Personally, I have discovered that they can’t hurt me as much as I thought they could, particularly if I’m in good personal shape. And I’ve also learned that I can do more than just defend myself when attacked for my racial views and actions. I can counterattack. It brings a lot of bullies up short to contemplate the possibility that their noses might get bloody too.

These two issues—the lack of mainstream presence and the need to attend to how we are doing as individuals—are interconnected. The absence of our kind in the public arena leads us to feel unimportant, somehow illegitimate, outsiders, commentators rather than actors. What does it do for our sense of place in the world not to have a politician to vote for who wouldn’t cross the street to avoid us? Or not to have a teacher in a school who doesn’t look down his nose at us? And that sense of ourselves as essentially on the outside looking in inhibits us from doing what it takes to increase our mainstream public presence. So it is a vicious cycle, and it has to be broken.

We can work on both these issues concurrently. As organizations and individually, we can look for ways to enter the mainstream public discourse. For myself, I intend to get the Sheaf book to the attention of mainstream readers. As private individuals we can set a goal for ourselves to move steadily and persistently toward living our everyday lives openly and honestly and taking on anything or anybody that tries to stop us. That might come down to speaking up and holding our ground in some context where up to now we have deferred or remained silent. The lesson for some of us who try things like that is that the best option for us is to homestead in Kentucky with a community of our racial kinsman and let the world spin on its axis without us. But I think a lot of us will realize that we have as much right as anybody to live full out as the persons we truly are in the dead center in American life, and that we are going to keep moving ourselves resolutely in that direction.
 
Old December 7th, 2005 #3
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another excerpt

Quote:
Living White: A Personal Challenge and Responsibility

Robert S. Griffin

--------------------------------------------------------------------------------

Recently, I wrote an article entitled “Rearing Honorable White Children,” in which I reported on the parenting practices of racially conscious white parents whom I had encountered while writing a book on the white nationalist William Pierce.1 That article reflected what I have privately come to refer to as a “living white” perspective, by which I mean the piece was essentially about racially aware white people engaging in activity that reflects their racial beliefs and commitments. It is this living white perspective that I explore in this writing.

The living white perspective, or construct, shines a light on the nature and quality of the lives of individual white people—this one, that one, and that one over there, and you and me. How are we doing? Day to day, month to month, year to year, are we doing what is natural and right for us? Are we living with integrity, in alignment with our deepest insights and highest values? Are we living proudly and openly and courageously? Are we getting important things done? Are we healthy and happy? Are we loved and supported? Are we living honorable white lives?

This concern for the circumstance of individual white men and women and boys and girls reflects a “small picture” in contrast to a “big picture” frame of reference, the latter being more abstract, theoretical, and impersonal. By big picture I mean analyses of what is happening in society overall, what is going on politically, what ideas and ways ought to prevail in the culture, that sort of thing. In this white racial area, a big picture orientation might result in a consideration of what is happening with immigration in America, or interracial crime, or white nationalist political strategies. At least potentially, small picture and big picture orientations are complementary, each informing and completing the other. The ideal, it seems to me, is a white racialist worldview that harmoniously integrates “all-of-it”─matters of history, philosophy, analyses of the cultural and social context, visions of the future of the race, and so on—with “one-of-it,” which concerns the fates of particular, mortal white men, women, and children.

I see an imbalance at the moment, however: namely, too much focus on the big picture at the expense of the small picture. That is to say, I think we are better at talking about how it all works than how our individual lives work. My worry is that without greater attention to what I am calling living white─specific and realistic personal goals and down-to-earth, practical strategies and actions for achieving those goals—too many racially conscious white people will end up talkers rather than doers, and feel okay about that. Too many will become reviewers, commentators, spectators in life, rather than participants. Too many will come to assume that circumstances in the world and in their own lives are bigger than they can do anything about, and as a consequence they will live lives characterized more by coping and hiding out than by honest self-expression. Too many will live with a significant discrepancy between what they know and value and the way they conduct their lives, and this will gnaw at them and, over time, take its personal toll on them. Too many will have lives that are more frustrating than gratifying─“knowing the score” and “talking a good game” are poor substitutes for living with dignity.

Thus I think it advisable to give greater attention to the manner in which actual white people conduct their lives. My assumption is that there are ways of living that grow out of white people’s basic nature and cultural heritage. If that is so, if there is an approach to life that is natural to us, consistent with who we are, what is it? What does it mean to live white? What does it mean for whites collectively, and─the concern here─what does it mean for an individual? How does an individual answer that question for himself, or herself? And after answering it─or anyway, resolving it─the question becomes, is she or he actually managing to live that way? Is he or she getting it done? Getting it done involves figuring this out, concretely, and then implementing it successfully. It involves getting from hopes to reality. Goal achievement capability is crucially important: living an honorable white life takes more than insight and good intentions; it takes efficacy, the ability to make things happen in one’s own life. It takes “how-to” capability. Another way to put it: the white racialist movement needs a technology of personal change to complement its ideological positions and social and cultural analyses and programs.

The Basics
White persons are born with a particular genetic makeup. They grow up and live as adults, amid particular influences, prominent among them their racial and cultural heritage, their parents and other relatives, friends, and acquaintances, their church, neighborhood, and school, the contemporary social and cultural circumstance, and the mass media. They find mates and some work to do and a place to live. They create a family and rear children. They take part in leisure activities. They engage the larger world─organizations, politics, the public discourse. They experience success and failure, love and satisfaction, pain and regret. They get sick and get well and then get sick and die, leaving whatever mark on posterity they do. The idea of living white says to each of us: this is the playing field of your life. Work within this context and fashion an honorable life as a white man or woman.

There isn’t just one way to be an honorable white person, but I propose honorable white lives have some common characteristics:

There is a strong sense of racial identity and pride.
There is a strong sense of racial commitment, a dedication to live in accordance with the highest ideals or standards of the white race.
There is a sense of racial responsibility to one’s racial brethren.
There is racial integrity. There is a tight fit between the individual’s highest racial convictions and actions. A tight fit, not a perfect fit; life isn’t perfect, but there is a good correspondence between one’s racial beliefs and one’s deeds.
There is courage and toughness. These days, the world is very unfriendly to people with a strong white racial consciousness, to the point that it would do them in if it could. Living white requires fortitude, and it requires hardness and resilience. Living white means being fierce when it’s called for and knowing how to fight and being willing to do it.
There is physical and mental health. You can’t get it done if you are dragging physically—tired, washed out, overweight, half sick, and addicted to one thing or another, as so many people are, even those who are considered to be in good health. And you can’t get it done if inner demons call the shots and lead you off into the marshes.
There is a positive mental attitude. Unfortunately, the most highly developed capability among many white racialists is identifying how somebody else (and often that somebody else is another white racialist) is wrong or messed up, and being pessimistic and cynical—a sure ticket to personal stagnation and inner upheaval.
There is efficacy (how-to capability). You can’t live with integrity and responsibility if you are unable to get good things done. Significant accomplishment is necessary to living white. Significant accomplishment doesn’t have to mean altering American foreign policy in the Middle East. It can mean getting good results with your children. It can mean finding work that allows you to express your values and live more honestly. It can mean creating a living space that reflects who you truly are. Efficacy comes down to the ability to set tangible, imaginable, realizable objectives and take effective action to achieve those goals. Some people seem to know everything about everything, but when they try to do something they come up short. Others seem to spend all their time weighing options and making plans that they will implement when the time is right, but the time is never right.
And a last characteristic common to those living an honorable white life: personal happiness. By personal happiness I mean a basic sense of satisfaction, gratification. It is the experience of “Yes, life is good.” Indeed, there are pain and loss and downtimes, as there are in every life, but pervading it all is the conclusion, “I’m living the life I should live.” Amid the struggles and setbacks, and outweighing them by far, is victory and self-respect and peace of mind. I believe that happiness results from doing what you ought to do, and white people ought to live true to their nature and their heritage. If you don’t, if you live with major incongruities between how you conduct your life and who you are at the core of your being, you may have cars and houses and worldly acclaim and people who admire and love you, but still, deep down, you won’t experience real happiness.
Possibilities
Below, I’ll describe five outcomes that have resulted for me from looking at things through the lens of living white. I hope this list encourages readers to identify concerns and projects related to their own interests and circumstances.

First, I have been prompted to talk to other people about what it means to live white. Here’s one example from a recent e-mail exchange: “My thoughts on the ‘white way of life,’” my correspondent offered, “are that there's a quietness, an industriousness and a graciousness about it. Whites tend to their gardens, work in their fields, chop wood, walk their dogs, smoke their pipes, write their letters and read their books. They make things with their hands. They speak softly. I see this in rural, suburban, and urban settings. This may come as a surprise to you, but one good example of this is Garrison Keillor’s radio program on NPR. Keillor features white folk music and wistful tales of this character and that: the parson and his failed romance, the football star who became principal, the spinster librarian and her delicious apple pies. Keillor doesn’t glorify high-flying capitalists and violent rap stars but rather celebrates modesty, frugality, peacefulness, and respect for natural forces. Keillor captures the white spirit well: sturdy values, gentle humor, matter-of-factness, church socials, calm perseverance, enjoyment of the simple things really, the joys and sweet sorrows of life on earth, in a community of white racial kin.” And then in reply to my response to what he said: “When I referred to ‘high-flying capitalist,’ I was thinking of a race-traitor type, snorting cocaine in his high-priced Manhattan apartment, with no morals and no loyalty to racial kin, who is bent on enriching himself whatever the cost to anyone or anything else. And I absolutely agree with you that adventurism, artistic intensity, and entrepreneurship are part of what it means to be white. I was just expressing my new-found skepticism of the materialistic individualism promoted by globalist conservatives and libertarians─a crew I once found myself attracted to.”

Second, I am finishing up a book made up of the personal accounts of fifteen racially conscious white people, One Sheaf, One Vine: Fifteen White Americans Talk About Race. The title comes from a Rudyard Kipling poem, The Stranger:

Let the corn be all one sheaf─
and the grapes be all one vine,
Ere our children's teeth are set on edge
By bitter bread and wine.
Third, I’ve thought about the possibilities of a Living White website devoted to practical, how-to-do-it matters, with postings, articles, and links. “I don’t like what is happening to my neighborhood and have heard about inexpensive land in Kentucky and building ‘backwoods’ homes. Where can I learn more about that?” “How do I make my work more reflective of what I believe?” “How can I pass on their heritage to my children?” “How can I get tougher?” (I am reminded of a comment by a white racialist: “If you are going to be one of us, you have to be willing to fight up close.”) “Is there anything I can do about my children’s education besides homeschooling? Is a Waldorf school a good possibility?” “How do I get politically involved?”

Fourth, many racially conscious whites feel isolated and unsupported. Another e-mail acquaintance put it this way: “How can I make some local connections? I feel a need to communicate and collaborate with like-minded folk. I want to be around a healthy Euro way of life that is continuing and growing, where kids are embracing their heritage and its lore and its music.” In response to this and similar statements, I have thought about the possibility of what I am calling at this point White Honor Clubs. The idea would be to have local clubs whose purpose is to support members in their efforts to live honorable white lives. It could be a place for social exchange and networking, and for idea sharing and advice giving and mutual support. It could be a place to discuss how to find a good place to live or work that is consistent with your racial ideals, or how to raise and educate children, or how to stand up to the pressure to conform to ideas and ways that are contrary to your racial beliefs. It could be a place to get more informed—books to read, web sites to visit, people to contact, etc.—and stronger personally. It could be a place to identify constructive things to do. It could be a place to identify and undertake collaborative projects, say, in response to some local issue. All to say that a White Honor Club would be about the well-being of the people in the room.

Fifth, over the last five years, and increasingly the past year or so, I have personally tried to move in the directions that I outlined in the last section─toward greater racial identity and integrity, toward courage and health and a more positive mental attitude. I am living a truer life now than before, and, indeed, I’m happier now than I was.

The Challenge and the Responsibility
The living white idea says that if we want to improve the world we need to improve ourselves. It says that we need to go beyond knowing the way and pointing the way to being the way. It is not enough for us to understand what is going on in the world and to advocate the right things. The measure of us as individual human beings is the extent to which we engage in a quest to live consistently with what is deepest within us and are at least reasonably successful at it. The living white idea says we need to turn away from the big issues facing the race long enough to ask, “What am I doing with my time on this earth? In the way I am conducting my life, what do I exemplify racially, what do I further racially? What are some tangible things I can do to live a more honorable white life?” The living white idea says that whatever answer we come to in response to the last of these questions, the one about what I can do, we need to get about doing those things—and not tomorrow, today.
 
Old December 7th, 2005 #4
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Living White brings together Robert S. Griffin's writing on race during the 2000-2005 period, November 16, 2005

Reviewer: "Blurb"

Quote:
Living White brings together Robert S. Griffin's writing on race during the 2000-2005 period. Included are excerpts from his two books published during this time, The Fame of a Dead Man's Deeds: An Up-Close Portrait of White Nationalist William Pierce and One Sheaf, One Vine: Racially Conscious White Americans Talk About Race. Also here, in total or in large part, are eleven published articles, one unpublished article, and a speech. In addition, there is a published article about Professor Griffin, and a published interview in which he was the subject. Last, there are excerpts from two earlier books of his that relate to the story he is telling in this book. The writings are ordered chronologically for the most part and the author provides commentaries to accompany them. This gives Living White a narrative line and lends an autobiographical quality to it. In large measure, Living White is Dr. Griffin's own story over these past few years as it relates to race.

Living White is about white people, and it is for white people. Its focus is on the personal, in contrast to the public, dimensions of the racial challenges that whites confront at this time in their history. This book isn't an analysis of race in America or elsewhere. It isn't about public policy or politics or organizational activity. It isn't about how the outside world is doing but how individual white people are doing. This book will support readers in living more honorable lives as white men and women.

Robert S. Griffin, Ph.D., is the author of two previous book on race: The Fame of a Dead Man's Deeds: An Up-Close Portrait of White Nationalist William Pierce; and One Sheaf, One Vine: Racially Conscious White Americans Talk About Race. He is a professor of education at the University of Vermont, and lives in Burlington, Vermont
 
Old December 12th, 2005 #5
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One Sheaf One Vine now available in PDF download here:

http://www.bbet.org/leesvoer/OneSheaf.pdf

Bloed Bodem Eer Trouw is a motto for this Fleming Nationalist website.

This book as well as Dr Griffin's others, are good "gateway" material. Take a gander and consider buying a copy yourself from the links above.
 
Old December 13th, 2005 #6
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Thanks for that!
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Old January 26th, 2006 #7
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The book can also be found on

One Sheaf By RG
http://www.solargeneral.com/pdf/robe...n/OneSheaf.pdf

Fame of a Dead Man's Deeds By RG
http://www.solargeneral.com/library/fame/fame.pdf

My Awakening By DD
http://www.solargeneral.com/myawakening

From the White Conscious Evolution Page of SG
http://www.solargeneral.com/library/eugenics.php
 
Old February 5th, 2006 #8
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SG has some excellent stuff. I enjoyed 'Biological Jew' and 'Bolshevism From Moses to Lenin' in particular.
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Old February 5th, 2006 #9
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Default Happy and fulfilled we are

Quote:
Originally Posted by Antiochus Epiphanes
an excerpt from professor Griffin:
"...I am offering that living openly and publicly and fully as the person you truly are is the ideal. It is the best way I can think of to be happy and fulfilled. I’m saying that the fact that many of us are hiding out is an issue we need to confront, individually and collectively, head on.

If we do take on this issue of living authentically—in truth, in honor—as racially conscious and committed white people, one of the things we are going to have to deal with, as I mentioned above with reference to myself, is the limitations or obstacles within ourselves. Indeed, there are forces outside of us that are intimidating us and pushing us to the side. And we have to take that reality into account in figuring out how to live honestly and openly and effectively, full speed ahead, no tentativeness, no hesitancy. But we hold ourselves back, too.
It's good to see that Griffin has come so far since I first met him at a NA Leadership Conference years ago. He was nervously speaking about what amounts to the Judaization of academia to the gathered invitees, but without mentioning the "J"-word, as if he were speaking in code to his students or peers. He kept beating around the bush about exactly who this cohesive, powerful little group is that were responsible for ruining higher education, though he was among friends who knew exactly to whom he was referring.

Playing dumb, I innocently blurted out from a few feet away in the front row, "Who, exactly, are these people you keep referring to, Dr. Griffin?" He mumbled on some more about the Jews without naming them and the whole room could feel his nervousness as he unartfullyevaded my simple, direct question. I blurted out again, "Well, are they circumcized?" The room erupted in loud laughter at that because we all already knew EXACTLY to whom Dr. Griffin was referring so obliquely, "from hiding," as he puts it. He was extremely embarrassed by my questions and quickly wrapped up his prepared talk. Frankly, I think that's when he lost his cherry.

Griffin obviously has given the question of "truth and honor," and "being open and public" a lot of thought since that incident among those few "happy and fulfilled," unabashed racists that day. I can only hope that he will reach thousands of others and be able articulate his feelings in such a way the he will embolden them to learn the same lesson he has learned: truth and honesty are the best approach in dealing with the question of race and the Jew; and that these simple truths should be shouted openly, publicly, if we are to ever reverse our fortunes.

Last edited by White Will; February 5th, 2006 at 12:47 PM.
 
Old June 7th, 2006 #10
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I've enjoyed reading Dr. Griffin's works and had the honor to meet him a few years back at a National Alliance function.

Solar General has a great downloadable book section. It is a great resource for those who like to read but like keeping their names off mailing lists even more.

Quote:
Originally Posted by SolarMilitant
The book can also be found on

One Sheaf By RG
http://www.solargeneral.com/pdf/robe...n/OneSheaf.pdf

Fame of a Dead Man's Deeds By RG
http://www.solargeneral.com/library/fame/fame.pdf

My Awakening By DD
http://www.solargeneral.com/myawakening

From the White Conscious Evolution Page of SG
http://www.solargeneral.com/library/eugenics.php
 
Old July 17th, 2006 #11
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Quote:
Originally Posted by White Will
He was extremely embarrassed by my questions and quickly wrapped up his prepared talk. Frankly, I think that's when he lost his cherry.
Without having been there that moment, I can present another conclusion of what happened. I can imagine that Prof.Griffin would have been very nervous, even agitated to speak to such a group.
But I think his reactions stem from his character. Basically he is a very shy man, but with the best intentions.

When we met him a couple of years ago, it took us some days to get to know him.

Later we organised a meeting in Flanders where he gave a talk.

Anyway, I also liked the 'Writings on Race' book a lot, since it had an entirely different approach. There are a lot of books with facts, knowledge, proof, etcetera (because we certainly need them to train our people ideologically), but from a philosophical point of view, there is very little written post-WW2.
That's why 'Writings on Race' stood out. It dealt with the philosophical treatises of being White Nationalist in a 21th Century environment where ethno-masochisme dominates.
The approaches prof.Griffin elaborates are very interesting indeed...
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Old July 22nd, 2006 #12
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Amazing, I could have gone to see him and hear him speak!

I'm sorry and sad to say Europe is generally lightyears behind the USA in the racial and especially the jewish questions, in my opinion because we don't have something similar to the Bill of Rights and especially the First Amendment.
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Old March 18th, 2007 #13
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Quote:
Originally Posted by 999 View Post
Amazing, I could have gone to see him and hear him speak!

I'm sorry and sad to say Europe is generally lightyears behind the USA in the racial and especially the jewish questions, in my opinion because we don't have something similar to the Bill of Rights and especially the First Amendment.
The works of Prof Robert Griffin are indeed a worthy topic to hack through.

http://www.kevinmacdonald.net/

An expert of the Jewish Problem and similar 'Diapsora Peoples' is Kevin MacDionald whose work ought to be linked into.

After receiving a Masters degree in evolutionary biology, he received a Ph. D. in Biobehavioral Sciences at the University of Connecticut. His dissertation focused on behavioral development in wolves and was done under the direction of a suspected kike Benson E. Ginsburg.

Mac Donalds work then got far more interesting in discussing the roots of the Jewish Problem that manking faces including his famous tome that I read in the UK; A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy (1994), Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism (1998), and The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements (1998).

As a wandering anthropologist, a trek through MacDonalds published work has been of great satisfaction and worth adding to your armoury against the Jew.
 
Old March 30th, 2007 #14
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Thank you for posting these exerpts. Anything that can be used in helping to (re)educate our White Family is very useful.

In The Awakening of White America (THE WHITE WORLD!!!), Wolf 14/88

www.whitespeech.blogspot.com
 
Old March 30th, 2007 #15
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http://www.amazon.com/Living-White-R.../dp/1420869442


An Introduction to the White Nationalist Solution

http://www.stormfront.org/forum/show....html?t=324762
 
Old October 31st, 2007 #16
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Default Robert Griffin's books

I just finished reading these, and they are really excellent. I have proofed copies up on my site:

www.controversy-of-zion.com

if people are interested in versions that print out in a much more compact form than the pdfs. (One Sheaf is a slim 50 pages, and Fame of a Dead Man's Deeds comes out to 146.)

I really feel like I know William Pierce now, and the bio itself is probably the best overall introduction to White Nationalism out there, covering as it does pretty much the entire range of issues in brilliant synopsis. Professor Griffin has done a great service for racially conscious White Americans.
 
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