know no spectacle so ridiculous as the British public in one of its periodical
fits of morality"'
- Lord Macauley (British Politician)
culture not only loathes and despises men, it sets women atop pedestals and deifies
them. While men are the perpetual target of the trash media, vilified as
animals, rapists and morons, women’s travails are the subject of a near
continual violin concerto from all Anglo media outlets. When the Anglo media
pretends to traditional conservatism (a position an intrinsically homosexual
culture can never attain) it singularly assails the masculine imago, chipping
the patriarchal edifice in favour of ‘touchy-feely’ feminist sentiment. Anglo
Saxons are simply incapable of true conservatism: their conservative simulacra
consist of latent homosexual overtures to round-faced, unmanly scions of
all, the latent homosexual Anglo culture deifies women in a cloud of
candy-floss. In recent years, this deranged tendency has reached psychotic
proportions, culminating in the neo pagan cult of Lady Diana Spencer. After her
death, British politician Gordon Brown seriously wondered whether the
anniversary of her death should be declared a national holiday. Prime Minister
Tony Blair dubbed her ‘The People’s Princess’. Some responses surpassed even
this. One man told the BBC that he cried more at Diana’s funeral than at his
own father’s (Wheen, 2004: 205). (Of course, any man, even one’s own father, is
less worthy than a woman to the Anglo Saxon hive mind).
press switched instantly into beatification mode:
do not die. Diana’s afterlife is only just starting. Forever frozen at the
height of her beauty, Diana, like Marilyn, that other troubled goddess, will
not age. She will continue to glow, forever young, forever vital, in the hearts
of those she touched (Moore, 1997).
philosopher Anthony O’Hear dared to suggest the extravagant public and media
grief lacked any sense of proportion, he was labelled ‘a rat-faced little loser’
for his pains.
every respect, Diana Spencer was unremarkable. Francis Wheen writes:
the time of her engagement to Prince Charles in 1981 she was just another dim,
round-faced Sloaney girl of the kind you could see on almost every street in Pimlico,
Kensington or Earl’s Court, clad in the unprepossessing uniform that prompted
some observers to liken her, cruelly but accurately, to a stewardess from Air
Bulgaria (Wheen, 2004: 200).
looks were unremarkable, for one thing: she was a typical pudgy, simpering girl
of the British patrician class. As she aged, her proboscis lengthened to equine
proportions although her eyes continued to lack any spark of sentience. If she
worked in a supermarket she would pass unnoticed. Yet the Anglo media (both
British and American) routinely described her as ‘the world’s most beautiful
was also intellectually and morally undistinguished. Considering the enormous
advantages she grew up with, to leave school without qualifications is almost
an achievement - yet she managed it. Clearly a dullard of sauropod proportions,
had she hailed from a working class background she would no doubt have emerged
from state education to spend the rest of her life as a jobless single mother
on a housing project. Days before her death she was lolling around on the yacht
of her pudgy ‘playboy’ boyfriend, Dodi Al Fayed (a perfect clone of Fantasy
Island’s Tattoo: Ricardo Montalban was the only missing ingredient in this
tropic idyll). She conducted other affairs before this, of course, but we will
refrain from boring the reader with them. Whatever, she was certainly no St
Theresa of Avila in the morality stakes.
despite these mediocre attainments, Diana was consistently hailed as a paragon
of intellect, virtue and physical perfection, a Gloriana for the modern age.
This demented claptrap has often been described as part of a burgeoning culture
of sentiment. However, from the standpoint of the Anglobitch thesis, the Diana
cult is part of a long-standing Anglo American tendency to put women on
pedestals by simple dint of their gender.
course, as we have seen all along this tendency arose in response to the latent
homosexuality and puritanical repression that characterises Anglo Saxon
culture. It is certainly not new: the English have a long-standing obsession
with sentiment stretching back centuries, a close corollary of their cultural
effeminacy. Sentiment is unmanly, matriarchal, hysterical: this is why Anglo
Saxons are so drawn to it. Reason, intellect, and the spirit of the
Enlightenment have never taken popular root in the Anglo enclave. Today, they
are persona non grata: reasoned analysis is the preserve of ‘rat-faced losers’.
Of course, this is why Anglo Saxon feminists can talk so freely about imaginary
female losses in wars, imaginary female inventors and explorers: when Reason
has been driven from its rightful throne, no rational critique of any claim is
funeral of Lady Diana was a ludicrous affair. The dubiously talented Elton John
belted out a tuneless paean to the iced Princess. The British tabloid press
once viciously targeted this performing dwarf for his dubious sexuality. But,
as Hitler averred, ‘the memory of the masses is very feeble’: so now he led the
lamentations in that hall of Kings, his hair weave as wobbly as his notes. An
orgy of snivelling: seldom did contemporary Anglo culture look so sickly and
debased. The invert warbled in the darkness and the dead-eyed masses sang
fanfare over Diana revealed certain core aspects of Anglo-American culture that
contribute markedly to the Anglobitch phenomenon. First among these is the
culture of insincere sentiment, a phenomenon arising from schizotypal
Anglo-American separation of thought and emotion. Second is the broadly ‘feminine’
cast of the Anglo Saxon mass mind, strongly inflected by self-abnegating
collectivism. Finally, the sordid episode highlighted the disturbing streak of
homosexuality that undercuts Anglo-American culture.
we consider the history of Anglo-Saxon culture, we can see that these are
perennial traits, not recent innovations. In the late Eighteenth Century, this
culture of Anglo-Saxon sentiment first began to blossom. In turn, this rapidly
burgeoned into the characteristic Anglo-Saxon Romanticism associated with lax
parenting, sentimentality, drooling collectivism and effeminate deference to
unearned privilege. This Victorian porage remains the dominant influence on
contemporary English culture but its essential characteristics can readily be
discerned in earlier epochs.
some respects, the Anglo-Saxons resemble an oriental people, with a
characteristic ‘feminine’ mindset. They are prone to hysterical outbursts, to
unthinking deference to tradition and unearned privilege, to the deification of
ephemeral material effigies (cars, property and most of all women), unmanly
modes of life like homosexuality and an infantile tendency to deny any reality
that contravenes these ingrained values. Though this is especially true of the
lower class, it characterises all social classes to some extent. The bovine
character of the English was amply demonstrated by their compliance with
ridiculous orders during the First World War. Officers would defer to official
idiocy, condemning thousands of men to death for no gain. English soldiers lost
all motivation when their officers were killed, cowering aimlessly in the
Northcliffe once fatuously boasted that the British soldier had a greater sense
of initiative than the German, thanks to the British traditions of
individualism and team sports. Nothing could be further from the truth. In
reality, it was the largely amateur British army which was characterized by
excessive rigidity in its command structure and a culture of unthinking
obedience below the NCO level – and when NCOs were incapacitated, of unthinking
inertia (‘If you knows of a better ‘ole…’) (Ferguson, 1999: 310).
all, Anglo Saxons (especially the English) have a feminine, self-subordinating
attitude to received opinion. This is partly why they have offered so little
resistance to the rise of the Anglobitch.
culture exerts an influence uniquely its own on a society’s membership, could
these characteristic traits derive from non-cultural sources? Could they be
inscribed on the genes of Anglo Saxons?
particularly interesting line of discussion in Stephen Pinker’s The Blank Slate
concerns an experiment conducted on American Southerners and American
Northerners. The Southerners experienced abrupt physical change when ruffled and
insulted by a stooge:
from Northern states laughed him off, but students from Southern states were
visibly upset. The Southerners had elevated levels of testosterone and cortisol
(a stress hormone) and reported lower levels of self-esteem (Pinker, 2002:
argues that such a marked difference in physical response cannot be traced to
culture. He notes that Northerners are descended from English farmers while Southerners
descend from Scots-Irish immigrants. British Scots-Irish life has always been
dominated by blood feuds, ethnic sectarianism and other violent behaviours,
traits also characteristic of the American South:
American South has long had higher rates of violence than the North, including
a tradition of duelling among “men of honor” such as Andrew Jackson. Nisbett
and Cohen note that much of the South was originally settled by Scottish and
Irish herdsmen, whereas the North was settled by English farmers. Also, for
much of its history the mountainous frontier of the South was beyond the reach
of the law. The resulting Southern culture of honor is, remarkably, alive at
the turn of the twenty-first century in laws and social attitudes. Southern
states place fewer restrictions on gun ownership, allow people to shoot an
assailant or burglar without having to retreat first, are tolerant of spanking
by parents and corporal punishments by schools, are more hawkish on issues of
national defense, and execute more of their criminals (Pinker, 2002: 328).
Anglo-Saxon males are so relaxed about the Anglobitch phenomenon because they
are innately more placid, accommodating and collectivist.
Saxon culture certainly seems to embody this 'feminine' collectivism. Common
English sentiments like ‘whistle while you work,’ ‘keep your chin up’ or ‘don’t
make a scene’ embody this deferential mentality. The cult of Lady Diana is
another manifestation of this femininity, along with a general tendency to set
women on pedestals and accept degraded status.
countless military conflicts between the Celts and Anglo Saxons also embody
this schism between Celtic individualism and Anglo collectivism. In the sixth
century wars between Romanised Britons and the Anglo Saxon invaders the Celts
were better soldiers: better led, with more advanced equipment and tactics
(Barber, 2004). At first they triumphed against the stolid Anglo-Saxon and
Jutish federation: but having won, they turned on each other to settle blood
feuds (in true Celtic fashion) and the campaign ultimately went against them
(Morris, 1973). Again, the better individual motivation of his troops enabled
Robert de Bruce to gradually reduce English presence in Scotland by capturing
their castles until even the lethargic Edward II had to intervene (Scott, 1999).
Due to a lack of competent leadership, this characteristically homosexual
English King was then trounced at Bannockburn. During the British Jacobite
rebellions of the Seventeenth and Eighteenth Centuries, internal dissent and a
lack of clear purpose invariably caused the militarily more skilled Celtic
cause to founder.
is this entirely a matter of ancient military history. Even today the highly
individualised Scots exploit the cowed nature of the feminised English masses
to monopolise the top British positions in politics and the media without
popular demur. This is no less true in the United States, where Celtic
Scots-Irish names dominate political life.
innate tendency of Anglo males to mildness of response has not only contributed
to their marginalisation but also to the Anglobitch phenomenon itself. Had they
mustered determined resistance when Anglo feminists first squared rights with
privileges the current degraded condition of Anglo-American society could have
been averted.This is the perennial
problem for ‘nice guys’:the essential
baseness of human nature brushes them aside.
presents no problem to patriarchal peoples like the Celts, Arabs or Japanese
because their innate ‘warrior outlook’ stifled its claims from the outset. In
Japan females enjoy few rights and little status. This may be unduly harsh, but
these patriarchal peoples have maintained their cultural integrity far more
effectively than Anglo-Americans.
feminism has, like Hitler’s Germany, expanded by marching across undefended
borders. Where determined resistance should have been organised from the first,
Anglo-American males have been feeble ‘nice-guys’, retreating to their next
entrenched position without firing a shot. Indeed, they have eagerly colluded
with the enemy, hastening their own destruction (Koch and Smith, 2005).
whole sordid tale of Anglo feminists’ breathless advance from ‘rights’ to
wholesale dominion of the media, education and politics has been well told by
Farrell, Amneus and Hoff-Sommers. Cultural context has seldom been raised as an
excuse for this effortless conquest. Yet, given the unusual pliancy of Anglo
males, such domination was always likely. Like the affable Northerners in
Pinker’s experiment, Anglo-Saxon males just “laugh off” women taking 80% of
their wealth in unjust Divorce settlements; “laugh off” being vilified in the
media; “laugh off” being denied access to their children; “laugh off” anti-male
discrimination in public spaces, education and before the law. This easy-going
attitude is complicit in the rise of the Anglobitch and her venomous agenda. It
also explains why Anglo males have meekly surrendered to the sickly cult of
sentiment recently fostered by homosexuals and feminists.
the Anglobitch phenomenon might have arisen due to the quiescence of
Anglo-American males is difficult enough for conservative Masculinists to
accept. If this quiescence is genetically ingrained it is truly disturbing, as
it implies that no resistance to the Anglobitch phenomenon can emerge in
Anglo-Americana. This is a distinct possibility: and it shifts the onus of
resistance onto non-Anglo males with more vigorous self-defensive instincts. In
the future we may see an open Kulturkampf over the Anglobitch issue between
Anglo-Americans and more traditional societies. Indeed, this theme may already
be discernable in the ongoing conflict between militant Islam (the emerging
‘Eurabia’) and the Anglo-American bloc.
Harvard scholar Samuel Huntington claims that future world conflicts will
revolve around cultural differences (Huntington, 1998). Western economies have everything
to gain by transforming Eurabian women into consumers: Muslim men have
everything to lose. Thus the stage is set for a titanic cultural struggle that
will take decades to unfold, and whose outcome is uncertain. Eurabian women are
the key to victory: if the West can subvert them before the superior Islamic
birth-rate swamps all resistance, the Anglo-American bloc can achieve world
hegemony. Otherwise the Anglosphere will founder, its economic growth stalled
and social viability torn by internal contradictions.
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Charles (1996): For Fear of the Angels: How Sex Has Usurped Religion, Hodder
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Samuel P. (1998): The Clash of
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