January 5, 2011
Antigone, by Frederic Leighton
Antigone, a young woman in Sophocles’ drama was sentenced to death by Creon, the king of Thebes, for breaching the law of the land. Her “historical revisionism,” her individualism, her free spirit bordering on stubbornness, prompted her to challenge the positive laws of her times. She viewed divine laws of justice and her own moral integrity as more important than her own fleeting lifespan.
I know all too well I’m going to die—
how could I not?—it makes no difference
what you decree. And if I have to die
before my time, well, I count that a gain.
When someone has to live the way I do,
surrounded by so many evil things,
how can she fail to find a benefit
in death? (460-520)
Be it in European mythologies, be it European sagas, be it in real social and political life, White European women have always displayed an extraordinary amount of free will and bravery, which is not to be observed in any other race, culture, or civilization. In Homer’s Iliad goddesses share the same plight as their male counterparts; play the same tricks as male gods, often disputing the whims of their male companions. Never, ever does the reader get an idea of gods’ “sexism”, or “machismo”, nor does one read about the abuse of their female companions; nor, for that matter, does one encounter goddesses who desire to question their womanhood.
One thing has remained rock solid in either pagan or Christian West: Every White male, every White female, be he or she of higher or lower birth, knew very well where his or her place was. The idea of promiscuous egalitarianism or gender swapping was considered an abnormality. It is only with the appearance of strange Oriental beliefs and their secular offshoots, Marxism and Freudianism, followed after WWII by pathological feelings of guilt for being born White, that a strange verbal construct and a bizarre concept of “feminism” came into vogue. Feminism soon turned into an ugly drama with far reaching social and political consequences for both men and women all over the West.
Feminist and Marxist theoreticians over the last fifty years have produced torrents of books describing traditional White women as proverbial men’s slaves or kitchen attendants. The feminist liberal Marxist drivel has lead many White women to believe that because of their inferior social role they needed to make a radical change in their own biology and their behavior. As a result, many historical examples of White women as political decision makers, as warriors, as artists, as thinkers, have been shoved aside, forgotten, or deliberately covered up. Modern authors or scholars tackling critically the issue of modern femininity vs. feminism from the other side of the ideological spectrum have rarely had a chance to voice their side of the story.
Feminism vs. Femininity
Doctors, biologists, psychiatrists, and of course, modern sociobiologists are better able to decipher the unique nature of woman than countless leftist and feminist authors who usually take their wishful thinking for scientific truth. Research on sex differences within an evolutionary framework shows that men and women have many differences that are understandable within the evolutionary theory of sex.
Fiirst, the concept of feminism is very vague. It embraces legitimate rights of women to be treated like human beings, but it frequently denotes self-denial of women’s biology and a radical ideology of male bashing. It would be useful to apply sexual profiling to study the psychology of modern self-proclaimed feminists, particularly in American and German universities, and then raise a simple question: What are the motives of these feminist authors? The bottom line for an uninitiated White male should always be to ask a simple rhetorical question: Are White “emancipated” women today happier than their female predecessors one thousand years ago? If so, why do White women today marry more and more into non-White gene pools whose cultural and racial heritage ignores the very concepts of women’s rights and femininity?
Everything depends on one’s point of view on women’s claims. From the perspective of a rocket scientist or a military aircraft pilot one gets a different picture of a would-be liberated woman than from a point of a view of a mother tending to a large family. And so on. At the extreme, one might contemplate the famed German psychiatrist and philosopher Julius Möbius whose book, Über den physiologischen Schwachsinn des Weibes (On the physiological feeblemindedness of the woman), wreaked havoc in feminist circles in the early 20th century.
Accordingly, not only is feeblemindedness among women present; it should also be a necessity. It is not only a psychological fact, but also a physiological postulate. If we have a woman who accomplishes her maternal profession — in that case she cannot have the brains of a man. When feminine abilities develop in the same manner as among men, in that case her maternal organs atrophy, and then, what we have in front of us is a worthless hermaphrodite.
A woman becomes a woman only by virtue of contrast and comparison to her male companion, whom she may perceive either as a threat or a lover. Without the Other there cannot be the Same. These principles of “complementary polarity” can equally well apply to different races: one becomes proud of his own race only when acknowledging the uniqueness of each race. The main point here is that it is only through their respective differences that men’s and women’s complementarity can be achieved. In the rejection of the recognition of Alterity lies the entire modern political drama, which only spurs standard left-wing invectives about alleged White racism, sexism, and the so-called “anti-Semitisms”—themes of exclusion usually ascribed to Whites only. A well-known sociobiologist from France, close to the “European New Right,” Yves Christen summarizes this dilemma in the following way in his book L’égalité des sexes; l’un n’est pas l’autre. (Gender equality; one is not the other);
This is the reason why one must overcome the embittered and demanding feminism in order to be able to espouse femininity based on the recognition of values inherent to each gender (in the same manner as negritude does not deny the difference but only affirms it as a fundamental principle), which have nothing to fear from affirming their respective identity. This is the reason why the study of differences, or better yet the study of the differential relationship between the two sexes, is of such overriding importance (p. 141)
Messing with powerful vestal priestesses in ancient Rome was a serious offense punished by death. In ancient Rome, despite its patrilineal legal foundation, common to all old European tribes, the spiritual and political power of young vestals knew no bounds. They embodied the very symbol of racial heritage and were viewed as the guardians of home.
Over the next two millennia the political role of women in European civilization was noteworthy. Among countless women rulers one can encounter a few who, even according to our modern standards, held more political power in their hands than many of their female successors in our times.
The blonde and fair skinned Queen Isabella the Catholic of Spain, in the late 15th century, threw out Jews and Muslim Arabs from Spain and literally changed the course of history on the European continent. Then came Catherine de’ Medici, the Italian-born French regent queen with enormous political power. Mid-eighteenth century continental Europe was under the spell of the Hapsburg empress, Maria Theresa, who had 16 children and who was greatly revered by Flemish and Croat mercenaries long after her death.
Maria Theresa in 1727, by Andreas Moller
The list of mighty White women is endless; it goes on and on all the way to the prudish, stern looking queen Victoria of England, during whose times England reached her imperial zenith.
Queen Victoria in 1887
It was largely the Semitic religion of Judeo-Christianity with its concept of sinfulness that brought about the rift between woman and man that subsequently led to the subordinate role of women in the Christian West. However, one must make a sharp distinction between the Christian North and the Christian South. Even today, in highly secularized and disenchanted West, one can easily spot, particularly in the countryside of the more “pagan”-Protestant European North, such as Scandinavia and northern Germany, how women differently express their social status compared to women in the Southern or Eastern Europe. Consequently, various feminist movements that sprang up in Europe and the USA at the turn of the twentieth century had a different agenda and can be only studied separately within a different racial, socio-historic and religious context.
Enjoying equal voting rights or basking in the splendor of a well-paid job does not necessary mean that the modern emancipated woman is automatically spared from mistreatment inflicted by her violent male partner. One may sometimes justly feel sorry for the burdensome past of the more domesticated, household-bound women in the Christian Southern or Eastern Europe. However, one must also bear in mind that pathological feelings of loneliness, such as experienced by many modern White emancipated American and Northwestern European women, are unheard of among Amish women in Pennsylvania, or among peasant women in today’s Russia or Eastern Europe. What good is it to be free if freedom means facing rapidly encroaching old age and the absence of all community?
As a German “national-feminist” scholar “ Sigrid Hunke wrote, due to the polarity brought about by the Judeo-Christian religions, man, very early on, was designated to become the expert in reason and intellect, whereas woman became relegated to the hearth and to the realm of maternal feelings, taught to serve her man only. “And men or women who did not match the characteristics of their respective roles were forced to suppress their nature or turn themselves into “unmanly” or “unfeminine” laughing stock. (Sigrid Hunke, „Die Zukunft unseres unvergänglichen Erbes in Mann und Frau“, Elemente, July 1987.)
Unknown in the modern feminist and academic establishment today, Hunke, along with countless German women, was a prominent academic with close ties to the intellectual circles of the SS in the Third Reich. Under the tutorship of the famous German racialist scholar, Ludwig Clauss, her academic prestige, particularly in the study of Islamic religion and Arabic civilization, was so highly praised that early post-WWII German diplomacy could not shrug off her expertise and reputation. Short of a better label one could possibly describe her today as a “racial”–feminist,” or a “national feminist”. As was to be expected, her name, along with those of thousands of other White European and American women, scholars and activists of the same ilk, fell into oblivion or was shoved into the proverbial category of the “Nazi woman.”
Leni Riefenstahl (1902-2003)
Writing about any aspect of National Socialist Germany, or for that matter about women in Europe of the mid-thirties of the last century, poses an insurmountable problem for any objective contemporary researcher. Whether one wants to tackle the subject of horse breeding in Bavaria or the number of caged canaries in Schleswig Holstein during the Third Riech, the effects of the Gulf stream on the Spanish coast of Galicia during Franco’s rule, or the quality or wine in Tuscany during Mussolini’s rule — their prose must be subject to a strict polarity of “good democracy vs. evil fascism.”
Conceptually and verbally Nazism and Fascism have become in modern scholarship the symbols of cosmic evil. Academic presentations of any topic referring to that epoch, even if totally unrelated to politics, race or women, must be premised on forgone antifascist conclusions. Hence wine, women, birds, winds, canaries, everything smacking of the past Fascist or National Socialist epoch, must be depicted in terms of metaphysical evil. Hundreds of thousands of post-WWII academic books, dealing with the topic of Fascism and National Socialism—irrespective of their alleged academic objectivity—must contain millions of disclaimers.
This continues to the present. In order to get published, contemporary scholars dealing with that epoch must go to great lengths to spice up their prose with a flurry of antifascist qualifiers.
I have written elsewhere how modern Germany has become a laboratory of academic national-masochism, a holier-than-the-Pope case study of cultural engineering—a place where an entirely new human subspecies has been created. This has gone to the point that when one carefully observes the facial expressions of prominent German scholars in the USA, one will notice furtive and panic stricken eyes refusing any focused eye contact with the interlocutor. If one happens to blurt the word ‘Jew!’, even when talking about the gimmicks of Charlie Chaplin, or even if one ventures into disinterested historicizing of sheep grooming in Tyrol during the National Socialist epoch—it will predictably prompt the bewildered German resident scholar to start shrieking in horror and immediately vacate the premises.
German scholars are merely the most grotesque examples of this phenomenon. Abject brownnosing has become the prevailing spirit of our times, both literally and figuratively, extrapolating the academic narrative in order to best fit oneself into the safe category of the “antifa” posture. And it goes well beyone the academic world. Indeed, it has become the national sport in the elite media and political culture all over the West.
The same may be said when one studies the attitudes towards feminism and the role of women in ex-Fascist Europe, or the impressive role of women artists, scholars and soldiers in the Third Reich. The antifascist symbolism, which has been diligently handed down by liberal propaganda about carpet chewing Hitler or overweight German maids holding a cluster of newborns on their immense breasts, is still around. Short of this medical obstretic scene one can come across a pathogenetic scenario in which a seven-foot tall blonde broad, sort of a Nazi diesel dike, aka Ilse Koch, with her own suggestive family name, cooks young Jewish kids for the incoming Waffen SS meals.
Feminism and “Sexual Bolshevism”
And what did the other side have to say about feminism and “free love”? As was to be expected, early National Socialist and Fascist scholars and their sympathizers all over Europe, slammed Jewish pornography, criticized the overwhelming number of Jews in the medical profession and the movie industry in the Weimar Republic, while rejecting the liberal and Bolshevik artistic cry for “ free love.” And this was much earlier than the Frankfurt School and its European nationalist detractors came into being or appeared on the European radar screen. Thousands of books and brochures, some academic with impressive bibliography, some written in a popular propagandistic tone, attacked liberalism, cultural Marxism and the Jews, or as the late German National Socialist sexologist, Dr Ferdinand Hoffman put it, “Jewish sexual-bolshevism” (jüdischer Sexualbolschewismus, p, 55 ). Hoffman notes:
This moral decay is usually ascribed as a burden to the ever increasing civilization of European peoples and especially to our people, who seem to be always on top of everything. The emancipation of women, this typical product of the European epoch, has led, in complete disregard of the experience of motherhood, to the a rejection of children, ignoring, however, that with the decay of the family and with much vaunted rights to self-determination, women were taken away from their own fertile ground. Shrieking claims for tentative masculinization in all fields of life, including the field of eroticism, have not faded however. The freedom of the individual regarding this sensitive area is still being compared to “having total fun” (Sichausleben), whereby the marriage, let alone having children, had to play a secondary role. Sittliche Entartung und Geburtenschwund (1937, p. 15)
Most academic titles—tens of thousands of books from the fields of genetics, anthropology, but also from the fields of literature and political science—were banned by the victorious Allies in Europe, shortly after WWII. Today, scholars who do research in different areas of the National-Socialist or Fascist epoch, particularly if they deal with the tantalizing role of women, use, as noted above, the methods of “pick and chose.” In order to avoid being shut up with the classic obituary of “anti-Semite” or “fascist pig”, they must carefully make sure that their prose in no way remains unbiased and that it contains at least some sparse value judgments about the alleged morbid and criminal nature of Fascism. At best, especially when the literary and artistic achievements of “Nazi racial- feminists” are described, such as Pia Sophie Rogge-Börner or Lydia Gottschewski, or even Savitri Devi, many mainstream academics resort to parroting derisory slogans, often depicting them as a pack of libidinous sun and cat worshippers.
This continuing negative popularity of National-Socialism and Hitlerism only confirms the well founded thesis that mainstream antifascist scholars and media people are subconsciously under a spell of that bygone epoch. One can suspect that when and if different winds start blowing tomorrow in the West, their postured and faked antifascism and philo-Semitism will be replaced by vulgar anti-Semitic outbursts. Witness the recent phenomenon of Communist anti-American apparatchiks in Eastern Europe who, after the fall of the Berlin Wall, began emulating every aspect of capitalism and nodding to every wink of US foreign policy makers.
One could single out Gregor Schwartz Bostunitsch, a high ranking SS scholar of German-Russian and Serbian origin, with close ties to the German NS Ministry of Propaganda. Most of his books deal critically with Jewish attitude towards sex and the role of Jewish women in seducing and killing Gentile men, such as Esther and Judith from the Old Testament. He writes in his Jude und Weib (1939, p. 57):
Already in 1925 a National Socialist writer Herwig Harnter in his book Erotik und Rasse; Eine Untersuchung über gesellschaftliche, sittliche und geschlechtliche Frage, brought to a common denominator the Jewish attitudes toward woman. He starts from the correct standpoint: the essential issue of life is the relationship between the spiritual to the instinctive and he comes to the right conclusion: one of the most important features of Jewish sexuality consists in the fact that the Jew sees in woman primarily a gender (sex). … Here, a fundamental contrast to the Aryan man is being made who—in so far as he is healthy in his interior—searches first and foremost for a spiritual and emotional partner.
The Fascist “Femme Fatale”
Hundreds of thousands of women in National Socialist Germany and in Fascist Europe were active as artists, filmakers, actressess, or served in the military. The famous German artist Leni Riefenstahl had a decisve role in creating the National Socialist cultural iconography and she instilled into the European masses a new sense of imagery in artistic expresion—which remained strong long after WWII.
Organized womenhood of that time was not a monolithic crowd as one comes across Catholic phalangist women in Spain and “pagan” or atheist women in Germany who differed hugely from each other in their life styles. Standard feminism was officially associated with liberal anomie and Jewish inspired decadence, and therefore destructive to the European cultural heritage. In her book about the Jewish role in early feminism, Paula Siber von Groote, a high official at the Ministry of the Interior of National Socialist Germany, wrote:
These women’s movements, regardless of which specific direction of a decayed social teaching they may belong to, have succeded in highlighting the single woman, which they endeavor to mention now as a proof of their progressive service in the field of the life of women—skirting, however, the big universalilty of “the woman.”
What good is individual progress and individual service in normal times and in popular perception when the whole thing falls apart?
The big question regarding the woman of our times: the demeaning of women, the humiliation of women, the deprivation of women of their rights, women in troubles at their work at home, or in the office, or in the warehouses, in millions of destroyed beings, and so on… is only the indictment of the failure of these women’s movements. This came to failure because the issue of women detached itself from the fact of the genuine being of the woman while starting to experiment with exaggerated and soulless intellectualism. (Die Frauenfrage und ihre Losung durch Nationalsozialismus, The question of women’s rights and its solution by National Socialism), 1933, p. 6).
Different forms of racial feminism could be observed in Europe, expressed by different authors in different states. A maverick and prolific poet, writer and a soldier of the Waffen SS, Kurt Eggers provides in his book Von der Heimat und ihren Frauen (1940, p 13), a eulogy of ancient Nordic femininity, which represented the true symbol of women’s liberation.
Everywhere in world literature, where we find praiseful descriptions of maternal women, we realize the influence of the North, of the great Aryan race. To Jews, it would be totally impossible to worship such a woman! Even the cult of the Virgin Mary, so often mentioned in the “New Testament,” has absolutely nothing “sacred” in itself, but only when it appears in the religion of Christianity when fused with certain Aryan myths! The women of the Bible are all throughout questionable figures, often they are clearly whores, like Esther. Never would a poet of the North have wasted his talent on describing the fate of a prostitute.…
On Mount Sinai dwelled a desert god Yahweh, who resorted to unbelievable means and nothing surrounded him but an ensnaring atmosphere of horror conducive to all-out superstition. On Mount Olympus in Greece, however, ruled goddesses, who were sometimes superior even to gods. In the land of the North, in the far North goddesses were flesh and blood!
In real life, though, there were many cases of German and other European women fighting until their dying breath for their lost cause. From a highly educated women of Greek, French, English background, Maximiani Portas alias Savitri Devi, who after the war continued her literary and philosophical anticommunist campaign, all the way to many German women who after the war turned to farming.
Savitri Devi, born Maximine Portaz (1905-1982)
The idea of fascist femininity, held a definite spell on women of that time. One can single out a highly decorated, yet fragile looking female pilot Hanna Reitsch, who was a great admirer of Hitler, ready to die with him. As the best German pilot ever, surpassing in her acrobatic adventures even Charles Lindbergh, she offered Hitler to fly him out of the Berlin inferno. Hitler, of course, rejected the proposal.
Hanna Reitsch (1912-1979)
I close with a poem by my wife, Xenia Bakran Sunic, from her collection of poetry, The Old Life Is Dead. The message is clear: There are more important things than “trivial woman’s rights.” Western women, far more than the women of any other racial or ethnic group, have a history of relative independence and accomplishment. However, all of us–both men and women–must think in terms of collective racial interests, and that means submerging some of our natural Western individualism to higher goals.
The Lost Western Woman
By Xenia Bakran Sunic
Distant fire always tinges
At the mysterious abyss of existence.
The maddening lightness
Of the eastern sun rising
Puts its daily spell on us.
It appears like a treason to my race
To talk about Eastern Beauty
With such depths of love unheard!
The heaviness of subtlety unmeasured
Weighing sombre on your soul
For the love of that Eastern Beauty
Sounds unsurpassable with the sufferings
Of the young Werther .
Modern thrills so cheaply white!
Who are you? — A forgotten dragon or god
Who keeps memories of time abysmal blood deep
Where burning fires never die out
And you keep your Eastern Muse of music
So delicately in the warmest sleep.
Poor beauty of the woman of the West
Fallen in the shallowness
Of her breast’s white consciousness
Poor her soul without sources of fiery flow
The rivers wide and deep,
Extinguished fires of her long memory
Watery, bloodless veins murmur
Through the weakness of her too light,
Too white, too naked bodily beauty,
Brought through the artistry
Of conjuring from the east
Lifeless goddess in disguise.
Oh, raise you goddess
From the distant ashes
Primeval voices deep
Enthral the man of your race
Weave again mellifluous music
In his prolonged sleep.
To feel the sweet balm
On his heavy sores
Might it stir his lost heart in darkness
Of his endless arduous figh
To obliterate his manhood
Just to please your trivial woman’s rights.
Blood thinned out woman,
So in love with your actual self
Forgetting your man
Is swerving and falling apart
In his search of his lost shadows
And hot blooded roots,
That melt the body
Like in some mad orgasmic orgy
Forging emotions that pierce the heaven
He is looking for a woman elsewhere
—in the far eastern land of the friendlier sun
Where the resounding voices
And his black eyed Muse
Inspirationally illusion deep.
Hail, the woman of the West!
Blind and deaf to alluring sounds
Of the mysterious dark voices
Enthralling your man’s lost manhood
In the desert of the magic sands,
While her Eastern unpretentious charm
Seduces him in her soft skin and satin breast.
Tom Sunic (Web sites: , ) is an author, former political science professor in the USA, translator and former Croat diplomat. He is a VoR radio host and the author of Against Democracy and Equality: The European New Right (1990, 2002) and Homo americanus: Child of the Postmodern Age (2007). Email him.