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Unite The Right – Our Biggest Setback Since Oklahoma City

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With Unite The Right Pt. 2 approaching, it is of paramount importance to take objective stock in how the right presently tends to go about political demonstration. The left undoubtedly has maintained the upper hand in organizing & executing protests during the last 70 years when compared to the right. If it’s one thing the pinkos are good at it’s getting out in the streets & making a scene. Of course, when one group’s active core consists of those who are perpetually jobless, students, junkies and trust fund swine, they are invariably bound to have a better turnout than those on the right who tend to be obligated to full-time employment. This will most likely will be the case with left vs. right if the current situation persists, but the unfortunate fact is that activists on the right do not seem to consider this reality & remain confined to the demonstration methods which were already obsolete 25 years ago.

I must first say that my criticisms here are not meant to condemn or take anything away from those with decent intentions who attended the Charlottesville rally last year – especially the ones who were jailed for defending themselves against the violent onslaught of sub-humans who were there to criminally strip the attendees of their right to free speech & assembly. However, in the aftermath of the event up to the present I have spoken to dozens of individuals who were present at the rally & have gleaned much in regards to what I think is lacking in terms of right wing activism & what should be confined to the past.

Hey Mr. Fed…watcha doin?

Last August’s UTR event was a crashing, screeching unmitigated catastrophe, and the fallout of negativity which ensued in it’s aftermath expanded the scope of the cataclysm even further. What it achieved was the exact opposite of it’s supposed goal. Anyone who sincerely believes otherwise is either deluded beyond repair or unfathomably dim-witted, which is why I have been repeatedly appalled by what so many seemingly reasonable attendees of the rally have conveyed to me about their experience. Many who I have interacted with have this absurd air of reverie when talking of their recollections of that day. They will speak of what happened as if it was some sort of triumphant victory to revel in & have fuzzy feelings of nostalgia for. They will even go so far as to joyfully exhibit pictures of themselves amidst the rally crowd like they were proudly showing me a photo of their newborn child.

Again, I my intent is not to mock or depreciate those who were willing & brave enough to attend an event which was supposed to unite politically likeminded whites, knowing that the possibility of violence inflicted upon them at the hands of rotten communist scumbags was to be expected. I only wish to illustrate how ineffective, detrimental &, at best, useless these kinds of large, publicized rallies & protests are, and why they should be left to fossilize in the past. Let’s look at the gains versus losses:

Gains – Politically motivated rightist whites got to meet up & experience IRL camaraderie, the torch march was terrific, a few Marxists got their heads caved in or run down & an obese, menthol smoking, progressive pig dropped dead.

Losses – The event was foiled by the authorities before it even began & the police intentionally ushered the attendees directly into the violent, smelly crowd of degenerates who wished them dead, many of our people were assaulted viciously & were arrested for attempting to defend themselves, the media used select coverage of the rally to defame & villainize all who attended, many who went were doxxed & some had their entire livelihoods ruined, it created schisms within the right wing which continue to this day over ‘optics’ nonsense & it provided an additional inroad for federal infiltration into WN groups to occur.

“Dasss right!”

The late, great William L. Pierce spoke of a problem that I think is still at least somewhat present within the ultranationalist right and may explain the seeming lack of self-awareness and virtual absence in certain individuals of any essential, objective appraisal of strategy when it comes to approaching activism. Pierce, in his last public speech, talked about the danger of accepting thrill seeking adrenaline junkies into his National Alliance organization. He described this undesirable(and during his later years, primarily skinhead) element as such – “Very often they are defective people. People who simply can’t function successfully in society. Losers, anti-social misfits looking for company, or they are escapist or adventurers who don’t really want to serve our cause and are looking for some politically incorrect diversion. Some politically incorrect gratification. And they hope that we will be able to provide that gratification for them.” I’m not suggesting that any individuals or groups who attended the Charlottesville rally possess this precise mentality, but in what I have gleaned from numerous personal accounts of attendees has revealed to me the presence of a certain amount of this mindset – a way of thinking that is so confined to a tunnel vision perspective that the most glaring, crushing failures are perceived as victories.

We must not continue to risk the freedom, health & livelihoods of the most motivated people in our movement in order to stage events which will never be honestly portrayed by the overwhelming majority of media outlets, both independent and mainstream, and almost invariably result in a net loss. The thinking which precedes action is the most important aspect of our struggle. It may feel extremely gratifying to assemble for these hyped-up public events, but we must question what the possible outcome will be, and if the risk is worth the potential reward. I have been to several rallies myself in the past & I understand the thrill of danger that comes with it. There’s something undeniably fun about the prospect of defending oneself against traitorous Marxists in a street brawl, but in a movement so charged with testosterone it is of paramount importance that we rely on strategic thinking to guide our actions rather than raw, bullheaded emotionalism.

Dickie gets shut down

We Need A Moratorium On Planned Public Demonstrations

Before the advent of the internet and social media these kind of public events made practical sense. One of the only ways to garner substantial media publicity was to gather in a public space & attract the attention of the news cameras & journalists, then cross your fingers and hope that your message wasn’t too dishonestly portrayed. Presently we no longer have the need to resort to this antiquated approach because mediums of mass communication are in our hands. We have become our own media entities – whether those entities are individuals, social media groups or sites like this. Considering this, my suggestion is to embark on more guerilla propaganda campaigns & flash mob demonstrations. These are both low risk, potentially high yield & virtually cost free options relative to conventional, publicized rallies. Take for instance the ‘It’s Ok To Be White’ campaign. This simple phrase was printed cheaply & displayed in public throughout several nations in numerous cities & garnered immediate worldwide attention. The beauty of the project was that it was 100% anonymous cradle to grave. It was conceived online anonymously, executed anonymously & credited to no identifiable group or individuals. No e-celeb tripe, no egos & no negative ramifications outside of a few vandalism fines – a trifle of a price to pay considering the undeniable success of the campaign. Can you imagine the potential impact a similar, ongoing and even more organized & coordinated effort could have compared to how little the investment would be in terms of resources & risk? A couple dozen individuals spread out over a few cities & towns all posting in well-trafficked areas the same propaganda posters in one night would give outsiders a sense that we are a larger contingency than we actually are. Also, Xerox copies cost pennies & one can make wheat paste adhesive for about a dollar a gallon, making the project within the financial means of anyone.

We will be posting more information regarding projects of this sort in out upcoming ‘Campaigns’ section here on the site. Stay tuned.

A reasonably sound, low-risk alternative to advertised public displays of dissent is the flash mob. These secretly planned & staged events can take place in populated public spaces and don’t even have to last long enough to risk a charge of unlawful assembly. This is a method that has been employed by European groups such as National Action to great effect & it requires very little in terms of personnel & resources. A simple public display in a city with 2-3 dozen people marching down a couple blocks, holding a slogan banner for a few minutes while a few other participants film & photograph the event would be a great way to raise awareness and make material for more propaganda. In cutting up the video footage, strategic editing can make the crowd appear larger than it really was & identities can be protected. Having not hyped up the gathering, there would be no having to deal with counter-protestors, a large police presence & the only media directly covering it would be it’s participants assigned to documenting it.

There are an innumerable amount of creative approaches we can take to IRL activism if we further acquire the necessary instinct to divorce ourselves from the failures & debacles of the past. No single event was as detrimental to the WN/identitarian cause in America as UTR since the Oklahoma City bombing, and to know that the same kind of rally is being attempted once more on the one year anniversary should be stupefying & infuriating to anybody on our side possessing a shred of reasonable, strategic thinking. I implore all who are planning on attending this August to instead stay home do some serious meditation on to how to move forward with a renewed approach – one that would actually benefit our cause & attract the kind of people we need(especially young people), rather than produce a massive, disuniting setback that could take months or years to recover from.

UTR 2: Electric Jewgaloo

 

 

 

 

 

Fashy Stuff

Proposal For The American Vanguard Union

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Mission Statement:

The American Vanguard Union is intent on amalgamating all like minded rightist & nationalist factions for the purpose of securing the existence of our people and a decent future for European children. We share the understanding that the anti-civilization philosophy of Karl Marx has seeped into both sides of the political spectrum to such a degree that mainstream discourse has been rendered aimless & worthless in it’s entirety. We believe the only legitimate avenue out of this stifling predicament lies in the prospect of a truly distinct third option which will sweep aside the two major political parties and, as a result, cease the corrosive quarreling which has divided our people for far to long. By any available means we aim to achieve the reassertion of our European race as authorities over our shared destiny as Europeans. In the lands our forefathers conquered, built & cultivated we will regain our rightful position of power over the realms of politics, media, academia, finance, spirituality, industry and the military. We will bring to justice every single traitor who has chosen to aid the enemies of our nation & people, and weed out by force every corrupted element embedded in the fabric of American society. We recognize the futility extant in the accepted norms of present day political discourse and will cleave the pathway to our noble objective primarily by means of willful action. We will have no regard, nor will we have the slightest bit of tolerance for those resigned to the stagnant trappings of trite convention. We will completely uproot & efface all traces of both communism and capitalism from the nation, as both of these materialistic frameworks have functioned in tandem to destroy European traditionalism and the European peoples’ sense of group cohesion. We believe in the third way – one utterly divorced from the mockery and rootlessness of modernity. A way in which we as a people may pick up where our great forefathers left off, and reignite the blazing spirit of European idealism which will illuminate every corridor of the future universe until the end of time.

Platform:

1. European Americans demand a right as a group to self-determination above all minority groups.

2. All laws & regulations regarding policies of forced racial integration in all spheres of life, both private and public, will be abolished.

3. Affirmative action and the promotion of special minority rights with respect to employment will be outlawed.

4. Usury will be outlawed. Those found in violation will be considered traitors and executed if found guilty.

5. All moneyed influence in politics will be outlawed and any elected official who is suspected of receiving outside money while in office will be tried for high treason and executed of found guilty.

6. All political officials over the past 30 years who have received moneyed donations for themselves or their campaigns from private interests outside of individual American citizens & constitutional right advocacy groups will be tried for treason and executed if found guilty.

7. A blanket limitation of terms will be instituted for all elected officials serving in the House Of Representatives, Congress and the Senate. This will limit the career of these public servants to two four year terms maximum, while term limits for the presidency will be eliminated.

8. All income acquired from capital venture not pertaining to genuine labor will be outlawed and all ill-gained wealth will be obtained by the state and 100% of it will be used for public works projects & social welfare.

9. All ties with the Federal Reserve Bank, the IMF & private banking institutions will be immediately severed. Anyone who has directly contributed to propping up these traitorous institutions will be tried for their crimes and executed if found guilty.

10. There will be established a permanent national trust and banking system, as well as an untouchable old age pension fund not to be borrowed from or used for investment by the state.

11. Dual citizenship and financial support for foreign nations will be outlawed & considered treasonous. Those found guilty of this treason will be executed.

12. The present volunteer army will be abolished and a mandatory conscription for 2 years of required national service, either in the army or alternative domestic volunteer services, will be imposed for all men between the ages 16-18.

13. Pornography and similarly destructive degeneracy will be outlawed.

14. All illegal immigrants currently residing within the nation will be deported and a permanent halt on all non-European immigration will be instituted.

15. All Europeans who refuse to pledge their unwavering allegiance to their nation & people will be deported to the 3rd world nation of their choosing.

16. All foreign aid will be suspended and reconsidered on the basis of renewed diplomatic relations.

17. All religious denominations which do not conflict with the wellbeing of the European people & their destiny will be welcomed. Any faith which does, or any group or individual who co-opts any accepted faith and uses it against the nation or the European people, will be considered traitors and executed if found guilty of treason.

18. All Zionist Christians who have morally and financially supported the terrorist state of Israel will be rounded up & put to work in hard labor camps as punishment for their treason.

19. Purveyors of deadly drugs will be rounded up and either placed in hard labor detention facilities or executed depending on the severity of their crimes.

By PaddockSperg

 

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Guilty By Association: Trump Turns Neo-Nazi For Noticing White Genocide

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So, a bunch of lefty kike journalists have concocted a new narrative to completely gaslight whites into not caring about their own displacement. And in other shocking news, water is wet! But here’s my brief rundown on this latest tidbit of Talmudic fuckery.

Tucker Carlson recently aired a segment in which he addressed an issue that many of us have been harping on for quite a while now. That issue, of course, is the systematic displacement, torture, murder, and rape of white farmers and their families in South Africa. I’m not going to get into the history of South Africa too much because I want to showcase the Jewish-led narrative that merely mentioning any of the things we talk about or discuss as social issues facing white people today is unacceptable because it is simply associated with us. It’s not that the topic and concern held by those voicing it is invalid because it is unfactual or misguided in intent but that it is invalid because we talk about it. It appears Trump caught that episode of Tucker because he hopped on Twitter and dropped a bomb that started a kvetch fest not seen directed at him since that time he suggested that some of the people on our side at Charlottesville were good people.

Of course, the media and Silicon Valley have been working overtime to completely eliminate our views and narratives from the scope of public discourse in both social and establishment media for a while now, but I didn’t really think I’d ever see such a concerted effort to stifle a topic in this way. I can’t help but wonder if this is an attempt at setting a precedent in which they can disregard the concerns of whites about current events and the short end of the stick that’s constantly being rammed up their ass by simply saying “white supremacist talking point”–as if such were grounds for plausible disregard. I’m betting we will begin to see this tactic more often.

Schlomo’s favorite wannabe Jigaboo Jew, Al Sharpton, even began making the rounds on TV news media to make sure all of the blacks who were somehow stuck somewhere with a TV that had MSNBC running that segment would know what new excuse to maybe use the next time a chimpout becomes fashionable. Sharpton went on to say that Trump was making it a racial issue rather than a social justice issue and that he was “spreading neo-Nazi propaganda.” Meanwhile, Julius Malema, the leader of the third largest political party in the South African region, the Marxist EFF (Economic Freedom Fighters), was quoted earlier this year as saying that they are “cutting the throat of whiteness.”

So far, I’m starting to see a pattern with these articles as well as the authors. Are you? But don’t notice the nose, Goyim. Unless, of course, you want to be shamed and outcast from polite society as an evil, racist, Nazi, bigot. Always remember, that even though the global population of whites is declining steadily and is currently at about 7%, the idea that whites and their homelands deserve consideration for any kind of protection is an evil notion perpetrated by the most vile people on the planet–white identity.

Whites built the modern world as we know it today. Ideas such as equitable rule of law, freedom to own property, freedom of speech, gun ownership and self-defense, these are all white values brought forth from the cradle of the Enlightenment Era. We built the modern world and now our heritage, race, and nations must be sacrificed in the name of altruistic, global social justice so that the Jew-controlled Postmodern Era may truly begin.

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Mishima – Political Struggle as Spiritual Struggle

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Over the course of the past decade a great many white Europeans have been undergoing a very profound awakening, whether it be conscious or unconscious. An awakening which has summoned within millions the general sense that our collective destiny as a race is being derailed. A sense that the splendid modern world envisioned by our predecessors has been tragically diverted from what it could have been by a malevolent, cloaked specter of amorphous configuration, which manifests itself to those aware of it’s presence in nearly every crack and crevice of modern life. While it is more consciously definable to those intellectually intrepid enough to break from the pervasive, ceaseless propaganda onslaught and research the true history of the Western World, the effects of this nefarious force are shared by all. While it is of paramount importance as a European to read into the great revolutionary movements throughout the past in Europe, which routinely sought to preserve a nation’s preferred destiny of refinement and progress through the preservation of time-tested traditions, it is also quite beneficial to observe, compare and contrast how other nations have managed their own destinies in the face of modernity. Japan in particular has been of great interest to me for the past 8 years and this interest was initially sparked by becoming an devoted reader and admirer of Yukio Mishima.

In this piece I will focus primarily on the fascinating last five years of Mishima’s life, during which he underwent a radical political awakening, as well as his best and final written work The Sea Of Fertility. I recommend the John Nathan book Mishima to those interested in a comprehensive biography. A novelist, playwright, film maker, poet, actor, bodybuilder, kendo expert, founder of a private army and extreme ultranationalist, Yukio Mishima personally embodied the conflict, rebellion, tragedy and complexity of modern Japan’s attempt, as a people, to reconcile their deeply held traditions with an increasingly nihilistic and materialistic global landscape intent on replacing enduring historical conventions with hollow consumerism and Marxist egalitarianism.

“Spiritually I wanted to revive some of the samurai spirit through it(his private army ‘The Tatenokai). I don’t want to revive hara-kiri itself, but through the vision, such a very strong vision of hara-kiri, I wanted to inspire and stimulate younger people. And through such a stimulation I wanted to revive some old, traditional sense of order or a sense of very strong responsibility, and a sense of ‘death in order’. That is my purpose.’ This quote, taken from an interview from around 1968, essentially sums up Mishima’s core missive in the bulk of his late works. As his understanding and reverence for the Japanese classical traditions increased during his final years, his fervent nationalism also did. Although Japan did not experience as drastic a cultural transformation as Germany did in the aftermath of WWII, the nation did undergo drastic alterations which morphed it’s social and political landscape. The Marshall Plan and the American-drafted constitution, under which the Japanese were forced to live, basically forbid the nation to have a standing army capable of defending itself. This was Mishima’s primary grievance, though the Japanese were afforded a nominal ‘self-defense force’. He believed that a Japanese military force in the hands of the nation’s reigning, post-war Liberal Democratic Party would be incapable of maintaining the true essence of Japan’s marshal tradition and would be subject to the dictates of western powers.

The superior ideal of the samurai which Mishima came to believe was at the core of Japanese identity along with the hierarchical emperor system was not only being swept aside by the nation’s new constitutional restrictions, but was also being eroded by two distinct forces working in tandem to undermine his people’s shared sense of long-established cohesion – one being commercial consumer capitalism and the other being communism and it’s philosophical progenitor – liberalism.

Mishima said once in an interview, “The economic prosperity gives us(Japanese) some bored feeling already, and it gives us a big, huge spiritual vacuum. An unbearable boredom – particularly among intellectuals. Not only among intellectuals, but also among younger generations. In the present situation we are never satisfied. We are never contented. We cannot believe such economic prosperity and what it means. We had, you know, the long tradition of Samurai. They lived for order and spirit, and they despised and looked down on money.” If there is one thing most will glean from a cursory examination of his life, it is a pronounced sense of overlapping internal contradictions which, on the surface, appear to be irreconcilable with one another. However, upon further delving, one can observe many of these seemingly conflicting characteristics as decidedly coupled with one another. Mishima was a uniquely convoluted character even by the standards of creative geniuses. He was able to strategically exploit, for his artistic purposes, select trappings and affectations of Western influences in order to convey the importance of traditionalism. Despite being deeply entrenched in these traditionalist, anti-materialist notions, he lived in a Western style home, wore Western style clothing, aimed to make use of new mass media platforms in order to increase his popular celebrity and often spoke very highly of Western art and literature movements, particularly Greek/Roman sculpture and German philosophy. He was acutely aware of the contradictory nature of post-war Japan and sought to internalize these conflicts, first in his writing, and eventually in his entire being in an attempt to reconcile them. He was, to use Julius Evola’s term, ‘riding the tiger’ – firmly grabbing modernity by the scruff of it’s neck and attempting to orient it’s chaotic trajectory towards some semblance of order. In the end, as it is with most modern figures who choose this most dangerous path, his endeavor to resuscitate the noble ideals of the past within an increasingly incompatible contemporary framework led to his violent end.

In the 1960s Japan’s political landscape was constantly shuttering with turmoil, starting in 1960 – a year marked by the revisal of a defense treaty with the U.S., and with Otoya Yamaguchi’s(who Mishima has a great admiration for) assassination of the Mao-controlled socialist party leader Inejiro Asanuma. The peak of the unrest took place during the massive youth riots from 1968 to 1970. Student leftists and communist agitators were engaging in regular violent confrontations with police in the nation’s major cities, taking over universities and setting fire to government offices in an effort to demonstrate against the possibility of Japan being dragged into a war with America against the communist forces in Southeast Asia. Mishima – a staunch anti-communist – viewed the upheaval as a grand opportunity to express his advocacy for a return to the emperor system of national leadership, as well as a revitalization of both pre and post Meiji era(1868-1912) ethics. From about 1964 to 1965 he began conjuring up a blueprint for a private army to eventually engage in, what he called, ‘the final action’. Convinced of the possibility that the violent student demonstrations would intensify to the point where the police would not be able to quell the leftist uprising and be forced to call upon the national defense army, he assembled a 100 man fighting force which would hypothetically take to the streets along side the army and defend the emperor to the death. Being one of the most well known and well connected men in Japan at the time, he was able to secretly secure funding for his Tatenokai(translated to ‘Shield Society) from top echelon political officials, and was even granted permission to train his small army on the grounds of official military bases. After his death, when it was revealed that the Japanese government was directly funding this extreme, far right, ultranationalist militia, it scandalized the politicians who gave it approval and financial support.

It was the aim of Mishima after establishing The Tatenokai to die in the street, sword-in-hand, defending the emperor against the vile communist and liberal onslaught. Unfortunately this dream did not become a reality for him. He had hoped that in needing to employ the defense force to stop the radical rioters, that the necessity to scrap Japan’s Western imposed, pacifist constitution would become clear and fully legalize their army for the first time in the post-war era. When the police and government were alone able to subdue the anarchy in the streets, a disappointed Mishima then resolved to act upon a fallback plan which he had already contrived over a half decade before his final day of action in November of 1970 dawned.

There is no better written work from the prior century which so completely and tragically portrays the dissolution of a nation’s fundamental traditions as Mishima’s Sea Of Fertiliy tetralogy. In fact, one would be hard pressed to find more than a few dozen works by any great author in the last 200 years of comparable genius. Published in four volumes between 1965 and 1970, this epic masterwork follows the character Shigekuni Honda from his youth during the end of the Meiji era up to his declining years in the early 1970s, as he searches for the reincarnated spirit of his dead childhood friend Kiyoaki against the backdrop of a rapidly transforming Japan. To go into detail about the work would require the composition of another full article, but it’s core themes of cultural decay, spiritual conflict and yearning, death, the influence of Buddhism and Shintoism in Japanese culture, the decadence of modern life, personal identity being tied to national/ethnic identity, the hollowness of old age, the corrosive power of materialism, the significance of dreams, the purity of youth, self-sacrafice, suicide as honorable ritual and as the solitary destruction of a despised world, right wing terrorism as spiritual expression, insurrection, assassination and more are conveyed here. Mishima knew when he began writing the tetralogy that it would be his final work before death, and a profound sense of doom and tragedy pervades it through and through. Without divulging spoiler details, the final book Decay of The Angel concludes with main character Honda, now a frail and elderly man, facing a gulf of uncertainty regarding whether or not his lifelong search to uncover verification of spiritual substance has instead led him instead to an enormous nihility. On the morning of November 25th 1970, Mishima penned the closing line of his last and greatest work along with the words, “Human life is limited but I would like to live forever.” He would be dead within the next few hours.

“The river of the body naturally flowed into the river of action. It was inevitable. With a woman’s body this would not have happened. A man’s body, with it’s inherent nature and function, forces him toward the river of action – the most dangerous river in the jungle. Alligators and piranhas abound in it’s waters. Poisoned arrows dart from enemy camps. This river confronts the river of writing. I’ve often heard the glib motto, “The pen and the sword join in a single path.” But in truth they can only join at the moment of death. The river of action gives me the tears, the blood, the sweat that I never begin to find in the river of writing. In this new river I have encounters of soul with soul without having to bother about words. This is also the most destructive of all rivers, and I can well understand why few people approach it. This river has no generosity for the farmer; it brings no wealth nor peace, it gives no rest. Only let me say this: I, born a man and alive as a man, cannot overcome the temptation to follow the course of this river.” This passage, taken from a catalogue for an retrospective exhibition of Mishima’s life and work very shortly before his death, is just one instance of foreshadowing what would happen on his final day. Ritual suicide became a fixation in his writing and other creative expressions in his final years. He even went to far as to direct and star in a short film based on his story Patriotism, in which the character he portrays graphically and violently commits seppuku. Possessing a morbid and romantic obsession with death since his youth, which became increasingly tethered to his notions regarding what was truly at the core of what it meant to be Japanese, he was determined to make his final living act a bloody work of political art. Having been deprived of his desired opportunity to die gloriously on the battlefront of the streets defending his emperor against the radical uprisings between 1968 and 1970, Mishima sought to create his own battlefront in the form of a dramatic coup d’état.

On the morning of November 25, 1970 Mishima gathered four members of his private army and drove to the Tokyo headquarters of the national defense force to meet with the base’s commandant. After a few minutes of conversation he and his men tied up the commandant and barricaded the doors to his office. When army personnel were alerted to what was unfolding they attempted to break into the office, but were warded off by a sword-wielding Mishima who took a few swings at those trying to disrupt the situation, and warned them that the commandant would be killed if any further intrusion into the office were to happen. Through the office windows Mishima shouted his demands to the shocked army officials. He demanded that all soldiers present on the base be summoned to the courtyard outside the headquarters building and that he was not to be interrupted while delivering a prepared speech to them. The negotiators, not willing to forcibly intervene and risk death or injury to their commandant, announced through the base’s loudspeaker system that all personnel were to assemble outside of headquarters at once. When the present troops had amassed outside of the building minutes later, Mishima walked out onto the office balcony, leapt up on it’s stone parapet and, now wearing a traditional hachimaki headband delivered, spoke the following words to the soldiers below:

 

“We of the Shield Society were raised by the Self Defense Forces, and it could be said that the SDF is our father and older brother. So why have we repaid that debt with this act of ingratitude?

Looking back, during the four years – three years for my students – we spent as a reservists within the Forces, we received an education that contained not a hint of mercenary self-interest, and we in turn loved the SDF. Here we saw the dream of a “true Japan” that no longer exists outside the Forces, and here we finally knew the tears of true men, unknown since the end of the war. The sweat we shed here was pure, as we ran about the plains of Mount Fuji with comrades who shared our patriotic spirit. On this point there can be no doubt. To us, the SDF is our homeland, and the only place in today’s listless Japan where we could breathe a rigorous, bracing atmosphere. We received incalculable love from the instructors and assistant teachers. Why, then, have we come to take this action? Although it might sound implausible, I declare that we have done it precisely because we love the SDF.

We have watched as postwar Japan has become infatuated with economic prosperity and forgotten the foundational principles of the nation. Citizens have lost their solidarity, rush ahead without correcting fundamental problems, have fallen into stopgap measures and hypocrisy, and have cast their own souls into a state of emptiness. Politics is just a facade over a mass of contradictions, self-preservation, lust for power and hypocrisy. Any long-term plans for the nation a hundred years from now have been consigned to foreign countries. We have watched with gritted teeth as the the shame of defeat has been ducked and avoided rather than wiped away, and as Japanese themselves sully their own history and traditions.

Even now we dream of the SDF as the only place where the true Japan, true Japanese, and the true soul of the warrior remains. Furthermore, it is clear that legally the SDF is unconstitutional. The fundamental issue of the nation’s defense has been weaseled around with an opportunistic legal interpretation, and we have seen how having a military that does not use the name “military” has become the source of corruption of Japanese souls and the degeneration of morality. The military, which should hold the loftiest honor, has been subject to the basest of deceits. The SDF continues to bear the dishonorable cross of a defeated nation. The SDF is not a national military, has not been accorded the foundational principles of a military, has only been given the status of a physically large police force, and even the target of its loyalty has not been made clear. Postwar Japan’s long slumber enrages us. We believe that the moment the SDF awakens will be the same moment Japan awakens. And we believe that if the SDF does not awaken itself, Japan will also fail to awaken. And we believe that our greatest duty as citizens is to exert all our effort, however feeble, to work towards the day when, through constitutional reform, the SDF can be made into a true national military and stand upon a military’s foundational principle.

Four years ago I entered the SDF alone with this ambition, the next year I formed the Shield Society. The fundamental principle of the Shield Society is the resolve to sacrifice our lives so that the SDF might awaken, to make it into a national military, a national military with honor. Since constitutional reform was already difficult under the parliamentary system, a domestic security operation* offered our only chance. So we aimed to cast aside our lives as the vanguard of a domestic security operation and become the keystone of the national military. A military protects its nation, a government is defended by the police. When we arrive at the stage where the government can no longer be effectively defended by the police, a deployment of the military will make it clear just what the nation is, and the military will revive its foundational principle. The foundational principle of a Japanese military can only be “protecting Japanese history, culture and tradition centered on the emperor.” In order to correct the twisted foundation of this nation, we, though few in number, trained ourselves and volunteered ourselves to this task.

But what happened on October 21st of Showa 44? The demonstrations that reached their peak prior to the prime minister’s visit to America ended fruitlessly under overwhelming police power. Watching the situation in Shinjuku, I came to the bitter realization that with this the constitution would not change. What happened that day? The government ascertained the limits of the far-left’s power, they ascertained the response of a populace faced with police power that amounts to martial law, and gained the confidence that they could control the situation without taking up the burden of constitutional reform. A domestic security operation became pointless. The government gained the confidence that it could maintain the political system through constitutional police power alone, and the confidence they could continue ignoring the fundamental problems of the nation. With this, left-wing power has continued to suck at the pacifier of constitutional preservation, hardening their strategy of abandoning their principles for practical gain, and have gained the advantages that come with positing themselves as champions of constitutional preservation. Abandoning their principles for practical gain! That’s fine for the politicians. But those politicians cannot have failed to notice it is a fatal blow to the SDF. And so the hypocrisy, cover-ups, flattery and deceit began again even worse than before.

Take heed! The truth is that October 21st of Showa 44 was a day of tragedy for the SDF. For the SDF, which has been waiting for constitutional reform for the 20 years since it’s founding, that was the day that its hopes were decisively betrayed, and constitutional reform was removed as a political program. At the same time, it was the day that the Liberal Democratic Party and the Communist Party, which insist on party parliamentarism, expunged the possibility of extra-parliamentary means. Logically, that was the day that the SDF, the bastard child of the constitution, was recognized as a “military of constitutional preservation.” Could there be any greater paradox?

Ever since that day, we have been watching the SDF carefully, moment by moment. If, as we had dreamed, the soul of the warrior still remained in the SDF, how could it ignore this situation? Protecting the very thing that negated it, surely that is a logical contradiction. If you are men, how could a man’s pride allow this? Even after enduring and enduring, rising up with firm resolution once the last line of what you are supposed to protect has been crossed is what it means to be a man, what it means to be a warrior. We desperately strained our ears. But from nowhere in the SDF did we hear a man’s voice rise in response to the humiliating order to “protect that which negates you.” Now that it has come to this, with the awareness of your own power, you knew that the only path forward was the correction of the twisted logic of the nation, but the SDF has been as silent as a canary with its voice stolen.

We were sad, angry, and finally enraged. Gentlemen, can you do nothing without being given a mission? But, sadly, the mission accorded to you will ultimately not come from Japan. It is said that civilian control is the basic principle of a democratic military. However, in England and America civilian control means financial control over military administration. Unlike Japan, it does not mean that the military is castrated without even the right to make personnel decisions, manipulated by treacherous politicians, or used as a pawn in partisan politics.

Furthermore, it seems the SDF has swallowed the flattery of politicians and is walking the path of even deeper self-deceit and self-desecration. Where has the soul of the warrior gone? How will you go on, as nothing but a giant armory whose soul is dead? During textile negotiations, textile workers called the LDP traitors. Yet although it is clear that the Nuclear Non-Proliferation Treaty, which concerns the long-term security of the nation, is the rebirth of the 5:5:3 Unequal Treaty,*** not one general from the SDF has cut his stomach in protest.

What does the return of Okinawa mean? What does the defense of the mainland mean? It is clear that America doesn’t want Japanese territory being defended by a true autonomous Japanese military. If we can’t revive our autonomy within the next two years, the SDF will end forever as, in the left-wing’s words, mercenaries for America.
We waited four years. The last year we waited with particular passion. We can wait no longer. We cannot wait for those who would desecrate themselves. But another thirty minutes; let us wait the final thirty minutes. We rose up together and together we will die for righteousness. To return Japan to Japan’s true form, that is why we die. Is it enough to insist on the sanctity of life, even when the soul is dead? What sort of military holds nothing above the value of life? Gentlemen, we are now going to show you a value even greater than the sanctity of life. That is not freedom, nor democracy. It is Japan. The country of history and tradition that we love, Japan. Is there no one here who will throw their bodies against this degenerate constitution and die? If there is, stand with us and die with us now. We have undertaken this action in the fervent hope that you, gentlemen, who have the purest of souls, may be reborn as individual men and as warriors.”

He had meant the speech to be thirty minutes long, but as boos, jeers and insults resounded from the crown of soldiers below and a helicopter loudly flew above the headquarters building, he decided to cut it short at around the fifteen minute mark. Having had his expressed sentiments utterly rejected and mocked by the crowd, he saluted his emperor three times and entered the office, uttering to his fellow militia men, “I don’t think they even heard me.” He then dropped to his knees, drew a short katana blade and ritually disemboweled himself in the traditional style of samurai suicide.

The shock to the nation in the aftermath of Mishima’s suicide protest was tremendous, however the general consensus was quite negative. Mishima was the nation’s most popular modern author one of their most notable and famous cultural exports to the outside world. Twice nominated for the Nobel Prize in literature he was thought of as one of Japan’s most coveted artistic treasures, but to many his highly political seppuku was a disgrace. Since the end of the war many Japanese had no interest in harking back to the collectively shared militaristic code of samurai bushido which Mishima viewed as the most important component in the distinct identity of his nation. Those at the extreme ends of the political spectrum, however, had a different and surprisingly similar respect for what Mishima had done, which still is held in high regard in some extreme rightist circles in contemporary Japan. Surprisingly a number of the left-wing student organizers who participated in the late 1960s protests and takeovers of Japan’s universities would later admit their awe and admiration for his final act. Many of them rightly viewed the length Mishima had gone to in expressing his political and spiritual grievances as farther than anyone on their side had gone in doing so. None on the left in the student movement had willingly sacrificed themselves in order to impress their message, and in bearing witness to such a mighty and painful act of self-sacrifice it, both consciously and subconsciously, provoked the thought in the minds of many leftists that the ideas which brought Mishima to his brutal protest had more potency and possibly more truth than the ones driving their efforts.

Mishima stood for many things throughout his extremely prolific creative career, but the overwhelming possession of his being by the ancestral spirit of his people was at the core the lesson he attempted to impart with his late work, and most certainly with his final act. He believed that the true soul of his people was contained in the time-honored, militaristic traditions which were being torn asunder by the modern political policy, which sought to conform Japan to the rest of an increasingly globalized world. His suicide was not only a political demonstration against the engulfing, worldwide trend towards abject materialism, but a dispatch aimed at inspiring young people to not give up on who they are as descendants of a proud people who must never abandon a sense of reverence and appreciation for their enduring traditions, lest they forever lose their unique existence as a race.

 

 

 

 

 

 

 

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