Thursday, May 28, 2015

Shameless Self-Promotion: Chauncey DeVega's (Extended) Conversation on Ring of Fire TV About Waco, Race, and Media Bias

My guest spot from tonight's Ring of Fire on the Free Speech TV is now online.

This was a very unusual opportunity in that Farron and I had such an extended and good (to my eyes at least) dialogue about racism, media bias, Waco, and Baltimore that Ring of Fire decided to post the whole uncut segment on their website.

The on-air conversation was about 13 minutes; the "Director's Cut" clocks in at about 25 minutes.

I do not hold back here, as I also speak a bit of truth to power about how Fox News and the corporate media hurt the cognitive, emotional, and thinking processes of their viewers, the damage done by Whiteness to its owners and beneficiaries, as well as call out self-hating black conservatives and their role in today's broken politics and society.

As always, your suggestions, insights, and comments are always appreciated.

How do you think I did? Is 25 minutes of Chauncey DeVega a type of cruel and unusual punishment?

A Conversation With Leonce Gaiter About Black Masculinity, Revenge, Identity, and 'The Old West'

Leonce Gaiter is the guest on this installment of the podcast known as The Chauncey DeVega Show.

Leonce is the author of I Dreamt I Was in Heaven: The Rampage of the Rufus Buck Gang.

He is a straight shooter and a real talker.

This is a great and honest conversation where Chauncey and Leonce have a real salon. There is no agenda or prepared set of questions in the conversation between Leonce and Chauncey: this is spontaneous, honest, and direct truth-telling without a filter.

We call this "grown folks talk".

The Chauncey DeVega Show has had some generous guests, and amazing moments of learning. This episode is one for the books.

In this episode, Leonce and Chauncey discuss notions of black male honor, revenge, and self-respect. What does it mean to be black, male, and brave? Why is American society afraid of black folks who claim their honor and self-respect?

How do movies that are revenge fantasies like Tarantino's Django, and commercial hip-hop, fit into America's collective imagination, anxiety, and fear about black manhood, respectability, and honor?

How do people of color navigate elite white spaces such as Harvard University, and what does that teach us about the colorline? Why does black male self-respect and honor scare so many white folks?

Leonce also shares some great insights about writing, race, and the Old West.

Chauncey does some sharing in this episode about Memorial Day, Confederate white trash, thug cops, the Waco outlaw motorcycle riot and shooting, Barack Obama, and his recipe for frying pork chops.

Chauncey gives some details regarding his recent appearance on Ring of Fire TV, shares too much personal information, shills for June's fundraising drive to support The Chauncey DeVega Show and the website known as We Are Respectable Negroes, and shows some leg in the online burlesque show for the special guests who will be on the show in the upcoming weeks.

This episode of The Chauncey DeVega Show with Leonce Gaiter can be listened to below or "watched" on the official Youtube channel for

The Chauncey DeVega Show can also be followed on Itunes and listened to via Stitcher on your smart phone or like device.

Wednesday, May 27, 2015

'The White Man' is a Monster Who is Very Real: Chicago Police 'Hunt' and 'Kill' a Black Man Wearing Antlers

And who is surprised? 

Writing at Salon, Jenny Kutner details how:
A grotesque image recently made public by a Cook County judge shows two former Chicago police officers holding rifles and posing next to an unidentified black man, who is shown wearing fake deer antlers and sticking his tongue out, as if he had been hunted and killed...
Neither the Chicago police bureau nor the FBI have been able to identify the African-American man in the photograph, for whom McDermott and Finnigan never filed an arrest report. Both officers admitted to appearing in the picture, however, with Finnigan describing the decision to take it as “spur of the moment.” He also claimed to have released the man without arresting him, after discovering he had no serious criminal background.
Chicago's cops, like America's cops more generally, treat black people like animals to be hunted and killed. 

The badge is a license to kill. America's police culture is both authoritarian and racist. Yet, every video recording, photo, and other evidence of police thuggery is treated by the mainstream news media like a mysterious thing that was just discovered, a unicorn or leprechaun in one's den taking a crap on the floor, when in fact that member of the fae is a welcome house guest for White America.

There are centuries of horrors and humiliations that have been forced on black and brown folks by White America. Unfortunately, much of that foul treatment was dismissed by too many white Americans as black folks' hysterics and histrionics, "urban legends", or other exaggerations. 

The "slow" or "elevator" rides given by cops to the black and brown people they arrested were not figments of the Black American collective psyche. They were true. See Freddie Gray in Baltimore.

Secret sites where the cops would "disappear people" and then torture them are not urban legends. See Homan Square in Chicago.

During centuries of white on black chattel slavery (and then Jim and Jane Crow) black babies as alligator bait, selling black human property for medical experiments and other tortures, the skin of black people used for shoes and other types of apparel, and yes, even slave "breeding farms", are myths and folktales only to the White Gaze and a White collective imagination deeply invested in its own innocence and nobility. 

White Racial Logic: The Real Difference Between Waco and Baltimore

Recently, outlaw motorcycle clubs engaged in a daylight gun battle in Waco, Texas.

This combat involved hundreds of people. The mall where the riot occurred was left resembling a war zone, with hundreds of spent bullet cartridges strewn about, broken bodies everywhere, and police and other local municipal services overwhelmed. By the end of melee, nine outlaws were dead, 18 wounded, and at least 165 people were arrested; 120 guns were recovered at the crime scene.

In late April and early May, African-American young people protested the killing of Freddie Gray by the Baltimore police. Those peaceful protests escalated into a local uprising against the police. This was neither random nor unprovoked: The Baltimore uprising was a response to the long-simmering upset and righteous anger about poverty, racism, civil rights violations, and abuse by the police. No one was killed during the Baltimore protests or subsequent uprising.

The gun battle chaos in Waco was a result of rivalries between outlaw motorcycle clubs, in competition with one another for the profits from drug and gun traffic, various protection rackets, and other criminal enterprises. The Baltimore uprising was a reaction to social, economic, racial, and political injustice; a desperate plea for justice in an era of police brutality and white-on-black murder by the state.

The participants in the Waco, Texas gun battle were almost exclusively white. The participants in the Baltimore Uprising were almost all black. Quite predictably, the corporate news media’s narrative frame for those events was heavily influenced by race. News coverage of these two events has stretched the bounds of credulity by engaging in all manner of mental gymnastics in order to describe the killings, mayhem, and gun battle in Waco as anything other than a “riot.”

As writers such as Salon’s own Jenny Kutner keenly observed:
I use the terms “shootout” and “gunfire erupted” after reading numerous eyewitness reports, local news coverage and national stories about the “incident,” which has been described with a whole host of phrases already. None, however, are quite as familiar as another term that’s been used to describe similarly chaotic events in the news of late: “Riot.” 
Of course, the deadly shootout in Texas was exactly that: A shootout. The rival gangs were not engaged in a demonstration or protest and they were predominantly white, which means that — despite the fact that dozens of people engaged in acts of obscene violence — they did not “riot,” as far as much of the media is concerned. “Riots” are reserved for communities of color in protest, whether they organize violently or not, and the “thuggishness” of those involved is debatable. That doesn’t seem to be the case in Texas.
The dominant corporate news media have used the Baltimore uprising and other similar events to attack Black America’s character, values, and culture. The argument is clear: The events in Waco were committed by white men who happen to be criminals; the Baltimore uprising was committed by black people who, because of their “race” and “culture,” are inherently criminal.

Racial bias in news reporting has been repeatedly documented by scholars in media studies, critical race theory, political science, and sociology. As anti-racism activist Jane Elliot incisively observed, “People of color can’t even turn on the televisions in their own homes without being exposed to white racism.” The centuries of racism, and resulting stereotypes about the inherent criminality of Black Americans, are central to why the events in Waco and Baltimore have received such divergent news coverage.

In an interview about the Waco shootout, Harrold Pollock, co-director of the University of Chicago’s Crime Lab, makes this point very clear:
I have never encountered a gang incident in Chicago remotely like this. The number of perpetrators involved — not to mention the nine deaths — far exceed the typical urban gang-related shooting. Maybe there was some gang incident in Chicago like this decades ago. But this sort of pitched battle? I’ve never heard of anything like it. If these biker gang members were non-white, I think this would cause a national freak out… 
But I do think that our views about urban crime are so framed by race and inequality in a variety of ways. When criminal activity seems unrelated to these factors, it doesn’t hit our national dopamine receptors in quite the same way. People tend to view these motorcycle gangs as a kind of curiosity.
Yet, there is a deep resistance by many in White America to accepting the basic fact that the mainstream American news media is habitually racist in its depiction of non-whites.

The mass media helps to create what Walter Lippman famously referred to as “the pictures inside our heads.” The news media (and popular culture as a whole) helps individuals to create a cognitive map of the world around them by teaching lessons about life, politics, society, desire, relationships, and other values. This cognitive map also helps individuals to locate themselves relative to other groups of people in a given community. This cognitive map provides a set of rules, guidelines, and heuristics for navigating social reality.

In a society such as the United States, organized around maintaining certain hierarchies of race, class, gender, and sexuality, how one sees themselves is often a reflection of precisely how they are not members of a given group. Those lessons are internalized on both a conscious and subconscious level; on a basic level, the in-group is defined relative to the out-group.

This is the essence of making a person or group into the Other.

Simone de Beauvoir, feminist philosopher, made this essential observation:
The category of the Other is as primordial as consciousness itself. In the most primitive societies, in the most ancient mythologies, one finds the expression of a duality — that of the Self and the Other. This duality was not originally attached to the division of the sexes; it was not dependent upon any empirical facts. It is revealed in such works as that of Granet on Chinese thought and those of Dumézil on the East Indies and Rome. The feminine element was at first no more involved in such pairs as Varuna-Mitra, Uranus-Zeus, Sun-Moon, and Day-Night than it was in the contrasts between Good and Evil, lucky and unlucky auspices, right and left, God and Lucifer. Otherness is a fundamental category of human thought. 
Thus it is that no group ever sets itself up as the One without at once setting up the Other over against itself. If three travellers chance to occupy the same compartment, that is enough to make vaguely hostile ‘others’ out of all the rest of the passengers on the train. In small-town eyes all persons not belonging to the village are ‘strangers’ and suspect; to the native of a country all who inhabit other countries are ‘foreigners’; Jews are ‘different’ for the anti-Semite, Negroes are ‘inferior’ for American racists, aborigines are ‘natives’ for colonists, proletarians are the ‘lower class’ for the privileged.
In a society like the United States, one that is structured around maintaining white (and male) privilege, a type of logic is created where some groups and individuals are deemed to be more valuable and privileged than others.

Language, as a way to describe the world around us, is pivotal in this process; it locates a given person relative to others, describes relationships, and both acknowledges and reinforces differences in power. Language also evolves. It is not fixed. And it reveals a great deal about changing norms about identity. As such, language is inherently political.

In America’s public discourse, the knee-jerk and instinctive move to refer to black people as “thugs”, and the parallel impulse to resist any such marking of white individuals with the same language, is a function of how the “I” and the “ego” are structured in a race-stratified society. Thus, the divergence in language used by the corporate new media to frame and discuss the events in Waco may actually reveal much more about how white Americans see themselves than it does about people of color, and black youth in particular.

White racial logic demands that whites and blacks engaged in the same behavior are often described using different language. (White people have a “fracas,” while black people “riot”; during Hurricane Katrina white people were “finding food,” while black people were “looting.”)

In the post civil rights era, White racial logic also tries to immunize and protect individual white folks from critical self-reflection about their egos and personal relationships to systems of unjust and unearned advantage by deploying a few familiar rhetorical strategies, such as “Not all white people,”
“We need to talk about class not race,” or similarly hollow and intellectual vapid and banal claims about “reverse racism.” Ego, language, and cognition intersect in the belief that Whiteness is inherently benign and innocent.

Whiteness is many things. It is a type of property, privilege, “invisibility,” and “normality.”

Whiteness also pays a type of psychological wage to its owners and beneficiaries. While its relative material value may be declining in an age of neoliberalism and globalization, the psychological wage wherein Whiteness is imagined as good and innocent, and those who identify themselves as “white” believe themselves to be inherently just and decent, still remains in force. One of the most important psychological wages of Whiteness remains how white folks can imagine themselves as the preeminent individual, the universal “I” and “We,” while benefitting from the unearned advantages that come with white privilege as a type of group advantage.

Non-whites in the United States, and the West more broadly, do not have the luxury of being individuals. If a “Black” person commits a crime, it is somehow a reflection of the criminality of Black people en masse. Similarly, when a person who happens to be marked as “Arab” or “Muslim” commits an act of political violence, an obligatory conversation on the relationship between “terrorism” and the “Muslim community” ensues.

However, white folks can commit all manner of murder and mayhem, and there is no national conversation about the meanings of “Whiteness” or of “White America’s” particular problems. In many ways, being white is the ultimate marker of radical autonomy and freedom: Its members rarely feel the obligation — nor are they made to by the media or the state — to be held accountable for each other’s behavior.

So it is that white people who do “bad” things are “bad” individuals; while black and brown people who do “bad” things are representative of a type of collective or group problem and pathology.

During those rare public moments of intervention, when the particular problems and pathologies of White America are discussed white denial is immediately deployed as a type of defense shield (the response to any rigorous or critical discussion(s) of Whiteness and white privilege is especially toxic and hostile from white conservatives). Ultimately, white denial is the immune system of a white body politic that is averse to critical self-reflection about its own poor behavior and shortcomings.

There are many examples of this phenomenon: 
  • White male college students: Most recently, a Boston University Professor named Saida Grundy dared to state that white male college students are a problem population. Based on studies of white male college students’ use of drugs and alcohol, propensity to violence, sexual assault, and other negative conduct, Dr. Grundy’s claim is rather obvious and matter of fact. Nevertheless, she was met by howls of rage and upset by aggrieved Whiteness. Saida Grundy has been forced to apologize. Her future employment at Boston University may be imperiled. 
  • Mass shooters: America is sick with gun violence. Mass shootings are a particular problem and behavior of white men, as they constitute approximately 30 percent of the population andcommit about 70 percent of mass shootings. However, concerns about public health and white men’s relationship to mass shootings have been met by rancor. The suggestion that “aggrieved white male entitlement syndrome” may be fueling white male gun violence is routinely shouted down as impolitic. 
  • Domestic terrorists: The United States has a serious problem with right-wing domestic terrorism. Right-wing domestic terrorists, almost all of them white men, have killed police officers, planted bombs, engaged in sedition and treason, and have openly talked of starting a second American Civil War by attacking the federal government. America’s police and other civil authorities are so concerned about these developments that they have issued a number of reports and alerts on the matter. Republicans and the right-wing media were so aghast at these facts that they chose to censor and harass the officials who dared to suggest that America may have a serious problem with white domestic terrorists. Public safety is secondary to protecting white men—and the White Right—from being held accountable for domestic terrorism. 
  • Financial gangsters: The American (and world) economy was almost destroyed by the recklessness of casino capitalism, financial gangsterism, fraud, and other criminal acts by Wall Street. The people who participated in those acts ruined lives, and through the loss of jobs, stress, and wrecked communities, have shortened the life spans of many millions of people. Those who created said chaos were mostly white and male. If these financial thugs were instead people of color or women, the Great Recession would have been met with rage and upset about “affirmative action,” “unqualified” professionals, or about the “poor cultural influences” of the people who broke the world. Instead, there was no conversation about the white male culture of greed and destruction among the financiers and plutocrats, they have not been imprisoned for their crimes, nor have those white male banksters and casino capitalists been marked as a criminal class.
Against all of these examples of malfeasance, black people must be deemed thugs who uniquely “riot” and constitute a natural “criminal class” for the many lies of Whiteness to solidly cohere. The cognitive mapping, language, and sense of ego that support a belief in the inherent goodness and nobility of Whiteness cannot withstand rigorous and critical self-examination.

The contradictions in how Black Americans and other people of color are discussed by the mainstream media, as compared to white folks, are glaring and obvious for those who choose to see them. Those who choose to speak truth to power about white supremacy, white privilege, and white racism are forcing White America to confront what the latter has by choice deemed as somehow illegible and unseen. To force White America to realize that, yes, it too has a criminal class of people, is pathological, and neither inherently noble nor benign, is a type of ideologically disruptive moment that has and will continue to be met with rage, anger, denial, and dismissal.

Why? Because such observations and facts are too challenging for many white individuals to process, because they have been socialized by a society that deems them better than the Other by virtue of belonging to a semi-exclusive club of people who are categorized as being members of the “white race.”

But white denial does not make the aforementioned facts any less true.

When white folks, whether among the pundit classes, or in day-to-day interactions, are confronted with the gross contradictions of their language — why black people in Baltimore are called “thugs,” while white outlaw bikers who kill people somehow did not engage in a “riot” — they may appear confused, frustrated, or perhaps even willfully stupid as they try to evade and explain the distinction between the two examples.

I have come to the conclusion that many white folks are legitimately confused when confronted by such examples, that their inability to process this data is sincere; those who have not disowned their Whiteness and white privilege are unable on a cognitive level to process many aspects of empirical reality. Units of speech such as “white crime,” “white pathology,” and “white thugs” have no meaning in the cognitive schema and conceptual grid of Whiteness.

Such concepts “do not compute.”

As great American thinkers such as Martin Luther King Jr., W.E.B. Du Bois, and others have suggested, Whiteness and white privilege have damaged the cognitive, intellectual, ethical and moral processes of White America (as distinct from any given white person). The challenge thus becomes: Is it possible to help those white individuals who are still loyal to Whiteness and White racial logic, to see the world as it actually is, and to transcend the White Gaze?

One of the existential questions that have repeatedly confronted Black America is: “what does it feel like to be a problem?”

White America needs to begin to ask itself the same question.

Tuesday, May 26, 2015

Smart People Saying Smart Things: The Treatment of African-Americans is a 'Buried Giant'; 'To be Black in America is to be Evidence of Theft'

I hope that your Memorial Day was restful. I am preparing to tape an interview for Ring of Fire TV where I will be discussing my recent essay on white racial logic. The segment should air tomorrow evening on the Free Speech network.

As I collect my thoughts, two observations about race and the colorline have been hovering over me.

Novelist Kazuo Ishiguro recently gave an interview to the Guardian in which he noted:
The treatment of African Americans is emerging as one of America’s “buried giants”, a subject that the general population might prefer to forget, Booker prize-winning author Kazuo Ishiguro has said. 
Speaking to the BBC’s Martha Kearney at the Hay Festival on Sunday, the author said he had become fascinated with the idea of “societal memory and collective forgetting” when writing his new novel The Buried Giant, his first book in a decade.
Ishiguro said he had become aware that much of his earlier work was about the memories of individuals, and he wanted to examine the memory of a society, and what societies are willing to forget – the “buried giants” of the book’s title.
Unwilling to be drawn into specifics about Britain’s “buried giants”, Ishiguro said he saw the treatment of racial minorities in America as an example of collective forgetfulness.
Writing at Truthout, Nicholas Powers made this devastating claim:
Stealing Black lives at gunpoint is the most visible and violent evidence of history repeating in the present. To be Black in America is to be evidence of a theft. It is to be a descendent of human beings stolen from villages, stolen from their bodies, stolen from each other, sold and sold again. It is to see in one's family history, ancestors stolen from their language, stolen from their land and left as walking targets. And inevitably, we, their descendants are shot at with everything from microaggressions to all-out physical violence, from suspicious stares to racial slurs, from stop-and-frisk to bullets. 
To be Black in America is to know White supremacy is a culture of theft. We feel it like a tornado that one can try to sidestep but other times, descends on us, ripping us out of our bodies. It's like an ancient vortex that split from another vortex, a slavery split from older forms of slavery that mixed with European capitalism, colonization and scientific racism. A whiteness took shape that churned through centuries and over continents, pulling people from their homes and "blackening" them. Whiteness is a social structure of extraction that rose in the triangle trade of slave ships, auction blocks and plantations, broken by the Civil War then remade as Jim Crow, in segregated public spaces and redlined ghettos, now reinvented again as a war on drugs.
And consider this context: on Memorial Day, the United States, in the Age of Obama, still celebrates and honors those who fought to protect the white supremacist institution of chattel slavery under the guise of the Confederate States of America, whose stars and bars are the American swastika.

How can the United States move forward when it cannot even have an honest accounting of its past?

Monday, May 25, 2015

Why Does the United States Still Honor White Supremacist Confederate Trash on Memorial Day?

I hope that your bellies are full of the entrail-filled stomach linings of other animals as well as the recycled Soylent Green like meat products that are created from feeding the dead to the living at America's commercial farms and slaughterhouses.

I too will be gorging on similar food items--in addition to a BBQ pork loin purchased at Walmart that is so damn good it should be illegal--and drinking high fructose corn syrup products.

Memorial Day was a tradition inaugurated after the American Civil War by (now) freed black Americans. Black America's history is American history, even while too many of those who are invested in the herrenvolk White dream and past of America in the present are dedicated to erasing such a basic fact from our schools, libraries, and other centers of learning.

Senior historian Dr. David Blight wrote a fine essay on Memorial Day's origins for the New York Times in 2011. It is still worth revisiting on this day.

But, did you know that the Confederacy is also included in Memorial Day celebrations? Moreover, that Barack Obama, the United States' first President who happens to be black has continued with a tradition where the White House sends a wreath to the Confederate Monument in Arlington?

Germany had the good sense to confront its Nazi past. yet, in the United States, the Confederacy, a treasonous rebellion that fought for white supremacy and to keep millions of black people as human property, is still celebrated and honored.

The Confederate flag is the American Swastika, the name of the founder of the KKK, Nathan Bedford Forrest, is still on schools and street signs in the South, and the White Right still embraces the language and iconography of the Confederacy as they bemoan and attempt to usurp Barack Obama's legitimacy and authority.

One of Blight's peers, Dr. James McPherson, along with other prominent historians and academics, sent a letter to Barack Obama in 2009 in which they suggested that he stop honoring the Confederates and their white supremacist cause on Memorial Day:
Early in President Obama’s first term, a group of academics that included prominent Civil War historian James McPherson asked him to end the tradition of sending a Memorial Day wreath to the Confederate Monument in Arlington, which they felt represented “the nadir of American race relations” and “a denial of the wrong committed against African Americans by slave owners, Confederates, and neo-Confederates, through the monument’s denial of slavery as the cause of secession and its holding up of Confederates as heroes.” 
Obama opted instead to send wreaths both to the Confederate memorial and to the African American Civil War Memorial in the U Street neighborhood.
The matter of how and if the Confederacy should be honored on Memorial Day remains unresolved.

In Virginia, a group of Confederate sympathizers is upset that a local church will not allow them to fly the American Swastika during this year's Memorial Day celebrations:
John Branson is the current rector of Christ Church Episcopal in Old Town Alexandria, where Robert E. Lee worshipped and where 34 Confederate soldiers are still buried. Every year on May 24, the local branch of the Sons of Confederate Veterans, wearing their grays and bearing rebel flags, would hold a Confederate Memorial Day service. Branson says the rector before him put an end to the tradition. “The church has suggested that they take their ceremonies elsewhere.” 
One member of the Confederate group calls the change of policy “intolerant.” 
The parish still permits the group to hold a quiet wreath-laying ceremony in the churchyard but prohibits any display of Confederate regalia. “They have a full, formal color guard that they’d like to use, but they continue to display the Confederate flag, and we find that offensive,” Branson says.
Justice is so askew in America, that white supremacist sympathizers now complain that they are treated in an "intolerant" manner. Oh, I so dream of the day when that is in fact the rule in the United States.

Brother Doctor Martin Luther King Junior famously said that the arc of justice is long. Perhaps the arc of justice also has an ironic sense of humor as a black man who is President of the United States now sends a wreath to "honor" those who fought to keep people who look like him as human property, to be raped, murdered, tortured, and labor and wealth extracted from their bodies and souls in the service of white supremacist capitalist expansion and greed.

The secesh trash are likely rolling over in their graves at the thought of a black man being President of the United States. Alexander Stephen's white supremacist "Cornerstone Speech" is no comfort as their bones rot and they receive honorifics from a black man named Barack Obama, he who is the leader of a multicultural corporate democracy.

Saturday, May 23, 2015

My Moscow Mule Came Up Lame While D.L. Hughley Gave Me Some Facebook Love as I Hated on John 'the Iron Copulating Machine' Maynard Keynes and Discovered 'Interracial Cuckoldry' on 'Bella and the Bulldogs'

Do you have any weekend Memorial Day plans to share? And as is our habit, do treat this as a semi-open weekend thread.

Some random thoughts and observations.

I feel like a tween who is collecting online mentions from his or her favorite celebrities. To point. D.L. Hughley gave me some Facebook love for my recent essay at Salon on white racial logic and the double standard regarding Waco and Baltimore.

I decided to make my new favorite mixed drink at home: the Moscow Mule came up lame. Sigh.

I hate John Maynard Keynes. He was a genius. He succeeded fabulously in life. He was also called the "iron copulating machine" by his lovers:
Keynes’s early gay love-life is laid out in full detail. Where Lord Skidelsky was tight-lipped, Mr Davenport-Hines is garrulous. It helps that the economist recorded his sexual statistics. In the nine months to February 1909 he records that he had 61 encounters, with 65 more the following year. Like a philatelist, Keynes kept a list of conquests: “…the actor of Whitechapel, 16-year-old under Etna, lift boy of Vauxhall, Jewboy, Grand Duke Cyril of the Paris Baths”. The revolutionary economic thinker becomes “Maynard, the iron copulating machine”, according to an ex-lover.
Damn. Iron copulating machine? That is one bad white man. My former lovers would likely call me the "ant lion". I would never be given my desired honorific of Hanzo "The Razor".

Racism. Sexual deviance and interracial cuckolding. Irrational thinking. White supremacy and misogyny and cognitive processes impaired by rage and resentment.

Did you know that the Nickelodeon children's TV show Bella and the Bulldogs is actually promoting an "anti-white" agenda?
Here’s the IMDB entry for Bella and the Bulldogs. Co-creator, Jonathan Butler, also wrote and directed a movie called The Cuckold. He sounds psychologically balanced. 
Bella and the Bulldogs, besides promoting anti-white (and consequently pro-black (heh)) race cucking, wallows in a panoply of filth and lies. Ridiculous grrlpower fantasy? 
Check. Weak whytes? Check. Evil redneck whites? Check. Numinous negros? Check. Transgenderism? Good lordnbutter, we may have to check that one off too. 
Keep in mind, Bella and the Bulldogs is a children’s show. Your little white daughter, apple of your eye and continuance vessel of a glorious heritage of European civilization, sits zombiefied in front of the TV imbibing this sewage by the truckload. 
Do the Western cultural elite have a death wish? Do they WANT normal, good people to hate them with a fury? Because that’s what’s gonna happen if they keep it up. And the washout won’t be pretty in pink. 
It’s time to turn to lessons from Weimar Republic Germany, and the cataclysm that can bring doom to the earth when a native people feel cornered and despised by their own elite and the dominant culture. The Lamppost Swingularity… the point at which the intensity of leftoid propaganda exceeds the tolerance level of the targets of leftoid hatred… is closer than you think.
Priceless. Comedy. Gold.

What randomness have you discovered on these Internets?

Thursday, May 21, 2015

A Conversation with Historian David Krugler About African-American Resistance to White Violence During the Red Summer of 1919

Historian David Krugler is the guest on this week's episode of The Chauncey DeVega Show.

David is the author of the new book 1919, The Year of Racial Violence: How African Americans Fought Back.

Dr. Krugler's work is an exciting intervention against a narrative of African-American passivity in the face of white racial pogroms and other violence in the post World War One era. Black America has used a range of means to resist white supremacy. "Non-violence" has come to dominate public memory about the Black Freedom Struggle. Great work such as David's is helping a broader public to learn what black Americans have always known: African-Americans fought back with honor and dignity against the violence that was visited upon them by Jim and Jane Crow, the white mob, and the racial state.

Dr. Krugler and Chauncey discuss the Black Freedom Struggle, why and how the legacy of African-American resistance to white racial violence has been erased in the American public memory, some of the great stories of resistance that David uncovered in his research, and what prompted the nationwide white on black racial terrorism of 1919 and its relationship to Whiteness.

David and Chauncey also talk about the former's great book on American civil defense during the Cold War and how racism even impacted the United States' preparations for defending against a nuclear war.

Friend of WARN Bill the Lizard also stops by to talk about the great new movie Mad Max: Fury Road.

And of course, Chauncey gives an epic recounting of how he damn near broke his leg before going to see Mad Max: Fury Road and what the recovery has been like so far.

This episode of The Chauncey DeVega Show with David Krugler can be listened to below or "watched" on the official Youtube channel for

The Chauncey DeVega Show can also be followed on Itunes and listened to via Stitcher on your smart phone or like device.

Tuesday, May 19, 2015

Chauncey DeVega's Conversation With Ring of Fire TV About the Baltimore Uprising, Race, and Justice is Now Online

Here is my latest interview with Ring of Fire on Free Speech TV.

I touched on many topics with Mike and we did some good truth-telling about race, police brutality, the young lions of the Baltimore Uprising, and the nebulous topic of "race relations" in the United States.

Given that I was working in more than a whee bit of discomfort given my leg injury--you can see my eyes not as focused and fixed forward in the beginning as they usually are--but once I got going I settled in.

As always, I appreciate the good folks at Ring of Fire and Free Speech TV giving me the opportunity to provide the type of commentary on pressing matters of public concern that you do not usually see in many other places.

Thoughts? Suggestions? Ideas?

Shameless Self-Promotion: Chauncey DeVega Will be on Tonight's Ring of Fire TV Show Discussing Race, Justice, the Young Lions of Baltimore, and White Racial Attitudes

An obligatory knee update. I have more range of movement, am more walking than hobbling, but am being very careful in how far I push things. I walked four blocks yesterday--very carefully and slowly--and it was exhausting. I cannot wait to get back to my old self so that I can walk my 2 or so miles a day. Again, thanks for the good energy and healing waves the good friends of WARN have sent to me.

I have hinted that there were some good developments in the works. I was vague because I did not want to jinx things.

Ring of Fire TV and Radio has been very kind and supportive of my work. The show's host Mike Papantonio, and producer Farron Cousins, have been great in providing opportunities for me there--and in other venues as well.

Starting this week, Ring of Fire is now a daily show airing at 8:30 PM EST Monday through Friday.

I will appearing on tonight's episode where I will be discussing race, the law, Baltimore, the young lions who fought back against the thug cops, and other related matters. Considering that I was not able to sit comfortably, had my leg elevated, and was not my normal 100 percent physically, fingers crossed, I think I took it to the limit--as I always strive to do--without apologies.

Given Ring of Fire's new schedule, I should be appearing there much more often. I treat every guest appearance as an audition for the next one. Hopefully, you will see me every so many weeks...or more, who knows?

I would like to thank all of you kind folks who have supported my work in its various incarnations since the beginning of this humble project almost 8 years ago.

Your support and feedback are very important to me both personally and professionally. Please tell your friends about Ring of Fire, my various appearances there and elsewhere (the podcast is essential to our future plans so please subscribe to it on Itunes), and do contact other media outlets that you think would benefit from having me on as a guest. Those emails and Tweets actually do get read and they have created many opportunities for getting the good work that you and I have created here on WARN to a broader audience.

There are some other things in process as well. With your help and encouragement, I hope that they will come to fruition.

As always, Ring of Fire TV can be watched on Free Speech TV at this link. Please share your feedback, suggestions, and other insights if you are so inclined.