The Street-Walking Rationale (2002)

[Caveat: This article refers to the situation in North America, not in Europe, where different conditions and strategic situations apply. - HAC]
 
One of the Racially Conscious Community’s most durable and sacrosanct sacred cows is the street-walk, otherwise known, almost always incorrectly, as a rally. (18 people do not constitute a rally of any kind, although the leftist counter-demonstrations are often sufficiently large to merit that designation.)

We recently had an example of this in Gainesville, Florida. Since my duty station within the Racially Conscious Community is to ask questions regarding sacred cows that no one wants to answer, and to discuss things in public that the self-appointed leadership do not want discussed, I reckon it’s about time I pointed out the nudity of this particular emperor, i.e. the idea of street-walking, again. Quite a few of us seem to be politely and deferentially averting our eyes from the fact that he’s butt-nekkid. 

To begin with, let me explain the official rationale behind streetwalking, point by point. Street-walking in theory is essentially an attempt to reproduce here in America certain specific objective conditions which apply to Europe today, or which have applied to Europe in the past, or which to a limited extent applied to America in a largely idealized and incorrectly perceived past, viz. the 50,000-man Klan marches of the 1920s, etc. More specifically, street-walking is an attempt to replicate here, in the 21st century, certain key periods in European history which provided windows of opportunity for revolution, specifically Weimar Germany and to a lesser extent Petrograd in 1917 for leftists. (They have this same obsession as well.) It’s a form of what anthropologists call sympathetic magic. The belief is that if we emulate the behavior of certain political movements from these historical epochs, and put on an approximate pastiche of the costume of the period, then somehow the year 2003 will become these historical epochs. Or maybe 2004 or 2010 or 2020.

Here’s how it’s supposed to work, in theory:

1. We begin with a small number of people, mostly socially dysfunctional young men plus a few older right-wing cranks. (Guys, I’m sorry, but those of you who have actually attended these gigs will recognize the truth of what I say. There is no longer anything to be gained, and much to be lost, by glossing over uncomfortable truth.) This small handful of people then goes out in public, often oddly dressed and waving signs and flags from the various historical epochs they are trying to invoke. Under the protection of the government’s police, they exchange shouts and shoves and largely harmless missiles with various Reds, mud people, bugger boys, etc. So far, so good.
 
2. This street theater generates Establishment media publicity, which according to orthodox Movement thinking is the be-all, end-all, and absolute lifeblood of our struggle. According to this school of thought, to be on TV is to be real, the goods, the real stuff, the right stuff. True, we can usually get a few sound bytes on the six and eleven o’clock news with these activities, and sometimes a couple of hourly mentions on CNN and a few mangled newspaper quotes as well.
 
3. In theory, other White people will see this publicity, admire the hell out of us, and come clamoring to join our grouplets and go on the next such activity. Here’s where the whole concept starts to wobble and slip, but let’s leave that for later. 

4. With every new street-walk, there will (in theory) be more and more White people wearing the costumes, waving the signs and flags, and screaming and shouting at the Reds and muds and bugger boys. Eventually there will be thousands of us and we will outnumber the scum. Up to this point, all of this is theoretically possible, and on a handful of occasions such as Gage Park and Marquette Park in Chicago, Glenn Miller’s White Patriot Party, etc. we have even gotten to within faintly audible shouting distance of this point on the horizon. 

5. On those few occasions when we have reached that point, the whole project has always fallen apart due to one of two causes: A) The issue of character, which we as a community steadfastly refuse to confront. (Glenn Miller is a good example here.) Then there’s B) The complete and total lack of anything remotely resembling a plan to transmute large gatherings of racially aware Whites into a political force that will transfer state power from the hands of those who presently hold it into our own. 

But usually the process has broken down long before, at Step 3. The necessary connection is not made in the minds of the White masses; the necessary desire to emulate and to join the street-walkers never makes its appearance.

Why not? There are two reasons for this.

First off, there is the fact that the ZOG media controls what, if anything, the White population is allowed to see and hear of such activities. Like all serious stories nowadays from the monkoid sniper in Maryland to the coming invasion of Iraq, our activities are presented not as news, but as entertainment, which is what the masses (or Them Asses as an old Wobbly called them) expect from television. “Look at the funny racists in the funny clothes! Now stay tuned for That Seventies Show!”

Does this mean that we would get any better results if all the streetwalkers wore suits and ties? No. Because secondly, there is again that issue of White character which we refuse to address.

This particular uncomfortable manifestation of it is the fact that the overwhelming majority of White people are simply morally incapable of giving us the kind of reaction we want from them. We are speaking to their grandfathers, not to them. 

Modern-day Boobus Americanus is a moral void. It is useless to appeal to the nobler natures and better instincts of the White majority. They have none, and have been deliberately made that way. They will never respond to any kind of mass movement tactics because the necessary moral instincts, frames of reference, and cultural motivations have been socially engineered out of them. We are beating a dead horse.

The Twisting of Rockwell’s Legacy

Okay, that’s street-walking in theory. But what are we really doing here? Attendez-vous, guys. Let us start with a little history lesson.

Street-walking in its present racial form in America (Europe is a completely different kettle of fish) goes back to the deservedly famous Commander George Lincoln Rockwell and his early Stormtrooper activities in Washington, D. C. and elsewhere. Since Rockwell was so far head and shoulders above everyone else that the RCC has subsequently produced by way of leadership, self-appointed or otherwise, it is understandable that a lot of misconception and distortion has attached itself to the Rockwell legend. 

One of the more unfortunate beliefs that has embedded itself in our RCC subculture from the Rockwell era is the concept of the minuscule activity on public property, especially dressed in some kind of odd garb or costume, as a kind of defining rite of passage or manhood ritual. This is a completely incorrect reading of George Lincoln Rockwell’s tactics, which just as much as Weimar were distinct and particular to his time and place, a time and place now almost half a century distant. A temporary set of tactics which Rockwell himself defined, repeatedly and very clearly, as publicity stunts to be used only during the earliest phases of the ANP’s struggle, has become a kind of cult among racially aware Whites.

The core of this belief system is that rather than actually fighting and killing our enemies, as was the case throughout thousands of years of Aryan history, “real White men” now display their macho and their physical prowess by symbolic gesture, in a kind of mock ritual combat. 

The ritual often includes dressing up in strange, historically apocryphal clothing such as home-made costumes patterned after the SA uniforms of the Third Reich, historically inaccurate Ku Klux Klan robes of purple and bilious green, and more recently shaven heads with body tattoos. (Andrew Greenbaum’s “uniformed branch” resembled the Village People.) 

On the street there is much bellicose chanting, shouting, threats, slogans, like gorillas beating their chests; the hurling of rocks and bottles which can be painful but so far never lethal; the mock half-charges and aggressive posturing, etc. In some respects it is remarkably similar to the ritualistic but almost completely non-fatal wars between tribes of New Guinea headhunters, and it seems to serve a similar purpose, including the bonding feast afterwards wherein the enemy (who seem to be in on the play in their own minds, although they’d never admit it) are held to scorn and boasts of great deeds done on the field of battle are proclaimed, etc.
 
The participants in such activities have come through an event which generated an adrenalin and pheromone rush similar to that produced by actual battle, but with none of the risks. They can subsequently feel the sense of accomplishment and increased self-esteem that comes from the illusory idea that they have fought back, that they are in the trenches and front line soldiers...but no one is actually hurt, not a single weapon is fired, no physical damage of any kind is inflicted on the enemy. On Monday morning they all trudge back to their shitwork jobs, and all is as it was. Everybody is happy.

On a few occasions actual combat does break out, more by accident than anything else, but it is always of short duration and quickly broken up by the police, often with legal consequences which far outweigh any advantage to be gained. (Greensboro and the Palmer House in Chicago, 1977 being a good example.) Before somebody starts yelling about November Third, it needs to be very clearly understood that Greensboro was an accidental exception, totally sui generis, and we should note that it has not been allowed to happen again. Thank God. No one but an idiot would want to go through the years that followed Greensboro as the lives of sixteen innocent men were utterly destroyed by this society’s obscene judicial process.

The actual chance of anyone getting seriously hurt on one of these street walks, beyond a few bruises, is slim. The police are always out in force and usually more or less do their jobs and prevent the tiny handful of Whites from being lynched by the lefty muddy mobs. There have been some nasty incidents at some of these events when they have been allowed to get out of hand or when the police are absent through design or incompetence, but even when that happens there is never any serious threat to the power structure. If there were, the police would be breaking up such gatherings with rubber bullets and nightsticks, not guarding us.

In essence, street-walks are a psychological substitute for actual physical resistance against the tyranny that is destroying our race. It’s rather like the WWF, ritualized mock combat which allows a certain level of self-esteem in those who participate in them, as if exchanging insults and maybe even a few shoves and pokes with scum is in some way equivalent to actual, serious resistance which threatens the power structure.

(An interesting digression: while Sinn Fein does hold demonstrations regularly in Ireland, they have the many thousands in numbers needed to do it right, and the actual Volunteers of the I. R.A. are under orders to stay away from such events to prevent their being photographed or arrested. The only exceptions are firing parties at Republican funerals, although I understand the Provos stopped doing that because it was too risky.)

In some ways this cult of false macho is perfectly understandable, in view of the extreme rarity of physical courage among White males these days. I do not deny a certain very limited value in these events; in the absence of a better rite of passage for young White men, this one will have to do for the time being, although I frankly think a better one would be learning a trade and raising a family in the Homeland. But I must admit I like my little aphorism: “A White man of twenty who doesn’t streetwalk has no balls. A White man of forty who’s still street-walking has no brains.”
 
Nobody Shows

Rather than run this to Tolstoyan length trying to prove what should be obvious, I can only point to the one outstanding feature of street-walking that overrides all others: it doesn’t work. We’ve been doing it for almost fifty years now. It doesn’t work. Barring a major situational change in America (always possible), it ain’t never gonna work.

Why doesn’t it work? Ask Billy Roper, who planned his event in Gainesville for weeks and then got there to find seventeen people besides himself. (Okay, twenty-three counting the four in the truck who were turned away and the two Christians who refused to participate with people who insulted their faith.) It doesn’t work because nobody shows.

Why does nobody show? Well, that gets into that character issue we all do double-backed flips to avoid talking about. But ask anyone who has ever tried to organize one of these things. Ask him about the sinking feeling of horror he gets in his gut when the signs are all painted, the flags on the flagpoles, and he looks around and sees them stacked up while in front of him stand ten or twelve or eighteen people who are looking around them and muttering that one question that precedes every such event:

"Where the hell is everybody?"

Oh, the ingeniousness of the excuses! I have heard everything from stirring accounts of battles with niggers in convenience stores along the way (that never happened) to “My dog died.” Sudden and mysterious car trouble is always a favorite, but above all, there’s that hardy perennial “At the last minute I had to work!” Of course, some of them always do manage to make it to the barbecue or potluck afterward, especially if there’s free beer in the offing. (You know, that might be a good Forum topic. You guys who have done the sidewalk sashays before, what are some of your favorite excuses you’ve heard for not showing up? Especially the ones who do manage to appear in time for the feed?)
 
“But…But…But….”

I understand that I am now going to be pelted with dozens, possibly hundreds, of e-mails from people screaming “Marquette Park!”, “Forsyth County”, and “Glenn Miller!” at me. [Sigh ...] 

Yes. Given a small core of highly active people and above all given something approaching adequate funding, it is possible under certain extremely rare and specific conditions to get comparatively significant numbers of White people into the streets for very short periods of time, before the social disapproval mechanisms kick in and they go shuffling back into their dens and plop back down in front of the television. It is rare, but it has occurred. It has occurred so rarely that these exceptions prove the rule.

In Marquette and Forsyth there was an immediate, visible threat of nigger invasion. Glenn Miller was one of the beneficiaries of the Order’s largesse and he had a couple of hundred thou for full-time organizers, actual uniforms as opposed to costumes, paid transport to and from events, etc. If some rich man cares to lay two hundred grand on Billy Roper I’m sure we’ll see some vast improvements in his performance as well.

OK, it’s now 2003. Where are the results of all of those past “close, but no cigars?” Where are the visible results of any of it for the past 50 years? How much actual political, racial, or demographic change has come about, from any of it?

Again I ask, point blank: “Is this what we need to be spending the next 30 years doing?” 

Again I say...it is time for us to sit down, re-assess, and re-think all of this.
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