Alba Rosa

by Alexander Wolfheze

  Encore: From the Declaration on the Rights of Indigenous Peoples

  (Resolution 61/295 of the United Nations General Assembly, 13 September 2007)

  Article 7. (1) Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture. (2) States shall provide effective mechanisms for prevention of, and redress for:

  (a) Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnic identities;

  (b) Any action which has the aim or effect of dispossessing them of their lands, territories or resources;

  (c) Any form of population transfer which has the aim or effect of violating or undermining any of their rights;

  (d) Any form of assimilation or integration by other cultures or ways of life imposed on them by legislative, administrative or other measures;

  (e) Any form of propaganda directed against them.

  ceci tuera cela

  *

  Appendix B: ‘Stultitiae Laus’

  Excerpts from Friedrich Nietzsche, Untimely Meditations — orig. Unzeitgemässe Betrachtungen (translation Alexander Wolfheze)

  ‘The Gay Science’

  (‘Die fröhliche Wissenschaft’)

  Gewiss, wir brauchen Historie, aber wir brauchen sie anders, als sie die verwöhnte Müssiggänger im Garten des Wissens braucht, mag derselbe auch vornehm auf unsere derben und unmuthlosen Bedürfnisse und Nöthe herabsehen. Das heisst, wir brachen sie zum Leben und zur That, nicht zur bequemen Abkehr vom Leben und von der That, oder gar zur Beschönigung des selbstsüchtigen Lebens und der feigen und schlechten That. Nur soweit die Historie dem Leben dient, wollen wir ihr dienen: aber es gibt einen Grad, Historie zu treiben, und eine Schätzung derselben, bei der das Leben verkümmert und entärtet: ein Phänomenen, welches an merkwürdigen Symptomen unserer Zeit sich zur Erfahrung zu bringen jetzt eben so nothwendig ist, als es schmerzlich sein mag. … Unzeitgemäss ist … diese Betrachtung, weil ich etwas, worauf die Zeit … stolz ist, ihre historische Bildung, hier einmal als Schaden, Gebreste und Mangel der Zeit zu verstehen versuche, weil ich sogar glaube, dass wir Alle an einem verzehrenden historischen Fieber leiden und mindestens erkennen sollten, dass wir daran leiden. … Jedermann weiss, [dass] eine hypertrophische Tugend —wie sie mir die historischen Sinn unserer Zeit zu sein scheint — so gut zum Verderben eines Volkes werden kann wie ein hypertrophyisches Laster…

  Certainly, we need History, but differently than spoilt tourists sightseeing in the Garden of Knowledge, even if they look down on our uncouth and ill-humoured needs and wants. That is to say: we need History for Life and Action, not as a leisurely vacation from Life and Action or as a justification for an egoistic life or for a cowardly and evil action. We will serve History only to the extent that it serves Life. But there is a degree of practising History that actually damages Life — a degree at which the former actually damages and degenerates the latter. To recognize this phenomenon in the strange symptoms of our time may be painful, but it is also necessary. … This meditation … is untimely, because here I must re-interpret something of which our time … is particularly proud: its historical consciousness. I have to interpret it as an injury, a defect and a deficiency — I even believe we all suffer from a consuming historical fever and that, at the very least, we should recognize that we are suffering from it. … Everybody knows that an exaggerated virtue — and I interpret the historical consciousness of our time as such — can be equally damaging to a people as an exaggerated vice…

  ‘The Will of the People’

  (‘Gesundes Geschichtsempfinden’)

  …[E]s gibt einen Grad von Schlaflosigkeit, von Wiederkäuen, von historischem Sinne, bei dem das Lebendige zu Schaden kommt und zuletzt zu Grunde geht, sei es nun ein Mensch oder ein Volk oder eine Cultur. Um diesen Grad und durch ihn dann die Grenze zu bestimmen, an der das Vergangne vergessen werden muss, wenn es nicht zu Todtengräber des Gegenwärtigen werden soll, müsste man genau wissen, wie gross die plastische Kraft eines Menschen, eines Volkes, einer Cultur ist; ich meine jene Kraft, aus sich heraus eigenartig zu wachsen, Vergangnes und Fremdes umzubilden und einzuverleiben, Wunden auszuheilen, Verlornes zu ersetzen, zerbrochne Formen aus sich nachzuformen. …Das, was eine solche [Kraft] nicht bezwingt, weiss sie zu vergessen; es ist nicht mehr da, der Horizont ist geschlossen und ganz, und nichts vermag daran zu erinnern, dass es noch jenseits desselben Menschen, Leidenschaften, Lehren, Zwecke giebt. … [J]edes Lebendige kann nur innerhalb eines Horizontes gesund, stark und fruchtbar werden; ist es unvermögend, einen Horizont um sich zu ziehn, … so siecht es matt oder überhastig zu zeitigem Untergange dahin. Die Heiterkeit, das gute Gewissen, die frohe That, das Vertrauen auf das Kommende — alles hängt, bei dem Einzelnen wie bei dem Volke, davon ab, dass es eine Linie giebt, die das Uebersehbare, Helle von dem Unaufhellbaren und Dunklen scheidet; … davon, dass man mit kräftigen Instinkte herausfühlt, wann es nöthig ist historisch, wann, unhistorisch zu empfinden. … [D]as Unhistorische und das Historische is gleichermassen für die Gesundheit eines Einzelnen, eines Volkes und einer Cultur nöthig. … [D]as historische Wissen und Empfinden eines Menschen kann sehr beschränkt, sein Horizont eingeengt wie der eines Alpenthal-Bewohners sein, in jedes Urtheil mag er eine Ungerechtigkeit, in jede Erfahrung den Irrthum legen, mit ihr die Erste zu sein — und trotz aller Ungerechtigkeit und allem Irrthum steht er doch in unüberwindlicher Gesundheit und Rüstigkeit da und erfreut jedes Auge; während dicht neben ihm der bei weiten Gerechtere und Belehrtere kränkelt und zusammenfällt, weil die Linien seines Horizontes immer von Neuem unruhig sich verschieben, weil er sich aus dem viel zarteren Netze seines Gerechtigkeiten und Wahrheiten nicht wieder zum derben Wollen und Begehren herauswinden kann.

  …[T]here exists an intensity of sleeplessness, of rumination, of historical awareness, that actually damages the living organism and that can actually destroy it, whether it is a person, a people or a culture. To determine this degree, and the border at which the past must be forgotten before it becomes the gravedigger of the present, it is necessary to have an exact measure of the plasticity of the life force that inhabits a person, a people or a culture. Here I mean the force that allows it to grow autonomously, to digest the past, to incorporate alien bodies, to recover from wounds, to substitute losses and recreate broken forms. … What such a force cannot cope with, it is able to forget: it no longer exists, the horizon is closed and whole — and nothing can bring it to believe that, across that horizon exist other peoples, passions, teachings and purposes. … [E]very living organism can only be healthy, strong and fertile within such a horizon. If it is unable to draw a horizon around itself … then it will sooner or later suffer a premature demise. Brightness, a good conscience, the happy deed and confidence in the future, whether in an individual or in a people, all depend on the maintenance of a line that separates the calculable and the light from the incalculable and the dark: … it depends on the instinctive ability to decide when it is necessary to think historically and when it is necessary to act anti-historically. … [T]he historical and unhistorical are equally necessary for the health of a person, a people and a culture. … [T]he historical awareness and feeling of a people may be very limited, his horizon may be as narrow as the horizon of an Alp-valley villager, in all of his judgments he may be unjust and in all of his experiences he may be wrongly convinced that he is the first — but despite [his] injustice and wrongheadedness he still stands upright in unconquerable health and vigour. He is a joy to behold, while next to him his much more just and wise neighbour falls ill and collapses, because his neighbour has horizons that are unstable and shifting, because he can no longer untangle the fine webs of his subtle judgments and truths and because he can no longer attain blunt willpower and desire.

  Study Material

  Sources

  Stat rosa pristina nomine, nomina nuda tenemus.

  — Bernard de Cluny

>   Safe Conduct

  The following list is primarily meant as a reference resource for young people in search of material for further research into the cultural-historical themes touched upon in Alba Rosa. It specifies all non-fiction books and movies referenced in Alba Rosa. The filmography has been added because young people rarely have time and patience for products from before ‘their time’. To permit those interested to make a quick selection, indications of genre and relevance have been added.

  It is important to also add some words of advice for young people who are attempting a study of materials relevant to Traditionalism without the benefit of a reliable teacher or guide. Under the aegis of contemporary Postmodern Cultural Nihilism, the young people of the West are facing an unenviable predicament: they are bereft of reliable academic leadership within the Humanities and Social Sciences. These disciplines have been destroyed by a fatal combination of ‘valorization’, ‘internationalization’, ‘feminization’ and ‘xenification’. Without trustworthy professional guidance, it is not easy to acquire a solid foundation in philosophy, sociology and cultural history. Here only a few general pieces of advice and some rules of thumb can be given.

  First: Be careful! There are many pseudo-Traditionalist traps and ambushes that can ensnare the unwary student. A significant — and increasing — proportion of both ‘contemporary’ and ‘classic’ Traditionalism-related literature now falls outside the public and academic consensus. Partially this is due to politically correct anathemas that have been pronounced over their contents, and partially this is due to the irregular — often downright ‘fantastic’ — approaches of their authors. It is important that a student of such materials develops an instinct for distinguishing between ‘objective facts’, ‘(meta)political theses’ and ‘genius inspirations’: these three categories tend to fluidly overlap and for every serious thinker they necessarily complement each other. It is necessary to achieve a balance between hard-headed ‘common sense’ and legitimately inspired imagination.

  Second: Investigate source material — and try to read it in the original language! Authentic research, — in cultural history as well as political philosophy, demands a skipping of ‘summaries’ and ‘interpretations’ and re-living the world in which source material was created. Even the most genius minds of human history had their Sitz im Leben — to grasp that basic reality is a prerequisite for understanding their creations.

  Third, a rule of thumb for indecisive beginners: Read the ‘classics’, mostly written by authors born before the ‘baby boom’ (approximate cut-off date 1940)! There are only very few baby boomer and post-baby boomer authors who are saying something that is substantial as well as reliable — and, even then, mostly only concerning the side-effects of Cultural Nihilism, not about Cultural Nihilism itself. Following this rule of thumb, it is possible to spare oneself many wasted study-hours and much annoying confusion. But to help those students lacking the skill and time to concern themselves with ‘classic’ studies, the following bibliography starts with a short-list of interesting contemporary authors, headed ‘contemporary themes’.

  Bibliography: Contemporary Themes

  Bellil, Samira, Dans l’enfer des tournantes. Paris: Denoël, 2002.

  Benoist, Alain de, L’éclipse du sacré: discours et réponses. Paris : La Table Ronde, 1986.

  Baudet, Thierry H.P., Breek het partijkartel! De noodzaak van referenda. Amsterdam: Prometheus, 2017.

  Bernays, Edward L., Public Relations. Norman, OK: University of Oklahoma, 1952.

  Bosma, Martin, De schijn-élite van de valse munters: Drees, extreem rechts, de sixties, nuttige idioten, Groep Wilders en ik. Amsterdam: Bakker, 2010.

  Cliteur, Paul, Jesper Jansen and Perry Pierik (ed.), Cultuur Marxisme. Er waakt een spook door Europa. Soesterberg: Aspekt, 2018.

  Dugin, Aleksandr, Eurasian Mission: An Introduction to Neo-Eurasianism. London: Arktos, 2014.

  The Last War of the World-Island: The Geopolitics of Contemporary Russia. London: Arktos, 2015.

  The Fourth Political Theory. London: Arktos, 2015.

  Faye, Guillaume, L’archéofuturisme. Paris: L’Aencre, 1998.

  La colonisation de l’Europe: discours vrai sur l’immigration et l’Islam. Paris: L’Aencre, 2000.

  Sexe et dévoiement. La Fosse: Le Lore, 2007.

  Fortuyn, Wilhelmus S.P., Baby boomers: autobiografie van een generatie. Utrecht: Bruna, 1998.

  De verweesde samenleving: een religieus-sociologisch traktaat. Uithoorn: Karakter, 2002.

  De puinhopen van acht jaar Paars: de wachtlijsten in de gezondheidszorg: een genadeloze analyse van de collectieve sector en aanbevelingen voor een krachtig herstelprogramma. Uithoorn: Karakter, 2002.

  Fukuyama, Francis, The End of History and the Last Man. New York: Free Press, 1992.

  Goodrich, Thomas, Hellstorm. The Death of Nazi Germany 1944–1947. Sheridan, Co: Aberdeen Books, 2010.

  Herman, Edward S. and Avram N. Chomsky, Manufacturing Consent: the Political Economy of the Mass Media. New York: Pantheon, 1988.

  Huntington, Samuel P., The Clash of Civilizations and the Remaking of the World Order. New York: Simon & Schuster, 1996.

  Iserbyt, Charlotte T., The Deliberate Dumbing Down of America: A Chronological Paper Trail. 1999

  Jorjani, Jason R., Prometheus and Atlas. London: Arktos, 2016.

  World State of Emergency. London: Arktos, 2017.

  Klein, Naomi, The Shock Doctrine: the Rise of Disaster Capitalism. Toronto: Knopf, 2007.

  Kevin B. MacDonald, A People That Shall Dwell Alone. Judaism as a Group Evolutionary Strategy with Diaspora Peoples. Lincoln: Writers Club, 2002.

  The Culture of Critique. An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements. Long Beach, 2002.

  MacDonogh, Giles, After the Reich. The Brutal History of the Allied Occupation. New York: Basic Books, 2007.

  Moldbug, Mencius, A Gentle Introduction to Unqualified Reservations. Kindle ebook, 2009.

  Molyneux, Stefan, The Art of the Argument. Western Civilization’s Last Stand. Kindle ebook, 2017.

  Murray, Douglas, The Strange Death of Europe: Immigration, Identity, Islam. London: Bloomsbury, 2017.

  Peterson, Jordan B., 12 Rules for Life: An Antidote to Chaos. London: Penguin Random House, 2018.

  Raspail, Jean, Le camp des saints: roman. Paris: Laffont, 1973.

  Scruton, Roger V., An Intelligent Person’s Guide to Modern Culture. London: Duckworth, 1998.

  Sieferle, Rolf-Peter, Finis Germania. Schnellroda: Antaios, 2017.

  Sloterdijk, Peter, Die schreckliche Kinder der Neuzeit: über das anti-genealogische Experiment der Moderne. Berlin: Suhrkamp, 2014.

  Steuckers, Robert, EUROPA I-III. Lille: BIOS, 2017.

  Ulfkotte, Udo K., Gekaufte Journalisten. Rottenburg: Kopp, 2014.

  Venner, Dominique, Le choc de l’histoire: réligion, mémoire, identité. Versailles: Via Romana, 2011.

  Pourquoi je me suis tué. Avant-propos par un dernier verre. La Chaire : Last Litany, 2013.

  Vierling, Alfred, ‘Nota Centrumdemocratisch beleid ter bescherming van het Nederlands staatsburgerschap’. Den Haag: SWOCI, 1985.

  Zwitzer, Tom, Permafrost: een filosofisch essay over de westerse geopolitiek van 1914 tot heden. Groningen: De Blauwe Tijger, 2017.

  Bibliography: Classic Themes

  Anquetil Duperron, Abraham-Hyacinthe, Zend-Avesta, ouvrage de Zoroastre, contenant les idées théologiques, physiques & morales de ce législateur. Parijs: Tilliard, 1771.

  Altizer, Thomas J.J., The Descent into Hell. A Study of the Radical Reversal of the Christian Consciousness. Philadelphia: Lippincott, 1970.

  History as Apocalypse. Albany: State University of New York Press, 1985.

  Coomaraswamy, Ananda, The Dance of Siva. Fourteen Indian Essays. New York: The Sunwise Turn, 1918.

  Dumézil, Georges E.R., Le festin d’immortalité : étude de mythologie comparée Indo-Européene
. Paris : Paul Geuthner, 1924.

  L’idéologie tripartie des Indo-Européens. Brussel : Latomus, 1958.

  Dávila, Nicolás Gómez, Einsamkeiten: Glossen und Text in Einem; orig. Escolios a un texto implícito. Wenen: Karolinger, 1987.

  Evola, Julius, Men Among the Ruins. Post-war Reflections of a Radical Traditionalist; orig. Gli uomini e le rovine. Rochester: Inner Traditions, 2002.

  Revolt against the Modern World; orig. Rivolta contro il mondo moderno. Rochester: Inner Traditions, 1995.

  Ride the Tiger; orig. Cavalcare la Tigre. Rochester: Inner Traditions, 2003.

  Fromm, Erich, The Anatomy of Human Destructiveness. New York: Holt, Rinehart & Winston, 1973.

  Freud, Sigmund S., ‘Zur Einführung des Narzissmus’. Gesammelte Schriften VI. Leipzig: Internationaler Psychoanalytischer Verlag, 1925.

  Graves, Robert R., The White Goddess: A Historical Grammar of Poetic Myth. London: Faber & Faber, 1948.

  Guénon, René, La crise du monde moderne. Paris: Gallimard, 1946.

  Heidegger, Martin, Sein und Zeit. Tübingen: Neomarius, 1949.

  Lasch, Christopher, The Culture of Narcissism: American Life in an Age of Diminishing Expectations. New York: Norton, 1979.

  Lewis, Clive L., The Discarded Image: an Introduction to Medieval and Renaissance Literature. Cambridge: Cambridge University, 1964.

  Merton, Thomas, The Seven Storey Mountain. New York: Harcourt, Brace & Company, 1948.

  Müller, Max, Anthropological Religion. London: Longmans, 1892.

  Nasr, Seyyed Hossein, Islam and the Plight of Modern Man. Londen and New York: Longman, 1975.