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COMMITTEE OF SAFETY - COMMON LAW COURT

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THE BILL OF RIGHTS
THE CONSTITUTION OF THE UNITED STATES
THE DECLARATION OF INDEPENDENCE
THE FEDERALIST PAPERS - The Importance of the Union (1-14)
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THE MYTH OF POSSE COMITATUS ACT OF 1878
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All information on this site that pertains to the Committee of Safety is courtsey of Gary Hunt.

Committee of Safety – Common Law Court

Unlike the common law courts that you hear about, so often, usually in a bad light — as trying to “bring justice” to government officials, the Committee of Safety — Common Law Court (CoS-CLC) is to bring balance to the patriot community.

The Division in the patriot community has, for decades, been our most serious problem.  Perhaps a means to resolve those disputes that lead to division will substantially reduce the problem of division.  This is the idea behind the CoS-CLC.  Suppose there is a name-calling going on between two people.  Others are bound to take sides; generally, it will be the side of a friend or someone who has “your ear” more than the other does.

Unfortunately, such controversy can wreak havoc in portions of the community, often resulting in the disruption, or even dissolution, of an organization.

So, just how can such a problem be avoided? 

Let’s suppose that both sides to such controversy are given an equal platform to “air their grievances”.  A platform that will moderate the “debate”, allow evidence to be submitted, both sides being heard, even allowing testimony from witnesses, without any prejudicial intervention.  After all of the evidence is submitted, witnesses heard, and statements made, by both parties, it is turned over to a jury of 12 peers (members of the patriot community) to deliberate and come up with a verdict.

Once the verdict is presented, it will be available for all to read, along with the pertinent portions of the trial.  It will remain as reference, for all who might have questions about either, or both of the parties.

The same can be held for questionable organizations or programs.  All that is required is that someone file a Complaint, and the other party answer.  The CoS-CLC will then begin the process for the “trial”.

All that is needed for this invaluable tool to become available for us it to have members of the community, from as diverse a sampling of Patriots as possible, from all walks of life, from all parts of the country.  This is your chance to have your say, to make your voice be heard, to help rid the infighting, and to provide justice, and vindication or validation for those who have been harmed.

* * *

You can learn more about the Court, and volunteer to serve at http://www.committee.org/Court

You can visit the Forum where you can discuss Committees of Safety or join in conversation at the Green Dragon Inn (need not be registered), or, see the Courtroom (must register), at http://www.committee.org/LibertyTree.

We need volunteers to be judges, jurors, and grand jurors.

[For more information on the Common Law Court, see  Committee of Safety - Common Law Court (introduction)]

The Constitution is NOT a Suicide Pact

Gary Hunt
Outpost of Freedom
March 30, 2011

Through the process of conditioning (programming), especially in government schools and the press, we have lost sight of what this country really is, and, what it stands for.

Though there have been many nations throughout the history of the world, there is only one that was established, independent of outside source, by the people of that nation.  It was a nation of independent people who had learned to cherish their freedom, primarily established by an absence of control from across the ocean.

They had found, though bound by English laws and English government, that absent a regular imposition of that authority, that they did quite well for themselves, taming a wilderness and establishing a productive society, within the limits imposed by that far away government. They were, for all intents and purposes, the first and only truly free civilized nation.

When that foreign government began to impose upon these people who had developed self-sufficiency, beyond any before them, they resented their treatment as “children” rather than being treated as adults, and true sons of England, with all of the rights enjoyed by Englishmen.

Just eleven years after their separation from the then greatest power on the Earth, they established a government in a form that would best suit them — developed, in part, by the political philosophers that preceded them; in part, from what they had learned from the natives of the land they shared; and, in part from their experiences with the previous government, which bonds they had so recently broken.

This new government was embodied in a document which was then styled, “Constitution for the United States of America”. It was, through conventions in the various states, truly a document approved by “We The People”, as its suggests in its preamble:

We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

In this modern day, we have lost sight of the intention of the Framers of that great document. We can however, look to the past to understand just who embodied those “People” who set on forth this greatest venture in self-government that the world has ever seen.

Our best understanding can be found in a Supreme Court decision, rendered in Dred Scott v. Sandford [60 U.S. 393] , in 1856. Chief Justice Taney, who gave the decision of the Court, went into great detail in defining just who those “People” were.

The case hinges on who had standing, as a “citizen of the United States” (prior to the Fourteenth Amendment) to sue in court.  The details of the case is not necessary to understand the following.

The case ended up in the Supreme Court.  In its decision (below), the Court pointed out that Scott had claimed to be a citizen of Missouri, which would give him standing to sue Sandford.  It found that though Scott was not a citizen of Missouri, or of the United States, that standing for the Court to hear the case was based upon the Courts acting on the fact that the question of citizenship was not in the plea that brought the matter before the Court.

Going directly to the Final Decision, given my Justice Taney, we have the Court’s determination of just who was a “citizen of the United Sates:

The words ‘people of the United States’ and ‘citizens’ are synonymous terms, and mean the same thing.  They both describe the political body who, according to our republican institutions, form the sovereignty, and who hold the power and conduct the Government through their representatives.  They are what we familiarly call the ‘sovereign people,’ and every citizen is one of this people, and a constituent member of this sovereignty.  The question before us is, whether the class of persons described in the plea in abatement compose a portion of this people, and are constituent members of this sovereignty?  We think they are not, and that they are not included, and were not intended to be included, under the word ‘citizens’ in the Constitution, and can therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States.  On the contrary, they were at that time considered as a subordinate and inferior class of beings, who had been subjugated by the dominant race, and, whether emancipated or not, yet remained subject to their authority, and had no rights or privileges but such as those who held the power and the Government might choose to grant them.  “

* * *

The question then arises, whether the provisions of the Constitution, in relation to the personal rights and privileges to which the citizen of a State should be entitled, embraced the negro African race, at that time in this country, or who might afterwards be imported, who had then or should afterwards be made free in any State; and to put it in the power of a single State to make him a citizen of the United States, and endow him with the full rights of citizenship in every other State without their consent? Does the Constitution of the United States act upon him whenever he shall be made free under the laws of a State, and raised there to the rank of a citizen, and immediately clothe him with all the privileges of a citizen in every other State, and in its own courts?

The court think the affirmative of these propositions cannot be maintained.  And if it cannot, the plaintiff in error could not be a citizen of the State of Missouri, within the meaning of the Constitution of the United States, and, consequently, was not entitled to sue in its courts.”

It is true, every person, and every class and description of persons, who were at the time of the adoption of the Constitution recognised as citizens in the several States, became also citizens of this new political body; but none other; it was formed by them, and for them and their posterity, but for no one else.  And the personal rights and privileges guaranteed to citizens of this new sovereignty were intended to embrace those only who were then members of the several State communities, or who should afterwards by birthright or otherwise become members, according to the provisions of the Constitution and the principles on which it was founded.  It was the union of those who were at that time members of distinct and separate political communities into one political family, whose power, for certain specified purposes, was to extend over the whole territory of the United States.  And it gave to each citizen rights and privileges outside of his State which he did not before possess, and placed him in every other State upon a perfect equality with its own citizens as to rights of person and rights of property; it made him a citizen of the United States.

* * *

“It becomes necessary, therefore, to determine who were citizens of the several States when the Constitution was adopted.  And in order to do this, we must recur to the Governments and institutions of the thirteen colonies, when they separated from Great Britain and formed new sovereignties, and took their places in the family of independent nations.  We must inquire who, at that time, were recognised as the people or citizens of a State, whose rights and liberties had been outraged by the English Government; and who declared their independence, and assumed the powers of Government to defend their rights by force of arms.

In the opinion of the court, the legislation and histories of the times, and the language used in the Declaration of Independence, show, that neither the class of persons who had been imported as slaves, nor their descendants, whether they had become free or not, were then acknowledged as a part of the people, nor intended to be included in the general words used in that memorable instrument.

Now, clearly, it is those who initiated the fight for independence that are of the class recognized by the Constitution as “citizens of the United States”.  Many have pointed out that one of the first to “die for the cause” was a negro named Crispus Attucks, who was shot to death in the “Boston Massacre”, in 1770.  This, however, in the eyes of the Court, does not qualify him as one of the people — for which the country was intended.

Though the decision of the Court continues to give examples of just how the Court perceived this relationship, I would prefer to not include too many more of the over one-hundred and ten thousand words in the Decision.  There are some words, however, that warrant our attention in fully understanding what was intended by the founding of this nation, and so I will provide these few paragraphs:

“The language of the Declaration of Independence is equally conclusive:

It begins by declaring that, ‘when in the course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth the separate and equal station to which the laws of nature and nature’s God entitle them, a decent respect for the opinions of mankind requires that they should declare the causes which impel them to the separation.’

It then proceeds to say: ‘We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among them is life, liberty, and the pursuit of happiness; that to secure these rights, Governments are instituted, deriving their just powers from the consent of the governed.

The general words above quoted would seem to embrace the whole human family, and if they were used in a similar instrument at this day would be so understood.  But it is too clear for dispute, that the enslaved African race were not intended to be included, and formed no part of the people who framed and adopted this declaration; for if the language, as understood in that day, would embrace them, the conduct of the distinguished men who framed the Declaration of Independence would have been utterly and flagrantly inconsistent with the principles they asserted; and instead of the sympathy of mankind, to which they so confidently appealed, they would have deserved and received universal rebuke and reprobation.

Yet the men who framed this declaration were great men-high in literary acquirements-high in their sense of honor, and incapable of asserting principles inconsistent with those on which they were acting.  They perfectly understood the meaning of the language they used, and how it would be understood by others; and they knew that it would not in any part of the civilized world be supposed to embrace the negro race, which, by common consent, had been excluded from civilized Governments and the family of nations, and doomed to slavery.  They spoke and acted according to the then established doctrines and principles, and in the ordinary language of the day, and no one misunderstood them.  The unhappy black race were separated from the white by indelible marks, and laws long before established, and were never thought of or spoken of except as property, and when the claims of the owner or the profit of the trader were supposed to need protection.

This state of public opinion had undergone no change when the Constitution was adopted, as is equally evident from its provisions and language.

The brief preamble sets forth by whom it was formed, for what purposes, and for whose benefit and protection.  It declares that it is formed by the people of the United States; that is to say, by those who were members of the different political communities in the several States; and its great object is declared to be to secure the blessings of liberty to themselves and their posterity.  It speaks in general terms of the people of the United States, and of citizens of the several States, when it is providing for the exercise of the powers granted or the privileges secured to the citizen.  It does not define what description of persons are intended to be included under these terms, or who shall be regarded as a citizen and one of the people.  It uses them as terms so well understood, that no further description or definition was necessary.

So, we have, from many angles, the Supreme Court’s interpretation of who the Constitution was written both by, and, for.  It was never intended to be a catch all for the diverse populations, cultures, and religions of the world.

In 1867, the Fourteenth Amendment to the Constitution was ratified. Though many of the Congressmen believed that its purpose was to provide a place, in this country, for the negro population (recently freed slaves, as well as those negros previously freed), it has since been interpreted, by the government, not the Court, to be inclusive of all walks of life.

The Amendment first made “[a]ll persons born or naturalized. . . . citizens of the United States”. It then prohibited any state from passing laws which would “abridge the privileges and immunities of citizens of the United States”.

Since the Fourteenth Amendment extended the privileges and immunities to those who were henceforth known as “citizens of the United States”, it made no mention, nor is there any wording that would confer upon them, the status of those “sovereign people” who had established this government, and nation. It simply granted to them the “privileges and immunities”.

This left the original intent in place, though extended only certain rights to those who had, prior to the Amendment, no access to those “privileges and immunities”.

The country was still, as intended, only for those who were as described by Justice Taney, “it was formed by them, and for them and their posterity, but for no one else,” though it was then willing to share some of the bounty of this great land with others. In essence, it took  phrase, “citizen of the United States”, and made it a legal term. It did not remove the meaning of “citizen of the United States”, as it existed prior to the amendment, it simply created a second meaning, which, in legal context, conveyed only certain specified rights, and nothing more.

Regardless of the Amendment, we can clearly understand that if the door were opened to include any who wished to walk in and enjoy that bounty, it would absolutely destroy the context in which the country was formed. It was, after all, the heritage and culture, and the moral foundation espoused by Christianity, that was the very foundation for the great experiment. To allow that a single amendment, with an alleged purpose of only extending certain rights, could not be subsequently interpreted to be the means by which all that was embodied in the document to retracted  whiteout specific wording nullifying that original intent.

A nation has to have some binding force. In most nations, that force is the common language, heritage, and, culture, of the dominant people of the nation.  In the United States, that language is English; the heritage is English and the culture is European.  It is under such conditions that the United States evolved into an effective world force between its inception (the Declaration of Independence in 1776) and its ability to defend itself against outside forces (the War of 1812).

Its growth in prestige, power, influence, productivity, and pride, continued to grow, providing what became the deciding factor in World Wars I and II.  It had, without a doubt, become the dominant world power, especially considering that it did not suffer the devastation that most other countries realized in those conflicts.

Since that time, we have begun a downward spiral, destructive of both the nation (integrity of) and the Constitution, with but few exceptions.

In 1954, the Congress enacted the Communist Control Act of 1954. This act recognized that the Communist Party posed an eminent threat to the United States and its Constitution.  The codification of that act, at 50 U.S.C. 842 , provides that:

The Communist Party of the United States, or any successors of such party regardless of the assumed name, whose object or purpose is to overthrow the Government of the United States, or the government of any State, Territory, District, or possession thereof, or the government of any political subdivision therein by force and violence, are not entitled to any of the rights, privileges, and immunities attendant upon legal bodies created under the jurisdiction of the laws of the United States or any political subdivision thereof; and whatever rights, privileges, and immunities which have heretofore been granted to said party or any subsidiary organization by reason of the laws of the United States or any political subdivision thereof, are terminated. . .

Clearly, there is legitimate concern that the Communist Party might use force to overthrow the government. Unfortunately, at the time, there was no due consideration of an overthrow by other means, such as subversion of the Constitution by political chicanery.  After all, subversive means had not then been developed to the fine art that has been achieved in the past half-century.

The authority within the Constitution, however, to enact laws that would protect the Constitution were, clearly, within the means and authority of the government.  Would it make any sense to be able to outlaw force as a means of supervision of the Constitution and not to allow means to avoid such an overthrow, without force?

What has effectively happened is that the manipulation, without Amendment to the Constitution, and with the abrogation of the Supreme Court’s responsibility to rule upon the constitutionality of laws (see About Ashwander v. TVA), we have seen a dilution of the Constitution which has resulted in a de facto revision to the Preamble, as follows:

We the People of the United States, in Order to form a more perfect workers Union, establish Justice Injustice, insure domestic Tranquility disharmony, provide for the common defence of any nation we see fit, promote provide the general Welfare, and secure the Blessings of Liberty to all but ourselves and our Posterity, do ordain and establish this Constitution for the United States of America, which shall continue in effect until such time as the people decide that they will burden their posterity with unmanageable debt and allow revision to this Constitution, without regard to the provision in Article V for amendment hereto.

Unless we stand firm and demand that the Nation be retained, as intended by the Framers of the Constitution, we will find that our children will be living in a third world country by the time they have grandchildren.  There is no middle ground.

We must understand that any organization, association, political philosophy, or, religion, which is not consistent with the Constitution, and, our way of life, should of necessity, be made unlawful, since its purpose would be to allow the Constitution to be the weapon of its own demise

The Communist Party and the Socialist Party espouse a politics of government control of, and, redistribution of, wealth.  Islam, though a religion, retains social, political and legal requirements that are inconsistent with our Constitution. Labor unions, though they may have served a useful purpose, in times past, before the government instituted laws that were protective of labor, are now too powerful and political to be consistent with the intention of the Constitution. They have become manipulators of the law, to their own favor, and with total disregard to the economy and our world trade situation.  These serve no useful purpose to the continuation of our way of life, and must be outlawed.

If we don’t act, firmly and soon, we will find that the new Preamble to the Constitution will be taught, at our expense, to our own children:

We the People of the United States, in Order to form a workers Union, establish Injustice, insure domestic disharmony, provide the defence of any nation we see fit, provide the general Welfare, and secure the Blessings of Liberty to all but ourselves and our Posterity, do ordain and establish this Constitution for the United States of America, which shall continue in effect until such time as the people decide that they will burden their posterity with unmanageable debt and allow revision to this Constitution, without regard to the provision in Article V for amendment hereto.

Though the Constitution may be equated to a “birth certificate” for the new nation conceived and embodied within it, unlike a birth certificate that certifies that you and I have entered life, only to leave it at some point in the future, that “birth certificate” was written to include posterity – it was the birth of a perpetual union – intended to live as long as free men do.

Committee of Safety
Common Law Court

Introduction

Just prior to and during the Revolutionary War, there was an absence of lawful courts in certain areas affected by the removal of British government, or removal of Charter government.  During this period, the Committees of Safety would establish courts, if the need arose.  They would handle criminal matters, where necessary, though their focus was greater in based upon the need to control Tory activity.  Punishment for being a Tory could be as simple as restriction of travel; house arrest; removal of “long arms”; imprisonment; or, execution.

Of course, there was a war going on, and the means and necessity were different than today.  However, the patriot community is plagued by accusation, defamation, and other activities that are very disruptive, and, are not conducive to a unified effort to restore constitutional government to the United States.

This Committee of Safety — Common Law Court is intended to provide a means, considering both the abilities (ease of communication, etc.) and the disabilities (proximity, etc.), of conducing “trials”, when charges are brought, and providing the fairest means within those constraints of dealing with those problems.

When someone is found “guilty”, they may consider revising their ways, to avoid the stigma of the verdict. They may decide that they no longer want to be a part of the patriot community. They may, also, resort to asking their boss for a reassignment.  In each instance, the patriot community will find itself slightly improved, and, perhaps discourage such activities in others.

Purpose

Empanelled only to hear complaints regarding disruption to the patriot community; creating division in the patriot community; personal attacks unfounded by the evidence; accusations of individuals having allegiance to the government instead of the Constitution; any malicious behavior which brings discredit to the patriot community.

There is a lot of disruption and division within the patriot community. Some is a result of human nature; some may be a result of intentional activity directed at creating division and animosity; and, some may be totally unfounded, perhaps just an error in communication. Regardless of the cause, it is the effect that is so detrimental to our cause of restoring constitutional government to the United States of America.

In looking towards a solution, aimed at minimizing the damaging impact, it only makes sense to look to that same community, those who seek to restore sound constitutional government, for the solution — a solution based upon the very document that we esteem so highly.

Understanding that many of the means that have been utilized, historically, to resolve such matters, what is being presented here is a common law court that will only hear cases of slander: libel: defamation: or, activities which are associated with the patriot community that tend, by their nature, to be disruptive and bring discredit to a segment, or, the entire community, it must also be adapted to the current means of communication, and the vastness of the community.

The process will begin with the filing of a Complaint. The Complaint will go to the Clerk of the Court, who will not be judgmental, only an administrative arm of the Committee of Safety – Common Law Court.

Composition of the Court

Before proceeding with the explanation, the elements of the Court need to be identified. There will be a pool of judges (voluntary) from which three (3) judges will be picked, at random, for any case brought before the Court. The purpose of the judges will be to maintain decorum and order in the court. They may assist parties in preparing coherent documentation; formulating orders from the court, assisting the Grand Jury in preparing an indictment

There will be a pool of Grand Jurors (voluntary), of which five (5) regular jurors and two (2) alternate jurors will be randomly selected every six months, and will not be able to sit, again, until six months after the completion of any term that have participated in, even as an alternate juror. The Grand Jury shall be unknown and inaccessible during their entire term. They will prepare indictments, based upon Complaints, if probable cause is determined.

There will be a jury pool (voluntary), from which seven (7) jurors will be randomly selected, for each trial. In addition both the Accuser and the Accused will appoint one (1) juror to the jury.  Three (3) alternative judges will be randomly selected, though will be in “read only” participation, unless a regular juror is unable to participate, or removed for cause. The Jury will try the case, and will be allowed to ask questions, through the judges, during the course of the trial. Their verdict shall be the final decision of the Court, unless an appeal is granted.

There will be a Clerk of the Court who will retain that position as long as they desire, subject, however, to removal by the judges for failure to perform, or, failure to maintain records, correspondence, etc., or to divulge any information to other than those intended to receive such information, records, etc.   There shall also be an Assistant Clerk who will fill in when the Clerk is unable to attend to duties, or has been discharged for cause.  Any two (2) judges sitting on a current proceeding may require the removal of a Clerk. The Clerk will maintain, in proper order, all correspondence, complaints, indictments, verdicts and any other records for every case. He may delegate to the Assistant Clerk, as necessary, though this shall only be done when the workload warrants additional help.

There will be an Internet Forum which shall serve as the Courthouse for trials and all information pertaining to any case brought before this Court.

This is the composition of the Court, which personnel will change with each case, with the exception of the Grand Jury.

Procedure for a Complaint

An Accuser, who wishes to accuse another, and bring them to trial in the Committee of Safety – Common Law Court can file a complaint with the Clerk.  Participation of the Accuser, and agreement to jurisdiction of the Court; its procedures; and, its final decision, are granted by filing a Complaint.

The Accused, once they answer any request for information or indictment from the Grand Jury, has agreed to jurisdiction of the Court; its procedures; and, its final decision, by virtue of their response. Absent a response, there is no jurisdiction granted, and the Court may publish any information provided by the Accuser, any findings, and, the indictment, along with an explanation that the Accused refused to respond to the Complaint and/or indictment, and has thereby waived consideration of any answer to the accusations.

Once the Complaint is filed with the Clerk of the Court, the Clerk will forward copies of all information received to the three judges which the Clerk will select, randomly, from the pool of judges. If any of the selected judges finds that he is familiar with either party, or for any reason determines himself unable to be impartial, he shall remove himself, in which case the Clerk will select another judge to fill such vacancy.

The Clerk will also notify the Accuser of the names of the judges. The Accuser, for cause, may request recusal of any of the judges that he feels may not be impartial; however, he must provide written cause along with the request for recusal. The judge in question may remove himself, however, if he does not voluntarily remove himself, the other two judges may rule on the recusal, however, if more than one judge is named in the recusal, the Clerk shall call two (2) judges from the judge pool who will sit with the third judge to weigh the merit, and make determination on the recusal. The Clerk will then fill any vacancies created by recusal from the judge pool.

The judges will prepare a concise presentation of the Complain. If evidence is necessary to substantiate information provided in the Complaint, the judges will notify the Clerk that additional information is needed. The Clerk shall then inform the Accuser, who shall provide the additional information requested.

Once the judges have determined that the Compliant, and supportive information, be complete, the package shall be provided to the Grand Jury. The Grand Jury may, through the Clerk, request additional information through the judges, who will pass the request to the Clerk, who will pass the request to the Accuser.

When the Grand Jury has completed its review of the information provided supportive of the Complaint, they shall prepare an indictment. They may request the assistance of the judges in preparing the indictment, if they so desire. When the indictment is completed, they shall provide the indictment, along with any copies of evidence they feel should be included, to the Clerk to send to the Accused. The Clerk shall also provide the names of the judges currently assigned to the matter, and the Accused shall have the same right to request recusal of any of the judges. This will be the first knowledge of the Accused that proceedings are being considered against him.

The Accused will have the opportunity to reply to the Grand Jury, with evidence, answering the accusations made against him. This will be the only opportunity, prior to trial, to address the Complaint. This information will be returned to the Clerk who will provide the Accused’s answer to the Grand Jury and the judges.

The Grand Jury shall then review the answer provided by the Accused and determine if there is merit to the accusation, in which cause the y will find probable cause and provide a True Bill to the Clerk. If they find that there is insufficient probable cause, they will provide a No Bill to the Clerk, who will then destroy all records pertaining to the case.

In the event that the Accused refuses to recognize the Court and submit to jurisdiction, which may be indicated by a direct answer, or, failure to respond to the indictment within thirty (30) working days (six weeks), the Court shall make public the indictment and any evidence supportive of the indictment, at the discretion of the judges, by posting the documentation in the Closed Docket Forum.

Jury Selection.

The jury will be composed as described above. Jurors will have their name posted at the beginning of the trial, in the Courtroom (see below). Either party, for cause, may request the removal of a juror. A reason must be given and the judges will rule on removal. The party selected jurors shall not be subject to removal. Vacancies in the jury will be filled by the Clerk prior to opening arguments.

Proceedings

If the Accused has answered, a Courtroom will be opened in the Forum Courthouse, bearing the name of both the Accuser and the Accused, along with a very general statement of the cause of action. Access to the Courtroom, at this point, will be Clerk – read only; judges – read/write; Accuser and Accused – read/write; jury – read only; others, no access during the trial.

At trial, the Accuser and the Accused shall restrain themselves from posting, unless the floor is theirs. The judges will open the proceedings by reading the charges.

Then, opening arguments from the Accuser; then the Accused, shall be presented. Each will have a thread in the Courtroom Forum. The charges will be presented in “Counts”. All discussion relative to a Count shall be on the thread for that Count. To maintain a proper sequence, the judges (court) will advise when and what either of the parties may post.  The parties may write their comments in a text editor, but they should not be pasted in the forum until told to do so.

There will be a thread named “bench” where the parties can pose questions to the court, at any time. This “bench” will not be made a public record, so what is posted there will not be a part of the public trial, available after the case is closed.

Jurors may direct questions they wish asked of either, or both, of the parties, by posting them to the “Clerk” thread. The judges will then formulate the question to be presented to the party to whom it is directed, including a Count assignment, where the party shall answer the question.

Objections will be posted at the Bench thread. Any objection will be ruled upon by the bench prior to proceeding with the trial.

Witnesses may be called, and they will be allowed access to the Courtroom only during their testimony.  They will be subject to cross examination. Any witness may be recalled by either party, though there is no subpoenaed power in this forum. The jury will also be allowed to ask questions of witnesses through the Clerk. If a witness testifies for one party and refuses to answer cross examination by the other party, or questions from the jury, his testimony will be stricken, and the jury will ignore the testimony. The trial will conclude with closing arguments (threaded) after the completion of the submission of all evidence.

Closing arguments will be presented by both parties, Accuser being the first to offer closing, with a short rebuttal allowed to each party. Closing arguments and rebuttals will mark the end of the trail.

Jury Deliberation

The jury will then be directed to the Jury Room Forum where they will deliberate. They will have full access to the Courtroom, and may ask any questions of the judges, if they so desire. Their deliberations should be maintained in the Count threads, or in a general thread, depending on particular discussion — based upon the judgment of the jurors.

Every effort should be made to come to a unanimous verdict, on each of the Counts. This will be highly unlikely, since each party has a juror present. If six jurors do find for one side, the Court will consider that verdict as unanimous.

Final Decision

The final verdict, however, will be based upon the preponderance of evidence, for each count, and the verdict will be final, subject only to appeal (explained later). The jury will then prepare, with the assistance of a judge, or judges, final pronouncement of the Court (Final Decision). The final decision will be posted on the Docket Forum. Others are able to copy and utilize the final decision, for information purposes, so long as it remains unedited and the source (URL) for the permanent record (Docket Forum) is attached to any copies distributed. Violations of this practice (complete decision and URL) will result in a contempt of court against the violator(s), and that violation will be posted, attached to the final decision, in the Docket Forum.

At this time, the Courtroom will be opened (read only) to provide public access to the proceedings. It will be locked, and no changes or postings will be made after the close of trial, except that the final decision will also be posted in the Courtroom.

Appeals

Decisions of the Court are subject to appeal. Appeal Hearings may be granted by a five (5) judge panel, randomly selected by the Clerk, none of which can be judges from the original trial.

Basis for Appeals:

New evidence, unavailable at time of trial

New witnesses, unavailable at trail

Other circumstances which, when brought forward, might affect the outcome of the original trial

To Appeal a Decision of the Court, the Appellant must submit to the Clerk a request for a hearing before the above mentioned panel, which will be empanelled upon receipt of the request. Full detail, including evidence to support request for appeal, must be submitted with the original request. The appeals panel may require additional information.

If the determination of the appeals panel is in favor of the appeal, the Panel may:

Hold hearings, with both parties participating; or,

Retry the matter, subject only to the additional information brought toward, though incorporated with the Jury deliberations form the original trial.

Either hearing or retrial can result in setting aside portions, or all, of the original Final Decision of the Court.

All records, evidence, etc., brought up in hearing or retrial will become a permanent part of the record of the trial.

[For more information on the Common Law Court, see Committee of Safety - Common Law Court (an explanation)]

Introduction to Committees of Safety

Committees of Safety, or like elements, existed throughout the history of colonial America.  Though known by various names (Committees of Protection, Associations, or, as the case in Plymouth Colony, an unnamed civil body politic, and, in Jamestown, simply governing council), they had the characteristic of being a civil government absent a government established by the sovereign.

* * * * * * * * * * * * *Mayflower Compact

"In the name of God, Amen. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord, King James, by the Grace of God, of England, France and Ireland, King, Defender of the Faith, e&. Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a voyage to plant the first colony in the northern parts of Virginia; do by these presents, solemnly and mutually in the Presence of God and one of another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the General good of the Colony; unto which we promise all due submission and obedience. In Witness whereof we have hereunto subscribed our names at Cape Cod the eleventh of November, in the Reign of our Sovereign Lord, King James of England, France and Ireland, the eighteenth, and of Scotland the fifty-fourth. Anno Domini, 1620."

* * * * * * * * * * * * *

In the early eighteenth century, Committees of Safety were quite common, especially on the frontiers, where the possibility if Indian attacks were likely.  The Committee would appoint watchmen, hog reeves, fence reeves, and, militia officers.  These are functions that were taken on by more organized governments, in some towns, though were common through most of the colonies, leading up to the War of Independence.

Committees served, primarily, to fill in gaps that were left by existing colonial and county governments, providing services that were otherwise unavailable.

As tensions grew between the colonists and the Crown government in England, the need for Committees increased, especially in western Massachusetts and South Carolina.  After the Massachusetts Government Act (May 20, 1774), which revoked the Massachusetts Charter and replace the locally elected governments with appointments by the King, the farmers in western Massachusetts began forming Committee to assure a continuity of government and to take charge in expelling courts and judges who were not abiding by the original charter, and replacing them with their owns courts, though primarily only for criminal matters.

There were sufficient numbers of Committees in most of the colonies to call for the First Continental Congress, in 1774.  These Committees were not subject to Royal governance, because, quite simply, to call for such a Congress would have been a contradiction of their authority granted by the various charters.  Subsequently, the Second and Third Continental Congress were called by the Committees, which by this time, had evolved to the point where sufficient numbers of participating Committees established a Provincial Committee of Safety.

Committees of Safety continued to operate as functions of local government throughout the War of Independence, until each state adopted a Constitution, or otherwise revised their form of government, absent any Royal control.  Once the Article of Confederation were instituted (1781), the need for the Committees, except, once again, in the frontiers, diminished, as did the Committees.

Their next occurrence was in 1835, when President Santa Anna abolished the Constitution of 1824, granting himself enormous powers over the government.  Colonists in Texas began forming Committees of Correspondence and Safety.  A central Committee in San Felipe de Austin coordinated their activities.  This de facto government waged the revolution against Mexico, directing and supplying the militia, until independence was won.

What role could Committees of Safety play in today’s world?

Events such as Katrina, as well as the possibility of man caused disasters, are potential threats to the security, safety, and well-being of our families.

If a Committee existed in your community, and you were a member, then your family is also a member.  Suppose there was some sort of event that affected food supply, utilities, water, or otherwise threatened your safety.  You have in place, through the Committee, a cooperative with which to share needed resources.  Though short lived in Plymouth Colony and Jamestown, this “cooperative” served quite well for survival in a hostile land, for the first few years.

It also allowed the sharing of crops in the frontier towns and agricultural communities, in later colonial times, when Indian raids, or weather, destroyed crops, which would leave those affected short of food, had their neighbors (fellow Committee members) not shared with them what food was available.

In the aftermath of Katrina, if a Committee existed in a consolidated area (a community), and sent a representative to the local law enforcement with the message, “we will provide our own protection in our area”, describing the limits of the area protected by the Committee, it would make sense the law enforcement would be relieved that their job was made easier based upon the Committee relieving them of a substantial area that might otherwise require their patrolling.

The Committee would be a resource for such eventualities, and would be an ideal place from which to gain recognition by launching programs to help those in need.  Roof repairs, painting, yard maintenance, etc., for those unable to care for their own property.  This would encourage friendship, appeal to potential members, improve the quality of the neighborhood, and set the Committee out as supportive of the neighborly attitude that prevailed in this country, many decades ago.  This would result in reduced crime, safer streets and communities, and, a reaffirmation of our rights, freedoms, and liberty.

Committees of Safety are quite able to fill in where government fails to provide, at least for those who see the need, join, and, participate in, Committees of Safety.

http://www.committee.org/

If you have already read “An Argument For Moral Courage – Part II“, you will probably better appreciate Part I, having the understanding of the conditions which have molded our society to be receptive to what might amount to revulsion at what you are about to read.

If you have not read Part II, and you have not recognized what has happened to our society, through the manipulation addressed in that Part II, you may not even complete reading Part I, as it is offensive to the conditioning that we have undergone.

However, if you can retain your objectivity through the reading of this Part, you should come out on the other side with a whole new understanding of both yourself and the society we find ourselves subject to.

Gary Hunt
Outpost of Freedom.

An Argument For Moral Courage

Part I

By David Allison

Three years ago, I determined to present public arguments to the issues attending Black Nationalism (BN) and Black Liberation Theology (BLT).  Until that time, my expertise in those ideologies was necessarily concealed from public scrutiny.

My earliest revelations were veiled in scores of dimensionless chatter characteristic of someone seeking to avoid criticism.  My verbiage was tightly structured, cautious, the purpose of my discussion neatly concealed within equally-balanced racial criticisms.  Though I was driven to reveal the dangerous nature of BN and BLT, I was equally motivated to avoid being labeled a ‘racist’.  And, given the hell-storm unleashed upon anyone labeled a racist, my fears were reasonable.

Three years ago, I unwittingly invited an evolutionary momentum into my life that would force me to examine my conscription to poisonous, cultural, racial illusions.  Those illusions were process driven, the end product of years of cultural propaganda.  Introspection forced me to examine unexplored fears.  I did not then know that my self-examination would reveal characteristics induced by fouled societal pressures; nor could I have then known that those characteristics are almost universal.

Lesson One: White Attitudes Towards Race Have Created A Predatory, Cannibalistic Environment Of Forced Silence -

Shortly before Obama was elected president, I forwarded a ‘revolutionary’ concept to hundreds of people, including friends.  The article was titled, “The White Value System”.  I described that I had come across a unique church whose values were described in “The White Value System”.  Those values were obviously ‘white’ biased and inflammatory towards blacks.  I received numerous rejections of the “system” and numerous accusations I was a ‘racist’.

I waited a few days before I alerted the audience that I had purloined “The White Value System” from the Trinity Lutheran Church (TLC) – the church Obama attended for over twenty years.  In his book, Dreams from My Father, Obama makes note of “The Black Value System” that represents the essence of his church.  I took the liberty of changing “Black” to “White” in order to determine what ‘white’ attitudes would be.

After a few days, I forwarded Obama’s “Black Value System” to the same people with the question, “Is this racist”?  The answer was universally, “NO!”  When I queried how it was the “White Value System” was racist but the “Black Value System” was not, the only response I received was a one word reply, “Because”.

Although this small sampling of white racial attitudes is by no means an absolute assertion of the racial confusion that permeates the white psyche, it was broad enough to provide me insight into my own confusion.

An attorney friend who received the “White Value System” cautioned, “Dave, you’re sounding like a racist.  Be careful old friend.”  Another recipient who works for a Florida power company wrote, “Have you lost your mind?  This is racist.”  The strongest warning came from a high-school friend who wrote, “Don’t bother to contact me anymore – I don’t associate with racists.”  Even after I informed them I was conducting a ‘cultural experiment’ – an introspective examination – the retorts continued.

One recipient was so angered by “The White Value System” she forwarded emails to mutual friends.  “Dave is a racist,” she wrote.  I would never have guessed the depth of the animosity directed at me.  The repercussions of that experiment continue to this day.  This examination of racial attitudes offered me insight into fears I internalized during years of exposure to partial and incomplete racial truths.  I came to understand the power of the ‘collective’ mind to control and define our attitudes – Even when those attitudes are suicidal.

Clearly, something was terribly, terribly wrong – with me.  The emotional, psychological and mental angst I experienced whenever I wrote or discussed racial issues was inconsistent with the reality of the situation.  My arguments remained consistent: Blacks must take responsibility for their behavior and whites must shed the notion that we are somehow responsible for black behavior.  The facts I presented were drawn from real-world dynamics: Everything I discussed was supported by tons of literature, studies, data and other resources.  Still, I was unable to shake the emotional angst that accompanied my efforts.

Part of me felt I was betraying the ‘good’ people around me – people who had dedicated themselves to helping black ‘victims’.  Another part felt I was being unfair – even though I knew the concept of ‘fairness’ is irrational, relative.  I was deeply concerned my efforts would relegate me to the isolated dungeons reserved for social lepers whose racial beliefs relegate them to a life of apologetic alienation.  The most difficult aspect of my angst, however, derived from my sense of decency: Never pick on someone smaller than you or someone weaker than you.  NEVER!  So it was that I realized my perception of blacks was that they were ‘weaker’, ‘less fortunate’ and ‘unfairly burdened’.  Thus, my role was to treat them ‘fairly’ – regardless of their behavior.

I had assimilated the belief I was in a superior position, a blessed position, an unearned position; that my skin color allowed me gratuities and characteristics ‘victimized’ blacks were deprived the ‘luxury’ of acquiring.  When I shed this perspective, when I examined the totality of my life and those struggles I have endured – regardless of my skin color – I realized that skin color is no determinate of success or failure, that all members of the human race know joy and sorrow, pain and fortune – We all struggle to define our lives: White offers no guarantee of success.

This perspective allowed me to pursue truth, to examine racial issues, knowing that my efforts were intended to enhance the likelihood of mankind’s successes rather than perpetuate his failures.  It was this perspective that allowed me to establish an attitude towards blacks that is the exact attitude I have towards everyone: I am not my brother’s keeper. 

The Disease –

For years I perceived blacks to be helplessly oppressed by the history of racism and the inherent, evil characteristics unique to the white race.  I accepted ‘being bad’ without actually having ‘done bad’.  From this perspective, the color of my skin not only defined me, it condemned me; a condemnation I readily accepted without question because this was the behavior I saw in other whites.  I accepted vicarious liability and punishment for things I had not done – or would do.  The history of my race, the white race, pressed me into a quantifiable realm where the totality of my character was exclusively defined by the color of my skin.

Like many whites, I assimilated racial attitudes and behaviors without questioning their moral essence.  Among the countless racial contradictions whites have nurtured, the most dangerous is white acceptance of responsibility for every malady that afflicts blacks.  This attitude is both arrogant and destructive as it provides a pathway for blacks to avoid responsibility for their behavior.

Anyone familiar with the destructive nature of alcoholism recognizes the similarity within the poisonous characteristics of black-white dynamics.  The destructive behavior of alcoholics requires them to employ manipulative techniques that allow them to avoid responsibility for their behavior.  Sympathetic people in the alcoholic’s life are typically referred to as ‘enablers’ as their sympathy often nurtures and reinforces the alcoholic’s destructive behavior.

The alcoholic rationalizes his behavior; the enabler accepts those rationalizations, often to the detriment of himself and others.  The alcoholic who loses his job, wrecks his car, beats his wife and children, experiences numerous arrests invariably blames the people and conditions in his life for causing him to ‘act the way he does’.  The sympathetic enabler readily accepts these rationalizations, often choosing between the alcoholic, moral decency, personal honesty and the willful infliction of harm to innocent people.

The enabler truly believes his support for the alcoholic is morally sane.  The enabler is convinced the alcoholic is a victim of cruel, life circumstances; that the people and conditions within the sphere of the alcoholic’s life are ‘evil’These dynamics create a poisonous relationship wherein the enabler becomes the ‘savior’, the alcoholic the ‘victim’ – Everyone else becomes ‘evil oppressors’.  The friction that naturally evolves from these dynamics is unmistakably brutal.

Imagine the wife who, for years, has supported her alcoholic husband’s errant behavior.  She has worked, sacrificed, tolerated, endured, and blindly hoped that one day her sacrifices would cause the alcoholic to become productive.  His parents, too, have done all they could to ‘keep the family afloat’: They have given rent and food money to the alcoholic; they have purchased cars for him; they have made countless excuses for his behavior.

[ http://www.familysecuritymatters.org/publications/id.7903/pub_detail.asp ]

One of the alcoholic’s brothers is not sympathetic: He abhors his brother’s destructive behavior; he tries to convince the wife and parents to quit enabling the alcoholic’s behavior by giving him money, accepting his rationalizations and making excuses for him.  The brother intuitively sees the moral insanity of preventing the alcoholic from suffering the full-brunt of his behavior.  By keeping the alcoholic from becoming homeless, hungry, alone, desperate and vulnerable the wife and parents are insulating him from the consequences of his behavior.  The brother knows the alcoholic’s ‘excuses’ are well-honed rationalizations that are factually untrue; he also knows that unless and until the enablers insist the alcoholic accept responsibility for his behavior, the situation will only worsen – The brother also knows the alcoholic’s offspring are destined to repeat their father’s behavior, becoming equally destructive, equally dependent.

During one particularly brutal drunk, the alcoholic blamed his behavior on a boss whose alleged cruelty forced the alcoholic to drink – again.  The wife and parents readily accepted this rationalization without examining the truth: What could the boss have done that was so horrible it would cause another man to drink himself to oblivion?  The brother knew better.  He knew the alcoholic’s boss.  He also knew that the alcoholic had sunk to such moral lows he would exploit anyone regardless of the consequences his blame had upon them.

When the alcoholic quit high school, he blamed his actions on a ‘bad’ teacher – A teacher who had sacrificed time and money to help the alcoholic improve his grades.  In another instance the alcoholic made vengeful public declarations that he had been abused by a neighbor – Those declarations were prompted by the neighbor’s refusal to ‘loan’ the alcoholic money after years of having done so without being paid back.  In yet another incident the alcoholic ruined the family car; he blamed his parents for the incident as they had given him a ‘sad childhood’.  Regardless of the pain he inflicts on others – and upon himself – the alcoholic is determined to maintain his destructive behavior.

The brother becomes a source of friction.  The wife and parents turn against the brother, thus earning the alcoholic’s endearment.  They gain a sense of moral superiority that their behavior is ‘benevolent’, ‘kind’, ‘tolerant’, ‘altruistic’; in contrast, the brother is characterized as ‘selfish’, ‘bad’, ‘oppressive’, ‘unfair’ and ‘morally corrupt’.

 

There is an unmistakable death spiral here – Every person in the alcoholic’s life plays one role or another: The sympathetic enabler; the people who are hated for insisting the alcoholic accept responsibility for his behavior; the neighbors, friends, relatives and children who are caught in the insane maelstrom; the government agencies and social programs that are exploited to ‘soften’ the alcoholic’s misery – Everyone is caught in the disease.

Until and when the alcoholic is forced to accept responsibility for his behavior, the disease will continue until…

  1. The alcoholic dies.
  2. The alcoholic is imprisoned.
  3. The alcoholic goes insane.

 

There is one other alternative: The alcoholic continues to drink.

The destructive nature of alcoholism is identical to the racial disease that permeates our culture.  Blacks are the helpless, victimized, destructive alcoholics; Liberals resemble the sympathetic enabler whose actions only feed the disease; Conservatives are the ‘evil oppressors’ who refuse to accept the alcoholic’s behavior.  This analogy is the essence of the diseased conceptualization of race we have created and nurtured within our culture.  By virtue of its nature, it feeds on friction and conflict: Liberals and Conservatives blaming one another for the ‘sad state’ of blacks.  The cure, THE ONLY CURE, is blacks must accept responsibility for their behavior – ALL OF IT: THE GOOD, THE BAD AND THE UGLY.

This racial disease is too firmly embedded in our culture.  It will not disappear simply because we offer ‘sane moral arguments’; it will not fade-away because mankind has suddenly become enlightened or educated.  NO, this is a human game, a diseased game.  A game that provides massive doses of emotional and psychological sedation to Liberals who truly believe their actions are meritorious, kind, benevolent, helpful, altruistic, brave, unique….JUSTIFIED.

Unless resistance is presented, and regardless of the consequences, this game has upon our culture, our nations, our economic and social sovereignty, blacks will press the matter forward, creating an enlarging culture of dependency and destruction.

Characteristics Of Madness:

My evolution from ignorant participant to advocate for sanity in racial issues subjected me to unimaginable criticisms.  When I first presented arguments against ‘black behavior’, the concept was immediately ‘racialized’.  My discussions and writing focused on ‘behavior’ rather than ‘race’.  That behavior was born of necessity as I was yet seeking to avoid accusations of ‘racism’.  By that time, I was well aware of the techniques used by blacks and their sympathizers to diminish honest racial conversations – Especially conversations that advocated ‘black responsibility’.

Still, I forged ahead, and in so doing my progression towards a firm understanding of the nature of the ‘racial disease’ that permeates our culture naturally evolved.  In the next article, I will discuss the emotional, psychological, and spiritual maladies that plague honest analysis of racial issues and why it is we may anticipate an enlargement of friction between the races that will one day lead to a catastrophic outcome. 

Addendum:

Sent by email:

Dear friends;

I have recently joined a church that practices the White Value System.  The reason I am forwarding this information to you is due to the excitement I feel in the promises offered by practicing the White Value System.  Please join me in my celebration to freedom!

Regards,

The White Value System:

These WHITE Ethics must be taught and exemplified in homes, churches, nurseries and schools, wherever WHITES are gathered.  They consist of the following concepts:

  1. Commitment to God.  “The God of our weary years” will give us the strength to give up prayerful passivism and become WHITE Christian Activists, soldiers for WHITE freedom and the dignity of all humankind.  Matthew 22:37 – Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
  2. Commitment to the WHITE Community.  The highest level of achievement for any WHITE person must be a contribution of strength and continuity of the WHITE Community.  I John 4:20 – If a man say, I love God, and hateth his brother [or his sister], he is a liar; for he that loveth not his brother or sister whom he hath seen, how can he love God whom he hath not seen?
  3. 3.    Commitment to the WHITE Family.  The WHITE family circle must generate strength, stability and love, despite the uncertainty of externals, because these characteristics are required if the developing person is to withstand warping by our racist competitive society.  Those WHITES who are blessed with membership in a strong family unit must reach out and expand that blessing to the less fortunate.  Deuteronomy 6:6-8 – And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.  And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
  4. Dedication to the Pursuit of Education.  We must forswear anti-intellectualism.  Continued survival demands that each WHITE person be developed to the utmost of his/her mental potential despite the inadequacies of the formal education process.  “Real education” fosters understanding of ourselves as well as every aspect of our environment.  Also, it develops within us the ability to fashion concepts and tools for better utilization of our resources, and more effective solutions to our problems.  Since the majority of WHITES have been denied such learning, WHITE Education must include elements that produce high school graduates with marketable skills, a trade, or qualifications for apprenticeships, or proper preparation for college.  Basic education for all WHITES should include Mathematics, Science, Logic, General Semantics, Participative Politics, Economics and Finance, and the Care and Nurture of WHITE minds.  Matthew 22:37 – Thou shalt love the Lord thy God with all thy heart, and with all thy soul and with all thy mind.
  5. Dedication to the Pursuit of Excellence.  To the extent that we individually reach for, even strain for excellence, we increase, geometrically, the value and resourcefulness of the WHITE Community.  We must recognize the relativity of one’s best; this year’s best can be bettered next year.  Such is the language of growth and development.  We must seek to excel in every endeavor.  Ecclesiastes 9:10 – Whatsoever thy hand findeth to do, do [it] with thy might; for [there is] no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
  6. Adherence to the WHITE Work Ethic.  “It is becoming harder to find qualified people to work in Chicago.”  Whether this is true or not, it represents one of the many reasons given by businesses and industries for deserting the Chicago area.  We must realize that a location with good facilities, adequate transportation, and a reputation for producing skilled workers will attract industry.  We are in competition with other cities, states, and nations for jobs.  High productivity must be a goal of the WHITE workforce.  II Thessalonians 3:7-12 – For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us.  For even when we were with you, this we commanded you, that if any would not work, neither should he eat.  For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.  Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
  7. Commitment to Self-Discipline and Self-Respect.  To accomplish anything worthwhile requires self-discipline.  We must be a community of self-disciplined persons if we are to actualize and utilize our own human resources, instead of perpetually submitting to exploitation by others.  Self-discipline, coupled with a respect for self, will enable each of us to be an instrument of WHITE Progress and a model for WHITE Youth.  I Peter 1:4-7 – To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.  Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.
  8. Disavowal of the Pursuit of “Middleclassness.”  Classic methodology on control of captives teaches that captors must be able to identify the “talented tenth” of those subjugated, especially those who show promise of providing the kind of leadership that might threaten the captor’s controlProverbs 3:13-14 – Happy are those who find wisdom and those who gain understanding, for her income is better than silver and her revenue better than gold.
  • Those so identified are separated from the rest of the people by:
  • Killing them off directly, and/or fostering a social system that encourages them to kill off one another.
  • Placing them in concentration camps, and/or structuring an economic environment that induces captive youth to fill the jails and prisons.
  • Seducing them into a socioeconomic class system which, while training them to earn more dollars, hypnotizes them into believing they are better than others and teaches them to think in terms of “we” and “they” instead of “us.”
  • So, while it is permissible to chase “middleclassness” with all our might, we must avoid the third separation method – the psychological entrapment of WHITE “middleclassness.”  If we avoid this snare, we will also diminish our “voluntary” contributions to methods A and B.  And more importantly, WHITE people no longer will be deprived of their birthright: the leadership, resourcefulness, and example of their own talented persons.
  1. Pledge to Make the Fruits of All Developing and Acquired Skills Available to the WHITE Community.

10.  Pledge to Allocate Regularly, a Portion of Personal Resources for Strengthening and Supporting WHITE Institutions.

11.  Pledge Allegiance to All WHITE Leadership Who Espouse and Embrace the WHITE Value System.

12.  Personal Commitment to Embracement of the WHITE Value System.  To measure the worth and validity of all activity in terms of positive contributions to the general welfare of the WHITE Community and the Advancement of WHITE People towards freedom.

Sent by email:

Dear Friends;

Thank you for your many replies.  I have attached the ‘system’ from which I purloined the ‘White Value System’.  The Black Value System, as noted, is the guiding essence of the church presidential candidate Barack Obama has attended for years – the church practices ‘Black Liberation Theology’, an anti-white ideology of hate.

I apologize to you for duping you into my examination of white attitudes towards race.  Many of your emails described “White Value System” as ‘racist’.  Some of you also referred to me as ‘racist’.

I must now ask you to examine the “Black Value System” and determine whether you are inclined to believe it, too, is racist; if so, is presidential candidate Barack Obama also ‘racist’?  Please respond with your observations as it will help me to finalize this moderated examination of white racial attitudes.  Again, I apologize for being deceptive – there is no “White Value System”.

Regards,

THE FOLLOWING FROM

TRINITY UNITED CHURCH OF CHRIST

http://www.trinitychicago.org/index.php?option=com_content&task=view&id=114

THE BLACK VALUE SYSTEM:

These BLACK Ethics must be taught and exemplified in homes, churches, nurseries and schools, wherever BLACKS are gathered.  They consist of the following concepts:

13.  Commitment to God.  “The God of our weary years” will give us the strength to give up prayerful passivism and become BLACK Christian Activists, soldiers for BLACK freedom and the dignity of all humankind.  Matthew 22:37 – Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

14.  Commitment to the BLACK Community.  The highest level of achievement for any BLACK person must be a contribution of strength and continuity of the BLACK Community.  I John 4:20 – If a man say, I love God, and hateth his brother [or his sister], he is a liar; for he that loveth not his brother or sister whom he hath seen, how can he love God whom he hath not seen?

15.  Commitment to the BLACK Family.  The BLACK family circle must generate strength, stability and love, despite the uncertainty of externals, because these characteristics are required if the developing person is to withstand warping by our racist competitive society.  Those BLACKS who are blessed with membership in a strong family unit must reach out and expand that blessing to the less fortunate.  Deuteronomy 6:6-8 – And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.  And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

16.  Dedication to the Pursuit of Education.  We must forswear anti-intellectualism.  Continued survival demands that each BLACK person be developed to the utmost of his/her mental potential despite the inadequacies of the formal education process.  “Real education” fosters understanding of ourselves as well as every aspect of our environment.  Also, it develops within us the ability to fashion concepts and tools for better utilization of our resources, and more effective solutions to our problems.  Since the majority of BLACKS have been denied such learning, BLACK Education must include elements that produce high school graduates with marketable skills, a trade, or qualifications for apprenticeships, or proper preparation for college.  Basic education for all BLACKS should include Mathematics, Science, Logic, General Semantics, Participative Politics, Economics and Finance, and the Care and Nurture of BLACK minds.  Matthew 22:37 – Thou shalt love the Lord thy God with all thy heart, and with all thy soul and with all thy mind.

17.  Dedication to the Pursuit of Excellence.  To the extent that we individually reach for, even strain for excellence, we increase, geometrically, the value and resourcefulness of the BLACK Community.  We must recognize the relativity of one’s best; this year’s best can be bettered next year.  Such is the language of growth and development.  We must seek to excel in every endeavor.  Ecclesiastes 9:10 – Whatsoever thy hand findeth to do, do [it] with thy might; for [there is] no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

18.  Adherence to the BLACK Work Ethic.  “It is becoming harder to find qualified people to work in Chicago.”  Whether this is true or not, it represents one of the many reasons given by businesses and industries for deserting the Chicago area.  We must realize that a location with good facilities, adequate transportation, and a reputation for producing skilled workers will attract industry.  We are in competition with other cities, states, and nations for jobs.  High productivity must be a goal of the BLACK workforce.  II Thessalonians 3:7-12 – For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us.  For even when we were with you, this we commanded you, that if any would not work, neither should he eat.  For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.  Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

19.  Commitment to Self-Discipline and Self-Respect.  To accomplish anything worthwhile requires self-discipline.  We must be a community of self-disciplined persons if we are to actualize and utilize our own human resources, instead of perpetually submitting to exploitation by others.  Self-discipline, coupled with a respect for self, will enable each of us to be an instrument of BLACK Progress and a model for BLACK Youth.  I Peter 1:4-7 – To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.  Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.

20.  Disavowal of the Pursuit of “Middleclassness.”  Classic methodology on control of captives teaches that captors must be able to identify the “talented tenth” of those subjugated, especially those who show promise of providing the kind of leadership that might threaten the captor’s controlProverbs 3:13-14 – Happy are those who find wisdom and those who gain understanding, for her income is better than silver and her revenue better than gold.

  • Those so identified are separated from the rest of the people by:
  • Killing them off directly, and/or fostering a social system that encourages them to kill off one another.
  • Placing them in concentration camps, and/or structuring an economic environment that induces captive youth to fill the jails and prisons.
  • Seducing them into a socioeconomic class system which, while training them to earn more dollars, hypnotizes them into believing they are better than others and teaches them to think in terms of “we” and “they” instead of “us.”
  • So, while it is permissible to chase “middleclassness” with all our might, we must avoid the third separation method – the psychological entrapment of BLACK “middleclassness.”  If we avoid this snare, we will also diminish our “voluntary” contributions to methods A and B.  And more importantly, BLACK people no longer will be deprived of their birthright: the leadership, resourcefulness, and example of their own talented persons.

21.  Pledge to Make the Fruits of All Developing and Acquired Skills Available to the BLACK Community.

22.  Pledge to Allocate Regularly, a Portion of Personal Resources for Strengthening and Supporting BLACK Institutions.

23.  Pledge Allegiance to All BLACK Leadership Who Espouse and Embrace the BLACK Value System.

24.  Personal Commitment to Embracement of the BLACK Value System.  To measure the worth and validity of all activity in terms of positive contributions to the general welfare of the BLACK Community and the Advancement of BLACK People towards freedom.

NOTE: As noted in the article, I received only a few responses to my second request.  All of those responses stated that neither Barack Obama nor the Black Values System was racist.  When I later asked, “Why?” neither Obama nor the Black Value System is racist – but the ‘White Value System’ is  racist – I received only one, cryptic reply: “Because”. [DA]

An Argument For Moral Courage – Part II

I seldom post articles by others, since it is seldom that I see one with content that should be fully understood so that we have more insight into the underlying factors that have created the tumultuous circumstances that we find ourselves in, today.

The author has given permission for me to repost this article.  You may wonder why I am posting Part II before I post Part I.  So, I’ll explain.  Part I was written first, anticipating Part II to be written later.  Part II, however, provides the foundation to more fully understand the implications brought out in Part I.  Consequently, Part II is being presented to provide the proper foundation for fully understanding the ramifications of Part I.

Understanding how we have arrived in our current situation is far more important than dealing with the multitude of “situations” that crop up daily, detracting from our efforts to understand and deal with the real problems that we face.

I do hope that you will find the following enlightening, as I have, and encourage you to pass it on to those who you feel might benefit therefrom.

Gary Hunt

Outpost of Freedom.

* * * * * * * * * * * * *

An Argument For Moral Courage

Part II

By David Allison

Contagion

“Of all the offspring of Time, Error is the most ancient, and is so old and familiar an acquaintance, that Truth, when discovered, comes upon most of us like an intruder, and meets the intruder’s welcome.” – Charles Mackay

Cultural erosion is progressive, destructive, contagious.  Fueled in part by pathological reverence to insane behaviors, anyone caught within its domain is certain to be affected – There is no escape.

We like to believe our individual autonomy somehow insulates us from the frailty of our humanity – from being vulnerable to suggestion, propaganda and ‘group think’.  Indeed, we are not.  The subtleties of propaganda are well defined; so well, in fact, most of us aren’t even aware when we are operating within parameters established for us by forces upon which we have depended and from which the substance of our individual value systems has been collected then defined.

The construction of our values begin at birth.  The dimensions of those values must be formalized for any of us to function with some degree of ‘normalcy’ within society.  The values we acquire depend upon any number of factors; many values, however, are theoretically universally shared.

Aberrant behavior, such as murder, thievery rape and child abuse are generally abhorred.  These skewed behaviors force laws that define the metes and bounds of human behavior.  In no little part, the purpose of laws is to maintain and perpetuate culture; the converse is true as well: Culture perpetuates laws.  It may said, ‘the culture is diseased’ – “When aberrant behavior threatens the continuity of the culture”.

Cultures are not static organisms.  Volkgeist is dynamic, fluid and sometimes contrasts with enduring cultural values.  A culture that formerly considered public nudity unacceptable, for instance, may alter those values to the extent public nudity not only becomes acceptable it becomes the ‘norm’ (normal).  Behavioral patterns that threaten the sovereignty of the culture, such as murder, rarely become the norm, yet, as we have seen throughout history, any culture is capable of selecting a group from within its midst that then becomes the subject of murderous genocide.  So, even the act of murder can become ‘rational’.

Cultural collisions are not uncommon and sometimes foment wars.  When the ideology of one group clashes with another, frictions are generated that can and often do lead to some form of formalized conflict.  The nature of that conflict is dependent upon the depth of the animosities between the two groups.  Simmering hostilities create a volatility that can be ignited by minor slights.  Long-held resentments are primed for explosion and often do explode when one group is subjected to prolonged abuses by another.

The strength of the collective often suffices to cause individuals to temporarily or even permanently suspend long-held values.  The power of suggestion, of propaganda, and the contagion of like-minded values, can cause an individual to become little more than an automaton who moves along with the group and in so doing voids his personal value systems.

We’ve all seen the madness that can be generated by crowds – riots, looting, and lynching.  When the collective mind kicks into gear, individual reverence to long-held values is often temporarily suspended.  One hopes the moment will come when sanity will be restored and individuals within the crowd will re-affirm values that are consistent with individual and collective survival.  At some point, one hopes the storm will end.

Imagine a group of individuals who temporarily suspend the belief that murder is unacceptable and thus begin to murder one another.  Will the murdering continue until only one man remains standing?  Not likely but also not impossible.

A state of moral insanity can prevail for long periods of time within a culture.  The extermination of Jews in Nazi Germany occurred over many years; similar behavior occurred in Uganda during Idi Amin’s reign of terror.  Humankind’s capacity to do evil is spatially unlimited, though at some point evil consumes itself.

Without some sort of regulating mechanism – values that sustain the security of individuals and the collective – a culture can become consumed by behaviors that are destructive to select individuals or to the whole – “Madness is contagious”.

Terms like ‘madness’ or ‘destructive’ are meaningless until they are defined by cultural values.  Consider the word, “evil” – Although we may believe the concept of evil is universal such is not the case.  As many of us are discovering, evil has become increasingly subjective.  Your concept of evil may markedly differ from your neighbor’s.  So it is that the erosion of cultural values is forcing us to alienate ourselves from the group because we are no longer guaranteed the certainty of shared, common values.

For years, the force of the collective sufficed to create like-minded individuals within our culture.  The rare ‘odd ball’ was generally isolated and alienated.  The power of culture sufficed to limit the dimensions of human behavior.  Churches, schools, communities, organizations and families – all components of culture – exerted influence over individuals that naturally defined the limits of individual behavior.  As history has demonstrated, the less influence culture has over the individual the more it becomes necessary for some external force to intervene in such a way that ‘normal’ patterns of behavior do not become ‘abnormal’ and, therefore, destructive.  Thus, to our misfortune, the necessity of the state evolved for the purpose of ‘correcting’ destructive cultural maladies.

Propaganda acts as a third-party mechanism, beyond the power of culture, to control and define values.  Today, people are influenced by television shows, commercials, advertisements, movies and other forms of media that construct ideological reference points from which values are established.  The influence of cultural mechanisms such as churches, families and communities is challenged by the strain of popularist values.

Though many behaviors are harmless to the continuity of a culture, there are behaviors that slowly etch away at cultural continuity; these behaviors can be dangerous and lethal.

Value confusion occurs when members of the collective no longer share common values.  Imagine living in a home where each member of the home shares conflicting values.  The irritations that would arise from these circumstances could nurture the process of ‘faction’.

Faction is simply the argument that exists between an adverse minority group and a larger group.  As history has demonstrated, the constant gnawing of an adverse minority group can and often does cause the erosion of the larger group.  This erosion invariably leads to the mutation of long-held cultural values.  That mutation can become a lethal process that eventually causes the culture to implode in a whirlwind of value confusion and conflict.

As regards the erosion of Western culture, we have been guilty of many things not the least of which is an incomplete understanding of the power of faction.  Many of us believe that the collapse of a nation is preceded by a violent upheaval (revolution).  In fact this belief is only partly correct.

The French and Russian revolutions, for instance, were characterized by the continued gnawing of adverse factions.  A nation or a culture can be disassembled by persistent, non-lethal calamities, the sum of which eventually exceeds the capacity of the nation or culture to heal.  Imagine the cumulative effects of someone who daily disrupts your life.  Even though no disruption is, by itself, lethal, the cumulative energy of multiple disruptions is sufficient to become lethal.  In addition, the constant gnawing of disruptions distracts from the substance of life.

With enough holes poked in its sides, even the greatest sailing ships are doomed to sink.  The nature of propaganda is such that we rarely recognize the ship is sinking until it is too late to save it. 

The long-term effect of propaganda was not well understood during the first years it was employed to formulate public opinion.  Bernays quickly learned that various propaganda techniques could have profound effects on human behavior – Society became a playground for cultural manipulators.  Today, the clothes we wear, the cars we drive, the food we eat, the values we hold have been largely constructed for us by external forces that have no obligation to our personal well-being or the survival of our culture.

Cloward and Piven and Other Cultural Manipulators:

By the time Cloward and Piven and Saul Alinsky described their methods to control group behavior, and therefore influence the history of culture, propaganda methods were well defined.  Cloward and Piven, Alinsky and other cultural manipulators appealed to a number of psychological and emotional characteristics that exploited the worst behaviors in men.

Marx employed the concept of the ‘oppressed-oppressor’ relationship to establish and rationalize the need for conflict within a culture.  Marx’ complex reasoning was not available to the masses in meaningful form; Cloward and Piven simplified it to the extent lesser mortals could grasp then act upon its reasoning. 

Communism and ‘fairness’ were at the heart of Cloward and Piven’s work.  As many of us are aware, the concept of ‘fairness’, just like the concept of ‘evil’, can take many forms.  ‘Fairness’, by Cloward and Piven’s definition, was anything that benefited victims and punished ‘oppressors’.

As I described in part one, the dynamics of human behavior are such that we often engage in behaviors that, by their nature, are inexplicable.  The person who aids dysfunctional behavior does so believing his actions are reasonable and morally sound – Even as those characteristics enhance and nurture destructive behaviors.

The only solution to destructive behavior is to hold the person responsible for his behavior –

Cloward and Piven’s idealized vision of culture failed in one critical area: Victims are never responsible for their behavior.  This flaw is the catalyst for all sorts of havoc; havoc that is now being inflicted on our culture.  That so many white people readily accept their role as ‘oppressors’ is a remarkable testament to the power of propaganda and the continued stress created by racial frictions – ‘racialism’.  That ‘oppressed victims’ and their sympathizers have readily taken on the roles of ‘helpless victim’ and ‘savior’, respectively, is remarkable.

Cloward and Piven veiled their intentions behind a universal description of ‘victims’ – Those efforts were revealed when appeals were made to blacks to grab and nurture the concept of their unique position within the cultural hierarchy as victims.  Race, then, became the primal substance through which the concept of victim gained its energy: Blacks, victims; whites, oppressors.

Long-term cultural erosion is a process – The difference between Cultural Evolution and Cultural Revolution is just a matter of time.  As the process of faction takes hold, as victims gain a foothold on the definition of moral rightness, their manipulations, their propaganda, profoundly affects cultural values – Evolution eventually gives way to revolution.

Western culture is in the final stages of its evolution to revolution.  The process of faction has disassembled long-held cultural values to the extent value confusion within the majority is now the norm rather than the exception.

Although white culture has been fundamentally fractured by a number of ideological differences, components of the white psyche remain intact.  Emotions such as guilt, fear, compassion, pity, anger, resentments and acceptance continue to be part of the domain of the white psyche.  I’m not suggesting these characteristics are unique to whites; they are not.  In so much as Jews in Nazi concentration camps developed abnormal responses to their captors so, too, have whites, who have wittingly or unwittingly allowed themselves to be pawns in a diseased game of cultural survival.

The depth of disease and how it affects each of us is our lone responsibility to measure.  Hate directed exclusively at whites is difficult to tolerate, particularly, as in the case of the Boer population of South Africa – Where hate is manifested by extreme acts of violence.

The fragmentation of our culture is so profound, our divisions so complete, that many of us are simply glad we were not last night’s victims of violence.  It seems we have become willing to sacrifice one another for obscure objectives – survival?  – Without giving thought to the reality that at some future date we, too, will be consumed by creeping violence.  Disunity is a by-product of cultural erosion and cultural erosion is the manifestation of disoriented, confused, negated, mutated value systems.

If we hope to survive the onslaught, we must first decide to re-prioritize our value systems:

  • Unity must displace mistrust;
  • courage must displace doubt;
  • action must displace complacency;
  • family must displace societal indoctrination;
  • community must displace the national authority;
  • aggravation must displace appeasement;
  • Dispute must displace compromise and intolerance must displace tolerance – especially tolerance for ‘culture destroying behaviors’.

 

What we have done, what have been doing, is not working and will not work.  Until and when we are determined to change our behavior, our values and our beliefs, the process of cultural erosion will continue:

  • Factions will become more powerful, more disruptive, consuming the energy of our lives;
  • the loss of our individual and collective sovereignty, what little remains, will make us increasingly vulnerable to our detractor’s designs;
  • cultural divisions will manifest lonelier and lonelier lives;
  • uncertainty will be the dominant theme of all our plans, hopes and dreams;
  • frustration, animosity, surrender, alcoholism, drugs, resentment, hopelessness, depression, infidelity, paranoia, disbelief in God…These destructive elements and more will define the character of our lives;
  • petty irritations will cause us to squander joy;
  • Conflict will eventually reach the threshold of the certainty of our lives and we, too, will become the victims of violence validated by well-honed though diseased Cloward-Piven rationalizations.

 

The choice is yet ours to make. But it will come with a price.  When we resist the forces of evil that press against our sovereignty they will react in unpredictable ways – most likely with violence.  We must accept this consequence as part of the conditions we have set for ourselves and for moving to restore moral sanity to our lives, to our culture.

Each of us needs to take a moral inventory of our value systems.  The power of the written word is meaningless if it is not carried into our daily lives by action – “Faith without works is dead.”  We must gaze at the enemies of social order and moral decency with angry, determined eyes.  Too, we must punish detractors for their deeds and for the corruption they interject into the security of our daily lives.  But above all else, we must accept the bitter fact that our character defects – our weaknesses and flaws – have allowed miscreants to enhance their diseased futures without resistance.

I am daily reminded that I do not stand at the pinnacle of judgment of my fellows as I, too, have contributed to the infection of madness that has made me a prisoner in an unfriendly, dangerous world.  After years of enduring rationalizations that inform me I am duty bound to tolerate madness, my tolerance has worn thin.  Today I make preparations to validate my disdain for the poisons that infect my life and the lives of millions of decent human beings – Whether I like it or not the day soon approaches when I must either forcefully validate my convictions or accept the slow, painful erosion of my culture – The latter condemns my children, and yours, to hell on earth.

No amount of propaganda can displace the gnawing pain that informs me hell has come to my nation and my culture.  Cloward and Piven and other cultural manipulators have defined themselves as my enemy because they have repeatedly explained I am their enemy.

The pawns of cultural manipulators truly believe they will advance their madness without meeting resistance from sane, moral, responsible men.  Pawns are convinced they are victims; they are convinced sane, moral, responsible men are oppressors.  This combination squeezes the breath out of any future hope that sanity rather than madness will re-define Western culture.  When the moment of faction explodes, as it certainly will, sane, moral, responsible men will be left one and only one consideration: Fight or die.

When all sacrifices are measured, we must know to absolute moral certainty that we have not condemned our posterity to do that which we ourselves were duty bound to do.  If God there be, and I believe there is, when the measure of our lives is taken we must remember that the sins we commit will be forgiven; the sins we leave for others to cleanse will not.

FOR LIKE MINDED PATRIOTS WHO WANT TO SURVIVE ANY AND ALL SITUATIONS THAT THEY MAY FACE.