ALAN writes:

The recent incident involving “youths” who beat a man for honking at them may be added to the long list of savage crimes by blacks that Lawrence Auster chronicled in many posts at View From the Right.

Here is yet another example that may have escaped your attention, and it involves precisely the kind of savagery that Mr. Auster discussed at VFR:

Last August, four Negro men, ages 20-23, one of them named “Demon,” walked out of a Home Depot in St. Louis County with a ball-peen hammer and work gloves which they had shoplifted.  On the way out, they grabbed a hot dog vendor’s cell phone.  When the vendor and a bystander chased the four into a parking lot, they punched the vendor and struck him with the hammer, breaking his skull.  They also struck the bystander in the head with the hammer.  “Demon” drove the getaway car.

The vendor was left in the parking lot in a pool of blood.  He remembered hearing one of the four thugs laughing after they struck him.  “How could you laugh after you whack somebody in the face like that?”, he said.  “These guys are just animals.  They are clearly not capable of being productive members of society…”

The vendor makes a valid point, although to compare such thugs with animals is unfair to the animals.

There were excellent reasons for segregation laws.  To protect decent men and women from jungle savages like these four thugs was one of them.  But stupid white men and women have abandoned the wisdom that their predecessors were not stupid enough to doubt.  They will have to learn it the hard way.  This is just one example of why today’s white Americans are the dumbest generations in this nation’s history.

— Comments —

Vicki Simpson writes:

The hammer story, and the others like it, reminds me of the Omegas in The Children of Men by P.D. James. Although fiction, much of what the author wrote can be seen throughout our society, from the violent, unrepentant behavior of youth with no future of hope (the Omegas,) to the behavior of an adult population with no children (treating pets like babies, including baptism) and no hope. And our society continues to do all it can to destroy family life and the hope that it provides all generations. Sad.

Buck writes:

I was born in 1948 and grew up in northern Virginia, which used to be affiliated with the rest of Virginia, just a short bicycle ride across the bridge into Washington DC. I had only a few personal interactions with blacks during my elementary school years, none in school. I did not know even one black by name. That didn’t happen until middle school, when I was routinely matched up physically against Melvin Wanzer because we were both athletic and bigger. We became “friends.” The only blacks that ever entered our house (even neighborhood) delivered coal by way of the back basement area-way door. They shoveled coal into bushel baskets, carried them on their shoulders from the truck in the alley and dumped them into our coal bin under the steps up to the kitchen. I have a vivid memory of watching them, mesmerized. I don’t remember anyone speaking. I’ll never forget the images of dark black men wearing what were once white tee shirts, and later wondering why. The white tee shirts still puzzle me.

I had two encounters when I was eight or nine. We had a wide range in which we kids could venture without worry. I was never, not once, cautioned about blacks. Once returning from an Alexandria municipal pool, four of us encountered four older black teens who ventured out of their neighborhood on the fringe of ours. They had their fun with us scared white boys. They “forced” us to the ground and kept us afraid for sometime before letting us go. They were harmless, older black versions of us. They knew way more about us then we knew about them, and they seized on our fear simply because we presented them the rare opportunity. They verbally bullied us to the ground and screwed with us for about ten minutes, then let us up and on our way. They never suggested that they would touch us. They screwed with us because they knew they could. We laughed at ourselves after, as I’m sure they were laughing loudly at us the rest of their day. These were decent black teens who were probably going to have dinner that night, at home with mom and dad, just like we were.

The next encounter was high-school age blacks who dared to peddle their bicycles along the miles through our neighborhoods. That was not something that happened. It stirred up a day of fuss by our older siblings in a way that we had not seen. They formed like a posse and searched around our streets for the ghosts of black teens long gone.

That was it. I never saw a violent act by a young black male except on TV. I was never once truly threatened, and by middle school my learned fear disappeared. Melvin Wanzer and I were friends in school and on the ball field, but nowhere else. Melvin lived in the notorious Parker-Grey neighborhood on the other side of the tracks (literally, the RF&P freight line). No way that we would visit each other’s homes, but we kept good company on school grounds and ball fields. I saw him, the summer after, for the first time since school. He was picnicking with a large group of blacks at the same park as us, along the Potomac river. I crossed the open field near them, saw Melvin and excitedly approached him in his group with a huge smile on my ignorant face. He glowered at me, not speaking a word, as did every young and old black man around him. I walked away stunned in my ignorance, bewildered. I didn’t understand, and I never spoke about it. But, I have never forgotten how it felt. Talk about a life lesson.

An American Dilemma: The Negro Problem and Modern Democracy, the 1944 study of race relations authored by an outsider, the Swedish Gunnar Myrdal and funded by The Carnegie Foundation, “was enormously influential in how racial issues were viewed in the United States.” It was “generally” cited in Brown v. Board of Education.

Myrdal believed he saw a vicious cycle in which whites oppressed negroes, and then pointed to negroes’ poor performance as reason for the oppression. The way out of this cycle, he argued, was to either cure whites of the prejudice he believed existed, or to improve the circumstances of negroes, which would then disprove whites’ preconceived notions. Myrdal called this process the “principle of cumulation.”

The modern liberals distorted Principle of Cumulative Advantage states that once a social agent gains a small advantage over other agents, that advantage will compound over time into an increasingly larger advantage. The forerunner of “white privilege”?

Myrdal is also quoted as saying: “America is free to chose whether the Negro shall remain her liability or become her opportunity.”

Negro Family: The Case For National Action, written in 1965 by Daniel Patrick Moynihan for the U.S. Department of Labor, included this conclusion: “at the heart of the deterioration of the fabric of Negro society is the deterioration of the Negro family. It is the fundamental source of the weakness of the Negro community at the present time.”

From yourblackworld.net:

In 1950, 17 percent of African-American children lived in a home with their mother but not their father. By 2010 that had increased to 50 percent. In 1965, only eight percent of childbirths in the Black community occurred out-of-wedlock. In 2010 that figure was 41 percent; and today, the out-of-wedlock childbirth in the Black community sits at an astonishing 72 percent. The number of African-American women married and living with their spouse was recorded as 53 percent in 1950. By 2010, it had dropped to 25 percent.

Melvin Wanzer has always represented something to me that I hope to sometime better articulate. It was a combination of a pain and rejection, a growing-up slap in the face by a truth and a reality that is forcefully defied and intellectually denied by white modern liberals, because they see it as our human flaw, a result of our stupidity and as manifesting in our cruel racism. Liberals believe that these negative traits can be altered by public policy, and eventually bred out of us. They deny that “race” exists and that it is an element in a natural order. They deny (intellectually) that any natural order exists. Or, if it does, that it serves any human purpose.

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