n. 1. The philosophy, art, and science that values, promotes and protects
majority cultures. 2. The opposite of multiculturalism.
(cǔl-chər-ǐst) n. 1. An advocate of culturism.
2. One who engages in the arts or sciences of managing and protecting majority
cultures. 3. One who judges cultures. 4. Adj. Of or pertaining to culturism, culturists
or culturist policy.
the philosophy of ‘culturism’ to the Alt-Right community, I need to make a
confession: the section on race, in the first chapter of the book, ‘Culturism:
A Word, A Value, Our Future,’ is disingenuous. I knew it was at the time. In the introduction, I briefly argue that race is not a
biological category. In denouncing
the book, ‘The Bell-Curve,’ I wrote, “there is no reliable evidence that there
are any mental differences between groups of humans.” I was trying to distance
‘culturism’ from ‘racism’ as much as possible, (fearing that any association
with racism could blunt the spread of the memes ‘culturist’ and ‘culturism’).
In fairness to
myself, I gave the savvy reader two clues that I was being disingenuous. One is that my very dismissal of ‘The
Bell-Curve” meant that I had read, “The Bell-Curve.” Anyone familiar with this book knows there are mounds of
reliable evidence showing different mental differences between races. Moreover, I purposely backed up the
statement saying there is no reliable evidence with an insubstantial
footnote. While the cited authors
(Boyd and Richerson) are giants in their field, the actual reference is to a
throw away line. At the time I thought, discerning readers would pick up on
importantly, I still stand by my larger point: whereas racism gives you no
useful policies, culturism provides a multitude of practical policies. As I wrote in the book’s introduction,
people cannot change their race.
And, if you think my nation, the United States of America, is going to
become white again, you’re dreaming.
That can only happen through the horror of a race war. It’s a bad idea. On the other hand,
culturism gives you ample workable policies, such as stopping Muslim
immigration and promoting a positive view of American history inside and
outside of schools. We can
identify and protect our culture.
One further salvo from the book’s
introduction on this front: a problem with racism (as well as nativism) is that
can easily lead to the simplistic fallacy: black is bad, white is good.
First of all, white culture is in big
trouble (check our divorce rate). White race pride demands no refinement. In
this vein, white racial pride actually retards needed cultural self-scrutiny.
Secondly, the racist point of view ignores the fact that there are many great
non-white American patriots and western citizens. Any movement that fails to
acknowledge them can only lead to a partial reclamation of America.
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