Browsing "Cultural Genocide"

Ministering Angels Arrive in the Philippines

The Treaty of Paris submitted to the Senate for ratification in 1899 passed with barely the two-thirds majority required, though the prospect of commercial exploitation in Asia carried the day for Republicans. President William McKinley told Congress in his message asking for ratification that turning the Philippines over to our commercial rivals “would be bad business.” Senator Hoar of Massachusetts had forgotten his region’s treatment of the Pequot tribe who were sold into slavery and his State’s part in subjugating Southern States in the 1860s. The brutal methods used to subdue Filipino’s resisting occupation were familiar to the American South, which remembered Sherman’s visit.

Bernhard Thuersam, www.Circa1865.com

 

Ministering Angels Arrive in the Philippines

“The Treaty of Paris gave the United States sovereignty over the Philippines, but it could not come into force until the Senate ratified it. Opponents denounced the treaty as an imperialist grab of distant land and shamed American ideals and overextended American power.

Senator George Frisbee Hoar of Massachusetts warned that it would turn the United States into “a vulgar, commonplace empire founded upon physical force, controlling subject races and vassal states, in which one class must forever rule and the other classes must forever obey.”

Supporters countered with three arguments: that it would be ludicrous to recognize Filipino independence since there was no such thing as a Filipino nation; that it was America’s duty to civilize the backward Filipinos; and that possession of the archipelago would bring incalculable commercial and strategic advantages.

As this debate was reaching its climax, in what the New York World called “an amazing coincidence,” news came that Filipino insurgents had attacked American positions in Manila. It later turned out that there had indeed been a skirmish but that an American private had fired the first shot. That was not clear at the time, however, and probably would not have mattered anyway.

Several senators declared that they now felt obligated to vote for the treaty as a sign of support for beleaguered soldiers on the other side of the globe. “We come as ministering angels, not as despots,” Senator Knute Nelson of Minnesota assured his colleagues.

In September, 1901, a band of Rebels . . . fiercely set upon [American soldiers at Balangiga], stabbing and hacking them to death. Of the seventy-four men who had been posted in Balangiga, only twenty survived, most with multiple stab wounds. News of the “Balangiga Massacre” was quickly flashed back to the United States [and it] stunned a nation that was only beginning to realize what kind of war was being fought in the Philippines.

American commanders on the islands . . . ordered Colonel Jacob Smith, who had participated in the Wounded Knee massacre in the Dakota Territory a decade before, to proceed to Samar and do whatever was necessary to subdue the rebels. Smith arrived . . . and ordered his men to kill everyone over the age of ten and turn the island’s interior into “a howling wilderness.”

“I want no prisoners,” he told them. “I wish you to kill and burn. The more you kill and the more you burn, the better it will please me.”

(Overthrow, America’s Century of Regime Change from Hawaii to Iraq, Stephen Kinzer, Times Books, 2006, excerpts pp. 49-53)

The Dimensions of Southern Identity

The fundamental reason for the 1860-1861 withdrawal of Southern States from the 1787 Union was to achieve political independence, and distance themselves from the changed and radicalizing Northern States which had become increasingly populated by immigrants fully unfamiliar with the United States Constitution. That North was seen as a threat to the safety and liberty of the Southern people and therefore a separation was inevitable. The following piece on “Southern Identity” is an excerpt from the Fall 2017 newsletter of the Abbeville Institute — the only pro-Southern “think-tank” and an invaluable online educational resource.

Please consider a generous contribution to this organization, which is tax-deductible and can be made through PayPal at the www.abbevilleinstitute.org website.

Bernhard Thuersam, www.Circa1865.com

 

The Dimensions of Southern Identity

“Southern identity is not a mere regional identity such as being a Midwesterner or a New Englander. The South was an independent country, and fought one of the bloodiest wars of the nineteenth century to maintain its independence. No group of Americans in any war have fought so hard and suffered so much for a cause.

That historic memory as well, as resistance to the unfounded charge of “treason,” is built into the Southern identity. The South seceded to continue enjoying the founding decentralized America that had dominated from 1776 to 1861. We may call it “Jeffersonian America” because it sprang from both the Declaration of Independence and Jefferson’s election which was called “the Revolution of 1800.”

This founding “Jeffersonian America” was largely created and sustained by Southern leadership. In the first 67 years only 16 saw the election of Northern presidents. In the first 72 years, five Southern presidents served two terms. No Northern president served two terms.

The Republican Party was a revolutionary “sectional party” determined to purge America of Southern leadership and transform America into a centralized regime under Northern control.

When Southerners seceded, they took the founding “Jeffersonian America” with them. The Confederate Constitution is merely the original U.S. instrument except for a few changes to block crony capitalism and prevent runaway centralization.

Part of Southern identity is its persistent loyalty to the image of decentralized Jeffersonian America. To be sure, libertarians and others outside the South have a theoretical commitment to decentralization, but none have the historical experience of suffering to preserve the founding Jeffersonian America.

But the deepest dimension of Southern identity is found in Flannery O’Conner’s statement that Southern identity in its full extent is a “mystery known only to God,” and is best approached through poetry and fiction. The humiliation of defeat and the rape of the region by its conquerors have given Southerners a clarity about the limits of political action, the reality of sin, and the need of God’s grace.”

(Abbeville: The Newsletter of the Abbeville Institute, Fall 2017, excerpts pp. 1-3)

The North Busy Rewriting History

The following is an excerpt from a 1946 pamphlet dedicated to the Public Schools of North Carolina by the Anson Chapter, United Daughters of the Confederacy in honor of its author, Dr. Henry Tucker Graham of Florence, South Carolina.  Dr. Graham was the former president of Hampton-Sidney College and for twenty years the beloved pastor of the First Presbyterian Church of Florence, South Carolina.  Not noted below is the initial Stamp Act resistance at Wilmington, North Carolina in November 1765.

Bernhard Thuersam, www.Circa1865.com

 

The North Busy Rewriting History

“There is grave danger that our school children are learning much more about Massachusetts than about the Carolinas, and hearing more often of northern leaders than of the splendid men who led the Southern hosts alike in peace and war. Not many years ago the High School in an important South Carolina town devoted much time to the celebration of Lincoln’s Birthday — while Lee, Jackson, Hampton and George Washington received no mention.

You have all heard of Paul Revere’s ride made famous by the skillful pen of a New England writer. He rode 7 miles out of Boston, ran into a squadron of British horsemen and was back in a British dungeon before daybreak. But how many of you have heard of Jack Jouitte’s successful and daring ride of forty miles from a wayside tavern to Charlottesville to warn Governor [Thomas] Jefferson and the Legislature of the coming of a British squadron bent upon their capture?

You have heard of the Boston Tea Party, but how many know of the Wilmington, North Carolina Tea Party [of 1774]? At Boston they disguised themselves as Indians and under cover of darkness threw tea overboard. At Wilmington they did the same thing without disguise and in broad daylight.

With the utter disregard of the facts they blandly claim that the republic was founded at Plymouth Rock while all informed persons know that Plymouth was 13-1/2 years behind the times, and when its colony was reduced to a handful of half-starved immigrants on the bleak shores of Massachusetts, there was a prosperous colony of 2,000 people along the James [River] under the sunlit skies of the South.

The fact is that New England has been so busy writing history that it hasn’t had time to make it. While the South has been so busy making history that it hasn’t had time to write it.

(Some Things For Which The South Did Not Fight, in the War Between the States.” Dr. Henry Tucker Graham, Pamphlet of Anson County, North Carolina Chapter UDC, 1946)

 

 

Obsessed with World Power and Democracy

With the Philippine islands in American hands after the Spanish War, the natives imagined their islands free of foreign rule as a gift from America. The liberator determined that the natives “were ill-suited to the concept of representative democratic government” and decided to stay until such was the norm, no matter how many Filipinos lives it cost and years it took.  It will be recalled that the war against Spain began with bellicose headlines from the newspapers of Hearst and Pulitzer.

Bernhard Thuersam, www.Circa1865.com

 

Obsessed with World Power and Democracy

“On July 4, 1901, William Howard Taft took the oath of office as the first Governor-General of the Philippines, and control of the islands passed from the military arm of the government. Not all the problems [of converting the islands] had been solved. Philippine society remained ill-suited to the concept of representative democratic government, primarily because it is not one culture, but several.

An election in Zamboanga was decided by which Filipino shot the other candidates first.

The Filipinos in the northern islands were Tagalog Christians, those in the south were Moro’s (meaning “Mohammedan”) who had long resisted Tagalog encroachment. A tribal people, they were fiercely jealous of their semi-savage freedom. Wisely, the Spaniards had left them to their own devices; but the Americans wanted to clean up and educate everybody.

So the [American] army established a garrison at Balangiga, on Samar, in the south where Magellan had sighted the Philippines and where he was to die at the hands of natives.

On September 1, 1901, the natives from the surrounding hills of Balangiga fell on the American garrison, and in a devastating surprise littered the street with the heads, brains and intestines of the soldiery. This was the beginning of a religious war with the Moros, one that took longer to settle than the war against Aguinaldo’s insurrectos.

The fight became a struggle to win the minds and hearts of the villagers, who supplied the guerrilla bands and offered them bases and sanctuaries. What was called for [to control the Moros], [General John J.] Pershing decided, was to disarm the entire Moro Province, to confiscate or buy every rifle, pistol, campilan, bolo and krise on the islands.

It was not an original idea. General Leonard Wood, who left the Philippines in 1910 to become Chief of Staff advised Pershing: “You cannot disarm the people. It means they will bury their best arms and turn in a few poor ones, especially some who want to make a show of obedience.” Moros who surrendered their arms were victimized by those who had not . . . it is as hard to disarm a people as it is to make them give up a religious belief.

In a letter to Avery D. Andrews, Pershing put succinctly the apostolic creed to which he himself subscribed:

“It has been urged by some people at home that the Filipinos should be given their independence. Such a thing would result in anarchy. To whom should we over the government? Tagalog, Viscayan, Igorrote, Macabebe or Moro?No one can answer that any of these tribes represents the people in any sense, any more than the Sioux represents all the Indians in America. There is no national spirit, and except for the few agitators, these people do not want to try independence.  They will have to be educated up to it and to self-government as we understand it, and their education will take some time and patience. It is a grand work cut out for us from which there should be no shirking.”

The Americans stayed on, Pershing said, because “the American people being obsessed with the idea of maintaining their new position as a world power, insisted on keeping the flag flying over a territory once it was in our possession.

In the long run, the only advantage the United States or the Philippines realized from the occupation was the military mission. The archipelago was never destined to become a great way station to exploit trade with the Orient. America and the world economy were finding uses for Philippine products, especially hemp, sugar, timber and minerals.

But as the world was discovering these products, the Filipinos were discovering corruption. By 1920, Wall Street learned that the directors of the [Wall Street-capitalized Philippine National] bank had dealt out so many unsecured loans that $24 million had simply evaporated. The bank’s reserves, which should have been retained in New York, had also vanished in alarming fashion. Similarly, American rail industries had capitalized the Manila Railroad Company, which piled up astronomical losses in only eight years. By 1921, the islands were insolvent.

Democracy and equal opportunity have always been problematic for the people of this archipelago. William Howard Taft warned the American electorate in 1912 that only 3 percent of the Filipinos voted and only 5 percent read the public press; to confer democracy on such a society was to subject the great mass to the dominance of an oligarchical and exploiting minority.

“The idea that public office is a public trust,” Taft said, “has not been planted in the Filipino mind by experience . . .”

(Pipe Clay and Drill; John J. Pershing: The Classical American Soldier”, Readers Digest Press, 1977, excerpts, pp 100-153)

 

Two Views on the Destruction of Historic Monuments

 

Noted speaker and author of “Stonewall Jackson at Cedar Mountain, Robert K. Krick:

“We live in an age riven by shrill and intemperate voices, from all perspectives and on most topics. No sane person today would embrace, endorse, or tolerate slavery.

A casual observer, readily able to convince himself that he would have behaved similarly in the 1860s, can vault to the high ground with the greatest of ease. Doing that gratifies the powerful self-righteousness strain that runs through all of us, for better or worse.

In fact, it leaps far ahead of the Federal politicians (Lincoln among them) who said emphatically that slavery was not the issue, and millions of Northern soldiers who fought, bled and died in windrows to save the Union – but were noisily offended by mid-war emancipation.

It is impossible to imagine a United States in the current atmosphere that does not include zealots eager to obliterate any culture not precisely their own, destroying monuments in the fashion of Soviets after a purge, and antiquities in the manner of ISIS.

The trend is redolent of the misery that inundated the planet during the aptly-named Dark Ages, arising from savages who believed, as a matter of religion in that instance, that anyone with opinions different than their own was not just wrong, but craven and evil, and must be brutalized into conformity.

On the other hand, a generous proportion of the country now, and always, eschews extremism, and embraces tolerance of others’ cultures and inheritances and beliefs. Such folk will always be society’s salvation.”

 

Thos. V. Strain, Jr., Commander-in-Chief, Sons of Confederate Veterans:

“. . . It is my opinion, and that of many others, that these [monument] removals are an attempt to erase history. If you take some time to read the comments on social media and on the websites of the news organizations reporting these removals, it is obvious that only a few people support the removals. What it boils down to is that the politicians are telling those that elect them that their wishes mean absolutely nothing to them.

Just this week one of these politicians that voted to remove a statue in Virginia lost in the primary for reelection, and he noted that his stance on the removal more than likely cost him the election.

In the end, what we really have, in my humble opinion, is a group of people who are following their own personal agendas and saying, “to hell with the people” and moving forward with these removals. It isn’t what we want, it is all about them.”

(Civil War Times, October 2017, excerpts, pp. 32; 37)

Southern Scholarly Conversation

Alabamian Clarence Cason (1896-1935) as a writer experienced the continuing sectional bias of Northerners toward the South as he sought to describe and explain the culture of his native region. His well-known book “90 Degrees in the Shade” made it known that the slow pace of life and work in the South was the result of the sultry climate, and helped create the region’s unique culture, cuisine, and outdoors lifestyle coveted by Northerners.

Bernhard Thuersam, www.Circa1865.com

 

Southern, Scholarly Conversation

“Wishing to be complimentary, a forthright city editor of a Manhattan newspaper once proclaimed that young men from the South make excellent reporters provided they can rid themselves of malaria and gentility. This characterization may be accepted as a fair statement of the reputation of Southerners abroad in the land. By malaria the city editor meant not so much the pathological state induced by the mosquito’s sting, as that dreamy and miasmic attitude of mind usually associated with the disease.

And by gentility the editor intended to imply a false assumption of gentlemanly graces and immunities, especially an immunity from a conscience which holds steady work to be a duty.

From his own point of view the Manhattan journalist of course spoke with accuracy. But from the point of view of the indigenous Southerner he was altogether wrong. For the terrestrial aims of the Southerner are not the same as those of the New Yorker or New Englander. To be properly appreciated for his native qualities, the honest Southern person should stay at home.

When I went north to college, a dean, after learning the region of my nativity, asked in a tone of slight facetiousness what I considered the aim of Southern scholarship. Did I also think Southern scholars had to do nothing but sit pleasantly on a vine-covered back porch and drink lemonade?

I shall always feel that one of the tragic failures of my experience was that I did not, to our common astonishment, say, “Yes — provided the scholarly conversation is graceful, well-mannered, and leisurely enough.”

(Culture in the South, Middle Class and Bourbon, Clarence Cason, UNC Press, 1934, excerpt, pp. 478-481)

 

Sen. Fulbright on Southern Poverty

Senator J. William Fulbright of Arkansas advised his fellow congressmen from the North as to why the South lagged behind in economic development and education, and the reason for this. Fulbright was a signatory of the Southern Manifesto of March 12, 1956 that denounced what was viewed as unconstitutional actions of an activist and legislation-enacting Supreme Court, and all advised legal means of resistance.

Bernhard Thuersam, www.Circa1865.com

 

Senator Fulbright on Southern Poverty

“From 1946 when the Senate first dealt with Harry Truman’s proposed Fair Employment Practices Commission, (FEPC) and on through a series of filibusters and bitter civil rights contests, Fulbright has been prominent among the Southern bloc. He has been a leader in debate and strategy; he has spoken out as strongly and frequently as any other Southerner.

More than most, he has addressed himself to the South’s unique problems — poverty, ignorance, disease, lack of economic opportunities. He has tried to place these problems in historical perspective, and in that sense can he himself best be understood.

The historical facts of slavery, the Civil War, Reconstruction and its bitter aftermath, crippled the South. The South WAS treated like a conquered territory; it WAS exploited; it DID become ever more insulated and removed from the mainstream of American life. Its fears, frustrations and antagonisms are without parallel in the American experience.

In common with other Southern politicians, Fulbright has been frustrated in attempting to effect change. With his own business background and intimate knowledge of financial conditions in Arkansas, he particularly has resented the domination of outside economic interests — Northern economic interests.

Once, when opposing the routine appointment of a Philadelphia banker to the Federal Reserve Board, he gave a revealing glimpse into his own attitudes:

“The people of the North are extremely solicitous of our welfare and progress,” he said. “They assure us that if we furnish better schools and abolish poll taxes and segregation, strife will cease and happiness [will] reign. They are critical of our relative poverty, our industrial and social backwardness, and they are generous in their advice about our conduct.

Their condescension in these matters is not appreciated . . . because these people . . . have for more than a century done everything they could to retard the economic development of the South.

It is no secret that the South was considered like a conquered territory after 1865. Since that time, the tariff policy and freight rate structure were designed by the North to prevent industrial development in the South; to keep that area in the status of a raw material producing colony. Above and beyond these direct restrictions, the most insidious of all, the most difficult to put your finger on, is the all-pervading influence of the great financial institutions and industrial monopolies.

These influences are so subtle and so powerful that they have in many instances been able to dominate the political and economic life of the South and West from within those States as well as from Washington.”

From his first moment in Congress . . . [Fulbright] has fought for passage of a federal aid to education bill . . . [as he believed] that the best hope for amicable race relations lies in improving education.

“It is paradoxical,” he once said, “that Southern educational systems should be expected to produce well-rounded, broad-minded, and wholly dispassionate individuals whose well-developed intellectuals can suddenly reject lifelong patterns of conduct. This is a high standard to expect for schools without adequate facilities — stemming from a tax base incapable of producing sufficient revenue. Southern States — and particularly my own — have made valiant efforts in recent years to devote greater portions of their resources to education, but . . . only since the 1930’s has the South begun to share in the prosperity and affluence of America.”

(Fulbright, The Dissenter, Johnson and Gwertzman, Doubleday & Company, 1968, excerpts, pp. 148-150)

 

The Liberal Obsession Since 1865

The Liberal Obsession Since 1865

“America [today] is not simply divided; she is fractured in a craze of spreading lines and hairlines that trace the boundaries of ideological, cultural religious, ethnic, and racial rivalries and resentments. The country is reaping the burden of a history shaped since 1865 by liberal thought and liberal politics.

First came the “reunion” of North and South – in fact, no reunion at all but the forcible union of institutional components of two broadly dissimilar geographic, social and political regions that from 1789 until 1865 were considered by the Founding Fathers and their descendants as sovereign States linked in voluntary and equal compact with one another.

National union at the cost of 618,222 men was succeeded by decades of the unrestrained free enterprise (excepting the tariff) favored by economic liberalism and a century and a half of increasingly liberal jurisprudence, liberalizing education, liberal secular metaphysics (described by George Santayana in Character & Opinion in the United States, published in 1920), liberalizing psychology, sociology, and economics, and their practical application: social engineering, the mass immigration of increasingly unlike, incompatible, and unassimilable peoples, multiculturalism, and the ensuing social confusion, resentment, chaos and public violence.

What used to be called the art of politics has long since become the abuse of it; while the most skillful government, unable to override or cancel history, is incapable of “solving,” or even adequately coping with, troubles of the fundamentally nonpolitical sort – what the country is experiencing today. And not the United States alone, but all the Western democracies.

On both sides of the Atlantic . . . governments are paralyzed by their inability to devise solutions to their respective crises compatible with the scruples of the liberal creed and the liberal agenda that have given form and meaning to their national projects for two centuries.

Liberalism is no longer capable of controlling liberally the liberal society for which it is responsible, and so far it appears that liberals would prefer to see their liberal world destroyed by barbarians, foreign and domestic, than to rescue it by illiberal means.”

(Liberalism in the Headlights, In Our Time; Chilton Williamson, Jr., Chronicles, September 2016, pp. 10-11)

“{Words of Mass Destruction”

“Words of Mass Destruction”

“How many changes have been rung on this one phrase: Weapons of Mass Destruction. We are told we must eliminate the threat of, degrade his capacity to employ, send a clear signal that we w2ill not tolerate the existence of Saddam Hussein’s Weapons of Mass Destruction. Secretaries Cohen and Albright both inserted the key phrase into every possible sentence, sometimes more than once, and as journalists picked up the rhythmic chant, most of the American people goose-stepped their way to the same beat.

The technique of indoctrination is not new. There are two essential ingredients: first, the selection of a vacuous phrase, which — because it is meaningless – cannot be challenged; then the repetition of the mantra in every conceivable context until the words acquire a hypnotic force to quell both rational argument and moral scruples.

What do journalists have in mind when they obediently repeat “Weapons of Mass Destruction (WOMD).” Our immediate thought is of nuclear weapons, even though Saddam’s nuclear capacity was eliminated first by the Israelis and then by the US Air Force. Well, if not nuclear, then biological and chemical weapons. But in all three categories of WOMD, the United States is the unchallenged leader, followed by Russia, Britain, France, India, Pakistan, Israel and South Africa.

“But,” honk the gaggle of goslings trailing after Madeleine Mother of All Battles, “Saddam is the only leader who has actually used his WOMD.” Oh? And we are to believe that the US did not use chemical weapons in Vietnam?

“But what if some madman like Saddam got his hands on nuclear weapons, and what if he were to use them?” It is not an Iraqi, though, but an American secretary of state who says that the high civilian death rate in Iraq – higher than at Hiroshima – is an acceptable price to pay for the United States undefined political and military objectives in Iraq.

Weaponsofmassdestructionweaponsofmassdestruction. Keep on saying it long enough, and you will hear between the spaces, similar phrases like “running dogs of Yankee imperialism,” “un-American activities,” and “Arbeit Macht Frei.” The revolution changes its name and picks up new gangsters to run the operation under rewritten mission statements, but the project never changes, and the method never changes.

But why take Humpty’s word for it, when you can read the words of the master: “Die breite Masse eines Voles einer grossen Luge leichter zum Opfer fallt al seiner kleinen.” Big weapons, big lies. If we cannot reclaim our language from the demagogues, we are not fit to be a free people. Humpty Dumpty”

(Words of Mass Destruction; Chronicles, March 1999, pg. 12)

 

Remember the Maine

President William McKinley had to be goaded into war against Spain by the yellow journalism and fake news of Hearst and Pulitzer, but his dispatch of the USS Maine to Cuba provided the incident, as Roosevelt’s dispatch of the US fleet to Pearl Harbor did 43 years later. Lincoln’s bludgeoning of Americans seeking independence in 1861-1865, cleverly disguised as a war to emancipate slaves, left future imperial-minded presidents with a reusable template for war.

Bernhard Thuersam, www.Circa1865.com

 

Remember the Maine

“Henry Luce coined the phrase “The American Century” as an expression of the militant economic globalism that has characterized American policy from the days of William McKinley. Luce, the publisher of Time and Fortune, was the child of missionaries in China – a product, in other words, of American religious and cultural globalism. It is no small irony that this preacher’s kid was the chief spokesman for a global movement which, in its mature phase, has emerged as the principal enemy of the Christian faith.

The approach to Christianity taken by the postmodern, post-civilized, and post-Christian American regime is a seamless garment: At home, the federal government bans prayer in school, enforces multiculturalism in the universities, and encourages the immigration of non-Christian religious minorities who begin agitating against Christian symbols the day they arrive; abroad, the regime refuses to defend Christians from the genocide inflicted by Muslims in the Sudan, while in the Balkans it has waged a ruthless and inhumane war against the Serbs of Croatia, Bosnia, Kosovo and Serbia.

The inhumanity of NATO’s air campaign against villages, heating plants and television stations reveals, even in the absence of other evidence, the anti-Christian hatred that animates the Washington regime.

Luce did not invent the American Empire, he only shilled for it. His American Century began in the Philippines 100 years ago, when the American regime refined the policies and techniques discovered in the Civil War.

The oldest and best form of American imperialism is the commercial expansion advocated by the Republicans – McKinley, Taft, Hoover and Eisenhower – who warned against the military-industrial complex. Although all of these free-traders were occasionally willing to back up the politics of self-interest with gunboats, they preferred to rely, whenever possible, on dollar diplomacy. McKinley had no hesitation about establishing American hegemony in Cuba and the Philippines, but he had to be dragged into war.

Free trade, these Babbits believed, could be the route to market penetration around the globe, and one of the early slogans of commercial imperialists was the “Open Door.” Sometimes, however, the door had to be kicked in by the Marines.

As one spokesman for American industry put it 100 years ago, “One way of opening up a market is to conquer it.” This is what Bill Clinton meant when he justified his attack on Yugoslavia on the grounds that we need a stable Europe as a market for American goods.

Even the most tough-minded Americans are suckers for a messianic appeal; it must have something to do with the Puritan legacy. Even bluff old Bill McKinley, in declaring war on the people of the Philippines, a war that would cost the lives of more than 200,000 civilians, proclaimed the aim of our military administration was “to win the confidence, respect and affection of the inhabitants . . . by assuring them . . . that full measure of individual rights and liberties which is the heritage of a free people, and by proving to them that the mission of the United States is one of benevolent assimilation.”

The new American globalism has a logic all its own, one based on universal free trade, which destroys local economies; open immigration for non-Europeans and non-Christians, who can be used to undermine a civilization that is both Christian and European; and universal human rights, which are the pretext for world government.”

(Remember the Maine, Thomas Fleming; Perspective, Chronicles, August 1999, excerpt, pp. 10-11)

 

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