The changing relationship between men and women is leading to ominous racial consequences for the West.
Everyone is aware that a sexual revolution has taken place in the West since the Second World War. Most people think of this revolution primarily in terms of the "liberation" of women, as seen in their increased role in economic life outside the home and a few traditional occupations; and of freer – or more promiscuous, depending on one's viewpoint – sexual relations between men and women, attributed to the breakdown of traditional morality under the impact of the mass media and facilitated by "the pill" and legalized abortion. The sexual revolution also has other facets, however, which, although not as widely recognized or publicized as those mentioned above, are of a more fundamental nature. One of these, the demasculinization of the Western male, together with the reaction of the Western female to this, is a cause for grave concern among thoughtful persons, even those who generally approve of the wider economic role women have today and do not regret the disappearance of the fear of pregnancy as a check on premarital sex.
Really, "demasculinization" is an inadequate word for describing what has happened to the Western male. Certainly, the number of effeminate males has increased greatly – not just the sexual inverts, who actually have taken pseudo-female sexual roles, but even more the legions of sissies and weaklings, of flabby, limp-wristed, non-aggressive, non-physical, indecisive, slack-jawed, fearful males who, while still heterosexual in theory and practice, have not even a vestige of the old macho spirit, so deprecated today, left in them.
Beyond these pitiful casualties of the modern era, however, are the much larger numbers of White males who still think like men – more or less – but are constrained from expressing their maleness in many of the ways which were natural in the past. One of the most important of those ways was supporting and protecting a mate. To be sure, many men are still able to fill this traditional role of provider and protector, but a rapidly growing number of others are not, and the psychological consequences for the latter are profound.
We are all familiar with the extreme caricature of the castrating female: the militant feminist who wants every male within shrieking distance to know that she is quite capable of taking care of herself and neither needs nor wants any man's support or protection. Such women, fortunately, are still relatively rare, although their ranks are increasing. There are a great many more "liberated" women, who, while not shrill man-haters by any means, through their aggressive assertiveness and their manifest independence tend nevertheless to have a castrating effect on the men in their lives.
The effect exists even when there is no trace of feminine intent. The
husband whose wife has a career outside the home, even if only because
two incomes are needed to make ends meet, feels less a man because of it,
whether he will admit that or not. All the brave, new talk about marriage
today being a partnership of equals does not change the basic, biological
natures of men and women. Those natures have fitted them for complementary
roles, not for the same role. The man who merely puts his paycheck
into the family kitty, along with his wife's, may find some satisfaction
in being a member of an economic partnership, but it is not the same as
being the master in his house.
Shame of White men is their loss of control over their women. This German girl is one of thousands who have sought sexual fulfillment with Blacks in Jamaica.
Just as support is not what it used to be, neither is protection. When a father had some authority over his daughter, and a husband over his wife, another male approached either at his peril. Not only did female dependence carry with it the need for protection, but it also stimulated in the male the desire to provide that protection. The entire community was behind the man who drew his sword or his gun in defense of his womenfolk.
Today, when a wife may be more of a roommate than a mate and it is a rare father who has any authority at all over his teen-aged daughter, both the compelling urge and the legal right of a man to protect his women seem much less clear-cut. In response to an interloper he is more likely to telephone his lawyer than reach for his shotgun. Again, because of that he is less a man, and he knows it. So do his women.
And the women of the West have reacted to what their men have become, fully as much as Western men have reacted to the "liberation" of their women. The female reaction, like that of the male, has been complex and subtle, but it is no less real and no less deep-seated, for it springs from the same biological roots.
One way in which Western women have responded to the perceived demasculinization of their men has been to turn toward non-White males, who are perceived as more masculine. This has its counterpart in the growing number of Western men – exasperated and intimidated by the assertiveness of the present generation of young, White women – who are seeking Asian mates, because of the reputed docility and submissiveness of the latter. The demand in America, Europe, and Australia for Asian women has become so great, in fact, that a number of marriage-by-mail entrepreneurs have been making handsome profits by importing brides from the Philippines and elsewhere for White bachelors.
Feminist picket signs: Despite claims to be working for the good of women, the feminist movement is heavily loaded with sexual misfits and with Jews whose aim is to further alienate White women from White men.
Kurt Kirstein of Blanca, Colorado, is typical. He has set up a company named "Philippine American Life Partners," and for $80 he will provide up to 1,000 photographs of available Philippine women. Last year more than 7,000 mail-order brides left the Philippines to marry lonely White men who, despite the surplus of unmarried White women in their countries, preferred unliberated Brown women.
By far the larger trend, however, has involved White women and non-White – especially Black – males. A decade or two ago the cases were legion in which women from the upper social strata – educated, sophisticated, sheltered by wealthy families – deliberately sought out and formed liaisons with laborers. These women, who had despaired of finding a man who could satisfy them among the weak, soft, over-civilized males of their own social class, often were willing to endure beatings and infidelity at the hands of their blue-collar lovers in order to fill their need for a primal relationship. But their rough-and-ready lovers were, at least, generally White. Nowadays they generally are not.
A just-published book from Dial Press (Privilege: The Enigma of Sasha Bruce, by Joan Mellen) is the biography of a blue-blooded heiress, the beautiful and intelligent daughter of multimillionaire diplomat David K.E. Bruce, one-time U.S. ambassador to France, West Germany, and Britain. Conceived, appropriately, in 1945, Alexandra (Sasha) Bruce was educated in the most expensive and exclusive girls' boarding schools and then at Radcliffe. At the age of 29 she was murdered by a Greek whom she had married a few weeks earlier. Before that, however, she had run through a long succession of Black lovers in her fruitless, instinctual search for a man who would not only love her but also master her. Along with the Blacks had come just about every imaginable form of degradation, humiliation, and self-abasement.
Sasha Bruce was exceptional and notable because of the prominence of her family and the violence of her end, but there are tens of thousands of other White women following her footsteps unnoted today.
In Europe those footsteps usually lead south, into the arms of Mediterranean men instead of Blacks. Swedish, Danish, German, Dutch, and English women head south in droves every year for vacations in Rome, Naples, Athens, and a hundred beach resorts along the Mediterranean shore, hungry for the masculinity they imagine they will find in the uninhibited, macho males there. Sometimes these tall, fair daughters of the North remain with their dark, Southern lovers for years, supporting them on checks mailed from indulgent parents back home
As Northern males have continued to become more wimpish, the result of their efforts to conform to the media-created image of the "new male" – more pacifist, less authoritarian, more "sensitive," less competitive, more androgynous, less possessive – the controlled media, the homosexual lobby, and the feminist movement have cheered, but something deep in the soul of White womanhood has groaned. The hurt felt by the woman who needs a strong man and cannot find one surpasses all the other hurts to which the flesh is heir, and it often drives her to extremes of action destructive to both self and race.
One of the more bizarre forms taken by such action recently has been the growing migration of White women to the jungles and shantytowns of Jamaica, where they are bedding down with Rastafarians, members of a White-hating, drug-using, messianic Black sect who plait their woolly hair into snake-like "dreadlocks," abjure all the creations of the White man's science and the norms of his culture, and await the coming of their Black messiah in a haze of marijuana and reggae.
Cornelia, a 29-year-old girl from Munich, believes she has found with her Rasta lover in Jamaica the happiness that eluded her in Germany.
So many German women have disappeared into Jamaica in the past few years, in fact, that a recent issue of the leading West German news magazine carried a lengthy article on the phenomenon:
"When one travels along Jamaica's north coast, which attracts some 600,000 tourists each year, one is struck by the fascination of the daughters of White civilization by the Black sons of the wilderness," the magazine notes. "One sees rows of female eyes turn from the Jamaican sunset toward the locks of an approaching 'dread.' One experiences the sight of a dozen blooming maidens following the lips of some talking Rasta ... One feels the irritation of the hotel guests ... [when a White girl with a Rasta shows up, she bright and combed, he dark and ragged ..."
Not only German women, but also Canadian and American women have been drawn to Jamaica and the Rastas. Some have been murdered, many have been raped and robbed, but still they come. One woman interviewed by Der Spiegel was 26-year-old Maggi. She had been a German university student – and a feminist. After seven semesters of sociology, she left school and headed west, looking for something.
She found it in a Rastafarian commune. The Rastas fought violently over her, and she enjoyed immensely the experience of her "incredible attractiveness as a White woman."
The Rasta Maggi presently is sleeping with is "full of rage against White oppressors throughout history," and he berates her with tirades of anti-White hatred. Interestingly, she feels this has given her a better feeling for her own race: "I understand that, although our race is totally deformed [now], it could be just as wonderful [as the Black race] if it would only return to its own original ways." For the present, however, Black men, with their strong consciousness of their "roots," are "simply more attractive [to me] than White men."
What are these "roots" Maggi finds attractive? As a religion, Rastafarianism is an absurd hodge-podge which can hardly be taken seriously by any White person bright enough to graduate from a German kindergarten, much less by a university senior. It grew out of the 1920's "back to Africa" movement of the American Negro leader Marcus Garvey.
Rastafarians believe that the late Ethiopian emperor, Haile Selassie (who was called Ras – or Prince – Tafari before his accession, hence the name Rastafarian) is the Black messiah who will one day unite them and lead them to victory over the hated Whites. They conveniently overlook the fact that Ethiopians, with their narrow noses and racially mixed background, not only do not consider themselves Black but have traditionally looked upon their Black neighbors in Africa as fit only to be killed or enslaved. The Rastafarians also refuse to accept the fact that Haile Selassie died in 1975 at the age of 83. They believe that the reports of his death are White trickery.
They advocate an African life-style, but they have very confused notions as to the way in which Blacks lived in Africa before the arrival of the White man. In practice it means living in a state of primitive squalor and indolence, keeping themselves perpetually high on ganja (as they call Jamaica's native variety of marijuana) while their women support them. They express contempt for all White technology, but they make exceptions in the case of White products which suit them, such as canned food or the transistor radios which blare out the mind-numbing rhythms of reggae music day and night.
Rastafarians consciously cultivate an image of a Black Tarzans in order to attract White women. They emphasize not only the physical masculinity that so many white-collar White males lack, but also a primitive life-style that suggests the more natural relationship that existed between the sexes in earlier times.
Clearly it is none of this which has such a fatal fascination for Maggi and thousands of other White women. Rather it is the raw, uncivilized, animal masculinity which the Rastas consciously cultivate. They are proud of the suppleness and muscularity of their Black bodies; proud of the bold, challenging stare with which they greet any stranger, especially a White one; proud of the fear which their dreadlocks and their provocative behavior evoke in male tourists.
It is their unabashed sensuality, their wildness, their readiness to fight over any affront to what they think of as their manly dignity, their arrogant flaunting of their maleness which lure the civilized but male-hungry women of the decadent, effeminate West to them.
Another woman interviewed in Jamaica by Der Spiegel is Billi, 25. She is a product of the West German feminist movement, which she says is still "very important to me." But, she also says, the "unisex" civilization of the West had come to bore her. She has found her own sexual identity through the strong contrast of her sexuality against that of her Rasta lover, whom she supports with the $500 per month she earns as a secretary in Kingston. (Rastas, unlike Whites, do not seem to feel at all demasculinized by having their women support them.)
The flocking of White women to Jamaica is an exceptional rather than a typical symptom of the sexual malaise of the West, and it is fully as much a symptom of the decay of the West's sense of racial pride. But it is a grim reminder to us of the inextricable interdependence of the sexual and racial issues: Unless a healthy relationship between the sexes is reestablished in the West, the White race certainly will not survive.
Beautiful, blond Helma has married this Jamaican Negro and now supports him and his daughter, both of whom spend all day smoking ganja.
This, is not the first time in the history of the race that a sexual crisis has been tied to a racial crisis. The Bhagavad-Gita warned some 2,000 years ago: "Out of the corruption of women proceeds the confusion of races; out of the confusion of races, the loss of memory; out of the loss of memory, the loss of understanding; and out of this, all evil."
The same connection can be recognized in Roman history. The contemporary Swiss writer Amaury de Riencourt has noted:
Roman women unwittingly wrecked with their own hands their feminine strongholds within a patriarchal society; from the proud, dignified and influential mothers they had been in early republican times, they became despisers of their prime biological function in imperial times and began competing with men on men's terms. In this, they were unsuccessful. They made no significant contribution to whatever Roman culture there was; and by failing to reestablish respect for specifically female values, they made their contribution to the corruption of Roman life under the imperial sway of the Caesars – without ever achieving any direct share in political power.
The problem confronting Western men and women today is an extraordinarily difficult one. The recent ruckus in the United States over the attempt to ratify the so-called "equal rights amendment" has focused attention on the organized feminist movement as a factor in the breakdown of the relationship between the sexes, and it has tended to increase the polarization into two camps: those in the movement or in sympathy with it who, in the name of eliminating all "discrimination," want to produce a totally "unisex" society, in which there no longer will be men and women, but only "persons"; and those outside it who believe that the feminists themselves are solely responsible for bringing women out of the bedroom, the nursery, and the kitchen and either converting them into lesbians or planting the notion in their heads that they cannot find fulfillment except as the chairman of General Motors or the commanding officer of an aircraft carrier.
Certainly there are pernicious elements in the feminist movement: not only the lesbians and the psychopathic man-haters, but also the Jews, who are never less than a third of the leadership of feminist organizations or of the editorial staff of feminist publications. And there can be no doubt that the Jews fully understand the destructive effect on Gentile society that their wielding of the feminist movement is having. To them it is yet another weapon in their arsenal.
There can be equally little doubt, however, that the feminist movement today is as much an effect of the West's sexual confusion as it is a cause: thus, the high proportion of feminists among the women who seek in Jamaica the sexuality they no longer can find in Europe or America. The sexual crisis, like many of our other social problems, has its roots in the transformation of White society which came with the Industrial Revolution and the transition to an urban society; urbanization radically changed the traditional roles of both men and women.
One can easily find even deeper roots, in the distortion of the pagan Germanic sexual ethos through the imposition of Christianity, with its Asiatic sexual notions, on northern Europe.
We cannot return to the past, however, even though it is essential that we understand it and that we have the fullest possible knowledge of our roots there. We must find new solutions to fit new conditions.
But we must find them very soon, for the corruption of our women is proceeding more rapidly with each passing day, and at the same time more of our young males are growing into something less than men, while a blind rage is building in others.
 The American poet Robert Bly, who travels the country lecturing at colleges, observed in a recent interview (New Age, May 1982): "When I look out at my audiences, perhaps half the young males are what I'd call 'soft.' They're lovely, valuable people – I like them – and they're not interested in harming the earth, or starting wars, or working for corporations. There's something favorable toward life in their general mood and style of living.
"But something's wrong. Many of these men are unhappy. There's not much energy in them. They are life-preserving, but not exactly life-giving ...
"The kind of energy I'm talking about is not the same as macho, brute strength, which men already know enough about: it's forceful action undertaken, not without compassion, but with resolve."
 Der Spiegel, May 31, 1982, pp.138-160.
 Marcus Garvey (1887-1940) was probably the most charismatic leader the Black race has yet produced in the New World. He founded his movement in Jamaica and then brought it to Harlem, New York, where it flourished. He collected some 7,000,000 Black signatures on a petition asking the U.S. government to finance the repatriation of American Blacks to Africa.
Garvey advocated Black pride, Black separateness, and a return to ancestral Black ways – as well as a physical return to the Black homeland in Africa. He was not, however, hostile to Whites. In fact, he was bitterly attacked by assimilationist Blacks because of his friendly attitude toward the Ku Klux Klan and other White separatist groups.
Garvey in turn attacked assimilationist organizations such as the National Association for the Advancement of Colored People because of their "White" (actually, Jewish) leadership and their caste system, in which light-skinned mulattos looked down on darker Blacks.
The assimilationists eventually prevailed, and Garvey, with the help of the liberal White establishment, was railroaded into prison on a trumped-up mail fraud charge in 1925. That killed his movement in America, but its embers continued to smolder in Jamaica, the land of his birth, where between 10 and 25 per cent of the population is now Rastafarian. Whether he would recognize what his movement has become today is questionable, however.
 The racial factor is especially relevant for the large number of German women attracted to Jamaica. Germany's World War II conquerors, in order to make that country safe for Jews and democracy, imposed a vicious program of brainwashing on the German people, in the name of "denazification." The natural, healthy racial values promoted by the National Socialists were inverted by Germany's postwar re-educators, so that German women today are the most shameless race-mixers in the West.
The postwar reeducation of Germany will be treated in depth in a future issue of NATIONAL VANGUARD. For now let it suffice to contrast the destructive feminism rampant in Germany today with the ideal expressed in a speech Adolf Hitler gave to a convention of the National Women's Organization in Nuremberg in 1937, four years after the National Socialists had come to power and begun implementing their programs. The closing words of Hitler's speech were:
"And so in the new Germany we are no longer turning out limp-wristed academicians who whimper at the slightest twinge of pain. ... Our men must be even stronger than our women, who, God knows, bravely endure plenty themselves just in childbirth. I give you back, the National Socialist movement gives you back, the man – the man!"
The audience of 20,000 women erupted into a thunderous roar of applause.
 Bhagavad-Gita, I, verse 41 et seq. This great Sanskrit epic, whose title means "The Lord's Song," expresses much of the traditional moral wisdom of the Aryan conquerors of ancient India.
 Sex and Power in History (New York, 1974)
 It is a notable fact that the best-known feminist politician is the Jewess Bella Abzug; that the author of the most influential feminist book (The Feminine Mystique) is the Jewess Betty Friedan; and that the founder of the largest-circulation feminist periodical (Ms.) is the Jewess Gloria Steinem.
 See the commentary on the Pauline sexual doctrine in "A Search for Values: Toward a White Ethic," NATIONAL VANGUARD No. 89.