Monthly Archives: May 2013

HAITI REDUX, REDUX, & REDUCTIO AD ABSURDUM—another historical retrospective….

The Story of Haiti never goes away.  But it is always the same, and the repetitive tales of nightmarish horror begin to get boring after a while.  Much as I resent Harvard Condiscipulo Wade Davis for stealing a beautiful French girl name Monique with whom I was infatuated with 35 years go, and was jealous of all the publicity he got, I respected his work on the ethnopharmacology and legal rituals of Haitian Zombiism which led to the book and the movie “Serpent and the Rainbow.”  In many ways, his exposé of Zombiism as a punishment for crime in the Folk Culture of Haiti was one of the most “uplifting” of all stories ever to come out of Hait.

On January 24, 2013 at 8:00 p.m.: I took time off from my somewhat manic-depressive studies of Louisiana Civil Law to  go to the Prytania Movie Theatre for a free showing a a movie “Haiti Redux” where I happened to sit next to an Iranian-American student of Real Estate at New York University named Alexander who identified himself as being from Beverly Hills, California.  It seems that one of the Professors from the Real Estate Department at NYU was one of the co-producers of this movie about the efforts of various small academic and artistic groups to help in the reconstruction of Haiti after the January 12, 2013.  They came to New Orleans as a kind of “study of comparative disaster sites” I guess (seven and a half years after Katrina).  

Why a bunch of “do gooder” White people from New York need to go down to Haiti to tell them what their “standards” ought to be for everything in life begged (in my opinion) the question of why Haiti is such a basket case of a country in the first place.  

It makes no sense to say that Haiti is the way it is because of White Oppression of Blacks, because Haiti was the SECOND INDEPENDENT NATION IN THE NEW WORLD, after the U.S., to fight for and win its own Independence.  Basically, after the French Revolution had started in the 1790s, the Black Slaves rose up and either slaughtered or exiled the French landowners, and their rich and fertile land (formerly Saint Domingue = Santo Domingo) has been a living hell ever since.  Coincidence?  Karma?  Genetics?  Some combination of all three?  The movie “Haiti Redux” did not explain.

Posted on May 31, 2013

White Man Visits the Black Republic

F. Roger Devlin, American Renaissance, May 31, 2013

Reissue of classic work on Haiti now available through AR.

H. Hesketh-Prichard, Where Black Rules White: A Journey Through and About Hayti, Wermod and Wermod Publishing Group, 2013, 223+lxviii pages, $34.95 (hardcover), with a new introduction and annotations by Alex Kurtagic

Victorian adventurer Hesketh Vernon Hesketh-Prichard’s account of his 1899 visit to Haiti was reviewedhere a year ago by Thomas Jackson, but we wish to call attention to this new deluxe reprint, which includes a 60-page introduction and 78 explanatory footnotes by AR contributor and 2012 conference speaker Alex Kurtagic.


Haiti began as the French colony of Saint-Domingue, “the Jewel of the Antilles,” exporting coffee, sugar, tobacco and indigo. By the 1780s, writes Mr. Kurtagic, 40 percent of all sugar and 60 percent of all coffee consumed in Europe came from Saint-Domingue, more than from all the British West Indian colonies combined. One small alluvial plain north of Port-au-Prince, 27 miles by 24 miles, was said to have the most fertile soil in the world, producing 20,000,000 francs in revenue (equal to about 90,000 ounces of gold) every year.

Yet the colony had one ominous weakness: an overwhelming dependence on African slave labor. During the later part of the 18th century, annual slave importation rose from 10 or 15 thousand to 40 thousand, with a total of some 1,000,000 brought in over the colony’s history. Mortality must have been high, however, for on the eve of the French Revolution, blacks numbered only about half a million. The remainder of the population consisted of some 25,000 free “coloreds” (mixed race) and between 28,000 and 39,000 whites. This meant life in the colony revolved around fear: the slaves’ fear of their masters and the masters’ fear of their slaves.


When the revolution broke out in 1789, the slogan of liberty, equality and fraternity insinuated itself into the African mind. Mr. Kurtagic notes that this led to “uprisings, riots, slaughter and destruction. Blacks and Mulattoes targeted the Whites, committing acts of unspeakable cruelty not unlike what we have seen in Black-ruled Zimbabwe and South Africa.” The whole ghastly story, complete with the various forms of torture employed upon the helpless whites, is recounted by Lothrop Stoddard in The French Revolution in San Domingo (also available through AR).

Napoleon briefly regained control, but his announcement of the reintroduction of slavery provoked another revolt. The black leader Jean-Jacques Dessalines declared Haiti an independent republic in 1804, and between January and March of 1805 his government systematically exterminated all surviving whites.

Mural of Dessalines in Port-au-Prince.

Since that time, Haiti has been governed much like the modern West African nations from which its population was taken: repeated coups and attempted coups, with each succeeding government resembling the last in venality and indifference to the public good.

When Hesketh-Prichard visited in 1899, the ruins of French plantations were still visible, though they were rapidly being reclaimed by the jungle. Cap-Haitien, the onetime “little Paris  . . . the center of luxury and fashion,” lay in ruins. A small black-man’s city of ramshackle wooden huts lay amid the sprawling stone ruins like “a sparrow’s egg in an abandoned eagle’s nest.” The plain which had been so prodigiously fertile in the days of French rule now produced “not a red cent;” cultivation had been abandoned, and its black inhabitants were content to enjoy the mangoes that still grew from the now-wild vegetation.

Hesketh Vernon Hesketh-Prichard

The best Haitians were of the poorer classes, especially those in the rural districts. Hesketh-Prichard found them impeccably polite and generous with the pitifully little they had. But these simple, good-natured people bore the twin weight of degrading superstition and a parasitical official class.

Voodoo, the real religion of Haiti, was a combination of ecstatic dancing, animal- and occasional child-sacrifice, and the multifarious poisoning techniques of a class of voodoo priests known as “papalois.” Hesketh-Prichard’s one proposal for social reform was the physical elimination of this class.

Artistic rendering of Haitian voodoo ceremony.

The Haitian army had more officers than enlisted men. Hesketh-Prichard claimed with only slight exaggeration that every third person he met in the country was a general. In rural districts local authority was exercised by such generals. They were often unpaid by the government and had to get their living by preying upon the people under their authority. The highest ambition of the common man was to be appointed general—which rarely required having to rise through lower ranks.

Urban areas enjoyed the protection of a police force armed with iron-tipped clubs called “coco macaques.” These men received no salary, but got a small sum for each person they arrested. When hungry, they could be observed arresting passers-by to collect enough for a meal. Conditions in the prisons were horrifying, and the prisoners were not fed. Escape “seemed to be childishly easy,” but the men did not have the enterprise to attempt it.

Readers may consult Thomas Jackson’s review for a more detailed account of Hesketh-Prichard’s observations.

As Mr. Kurtagic writes in his introduction, Haiti has deteriorated since Hesketh-Prichard’s visit. The jungle has been nearly all cut down, causing the erosion of most of Haiti’s fertile soil. A large percentage of public services are provided only by international aid agencies. More than two-thirds of the labor force have no formal employment. At present, 9,000 UN troops are struggling for control against a variety of criminal gangs.

UN "peacekeepers" on patrol in Haiti in 2012.

For me, the highlight of this new edition is the last section of the introduction, in which Mr. Kurtagic skewers the notion of “development.” As he observes, this idea derives from a specifically modern, Western ideology of progress, whose origins can be found in European thinkers such as Locke, Kant and Adam Ferguson. Development theorists believe that all countries are destined to become modern, secular, industrial, and democratic. Yet such an ideal presupposes a population that is, if not European, at least shares certain important traits with Europeans, such as intelligence, industriousness, conscientiousness, and impulse control.

West Africans, whether in West Africa or Haiti, want the comforts and conveniences of the Western economic model, but are not committed to the attitudes and behavior necessary to sustain that model. Attempts by the white man to impose “development” on such people are doomed, because they do not take into account the character of the local population.

Hesketh-Prichard is one of a long train of observers who have described West Africans as gregarious, boastful, lazy, excitable, aggressive, spontaneous, warm and relaxed. These qualities can be explained with reference to three largely heritable, essentially racial, traits: low intelligence, low conscientiousness, and high testosterone levels. Africans in their turn view whites as uptight (a term that originated among American blacks), shy, weak, cold, boring, narcissistically self-analytical, and obsessed with counting—also racial traits.

Therefore, it is normal for West Africans and Europeans to build very different kinds of societies. As for “aid” to countries like Haiti, as Mr. Kurtagic notes, “rather than persist in throwing ever more resources into a counter-productive effort to impose Westernization on non-Western peoples, Western intellectuals and politicians need to be thinking in terms of the de-Westernization of Europe’s former colonies; they need to accept that ‘development’ is not the solution, but the problem.”

Haitian flea market.

Foreign aid creates unhealthy dependency and encourages reckless procreation that requires ever-higher levels of aid. Haitians would be better served by a simple economy based on herding, subsistence farming, and traditional arts and crafts. This would keep the population within sustainable bounds and, if Hesketh-Prichard’s observations of the rural poor are to be trusted, might even bring out the best in their African’s nature.



11 Tips on New Orleans Restaurants 2013

(1)    Irene’s Cuisine is today the very best restaurant in New Orleans.  This is not a trivial statement.  I have been coming to this town and appreciating it’s cuisine for over 40 years.  Irene’s is the best today, located at 539 St. Philip Street, New Orleans, LA 70116.  It has surpassed and now ranks (at the present time) solidly above the French Quarter’s traditional “ABC” of Antoine’s, Brennan’s, and Court of Two Sisters (and, justly, all of these old tourist magnets rank lower than either Irene’s or Upperline today—this is correct, although not all Zagat scores are).  Irene’s Cuisine is equal and comparable, in my opinion, to the old (pre-Emeril) Delmonico’s for imagination and innovative quality.

(2)   Apolline is the best on Uptown Magazine, giving my former favorite Martinique Bistro a major run for the money…4729 Magazine, New Orleans 70115.  Apolline is comparable in quality not only to Martinique Bistro 5908 Magazine, New Orleans 70115 but also to Upperline, also close-by, at 1413 Upperline.  Pay no attention to the two points difference between these three on Zagat.  Apolline’s menu is more inventive/”cutting edge.” But Irene’s is the best in town, even though it only exceeds Martinique by one Zagat point.

(3)    Casamento’s New Orleans at 4330 Magazine (just three doors downtown/riverside from Napoleon) is fabulous but its hours are  so hopelessly erratic and limited, and the menu is just limited—but it’s still a wonderful landmark restaurant.  Casamento’s is the only “simple Old New Orleans” place where I will still eat raw oysters.  Their fried oysters are wonderful—basically this is the only place that still has oysters the way I remember them from my undergraduate years at Tulane in the 1970s—(i.e. big and juicy).  Their Gumbo is authentic and good, but not quite as good as my absolute favorite “simple old New Orleans place”:

(4)    The Trolley Stop at 1923 St. Charles Avenue (my father Charles was born in 1923, so I never have a problem remembering this address).  I go to the Trolley stop several times a week because (a) it’s cheap and WITHOUT ANY DOUBT the absolute best value of ANY restaurant I’ve been to in Orleans Parish, (b) it’s excellent, (c) it’s authentic, (d) it’s consistent, (e) it’s close to where I live and open for breakfast/brunch/lunch (i.e. until 2:00 p.m.) every day (Sunday-Wednesday and 24 hours Thursday-Saturday).  It is the ONLY place in town that is every BIT as good now as it used to be (except that it used to be open 24/7 before Katrina).

(5)   Sushi was simply NOT a feature of New Orleans life or cuisine when I was in College over 33 years ago.  I live within several blocks of Sushi Brothers and Hoshun on St. Charles (they are across the street from each other, respectively 1612 St. Charles and 1601 St. Charles, both in 70130).   Sushi Brothers’ “Bye-Bye Katrina” is probably the best sushi roll I have ever had anywhere although their Tiger Roll is a close runner up.  Hoshun has a more varied non-sushi menu including some “PF Change’s'” type “Nouvelle Chinese”—the steamed dumplings being perhaps my favorite there.  

(6)    Kyoto at 4920 Prytania and Sushi Brothers receive equal Zagat Ratings but I would give Sushi Brothers the edge only because of it’s specialty dishes.  The quantities are greater and the value better at Kyoto, which is more of an Uptown Student hangout…. which is also the disadvantage of the place I often get sick listening to Law Students talking about their lives and careers—the conversations are totally symptomatic of what is wrong with law in America (nobody cares about anything but money—NOBODY in law is even REMOTELY interested in Law, Justice, or the Constitution).  

(7)  Another surprisingly good value in the 70130 neighborhood (in which I had never actually lived in any of my sojourns into New Orleans, though I certainly knew the Trolley Stop, Commander’s Palace, and Delmonico’s) is Casa Roma at 1901 Sophie Wright Place one block upriver (or uptown lakeside) from (the roughly triangular) Coliseum Square where Henry Morton Stanley’s family’s beautiful 1837 house is marked by a historic plaque at 1729 Coliseum.  Casa Roma is as reasonable as the Trolley Stop but much larger and more spacious (of course Casamento’s is painfully small as a matter of space).   Casa Roma has everything that you’d expect from a good middle class Italian Restaurant and, like the Trolley Stop, it’s staff is very “New Orleans” friendly in manner.

(8)   Pascal’s Manale at 1838 Napoleon is another “recherches du temps perdue” place which hasn’t changed very much since the 1970s except it’s prices have gone way up with age and a place on the tourist map.  Its menu combines excellent gumbo and other New Orleans creole specialties with excellent Italian, but you’ll pay twice as much as Casa Roma or the Trolley Stop for equivalent quality.  Overall, I would rank Pascal’s Manale as a very agreeable experience in spite of the price rather than because of it, comparable in this sense to Tujague’s down in the Quarter at 823 Decatur.

(9)   Sukho Thai at 4519 Magazine and LA Thai at 4938 Prytania (within walking distance of each other) are both excellent and on my “regular” list, but I cannot decide which I like better.  The portions are slightly smaller at LA Thai (three doors uptown from Kyoto) but possibly very slightly higher quality.  Sukho Thai has the worst cell-phone reception in all of New Orleans (don’t ask me why).  The menu at Sukho Thai is slightly larger, more varied, but the staff is slightly surly for some reason.  (Kyoto and Apolline both win, in the Uptown ratings, for friendliness although Trolley Stop overall wins on that score also—

(10)   Upperline, right around the corner and to left from Kyoto and LA Thai, is extremely friendly (and the owner/manager JoAnn Clevenger almost always comes out to talk to you).  The Zagat Guide numbers, rate Upperline and Irene’s Cuisine equally.   Upperline is clearly the most expensive on this particular list, but that is the only possible criticism, and not much of one at that, because the food is superb.

(11)   Fresh Market at Louisiana and St. Charles has been the biggest adjustment, psychologically, but also (right after the Trolley Stop) my most regular “off-campus” (Tulane University Center) hang-out of the past six months.  Call me crazy (everyone else does why shouldn’t you?) but I cannot adjust to the fact that Fresh Market is operating in a building that functioned for over 100 years (including all my undergraduate years and afterwards) as a mortuary, one of New Orleans’ largest, most centrally located, and prominent.   The old marble inscription is still there on St. Charles, and the exterior of the building is unaltered.   But there’s nothing creepy about the inside—it is friendlier and better than Whole Foods way further up on Magazine in the old Bus Barn and they have some excellent sandwiches.  I go to Fresh Market often because it’s a perfect “after Church lunch” place on Sunday and just few blocks from Christ Church Cathedral.   Sometimes I will sit on the front (St. Charles side) porch of the old Columned Mortuary for the good shade and the breeze, or sit upstairs using wi-fi.  And there I will pass away the whole Sunday afternoon around there because I have at least a half-dozen times or more gone both to one of the traditional morning choral services and the Cathedral’s highly innovative “Real Presence” (“pseudo-Iona Movement/Taize” and/or “out of the prayerbook completely”) “Sunday School for Adults” at 6:00 (complete with props and photos and “activity areas” for prayer and meditation during the eucharist, and the most exquisite soloist singer I have found recently in any church, actually, anywhere at all–the pure-voiced, angelic Kimberly Mouledoux).  

Canadian Censorship has gone much further in prosecuting controversial statements as “Hate Crimes” than is YET Possible in the USA—YET….I have visited Quesnel, in British Columbia…a lovely spot…

From: Radical Press <>
To:; “Press <radical”
Sent: Thursday, May 30, 2013 12:42:10 PM
Subject: [Anti-ZionistCanada] Regina v The Radical Press: LEGAL UPDATE #13 by Arthur Topham

Dear Reader,
Here is the latest report on my case with Canada’s censorship commissars (B’nai Brith Canada) and the Canadian court system. Please try to pass it along to all concerned with the issue of Freedom of Speech in Canada.
Also, as a special bonus treat for Det. Cst. Terry Wilson the leader of BC’s “Hate Crime Team”, I’m enclosing here a political cartoon featuring Terry’s mugshot and mindset, a grim reminder of where our national police force’s heads are at these days. Please feel free to pass that along to your sources on the net. I know that Terry just loves to have his picture in the media. 🙂

Arthur Topham
Publisher & Editor
The Radical Press
“Digging to the root of the issues since 1998”

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Regina v The Radical Press: LEGAL UPDATE #13
Dear Supporters of Free Speech and a free Internet,
Tuesday, May 28th, 2013, saw the return to the Quesnel provincial court house of myself and my dear and lovely wife for yet another appearance on the charge of “willfully promoting hatred against ‘people of the Jewish religion or ethnic group’ as written in Canada’s criminal code sec. 319(2).
At this stage of the proceedings it has become virtually impossible to know what to expect beforehand when attending them. The last time I went on May 16th I was greeted with a completely new strategy by the Crown when they informed the court they had decided to go for a “direct indictment” rather than have the case unfold in a normal manner by allowing me to present evidence at a “preliminary inquiry” in order to determine whether or not the Crown actually had sufficient and viable evidence to warrant proceeding to a trial.
Crown told the court that they were awaiting a decision by the B.C. Attorney General’s office that would confirm this and that they expected it would happen prior to May 28th.
Well, as we all know about the best laid plans of mice and men, that decision by the AG’s office didn’t manifest and so the Crown told Judge Morgan that they would have to postpone that part of the proceedings until a later date at which time they fully expected that the Attorney General’s office would make up its mind one way or another.
Judge Morgan, the Honourable Judge who has been attending to my case from the beginning and who was absent on the previous court appearance, looked over the documents that were awaiting him when he entered the court room in order to get the drift of what had taken place on May 16th. He noted that I had filed an application for particularization of the Crown’s disclosure material and in perusing the document he read out excerpts to the court wherein it was stated that because of the volume of materials (over 1000 pages) presented that it was virtually impossible for me to address what specific posts on my website the Crown deemed to be “hatred”.  After doing so he addressed the Crown prosecutor, Jennifer Johnston, and asked her what she had to say about it.
The Crown’s response was rather vociferous and protracted, the main thrust of the argument being that the Crown was not legally bound in any way, shape or form, to divulge to the defendant the specifics of what posts they intended to argue were the ones they felt might prove to a court of law that I was guilty of the said offence. In the words of Crown prosecutor Jennifer Johnston, “There is no case law anywhere” that says they are bound to do so. 
Crown then further worded its argument to the effect that by doing so they would be giving away to the defendant their strategies and in saying that CC Johnston then proceeded to hand to the Judge a number of photocopied pages taken off my website that referred to an online book written by Elizabeth Dilling titled, The Jewish Religion: Its Influence Today. The document that Judge Morgan was presented with first was the Forward to Dilling’s book giving an overview of her various works and her experience in dealing with the negative influences that had come to bear upon America during the course of World War II and afterwards by Zionism.
Judge Morgan quickly scanned the page and then, giving Crown counsel Johnston a rather quizzical look, asked her if this was the sort of thing that Crown was planning to present to the court as evidence?
CC Johnston then launched into a somewhat convoluted and forceful explanation bordering upon become a diatribe. She told the Judge that the article in question was an example of how the defendant’s website was presenting the writer as a credentialed and erudite researcher and writer when it fact she was really just another anti-Semitic hate monger (this was not stated but inferred in her comments) using the excuse of communism to spread lies about the Jewish Talmud and that the Forward to her book might be compared to a sexual predator who, by sending out an email to someone online telling them about a wholesome family camping trip and inviting them to attend, by stealth and deception lures the innocent (and presumed) youth into meeting them so they can then violate them sexually!!!
It’s at times such as these that keeping a calm, straight face in the court room becomes extremely challenging.
After her presentation Judge Morgan then stated that he could sympathize with the fact that there was such an abundance of disclosure and that I might well be overwhelmed by it. He said that he was unable to give me any legal advice but that he felt that I should consider bringing this matter up in my Rowbotham application as an illustration of why I felt it was vitally necessary to have counsel to represent me in the event of a trial.
With respect to the Rowbotham application the Judge asked me whether I had filed it and I told him that I had sent off the proper papers to the government but that I was awaiting further word as to whether or not Crown would get their “direct indictment” decision which was to have happened today. Earlier the Crown had informed the Judge of the letter which I had been sent from the legal department for the AG’s office instructing me to either file a Rowbotham application for a counsel to represent me at a preliminary enquiry or to wait and file an application in the event of a trial. I told Judge Morgan that I had gone no further with the application pending today’s appearance because I didn’t know which way the Crown was going with the case. He appeared to have no problem understanding what I was saying.
Judge Morgan then decided that it was not the time make any decisions regarding any of the matters that came up and that he would, once again, have to postpone the case to a later date when Crown felt that they would know for certain whether a direct indictment was happening or not. Crown concurred with him and suggested that they might know better by the end of June or the early part of July, 2013. At that point the Judge instructed me to go to the office next to the court room after adjournment and I would be given the exact date when I was to return.
Following his instructions to me I asked the Judge if I might speak. He gave his permission and I then told him that I wished to register a strong objection to the manner in which Crown was continually making reference to Radical Press and comparing the website to either cases of child pornography or else, as in today’s arguments, cases of sexual abuse. I told the Judge that I felt this was highly unfair and prejudicial and that there was no comparison to what I publish and what the Crown was attempting always equate with those two references. The Judge then said that my objection was registered and following that the case was adjourned to Tuesday, July 9th, 2013 at 1:30 pm.
PLEASE NOTE: More than ever, now that my former lawyer Douglas Christie has died, I am dependent upon financial help to carry on. 

The struggle to retain our inherent right to freedom of speech doesn’t come without costs both financially and otherwise. Out of necessity, I am forced to ask for financial assistance in this ongoing battle with the foreign Zionist lobbyist/censors who are determined to stop all freedom of expression in Canada. 
Being a ‘Senior Citizen’ on a very limited pension and having now been denied assistance by Legal Aid services here in B.C. I’m left in the unenviable position of having to rely solely upon donations from supporters to pay my legal and related expenses. 
I would ask readers to give serious consideration to helping out by either sending a donation via PayPal using either a PayPal account or a credit card or else sending a cheque or Money Order or cash to me via snail mail at the following postal address. Please don’t make the cheque out to “RadicalPress” as that account is no longer available to me.
Arthur Topham
4633 Barkerville Highway
Quesnel, B.C
V2J 6T8
To access my PayPal button please go to either the Home Page at or my blog The PayPal button is up on the right hand corner of the Home Page on either site. Feel free to click on it.
For Freedom of Speech, Justice for All,
Arthur Topham
The Radical Press

Ranheim, Trondheim in Norway—Major Norse/Pagan Temple Discovered & Excavated (makes me miss my days in archaeology….

Archaeologists unearth ‘unparalleled’ pre-Christian temple in Norway

Friday, 16 March 2012 16:09 Acharya S Contributing Writers – Acharya S/D.M. Murdock

A fascinating discovery is shedding light upon pre-Christian Scandinavian religion and early Christian inroads into Norway. In the Norwegian press, this highly important find is being called “unparalleled,” “first of its kind” and “unique,” said to have been “deliberately and carefully hidden” – from invading and destructive Christians.

Located at the site of Ranheim, about 10 kilometers north of the Norwegian city of Trondheim, the astonishing discovery was unearthed while excavating foundations for new houses and includes a “gudehovet” or “god temple.” Occupied from the 6th or 5th century BCE until the 10th century AD/CE, the site shows signs of usage for animal sacrifice, a common practice among different peoples in antiquity, including the biblical Israelites. (E.g., Num 7:17-88) Over 1,000 years ago, the site was dismantled and covered by a thick layer of peat, evidently to protect it from marauding Christian invaders. These native Norse religionists apparently then fled to other places, such as Iceland, where they could re-erect their altars and re-establish the old religion.

In “Unparalleled pagan sanctuary found,” the Norwegian newspaper Aftenposten reports:

The pagan sanctuary survived because the last people who used it over 1,000 years ago did their utmost to hide the entire system with an unusually thick layer of soil….

“The discovery is unique in a Norwegian context, the first ever made ​​in our latitudes,” says Preben Rønne of the Science Museum/University of Trondheim, who led the excavations.

Animal blood sacrifice

The god temple may have been built sometime around or after the year 400 AD, thus used for hundreds of years until the people emigrated to avoid Christianity’s “straitjacket.” It consisted of a stone-set “sacrificial altar” and also traces of a “pole building” that probably housed idols in the form of sticks with carved faces of Thor, Odin, Frey and Freya. Deceased relatives of high rank were also portrayed in this way and attended. Nearby, the archaeologists also uncovered a procession route.

Thanks to the soil, the god temple was very well preserved. The “altar” where one worshiped the gods and offered animal blood consisted of a circular stone setting around 15 meters in diameter and nearly a meter high. The pole building a few meters away was rectangular, with a floor plan of 5.3 x 4.5 meters, and raised with 12 poles, each having a solid stone foundation. The building may have been high and, from the findings, was very clearly not used as a dwelling. Among other reasons, it had no fireplace. Inside the “house” were found traces of four pillars that may be evidence of a high seat where the idols stood between ceremonies. The processional road west of the temple and headed straight towards the pole building was marked with two parallel rows of large stones, the longest sequence at least 25 feet long.

Strange burial mound

When archaeologists began excavation work last year, the site was thought at first to be a flat burial mound with a “master’s grave” and one or more secondary graves.

“But as we dug, the mound appeared more and more strange,” says Rønne.

“Approximately in the middle of the excavation, we had to admit that it was not a burial mound but a sacrificial altar, in the Norse sources called a ‘horg.’ It was made up of both round ‘dome rocks’ and stone slabs. During our work, we found two glass beads, and also some burned bones and traces of a wooden box that had been filled with red-brown sand/gravel and a cracked boiling stone. Among the bones, we found part of a skull and several human teeth. However, we found no ‘gold old men,’ small human figures of thin gold, which were often used in connection with sacrifices.”

The latest dating of the god temple is between 895 and 990 AD. Precisely during this period Christianity was introduced by heavy-handed methods into Norway. This meant that many left the country to retain their original god-belief.

“Probably the people who used the temple were among those who chose to emigrate, either to Iceland or other North Atlantic islands,” said Rønne. “Posts for pole building were in fact pulled up and removed. The whole ‘altar’ was carefully covered with earth and clay, precisely at the transition to Christian times. Therefore, the cult site was completely forgotten.”

Unique in Norway

Large pre-Christian cult sites in Scandinavia – often large settlements with a large central hall, frequently with a smaller attached building – have been found not in Norway, but, rather, in Central and Southern Sweden (Skåne), also in eastern Denmark.

“In the sacrificial altar, we found a fire pit that actually lay directly on the prehistoric plow layer. The charcoal from this grave is now dated to 500-400 BC. Thus, the place could have been regarded as sacred or at least had a special status long before the stone altar was built. In the prehistoric plow layer under the fire pit, we could clearly see the traces of plowing with an ‘ard,’ a plow precursor,” said Rønne.

According to Rønne, it was easy to interpret [the building] as a god temple from the Norse sources. So it was also from precisely the Trøndelag area that the largest exodus of people who would retain their freedom and not become Christians took place. A large part of them went to Iceland between 870 and 930 AD, i.e., during the time of Harald Fairhair. In all, 40 people from Trøndelag are specifically mentioned in the Norse sources. In Iceland, their descendants later wrote a large part of these sources.

“Indications are that the people who deliberately covered up the god temple at Ranheim took the posts from the stave house/pole building, in addition to the soil from the altar, to the place where they settled down and raised a new god temple. Because our findings and the Norse sources work well together, the sources may be more reliable than many scientists believed,” said Rønne.

Now the unique sanctuary of Ranheim may be removed forever to make way for housing. Not all are in agreement:

“The facility will be a great tourist attraction, if what has happened at the place is disclosed. It is unique in Norway,” says civil engineer Arvid Ystad, who, in a private initiative, has applied both to the Cultural Heritage and the Ancient Monuments Society for the facility’s conservation.

“The location of the [planned] housing could easily be adapted to this unique cultural heritage [site], without anyone losing their residential lots. It could be an attraction for new residents, telling them much about the history of the facility over 1000 years ago. Unfortunately, housing construction is now underway,” said Rønne.

(translation from the Norwegian by D.M. Murdock)

A side bar in the Aftenposten article reiterates that the structure served not only for worship but also to house the gods. We further read:

The gods were Odin, Thor, Frey, often depicted as carved faces on wooden columns that could be moved, worshiped and sacrificed to. Ancestors were also depicted and worshiped. No such idols are recorded in Norway because they were all destroyed by the introduction of Christianity.

It seems a criminal act to allow this astonishing and precious site to be destroyed as well! Hopefully, the Norwegian government will intervene to preserve this obvious World Heritage Site.

What is ‘pre-Christian?’

In the Aftenposten article, this significant discovery at Ranheim is hailed as a “pre-Christian place of worship,” despite the fact that the stone temple there has been dated to the fifth century AD/CE. Over the centuries, it has been argued fallaciously and erroneously that, simply because something post-dates the “Christian” or common era – i.e., comes after the year 1 AD/CE – it is therefore automatically “post-Christian.” This erroneous perception is raised in comparative-religion studies in particular to suggest any possible borrowing to have been from Christianity to Paganism, rather than the other way around.

Such a contention is false, as, in the first place, the dating system of BC/AD was first devised in the sixth century by the Christian monk Dionysius Exiguus (c. 470-544), based on Christian beliefs, not on any discernible scientific facts. We are therefore working with backdated markers designed to make an artificial timeline supposedly created by the Lord God himself, when he miraculously took birth through the womb of a Jewish virgin girl.

In reality, no one in antiquity at the time was aware of this new timeline suddenly appearing with the birth of the Lord of the cosmos. The Romans went right along using their Julian calendar, while the Egyptians had their Alexandrian calendar, as if nothing had happened. Indeed, they were completely unaware that anything had happened.

Secondly, the “Christian” era does not begin in the year 1 AD/CE, since, in reality, Christianity barely shows up in the historical record until the second century. A close inspection of the historical record reveals that, other than various parts of some Pauline epistles perhaps, there exists no credible, scientific evidence for anyone having ever heard of a “Jesus the Christ” before the end of the first century or early second. In addition, the earliest references seem to be to a “Chrestos,” not a “Christos.” In actuality, we possess no extant physical artifacts from the first century at all that are unambiguously Christian. Hence, the “Christian era” essentially did not even appear in the earliest places until the second century.

The magical BC/AD indicator?

For many centuries after its inception, Christianity remained unknown in countless places; hence, all those areas continued to bepre-Christian. For example, the European country of Lithuania held off Christian incursions until the 14th century, until which time, therefore, it was pre-Christian. Today, hundreds of people in remote tribes remain “uncontacted,” having never heard of Christianity; thus, they too constitute pre-Christian cultures, even though we are now more than 2,000 years past the magical BC/AD marker.

This yardstick of the BC/AD timeline serving to prove whether or not a parallel motif within comparative religion could be deemed “pre-Christian” is therefore fallacious. In determining possible influences in either direction, from Paganism to Christianity or vice versa, we must thus ask specifically what is the scientific evidence of when Christianity could possibly have influenced a particular culture? To rely on the artificial BC/AD dividing line ranks as unscientific.

Continued vandalism of the past

In this Norwegian discovery, we evidently possess a genuinely pre-Christian site, a contention demonstrated by the fact that the site was covered over apparently to prevent its destruction by Christians. The fact that this important discovery is to be destroyed by a housing project also provides an example of why so much archaeological evidence of pre-Christian religion and mythology is no longer available to us. In the past, the destruction was often deliberate, frequently with Christian sites located on top of pre-Christian pagan places of worship, which is why this site was hidden, apparently, and why we can be certain that it ranks as pre-Christian. When the stone temple was built, the monk Dionysius had not yet determined the “Christian” era by devising his timeline. To many cultures, the pre-Christian/post-Christian timeline was not something in writing but depended on whether or not Christians had invaded their lands, slaughtered the people and destroyed their temples.

It should be noted further that this site was evidently sacred for at least eight or nine hundred years before the stone temple was constructed. It is possible that the germ of Norse religion and mythology was practiced by the people who used this site in the first millennium BCE. For this reason, as well as the fact that many religious ideas date back thousands of years, the claim ranks as fallacious that, simply because a comparative-religion theme post-dates the “Christian” era, it was necessarily influenced by Christianity. If there are no overt Christian influences, it is often likely that the motif pre-dates the invasion of Christianity into the era and culture in question.

Norse mythology parallels to Christianity

In this regard, Scandinavian religion and mythology possess intriguing similarities to Christian doctrine and tradition, as I relate in my book Who Was Jesus? (250):

In some of the cultures of the Roman Empire at the time, there evidently were other gods and sacrificial victims who were likewise portrayed as having been “side-wounded,” including the Norse Father-God Odin, who was hung on a tree and wounded with a spear….

Much like the Christian father-god incarnated in Christ, in the Norse mythology Father Odin is depicted as hanging on the “world-tree” in an act of sacrifice, while wounded by a spear. The old Norse text the Havamal, one of the Norse (prose) Eddas, contains a poem called the Runatal, stanza 138, in which Odin says: “I know that I hung, on a windy tree, for all of nine nights, wounded with a spear, and given to Óðinn, myself to myself, on that tree, which no man knows, from what roots it runs.” (Thorgeirsson,emph. added.)

Furthermore, the “All-Father” god Odin’s invincible and beloved son, Balder, is pierced with a spear of mistletoe. Although Balder dies, in the time of the Ragnarok or Norse “apocalypse,” he will be reborn or resurrected. This latter motif is similar to Christ’s “Second Coming” depicted in Revelation.

Moreover, as Jesus is the “Light of the World,” so Balder is the “god of light.” In this way, Balder is the savior of the world who brings peace. Like Jesus and the Twelve, Balder is also depicted with “12 knights.”

(Note that these Norse 12 can be called “warriors,” “judges,” “councillors” and so on – the English terminology is not important. What is important is the concept of the 12, which is can be found in numerous religious, legendary and mythological traditions, including, as stated below, King Arthur and his 12 knights of the Round Table, which is evidently a later rendition of an earlier European solarmyth.)

Although the Runatal poem was only written down in the 13th century AD/CE, parts of it are traceable to at least the 9th or 10th centuries, possibly before Christianity invaded the relevant Norse area and drove away the practitioners of the old religion. There is no clear indication of Christian influence on the Norse stories, and the fact that the earliest extant accounts we possess with such details come from centuries after the so-called Christian era does not necessarily mean that these myths are post-Christian. In reality, there is little here that must have come from Christianity, as these various motifs represent nature-worship and astral mythology or astrotheology, and can be found abundantly in even older mythological systems.

The Mythical Twelve

For example, in the Scandinavian myth we find the motif of “the Twelve,” with the “son of the god of light” surrounded by “12 judges,” as in the story of Balder’s son Forseti:

“Forseti, the son of Baldur, resembled his father in holiness and righteousness, was the upholder of eternal law. The myth shows him seated on a throne teaching the Norsemen the benefits of the law, surrounded by his twelve judges.”

Immediately recognizable is not only the story of Christ and the 12 disciples but also King Arthur and the 12 knights of the Round Table. The configuration of a divine or legendary personage with 12 other figures, whether human or otherwise, represents a common formula that predates Christianity by eons. Numerous such configurations of “the Twelve” can be found throughout antiquity, including in the Bible. There is no reason at all to contend that this Norse motif was founded upon Christianity. On the contrary, there is every reason to suspect that the Christian 12 (+1) is based on the old formula, which in turn revolves significantly around the sun: the “light of the world” and “god of light,” surrounded by the signs of the zodiac, months of the year, hours of day and night, etc. (Note that the Scandinavian “god of light” Balder or Baldur himself has been designated by scholars such as Thomas Bullfinch to be a “sun god”: “Baldur, son of Odin, and representing in Norse mythology the sun god.” Another essay in a journal by Boston University refers to Balder as the “Teutonic sun-god”: “The peasant bonfires that precede his arrival celebrate the death and rebirth of the Teutonic sun-god, Balder…” Note also the motif of death and rebirth, as is appropriate for a sun god at the winter solstice, particularly in the cold and dark north.)

The fact that there are 12 pillars or poles at this pre-Christian temple site indicates this popular 12 configuration. Architectural layouts with 12 divisions can be found in much older structures such as the Horus temple at Tharo, Egypt (c. 1,000 BCE). Hence, it would appear that the story of the righteous son of Balder and the 12 subordinates, as well as the 12 names of Odin and the 12 gods of Asgard – possibly represented at Ranheim in the 12 pillars – emanate not from Christianity but from this millennia-old tradition.

While the ancient Norse needed to cover up their sacred sites in order to protect them from Christian marauders, centuries later Christian apologists attempt to keep pre-Christian mythology buried, with all manner of fallacious arguments and calumny. Further such vandalism and suppression of the ancient Norwegian heritage should not be allowed, and this amazing temple site should be preserved.

Further Reading

For a description of the excavation and interpretation one of the most completely known and Pagan sites in Anglo-Saxon England, see:

Complete Horg found in Norway
The Twelve in the Bible and Ancient Mythology
Christians or Chrestians?
Who Was Jesus?

Are the Human Races a valuable element of Diversity? If so, they should be preserved and fostered, protected and endowed as a matter of right, with the encouraging impetus to further diversity

Ecology Lessons From the Cold War

Published: May 29, 2013

CORVALLIS, Ore. — TODAY the effort to preserve the planet’s biodiversity is often seen as a campaign to save the whales for their own sake, or to give polar bears a few more winters on the Arctic ice. But in the 1950s, when the concept was first discussed, it was understood that far more was at stake. The “conservation of variety,” as it was called during the early years of the cold war, was no less than a strategy of human survival.

Golden Cosmos

At that time, American military leaders and scientists were contemplating the possibility of total war with the Soviet Union, with not only civilians, but plants, animals and entire ecosystems as fair game. The war planners imagined a brave new world in which biological and radiological weapons would be considered side by side with crop destruction, huge fires, artificial earthquakes, tsunamis, ocean current manipulation, sea-level tinkering and even weather control.

Numerous approaches seemed feasible then: melting polar ice by blackening it with soot, seeding clouds with chemicals to harass an enemy with rain and mud, killing life-sustaining crops with deadly cereal rust spores or radioactive contamination. Entire forests might be set ablaze by the thermal radiation of a high-altitude nuclear blast. Well-placed detonations might unleash the energy of the earth’s crust, oceans or weather systems. During the Korean War, Representative Albert Gore Sr. went so far as to urge President Harry S. Truman to contaminate an enormous strip of territory across the Korean Peninsula with radioactive waste from plutonium processing, hoping the poisonous landscape would deter Communist troops from moving south.

By the early 1960s, NATO was calling these approaches “environmental warfare.” One of the important considerations in the calculus, not surprisingly, was self-preservation. War planning would include figuring out how to keep people alive beyond the initial devastation. The best approach, scientists concluded, was coming up with ways to protect ecosystems.

Today we call it biodiversity. One of its principal advocates was the Oxford ecologist Charles Elton, whose book “The Ecology of Invasions by Animals and Plants,” argued that simplifying landscapes with weedkillers, or planting single crop species over large areas made a recipe for disaster. The best defense from diseases, other species or natural catastrophes, he said, was to conserve as much biological variety as possible in the fields and hedges of the countryside to counterbalance any threat. In his book he called it the conservation of variety.

Elton’s approach not only inspired Rachel Carson to write “Silent Spring,” about the harm done by insecticides, it also resonated among scientists in the defense establishment. Fantasizing about environmental warfare in the early 1960s, NATO scientists tried to imagine which links in ecosystems were vulnerable to manipulation. Studies had recently shown radioactive fallout infiltrating reindeer meat, a crucial part of Eskimos’ diets. It was a revelation to think that such a connection in the food chain was now targetable. But the reverse was also true, and underscored Elton’s point: the complexity of an ecosystem made any particular “link” less important, making the system less vulnerable.

This was the lesson defense planners took to heart. They decided that a robust peacetime market economy provided variety, and thus security in peace and war. If nuclear war ever came, a decentralized, diversified society would be in better shape than a centrally planned one like the Soviet Union’s. The same logic applied to biological variety. That is why strategic stockpiles of Western nations during the cold war did not collect enormous stores of favorite foods but samples of the widest range of species imaginable.

In the face of natural disasters, such diversity seemed to be the West’s ace in the hole. The variety of agricultural products in the United States far outpaced those of the Soviet Union, and is a reason that C.I.A. analysts predicted in the 1980s that global climate change would cause more harm to Russia than to the United States.

We managed to survive the cold war, but the challenges to our environmental security remain. We need to stop treating the idea of biodiversity as a philosophical preference and embrace it as a strategy of survival, just as it was for those who, more than a half-century ago, planned for a calamitous total war.

Jacob Darwin Hamblin is an associate professor of history at Oregon State University and the author of “Arming Mother Nature: The Birth of Catastrophic Environmentalism.”

South-to-North Immigration vs. Population & Cultural Stability & Continuity (Identity Crisis between Europe, America & their Southern Neighbors)



Pat Buchanan on immigration, riots: ‘Are the Swedes really the problem in Sweden?’

Published: 5 days ago

After a British soldier wearing a Help for Heroes charity T-shirt was run over, stabbed and slashed with machetes and a meat cleaver, and beheaded, the Tory government advised its soldiers that it is probably best not to appear in uniform on the streets of their capital.

Both murderers were wounded by police. One was photographed and recorded. His message:

“There are many, many (verses) throughout the Quran that says we must fight them as they fight us. An eye for an eye and a tooth for a tooth. I apologize that women had to witness this today, but in our land women have to see the same. Your people will never be safe.”

According to ITV, one murderer, hands dripping blood, ranted, “We swear by almighty Allah we will never stop fighting you.”

Both killers are Muslim converts of African descent, and both are British born.

Wednesday also, Stockholm and its suburbs ended a fourth night of riots, vandalism and arson by immigrant mobs protesting the police shooting of a machete-wielding 69-year-old.

“We have institutional racism,” says Rami Al-khamisi, founder of a group for “social change.”

Sweden, racist?

Among advanced nations, Sweden ranks fourth in the number of asylum seekers it has admitted and second relative to its population.

Are the Swedes really the problem in Sweden?

The same day these stories ran, the Washington Post carried a front-page photo of Ibrahim Todashev, martial arts professional and friend of Tamerlan Tsarnaev, who, with brother Dzhokhar, set off the bombs at the Boston Marathon massacre.

Todashev, another Chechen, had been shot to death by FBI agents, reportedly after he confessed to his and Tamerlan’s role in a triple murder in Waltham, Mass.

Though Tamerlan had been radicalized and Moscow had made inquiries about him, he had escaped the notice of U.S. authorities. Even after he returned to the Caucasus for six months, sought to contact extremists, then returned to the USA, Tamerlan still was not on Homeland Security’s radar.

Order Pat Buchanan’s brilliant and prescient books at WND’s Superstore.

His father, granted political asylum, went back to the same region he had fled in fear. His mother had been arrested for shoplifting. Yet none of this caused U.S. officials to pick up Tamerlan, a welfare freeloader, and throw the lot of them out of the country.

One wonders if the West is going to wake up to the new world we have entered, or adhere to immigration policies dating to a liberal era long since dead.

It was in 1965, halcyon hour of the Great Society, that Ted Kennedy led Congress into abolishing a policy that had restricted immigration for 40 years, while we absorbed and Americanized the millions who had come over between 1890 and 1920.

The “national origins” feature of that 1924 law mandated that ships arriving at U.S. ports carry immigrants from countries that had provided our immigrants in the past. We liked who we were.

Immigration policy was written to reinforce the Western orientation and roots of America, 90 percent of whose population could by 1960 trace its ancestry to the Old Continent.

But since 1965, immigration policy has been run by people who detest that America and wanted a new nation that looked less like Europe and more like a continental replica of the U.N. General Assembly.

They wanted to end America’s history as the largest and greatest of Western nations and make her a nation of nations, a new society and a new people, more racially, ethnically, religiously and culturally diverse than any nation on the face of the earth.

Behind this vision lies an ideology, an idee fixe, that America is not a normal nation of blood and soil, history and heroes, but a nation erected upon an idea, the idea that anyone and everyone who comes here, raises his hand and swears allegiance to the Declaration of Independence and Bill of Rights becomes, de facto, not just a legal citizen but an American.

But that is no more true than to say that someone who arrives in Paris from Africa or the Middle East and raises his hand to declare allegiance to the Rights of Man thereby becomes a Frenchman.

What is the peril into which America and the West are drifting?

Ties of race, religion, ethnicity and culture are the prevailing winds among mankind and are tearing apart countries and continents. And as we bring in people from all over the world, they are not leaving all of their old allegiances and animosities behind.

Many carry them, if at times dormant, within their hearts.

And if we bring into America – afflicted by her polarized politics, hateful rhetoric and culture wars – peoples on all sides of every conflict roiling mankind, how do we think this experiment is going to end?

The immigration bill moving through the Senate, with an amnesty for 11 to 12 million illegals already here, and millions of their relatives back home, may write an end to more than just the Republican Party.

Sexual Harassment: the “Tort” that will Destroy All Traces of Freedom, Forever…if defined as “any unwelcome conduct of a sexual nature…including verbal conduct” (= Speech)


Glenn Garvin: Welcome to ‘unwelcome’ speech on campus



I know it was hard to hear anything last week over the cacophony of the White House roof falling over Benghazi, the IRS and spying on reporters. But still, I was surprised there wasn’t more fuss about the Obama administration’s war on Shakespeare.

That’s right: Obama’s Justice and Education departments effectively banned America’s universities from teaching the works of the playwright generally considered the greatest writer in the history of the English language. In an order to the University of Montana that they labeled “a blueprint for colleges and universities throughout the country,” the two departments created a sweeping new definition of sexual harassment as “any unwelcome conduct of a sexual nature,” including “verbal conduct.” (Or, as those more familiar with the English language call it, speech.)

Who gets to define “unwelcome”? The listener and the listener alone — no matter how high-strung, neurotic or just plain pinheaded that person is. I can understand why you might suspect I’m extrapolating or exaggerating here, but really, the feds’ letter is quite explicit: the words don’t have to be offensive to “an objectively reasonable person” to be considered harassment.

Given that standard of guilt, it’s perhaps not very surprising that the government says anybody accused of harassment can be punished even before he or she is convicted. Seriously: “A university must take immediate steps to protect the complainant from further harassment prior to the completion of the [investigation or hearing]. Appropriate steps may include separating the accused harasser and the complainant, providing counseling for the complainant and/or harasser, and/or taking disciplinary action against the harasser.”

Under these circumstances, it will be a brave (or crazy) professor indeed who assigns his class to read William Shakespeare, whose works include 113 synonyms for genitalia. (That’s an actual count in an academic study that, under the new rules, can probably never again be read on an American campus.)

Juliet’s enthusiastic anticipation of her wedding night with Romeo (“Spread thy close curtain, love-performing night . . . Lovers can see to do their amorous rites”) is bound to strike some student, somewhere, as either excessively lewd or male-hierarchically sexist. The reference to “Cupid’s fiery shaft” in A Midsummer Night’s Dream is like a flashing neon KICK ME sign. And the multiple themes of incest in Hamlet? Why not just put a gun to your head, professor?

Shakespeare won’t be the only casualty. The Diary of Anne Frank, with its casual teenage musings about sex, is definitely out. To Kill A Mockingbird, a novel about a rape accusation undergirded by fears of miscegenation, no way. Toni Morrison’s Beloved, with its description of a sexual encounter in a cornfield, gone. Practically the entire works of Chaucer, Tennessee Williams, Vladimir Nabokov and Alan Ginsberg will disappear from U.S. universities. Even Robert Frost will have his problems: Putting In The Seed is not a poem about agriculture.

Professors, of course, won’t be the only potential targets of the new policies — maybe not even the major ones. When I was a college kid, the biggest risk associated with asking somebody on a date was the possibility of a humiliating “no.” Now the stakes have been raised to an accusation of “unwanted conduct of a sexual nature” if the askee is offended. Even a casual comment like “nice pants” or “pretty eyes” is a potential harassment charge.

But surely, you say, surely nobody will take the letter of the law to such absurd extremes. And surely you are wrong: They already have. Brandeis University went after a professor for uttering the word “wetback” during a lecture — no matter that he was criticizing its usage. (Maybe he should have said “the W word.”)

A janitor at Indiana University-Purdue University Indianapolis was disciplined for reading a disapproving book on the Ku Klux Klan. Marquette ordered a graduate student to remove a “patently offensive” quotation by Dave Barry from his door. (Let’s see if my editors are brave enough to print it: “As Americans we must always remember that we all have a common enemy, an enemy that is dangerous, powerful, and relentless. I refer, of course, to the federal government.”)

Governed largely by Baby Boomer radicals left over from the 1960s who have elevated political correctness to a religion, American college campuses are rapidly becoming free-speech-free zones where ideas are reduced to doctrinal shibboleths and all liberties are subservient to a fundamental Right to Not Be Offended. The Obama administration’s new policy, which will apply to any college receiving federal aid — that is, all of them — will enshrine that right in law. The quicker somebody gets this thing before a court that has read the actual U.S. Constitution, the better.