by Dun Scotus
But, unfortunately, those of Irish descent – and other non-WASPs – in the Radix comment boards kicked off and started breaking the internet furniture over the tricky questions of White identity and whether St. Patrick’s Day was a celebration of the underdog and manifestation of the untermensch.
Disturbingly for Spencer, this little tiff, by showing the fractiousness of Whites over something as basic as identity, calls into question the vision of a grand White nationalism that Radix and NPI favours.
Acting WASP – i.e. "privileging" one version of White identity over others – is no longer the best way to build wider White solidarity. The power of partisan parochial nationalism – even in the relatively unfocused state in which it exists for most Americans – is one of the fundamental forces of the universe and, like quantum mechanics, will have to be awkwardly incorporated into any Grand Unified Theory of White nationalism.
My dog in this particular fight is to take issue with the notion that America is overwhelmingly a WASP creation, in which everyone else is "just a visitor," by playing up my own ethnic group's notable role in its creation. America was by no means a purely Anglo-Saxon project – even in the beginning. If it had been, it would have ended at the Appalachians and split into several micro states.
Like the WASPs they are just as guilty of dissolving "their ethnic and racial identity into a corporate entity, the United States of America," although in their case they also committed the double 'sin' of dissolving their ethnic identity into the WASP elite. This readily accessible but incomplete list should cast some light on this: Presidents of Scottish or Scotch-Irish descent.
As for Richard Spencer's theory that St. Patrick’s Day is a celebration of the untermensch, this is only partly plausible, as all festivals have an element of the Saturnalia about them.
What is more remarkable is that St. Patrick’s Day, from its humble beginnings, should have become such a noticeable and important date on the American calendar. Americans, with their multifarious roots, have countless possible festivals that they can choose to celebrate. Why, then, should the day of the patron saint of a particular minority ethnicity rise to such prominence?
I suspect that for the generic type of American – i.e. someone of European race with unclear or mixed ethnic lineages from several parts of Europe – St. Patrick’s Day has come to represent the idea of White Americans having specific ethnic and cultural ancestral roots. It is this impossible atavistic hankering that has made the festival widely popular. It has become an avatar for something that most Americans now lack.
The idea of a greater and wider identity is something that human beings have difficulty with. While such an identity may sometimes exist in a negative sense, as in Black-on-White crime or White Genocide, it is problematic in a positive sense, and tends to have few takers. "White" or "White American" identity is reduced to something of a contrast effect, a contrast effect that will suffer as the contrast is weakened by the increasing introduction of the transracial Hispanic group and the Brazilification of America.
|Whiteness is something to write on.|
Unlike their racial opponents, all that White Americans have is the loose-fitting, emotionally unsatisfying substitute of being "American" or "White" or "Christian," or the possibility of perhaps privileging part of their ancestral lineage, which is itself an inauthentic strategy.
Being a White American is not so much an identity as an identity problem, and, until this problem is solved, America will be the last place to look to for the leadership that the wider White race needs.
What St. Patrick's Days represents is a chance to drink and forget this unpleasant fact, while also providing a good excuse for a punch-up and a chance to see your own blood again.