Vlad du Plessis
In the spirit and morality of the age we live in racism has fortunately become socially and morally repugnant. Though this situation is desirable it is rather clear that we have taken this value to such an extreme that it has made the full-circle back to immorality.
One could refer to it as the immorality of 'anti-racism'. I refer to it as an immorality, not because I am implying that being against racism is immoral, but because fighting racism with a new kind of racism or 'reverse discrimination' has become the new social and political tyranny. In view of this development French philosopher Alain Finkelkraut pointed out that this 'anti-racism' will represent in the 21st century what communism was for the 20th century.
Symptoms of this 'anti-racism' include reverse discrimination such as the enforcement of discriminatory government policies, the general media portrayal of blacks as victims and whites as oppressors, etc. Due to our apartheid past this reverse discrimination has assumed a particularly acute form in South Africa. Symptoms include the elimination of the white (male) from the economy via rampant so-called 'affirmative action' and 'BEE', constant anti-white propaganda (ranging from the blatant to the subtle) via the state and private media, the suppression of Afrikaans, farm murders (and other violence), land redistribution, etc. All this carries on while an intolerable culture of extreme political correctness has been established. This has been done by a regime which justifies the 'positive' aspects of the above, while denying the existence of the negative, in the name of a new racist ideology called Transformation.
In South Africa, today, being white means to cross the T's and dot the I's of political correctness, to silently assume the role of the historically guilty and to never question or criticize the new establishment's intentions. Ranging from board meetings to retail store queues, you have to pretend that you subscribe to the new 'moral' order. The notion is that whites have never suffered and that they cannot be victims. Instead, whites are commonly portrayed as the authors of suffering and hardship. This politically correct dogma has turned into an unprecedented form of Orwellian Thought Policing, not even experienced under apartheid.
The worst aspect of this Thought Policing is the extent to which we enforce it upon ourselves and those around us. Terrified at the prospect of being wrongfully labeled 'white supremacists', we accept the role of the guilty ones, diligently assuming the subservient role of 'happy New South Africans'. To such an extent do we subscribe to this so-called 'anti-racism' that we dare not acknowledge the existence of politically or revenge-motivated hate crimes against us. Instead we prefer to see South African crime as a one-dimensional problem where our only legitimate claim of being victims is through our shared victimhood with blacks. We are scared that our claims of being victims will mean our undermining the so-called 'non-racial' principles of the new order, or that it will brandish our attempts to expose crime as a racist ploy, or because of our inability to believe in the existence of anti-white hate crime, we stare at SA crime through colour-blind spectacles. Intimidated by the propagandists of the regime, who defame us as 'racists' and 'white supremacists', we ignore the complexity of South African crime. In the castrated condition that these unfounded insults leave us, we remain paralysed, unable to insist on any form of just treatment.
We prefer not to cite the possible role of anti-white propaganda (especially since 16 June 2006) in the immense increase in senseless killings and tortures. We fail to see that the motive of violence against white people often dramatically differs from that against blacks, that crime against whites often resembles terrorism rather mere crime. We have become blind to a growing tide of racial intolerance and hatred projected against us. Suddenly we do not seem able or willing to identify the basic social-psychological process by which the regime has demonized us to such an extent that we not only have become the 'legitimate' targets of criminals, but also the objects of the most devious torture and cruelty.
In our constant attempt to stay blind to these facts we seek not to discuss such matters. We carefully censor those that make such attempts. Steering away from such questions, we never research the correlation between regime-inspired propaganda and violence on whites and we never seek to probe the proportion of white victims to the rest of the general population. Claims by white survivors of the anti-white statements by their perpetrators, the military precision of farm attacks or even the mere occurrence of anti-white hate crime goes unnoticed and are consciously ignored by us. Instead of acknowledging the interconnectedness of these disturbing facts, we focus on the fact that a cell phone might have been taken during an attack, thus 'comforting' ourselves that we are dealing with crime and not terror.
Instead of taking any responsibility for investigating the matter for what it really is, we insist on proclaiming an undifferentiated brotherhood of non-racial South African victims. Instead of acknowledging that we are dealing with a deadly blend of crime and ethnic terror, we carry on convincing ourselves that there only exists a criminal dimension to our problem. Rather than confronting the regime and its media apparatus on its dangerous campaign of ethnic mobilisation of the masses, we vigilantly enforce the Transformation ideology's political correctness. Yes, we prefer to live in extreme denial, while we are very possibly heading for a catastrophe on a the scale not yet experienced in this country.