Toward a new conception of Euro-Optimism: White Energetics, Euro-Positivity, White Centralism, and Neocaucasianism

 

White positivity is simply described as the general and loose movement of white human beings, in the forms of generality, individuality, and in all forms of multiplicity and singularity, to identify with one another, via whiteness as a form of identity and relation. White positivity or white core-self-centrality is a field, a loose study, an occupation of the mind and the spirit, an occupation of language and relation. It is not something defined in and of itself. It is not pre-determined. It is defined by its actions, by its general aim – that aim being a delineation of positive identity. A delineation of pro-active, optimistic identification and self-knowledge of “white” human beings. What that is is beyond the purview of this particular entry. But this entry does seek to define a new aim for human beings, a new aim for societies and cultures.

The word “optimism” means that Euro-Energetics seeks not to harm or interfere with “other” races. White centralism is by necessity neutral toward all other races. It is not interested in discussions of other races, besides perhaps those instances where “other” entities seek to cease the centrality of white identity, of which there are many examples in today’s confused but largely well-intentioned progressive dominated society. Euro-optimism is primarily a movement of positivity – of defining, describing, drawing to attention, expanding upon, and articulating a positive and optimistic centrality that is not of relation to other races, but simply the white race. It is the act of making space for these feelings, words, ideas, concepts, and activities.

In this sense, it is a response to the movement of “other” races, minorities, and so on, to act in their own self-interests both privately and publicly. For we feel that “white” members of the human race deserve, both privately and publicly, to act in their own self-interests as a collective. But they must be able to do so without the everlasting “taint” of historic activities and prejudices, without the “mark” of white supremacist on their clothing and in their social reality. Hence the delineation of a positive identification, and an optimistic centrality from which they can refer.

Whenever you are seeking to craft a new positive and properly white identity, you are working in the interests of white energetics. You are changing the discussion, and moving us away from the activities of what has been tagged and removed from the possibility of acceptance through that tag of “white supremacy” or simply “whiteness.” You are helping to create a new safe space for white people, as a general term, to self-identify, to identify with one another, and to identify with the positive works of their race and their culture, to discuss the problems of their race and culture without ridicule. We compare this movement to the reaction that is the men’s rights movement, in that it is a “smiling” or happy movement, that is not necessarily interested in the more angry or hateful side of the problem. However, I would like to say that white energetics does not shy away from difficult subjects, nor from the necessary actions and attitudes needed to break away from lowly mentalities which seek to make members of this race “forget” their positive side, in much the same way racist attitudes might make members of minority groups “forget” their possibilities as human beings.

We need this word, this conceptual idea to gather around. We need a label that can guide us out of the darkness, something to attribute ourselves to. We need a positive identity based in optimism, but also centrality, in that we gather around a core, around positive central self-identifications. This not, however, a phallic matter. It can be conceived of as a scraggly passage with much possibility, and creativity. We are not against wildness of imagination.

So, with this post I hope to establish the ongoing project of white energetics, or perhaps better termed Euro-optimism, and for this post to be seen not as telling you what Euro-optimism, white energetics, Euro-positivity, white centralism, or neo-caucasionism are. It is merely to set this project in stone, to give it a name, to give it a drive or a movement, and to say “it has begun, even if it is a small, shaky premise… something new has been delivered to us here, and we now have a central core from which to consider and ponder our reality and our situation.”

We are not white supremacists. We are white optimists. We are Euro-Positivists. We believe in the positive value of what is proper to whiteness. We believe in the positive existence of white identity. The last thing I must say in this post is that we are not to respond to petty or trivial criticisms such as “what is white! that means nothing!” We believe that this is self-evident, and that the delineation of this word, “white,” can be done in future posts. Suffice to say, we are uninterested in the usual delineations and criticisms… we are not interested in tearing down white identity. Euro-Optimism runs directly counter to those aims, or is neutral to them and simply “uninterested” in them.

Unlike white supremacy, or nationalist movements, we are not interested in sitting around hating other races. We are not given toward wasting our energy on such things, or in bolstering ourselves. We are interested in what is CENTRAL to our own identities. So why would we waste time responding to criticisms of whiteness, or critiquing the positive or negative qualities of other races? This is for us, whoever that might be.

Is Euro-positivity open to other races? Yes, much in the same way that feminism is open to men, or black culture studies are open to white men. We are not seeking to form a dogma, or form a circle-jerk, or form a hug box that has the dogmatic and incessant goal of making white men dominant totalitarian leaders and slave drivers in control of all reality and all beings. We are interested in the cultural and social experience of positive white identity, of the strong core value of European existence. This can be interpreted in some way as a response to the current modern and progressive ideology which does not allow for “white privileged” members of society to identify with themselves, or with their own culture, in a healthy and respectful way. IT does not allow white people to experience “self-respect” with regard to their own race. It does not allow them to speak positively about European culture without shame. And this is what we seek to dismantle.

This is white QUA white. European QUA European. Be that German, French, Italian, Spanish, or whatever you think it may be. What this means is that Euro-Optimism happens, exists, and is without any reference to the “other.” In this sense it is very much a “phallic” discourse in some ways. It is not averse to centrality or “core” identity. This is the self-esteem of the concept. So to reiterate: White Energetics, or Euro-Optimism, exists only with reference to itself. It is self-referential, self-positing. By its very nature, Euro-Optimism is central to itself. And it moves through like this… it does not refer to outside others. It does not draw energy from the other. It is its own “thing.” It is never “about” anything but the “properly” positive identification and centrality of whiteness. For this reason, moving forward there shall be more to say.

To stomp, puff, snoot, huff, hoof, toot, dance, jig, and bang bongos: A treatise on clown sexuality

Where do our interactions take place? This is the first question we must address, and rapidly: they take place on forums, in corners, in cafes, in sex lounges, in male-female interactions, in bars, in restaurants, with professors, with peers, with friends, with acquaintances. They take place mentally, against the self, for the self. They take place in fantasies of the widespread mass, in dreams of the herd. They take place in self-fantasies of the projected onto the sky, onto the page, onto the newspaper. There can be no doubt that these interactions must be deemed non-trivial, or sexual, social. Penile. Regurgitory, biological. Reproductive. Survival-oriented. For the propagation of genes. They form the basis of who we are, what we are, how we feel, whether we are accepted, whether we are loved. They form the basis of our acceptance into the herd, our reputation as eating, living, breathing, shitting animals. They form our future, our social survival.

They form our self-concept and idea of ourselves with relation to our self-respect, self-identity, and self-esteem. Are we respectable? Are we strong? Are we good? Are we helpful? Are we loving? Are we contributing? Are we benevolent? Are we cool? Are we sexy? Are we funny? Are we likable? Are we popular? Are we respectable? Are we admired? Are we smart? Are we influential? Humanity of animality.

Now, to address the question of the corner where the animals play and fight, and snuff and toot.

These are the questions we must ask. What are the centrifugal relations and causes of the forces which drive us between and over, around and under these bestial modes of intellectualism? What are these imbecilic strands in ourselves which desire for us the color of a bright new suit, or a loud piece of music blasting on our stereo, or perhaps even more the staunch rejection of ourselves for the light of a picture seen by all? What are these things which make us reject ourselves?

There can be really no saying what these things are. It remains up in the air. Yet we can certainly investigate these strands with an eye toward their splaying out, their spread upon the carpet. We can play with them like little blocks and pieces of a bastardized and monstrous erector set. Here is what begins:

It is seen within a community that the whining beasts bray and stampede with great force upon the ground, their hooves tremble the dirt and shake the trees. The force of their stomping and the loudness of the puffing breaths and bleating will always alert us to their presence in the community. Simply seek out those who bleat the loudest and formate the collectivity under a bleating, heavy handed breath which croaks and blusters over morning heat. Here you may find and seek the collectivity unified.

But what can be done to counteract the large hooves of the stampeding monstrosity? What can be done to question and beget the rearrangement of the bastard monstrosity?

Here we see the essential arrangement as that of a tribal stomping. The tribal honking and hooting of the wig, of the feathers worn. The display of a large wreath on a tribal forehead. The loud hooting and tooting of wondrous and multicolored toots and pricking of bongo. This is the only explanation for a mind which is warped to where it cannot look and see what it sees, to a mind which denies its own perceptions. The stomping, wrangling, violence of a hooting and tooting tribal dance. Pre-human. Pre-history. This is our inheritance. This is the play-doh with which we are forced to work.

So, does one know how to dance? Does one know how to toot and jig? To stamp and stomp, huff and hoof? To puff about like a beast in the morning heat? Such are the questions one must ask. Does one know how to regurgitate, parrot, clamber over another to bleat out repetitions? Does one know how to hoof, stomp, puff, and toot? Has one mastered the art of snooting puffs from yonder heavy sacks, heavy barley naps across one’s back?

Fear not. These are not essential questions. It goes without saying though, that they may come back to haunt us all if we are unable to openly and relentlessly confront them. Have we the puffing, snorting feathers we need? Have we the bongos to pick and the breath with which to toot?

Can we stampede? Can we stomp our hooves while wearing feathers? I merely ask such questions as a posing of a question against an endless and stark background of cold ground and cold weather, preceding a coming heat of a morning ahead.

I would like to address now the question of clownisciousness (both clownishness as something observed and known, and the very fundament of clownhood/”dismissability” inherent to the word itself).

It has been said that yonder portfolio has perchance once or two times considered a “clown” in a space. That is, a mad Briar, a shouting, collapsing buffoon.

It has considered a drunk, a screaming wretched dandy. It has considered hollering, dusky bozos scrambling in the dark for a loose pill and huffing it into their pockets with a wild eye. It has considered laughter in a hallway screaming out through a sunroof into the blue sky where a bird flies overhead, watching below with disinterest as it all passes. It has considered the plight of a bozo with paint whose stomping failed, whose pail is full of cement and whose tawdry locality is gestural yet devoid of joy. The question here then becomes, how can a clown throw off his paint and find sexuality? How can a clown become sexual – in the act?

This cannot be called serious research. Sexuality is the least funny thing in the world. Pure sexuality. The sort where ice slides down a back, a woman groads and the man yonks himself forth, or bites, and a sense of passion. There is little sense of snap-crackle yaw-yawing that can be found here, one argues. Whereas, the most hilarious things we can conceive are almost always clownish to some extent, at least for those of us perhaps less restrained by the molecule of the toot. Humor for us is something which bursts off like a flash, blasting out of an asshole and all convention, completely obliterating all pretension, if at least momentarily. Yet such humor always risks the pail which cannot find itself again, a barren pail. With this, we must consider the possibility of re-sexualized clowns. Or a clown that is sexual. How can a clown be sexual? In public, a clown’s job is to make others laugh. Yet, at once, a clown can also be sexually appealing, displaying his paint suggestively, not only to other clowns, but to those in the front row who are curious about his colors. But beyond this, what kind of clown can truly captivate an audience, not simply a few stragglers who are open and sexually aroused prior to their arrival?

So, we have a good idea about clowns. Yet we remain up in the air about the clown-genocide that is sexuality. We cannot seem to wrap our heads around a reconciliation of the two. Here I draw out a conceptualization of sexuality, dark, deep, wet, covered up, and hidden. The unfunny sexuality of passion. This is not a blasting, but a sauntering, a smooth glide, less smooth than rough. Not quite slipshod, but certainly not collected or controlled. Men may glide in like hawks yet under the covers we see something more, something passionate. Breathing that is out of control, hoffing, puffing, yet from the pleasantries of the act. Perhaps this is in itself the problem, for the huffing and puffing of the imbecile has been combined with the feeling of joy, and eventually a return to base-status which is the clownblast at the end. I am curious about this clownblast. Is this the moment where the inner clown returns? Where did the clown go during this time? My conclusion is that the clown was prohibited. In what sense did the clown “continue on?” What did the clown want? How did the colors of the clown shift? From red and yellow, sparkly, green, purple, felt… to dark blue, brown, black, grey, silver.

In this sense we must now consider the possibility of a pre-clownbast pose that is composed of a different color and movement of both the staunch way and the prefabricated way. This way we can come to recognize a tooting/hooting that might calibrate itself toward less of a notion of passion, and perhaps more of a notion of reality. The clown whose grey and green mix, whose sparkles and blue spots shift in and and, red spots and silver lines intertwining and vibrating at high speed. A colorful and disjointed clown whose blasts hoot in and out, whose color patterns shift and enjoin. The ice slides down, the teeth nibble, they saunter and glides, disjointed, yet groad upon themselves, grind and hoot, there is a sense that the covers and pressures are blundering in some manner. Yet all the same, the passion and heat remain continuous.

But the reverse, a clown who brings passion to his performance? A clown whose silver lines sparkle, red spots move in and out, blue hues and traversals moan and press, a pressure inside and out. A clown whose covers saunter and blunders at once. Herein lies our most wondrous clown of the future.