Havok: How Anglo American Feminism Ruined Society

By Rookh Kshatriya

Havok represents a piercing critical examination of the contradictions within Anglo-American Feminism.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Sep 25, 2012
• ISBN: 9781481780513

Rookh Kshatriya

Rookh Kshatriya is a traditionalist scholar with a special interest in Anglo-American Feminism.

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© 2012 by Rookh Kshatriya. All rights reserved.

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Published by AuthorHouse   09/13/2012

ISBN: 978-1-4685-7781-5 (sc)

ISBN: 978-1-4817-8051-3 (ebk)

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Contents

Preface: An Enemy Unmasked

Chapter 1   Sirens Sweetly Singing: The Mutiny on the Bounty

Chapter 2   Vital Statistics: How the Anglobitch is wrecking Anglo-American Society

Chapter 3   Little Princesses: The History of the Anglobitch

Chapter 4   Growing Belladonna: The Life of an Anglobitch

Chapter 5   A Brief History of Anglo-Saxon Feminism

Chapter 6   Fightclubs and Feminists: The New ‘Ghost Generation’ of Alienated Men

Chapter 7   Ignorant Armies: Anglo Feminists under the Anglobitch Microscope

Chapter 8   The Fightback and Its Errors: The Strengths and Flaws of the New Masculinism

Chapter 9   The Anglo Vice: Why male homosexuality is so prevalent in Anglo Countries

Chapter 10  Foreign Shores: How feminism can work in non-Anglo settings

Chapter 11  Savage Pilgrimages: Why Free-Thinking Men Flee Angloculture

Chapter 12  Sociobiology: Reflection, Not Mirror

Chapter 13  The Feminist Watergate: The Feral Anglobitch

Chapter 14  Bratz ‘n’ Barbie: Narcissism and the Anglobitch

Chapter 15  The Louise Woodward Affair: The Anglo Media’s War Against Men

Chapter 16  Caveats and Objections: Objections to the Anglobitch Thesis

Chapter 17  Mythopoiesis for Anglo-American Men: Icons of Cultural Resistance

Chapter 18  In the Genes: The Anglo Goddess Cult

Conclusions: ‘It is Better to Die . .

References

Appendix A

Appendix B

Endnotes

Actually, if there is a difference between this promiscuity and that envisioned by communism, it is resolved in a pejorative sense by a gynaeocratic factor, since every woman and young girl in America and other Anglo-Saxon countries considers it only natural that some kind of preeminence and existential respectability be bestowed on her as if it were her inalienable right.

-Julius Evola

Dedicated to the Memory of Sylvia Plath

Preface

An Enemy Unmasked

Girls don’t like boys—girls like cars and money Boys will laugh at girls when they’re not funny.

-Good Charlotte

Why are you talking to these China Dolls and not talking to me?

What’s the point in talking to you? You’d just ask me how much I earn or what car I drive … And because I don’t fit your expectations, you wouldn’t want to talk to me.

That’s not true!

These girls appreciate English men: ‘English men kind, make perfect husbands …’ You stick to your Thai Guys and leave us alone.

You know what—

"I’ll tell you why I talk to Thai girls instead of you. They’re better-looking; they don’t have hang-ups; they’re not selfish; and they don’t hate men."

This sharp exchange, reconstructed from a conversation overheard in the Orient, is repeated wherever Anglo-American men have sought a new life outside their own culture. Why have they turned their backs on Anglo women? What do foreign women possess that Anglo women lack? Why do Anglo women assume the world revolves around them?

Havok answers all of these questions, and more.

If we consider Anglo-American culture, we see a repellant constellation of qualities. Above all, we must note the reflexive vilification of men in every media. Men are never thinkers, leaders or bulwarks: always villains, stooges and fools. Closely allied with this misandry is a tedious tendency to set women atop pedestals, whatever their conduct.

We should note also that Anglo-American experience is increasingly characterized by common themes. Consider a political system from which half the populace are alienated; an eccentric, self-serving and hypocritical elite; a shrinking middle class; a crushing lack of social inclusion; male educational under-achievement; rapacious women armed with rights and privileges intent on destroying fatherhood and the family; these themes are similar whether one lives in America, England, or Australia.

Anglo-American culture is plainly unravelling. Conservatives blame these problems on anything from Extra-Terrestrials to Jewish influence.

Contemporary Anglo-American anti-Semitism in both its neo-fascist and liberal guises harbors a baffled rage at how this small, maligned people have achieved success in so many spheres. Anglo-Saxons might consider how Jewish respect for education and social tradition are integral to their success. The robust Jewish family stands in sharp contrast to the dysfunctional Anglo-American ‘kinship unit’ led by an obese, Welfare-dependent single mother. The Jews have something Anglo Saxons lack, but they hardly stole it: the Anglosphere excised its own elusive masculinity, and now it pays the price.

Anglo-Americans fail to grasp that their own culture is responsible for crumbling families, endemic anomie and crime. Only one cultural level is associated with resurgent Anglo-American Gynaeocracy: the Stone Age. Matriarchal societies are, as Professor Daniel Amneus says, incapable of more complex social behavior than hunter-gathering. This is why contemporary Anglo-Saxon culture is such a conspicuous failure educationally, socially and politically.

By trading all patriarchal authority for the swaggering reign of the Anglobitch (our generic term for Anglo-American women), Anglo-Saxon societies have eliminated the keystone that makes civilization possible. How can they resort to anti—Semitism to explain their social problems when the Jews, leading exponents of patriarchy, embody the virtues Anglo Saxons lack?

The Anglo-American brand of feminism that arose in the late Sixties is, in fact, largely responsible for the social decline of the Anglosphere. This is quite different from the constructive ‘partnership’ forms of feminism that prevail in Continental Europe. Anglo-Saxon feminism is characterized by regressive, sexually puritanical values and by a double standard that allows Anglo-American women to retain their privileges while exercising a broad range of ‘rights’. This allows women to retain traditional values where it suits them (Paying the Bill, Divorce and custody settlements) but conveniently adopt feminist rhetoric elsewhere (positive discrimination, quotas).

As it developed, this book naturally divided itself into two fields of enquiry. The first of these addresses how women in the Anglosphere suffer by comparison with foreign women—and how Anglo-American men, armed with this knowledge, can pursue fulfilling relationships. The second focus of study is a general critique of Anglo-American culture, exposing how this has nurtured an anti-male animus since the Reformation: and how this misandry (hatred of men), coupled with the ‘Pedestal Syndrome’ has conspired to create a uniquely dangerous strain of feminism. Having wrecked the Anglo-American social fabric, this now threatens the entire world via globalization.

These two themes interleave throughout the book, although certain chapters focus more intently on one or the other. It might be said that Havok is a thesis whose time has come. Many thinking Anglo-American men are dimly aware of a general animus against them; many more are becoming aware that women outside the Anglosphere have considerably more to offer than Anglo harpies. Websites extolling the virtues of foreign females are springing up like mushrooms across the Internet. According to one of the most forthright, SingleAbroad.com:—

•   Western women want men to serve THEM most of the time but are unwilling to put in the effort or TIME to make it an intelligent partnership.

•   Western women are coarse, vulgar, rude, or distinctly lack femininity.

•   Western women are argumentative, critical, and demanding (i.e. bitchy).

•   Western women are money-hungry and superficial.

•   Western women are generally mentally unstable.

•   Western women use sex as a weapon and reward to get things.

•   Western women are just bitter and show contempt for men.

•   Most of non-Western women in Latin America, Asia, and Eastern Europe are the exact opposite of Western women.

•   Non-Western women do not have anti-male bias and they are not pre—occupied with fairness and trying to prove themselves and to make a point.

•   Non-Western women are not self-centered and do not have high—maintenance, superficial, and stuck up attitude (sic).

•   Non-Western women are a lot more mentally stable and they do not use sex as a weapon and reward to get things.

(SingleAbroad.com: 2006)

Though these assertions are a little ‘rough and ready,’ if we supplant ‘Western’ with ‘Anglo-Saxon’ the arguments presented in these lists could form the core of the Anglobitch thesis. As our odyssey unfolds across history, art, literature and philosophy, we will find that Anglo-American women are indeed mentally unstable, arrogant, avaricious, superficial and contemptuous. But they did not fall out of the sky that way: there are specific cultural reasons for their attitudes.

The unique contribution of Havok to this burgeoning field of masculinist dissent is to provide a cultural, historical and philosophical context for the Anglobitch phenomenon. These issues are not new: but this work fits them into a coherent context for the first time.

All the classics of the men’s movement (Amneus’ The Garbage Generation, Farrell’s The Myth of Male Power, Vilar’s The Manipulated Man) assume that Anglo-American misandry is universal. Our own special contribution is to point out that feminism can, in fact, work, so long as it remains within a Continental partnership context. Problems occur when, as in Anglo-Saxon culture, women retain their traditional privileges while adopting new ‘rights’. This results in a society where trust is eroded between the sexes. Men in the lower half of the income bracket are completely excluded as potential partners. Men in the higher half are forced to eschew relationships for fear of material loss through divorce.

A common theme in masculinist writing is that rampant misandry and the uncritical lionization of females is a natural feature of cultural decline.

‘Traditionalist’ scholars like Julius Evola associate feminism with the Kali Yuga, the Age of Kali whose reign is associated with deteriorating social order. Others, like Daniel Amneus, offer the same analysis from a more practical perspective: gynocracy is symptomatic of the Stone Age, so the rise of feminism threatens to eclipse civilization with barbarism.

The Anglobitch thesis rejects this concept of universal decline, focusing instead on gender problems exclusive to the Anglosphere. This offers optimistic solutions for Anglo-American men seeking better relationships or alternative lifestyles. Since the malaise is culturally specific, emigration or a foreign relationship can solve either problem. Arming plaintiffs with conceptual tools to eviscerate Anglo feminists creates the possibility for positive change within the Anglosphere itself. The reader will find only positive thought in Havok, despite its critical tone.

This book is not an academic study, although it cites many scholarly sources. The academic class is (rightly) held in widespread contempt as an eccentric subculture hopelessly remote from mass experience. Rather, Havok explains clearly how cultural history has created the specific problems associated with Anglo-American women. It also rejects the tacit men’s studies rubric that all women are bad. In Sweden, for example, feminism has enriched society with women’s talent without wrecking relationships or vilifying men. Feminism can work: it is rather the specific strain of feminism that prevails in Anglo-American society that is so destructive. Most importantly of all, by arming men with the knowledge that their culture is at fault, it will encourage them to explore alternatives to destructive relationships.

In other words, Havok is a work of hope. We aim to transcend simple misogyny to offer a vista of concepts suggesting how men can achieve fulfilling relationships without recourse to Anglo-American women.

A note on terminology: the term ‘Anglo-Saxon culture’ naturally invites a plethora of definitions.

The first is the culture associated with the first Germanic invaders of the British Isles. The original Anglo-Saxons were divided by Bede into three peoples: the Jutes, the Angles and the Saxons (Harrison and Embleton, 1998: 1). The Jutes came from Denmark, the Angles and Saxons from northern Germany. After the Roman legions departed from Britain early in the 5th Century, these peoples poured into

Britain into search of land and plunder. Despite fierce and prolonged resistance from the Romanised Britons, the Germanic invaders soon dominated the British lowlands, driving the surviving indigents into Wales, Cornwall and Scotland. Considerable controversy dogs even this definition, as many experts argue that other Germanic tribes settled in Britain during this period. The Anglo-Saxon culture arising from the invasion and eclipsed by the Normans in 1066 coheres with certain values still associated with the English: individualism, democracy and self-sacrifice. These values are essentially admirable: Puritanism, repression and class distinction did not characterise the early Anglo-Saxons.

A second definition of ‘Anglo-Saxon’ is the synthetic British culture that emerged in the wake of the Norman Conquest. This is a blend of Anglo-Saxon and Anglo-Norman elements, often in uneasy alliance or even conflict. This phase of Anglo-Saxon culture is closely associated with values that have given rise to the Anglobitch: namely Puritanism and repression.

The third definition is the loose confederation of English-speaking peoples which emerged due to British colonial expansion. This is sometimes loosely referred to as the ‘Anglosphere’ and incorporates the United States, Britain and Commonwealth countries like Canada and New Zealand. This culture can also be referred to as Anglo-American, since the United States is now its undisputed leader, determining its trends, attitudes and policies. Given that the United States was founded by religious fanatics, American domination of the Anglosphere has subsumed it with puritan values strongly conducive to the rise of the Anglobitch.

In this study, ‘Anglo-Saxon’ is used to refer to the British synthetic Anglo-Saxon culture associated with repression and puritan hypocrisy, not original Germanic Anglo-Saxon values. ‘Anglo-American’ refers to the contemporary Anglosphere as a whole, led by the United States and likewise puritanical, gynocentric and misandrist.

In certain respects, Havok represents a coherent contribution to Anglosphere studies. The concept of the Anglosphere is emerging as a fashionable political topic, as explored in books like Bennet’s The Anglosphere Challenge (2004).

While extolling the virtues of Anglo-Saxon culture, especially its innovative and individualist ethos, Bennet accepts that the Anglosphere must overcome many problems to retain its technological and cultural status at a global level.

Havok focuses squarely on those problems: male alienation and feminist—sponsored social dysfunction. Even defenders of the Anglosphere will find much of interest in Anglobitch: for if certain dysfunctional trends are not redressed, the culture they admire will wither, losing its world hegemony to the emerging oriental economies.

The term ‘Anglorama’ is also used, often in distinction to ‘Anglosphere’. The Anglorama operates within the Anglosphere, but remains distinct. While Anglosphere refers to Gesellschaft factors like economic or political structures, the terms Anglorama refers to Gemeinschaft, existential factors such as life-choices, personal happiness or self-perception. The distinction is important, because while the Anglo-Saxon countries may be economically successful, they are in personal terms the most dysfunctional in the developed world, as we shall see.

Dr Rookh Kshatriya

Chapter 1

Sirens Sweetly Singing: The Mutiny on the Bounty

According to some statistics gathered in the 1950s (C. Freed and W Kroger), an estimated 75 percent of North-American women are sexually anesthetized, while their libido has allegedly shifted in the direction of exhibitionist narcissism. In Anglo-Saxon women, the neurotic and typically feminine sexual inhibition was typical of their culture and was due to their being victims of a false ideal of dignity in addition to the prejudices of puritan moralism.

-Julius Evola

Three major American movies of uneven quality have told the tale of HMS Bounty.

The Oscar-winning first attempt (1935) showcases Charles Laughton as a pedantic Bligh, driving his crew to revolt by a mixture of cruelty and stupidity. Clark Gable plays Fletcher Christian and his handsome, affable presence has strongly influenced all subsequent popular conceptions of the mutineer. This film has impressive impact, but it has a number of flaws, not least its detachment from historical reality. It is now generally accepted that Bligh was, by Royal Navy standards, a fairly tolerant Captain, and that the crew mutinied for other reasons than simple abuse.

The 1962 film directed by Lewis Milestone and starring Marlon Brando again presents us with a brutal, authoritarian Bligh, this time played by Trevor Howard. Here, Christian becomes an existential hero, an everyman striving to defend his moral integrity in the face of implacable authority. In the end, he dies trying to save the Bounty (fired by the other mutineers) solely so he can plead their case in England. This interpretation obviously owes much to the existential philosophy of choice popular in the late 50s and early 60s. The film is well shot and directed, but is so ideologically committed as to have even less historical validity than the 1936 effort.

The Bounty (1984) introduces a new theme: anApollonian-Dionysian schism. Bligh, brilliantly played by Anthony Hopkins, is a much more three-dimensional figure than that portrayed by Howard and Lawton. It is hinted that he is impotent and his preoccupation with order and restraint has personal, even sexual undertones. Gibson’s Christian is a voluptuary foil to Bligh, forming attachments to native women and culture. Indeed, the mutineers seize the Bounty because their attachments to native women make the prospect of completing the voyage (and returning to abstinence) unendurable. Historically speaking, these themes are fairly close to real events.

As Umberto Eco said of the middle Ages, every epoch has its own Mutiny on the Bounty. In the Thirties, Christian is a social reformer. In the early Sixties, he is an existential hero caught between duty and conscience. In the Eighties he becomes a libertarian Romantic, perhaps embodying the rampant individualism of that era. As Albert Schweitzer said of Jesus, Fletcher Christian embodies whatever men wish to project onto him. His numinous status is reinforced by the mystery surrounding his fate: artifacts associated with him (such as his correspondence) fetch large sums at auction.

In essence, the Mutiny has become a myth. The bare historical facts have fallen open to such drastic reinterpretation that the Bounty now serves as a metaphor for attitudes to authority, sex and much else besides. Yet why this should be remains elusive. There have been many mutinies at sea—why has this one cast such mythopoietic shadows? The mutineers escaped to Pitcairn Island, of course. Only John Adams remained to explain the fate of his associates, and the fate of Christian remains a tantalizing mystery. Bligh’s masterful seamanship as, without chart or musket, he led his castaways to safety is itself the stuff of legend.

The Bounty raises questions about the assumed superiority of civilized life, especially for its lowest denizens. The mutiny blazed across a Europe alive with the concept of the Noble Savage and, in the wake of Rousseau, questioning the provenance of ‘progress’. The event expressed the preoccupations of an age. Additionally, the Mutiny encapsulated a variety of issues specific to Anglo-Saxon culture that, as we shall see, are still significant. The enduring presence of misandry and sexual repression explains why the saga of HMS Bounty serves as a potent proto-myth for Anglo-American men.

The story is one of the most famous in all the annals of the sea. We do not offer new perspectives on the event itself. Rather, we hope to explain why the story of Bligh and Christian is so perennially popular in Anglo-Saxon cultures.

Our best answer is that Anglo-American culture nurtures mean-spirited Puritanism and a comprehensive anti-male animus: men who experience lifestyle alternatives are forever dissatisfied with it. Hence The Bounty is an eternal parable as relevant today as in 1786. Indeed, with record numbers of young males leaving, it sheds much light on the alienation inspiring this exodus:

The UK has 800,000 fewer young men than previously thought. This pattern was originally identified in the 1991 census, but given a lack of confidence in the follow up survey for that census, the numbers were revised to restore the predicted pattern. In 2001, the pattern has been confirmed and validated by the one number census. We will revise population estimates back to 1982. The critical factor appears to be emigration (The Office for National Statistics: 2006).

Crucially, these evacuees from Anglo-American culture are those who sequestered the Bounty: young, single men:

The difference is made up almost entirely of young men. The ratio of men to women is lower, at a younger age, than had been estimated previously. The census shows that women are now already outnumbering men in the 20-24 age group (The Office for National Statistics: 2006).

Back in 1786, the Bounty no doubt ‘meant’ very different things. This was still prior to Victorian hypocrisy, the zenith of Anglo-American repression. The distinction between Anthony Hopkins’ impotent Bligh and Mel Gibson’s voluptuary Christian could be the creation of a later, more sexualized age. However, the tale did incorporate many contemporary preoccupations. The concept of The Noble Savage was abroad, the Romantic critique of civilization was stirring. Christian’s attraction to the native culture (and women) of the Pacific lazily symbolized the lure of the primitive to those alienated by the aridity of contemporary civilization.

However, there have been many mutinies over the centuries. Why does this one still strike such a resonant chord? Certain Anglo-American values have created widespread disenchantment with society among men; and engendered a desire for alternative lifestyles. These values include Puritanical distrust (and perversion) of natural desires; a generic distrust of men as sexualized beings (expressed in perpetual vilification of males across the media): and a reflexive tendency to set women atop pedestals beyond criticism or reproach.

Considering the Bounty, all these themes are present. The crew—young, virile males—are cooped up in a dark, unhealthy ship and subjected to harsh discipline and a joyless work ethic. Once in Tahiti, Bligh (somewhat crazily) allows them to witness lurid pagan fertility rites. The crew form relationships with native women and are generally distracted by the delights of paradise. Here are girls who can be won for the easy price of ship’s nail! No crabbed, grasping Anglo females, these.

But once the breadfruit trees are gathered, the voyage must continue. The crew return to the Bounty, grumbling and mutinous. They have tasted the milk of Paradise: lithe brown limbs in grass skirts, soft lips, laughing eyes under tropical stars. The thought of returning to England is just too much. So they don’t: Bligh is deposed and cast adrift, they swing the Bounty round and return to carnal pleasure, liberation and ease. And hanging of course, but they did not expect that.

Since foreign travel ceased to be the preserve of the privileged classes, these motifs have become universal. All young Anglo-American males experience other cultures, from the coffee shops of Amsterdam to the brothels of Bangkok. And like the men of the Bounty, the experience is breeding discontent and alienation from the absurd repression still rampant in the Anglosphere. Only when comparisons can be made does alienation arise. Throughout the Sixties and Seventies, ‘Britain was best’ because only an affluent minority knew any better. Now, everyone knows better: in terms of personal liberation, clothes, women, and food Britain clearly isn’t best.

This is why increasing numbers of males are opting for life abroad. Like the crew of the Bounty, Anglo culture offers men nothing to return for.

The key problem with Anglo-Saxon culture is its Puritanism. Because of this, Anglosphere countries have an intrinsic problem with men—especially young, highly sexualized men. Bluntly, men aren’t liked in Anglo culture. Only in Anglo-American education do boys perform poorly. Why not in Germany, Sweden or Japan? The answer is simple: only in the Anglosphere has education been shorn of critical or analytical content, deliberately pandering to female agendas.

Puritanism loves women. And women love Puritanism. Women in puritanical societies harbor the notion that the world in general ‘owes’