Storia e Tradizione

Last weekend SS Lazio's Curva Nord, home of cheap, bourgeois fans who serve the whims of a corrupt (neo)liberal state, said to the honorable Ultras of Curva Sud Roma that we provide no lessons in history and tradition. They said this because we refused to serve the state's capitalist agenda of removing Ultras from stadiums and public life by presenting an authorized choreography. To show that this group is still committed to its origins in and around 19B 25 5D Curva Sud Roma - Sempre Non Tesserati - I invite all ROMVLAE GENTI Ultras to continue studying the philosophical and theoretical bases of the revolution for which we are - and we are - actively preparing. Contact me (or check out AS Roma Ultras) for information about Curva Sud Roma and one of the few active revolutionary cultural movements in the Western world.

Also, check out the books listed on this site as well as collectives like Counter-Currents Publishing and Arktos Publishing. These publishers are at the forefront of creating a new history and tradition by making sure we understand those that laid the foundation for human greatness. As for Curva Nord Lazio, the only history and tradition you know is ignoble and mediocre. Attenti i razzi!

In the Greek Heroic Age there was a shared set of values, based, one, upon war as the most noble of activities; and two, of honor and courage as the sublime values of the warrior – that a warrior was brave in battle but magnanimous, generous, giving great gifts and expecting nothing in return. Being brave, honest, keeping your word – these are the values of the Heroic Age.

In the American Modern Age there is a shared set of values, based, one, upon consuming vast amounts of shoddily-made goods; and two, of ignorance and cowardice as the vulgar values of the consumer – that a consumer is happiest and infused with endorphins at the promise of acquiring goods, and unwilling or unable to comprehend the consequences of his or her enslavement to mediocrity and vulgarity. Consuming, demanding rights to consume equally, being unaccountable and disconnected – these are the values of the Modern Age.

Thanks to J. Rufus Fears and his lectures on Life Lessons from the Great Myths. Although he doesn’t mention Pathos of Distance, every word he utters attests to its fact. How we got from the Greek Heroic Age to the American Modern Age can be summed in one concept: the slave revolt in morals.

Making it easy for members to build a library.

TITVS, ROMVLAE GENTI, and Tisha B'av 2010

“Romans! I need only remind you of the name you bear that you may realize how different we are from the men we fight!” TITVS VESPASIANVS, JVDEA 70 BC.

The purpose of ROMVLAE GENTI is to create an environment wherein a Nietzschean revaluation of modern Judeo-Christian values can occur. As adults with as much as 49 years immersion in this truth regime, it is unfathomably difficult to imagine a reality not constructed by modern prejudices against nobility, strength, honor, courage, power, wisdom, tradition, discrimination, quality, and sacrifice. Now, however, we have an opportunity to create a person that does not have to be enslaved by our undying search for mediocrity, laziness, cowardice, equality, ignorance, and opinion. TITVS has a chance to be more at home with the heroic age of Classical Greece and Roma, when men were judged by the former characteristics at the expense of the latter. In that age, virtue and responsibility were not equally doled out to each and all but were the reserve of those who had made themselves worthy.

There are intellectual and behavioral aspects of the transvaluation.

Intellectual. The transvaluation itself is simply a process of re-valuing what we are told by our culture to value. Why this is necessary becomes clear when studying the origins of our morality. It began as a weapon in the Jewish-Christian war against Roma. The Jews, unable to compete with the might of Roma, instead affected a “slave revolt” in morals wherein “the good” was made “the evil” and “the bad” was made “the good.” What was most valued by Roma (strength, honor, discipline, virtue) was re-and-de-valued by the Jews, who made what was good for the slave and the slavish (equality, meekness, mildness, passivity, compassion, pity) now good for all. History is little more than the spread of Judeo-Christian morality throughout the Roman and modern world up to today, especially given that modernity itself is fueled by the desire to create maximum comfort and leisure for the greatest number of people.

Behavioral. The transvaluation is not only an intellectual process but a physical and behavioral one. When one values strength, aggression, tactical violence, and courage in any situation, one needs a certain physical presence to be able to enact these values. Plus, in valuing so, one will immediately create hordes of enemies, thereby increasing the need for preparedness and readiness. Thus, strength will be created and cultivated for a reason - not merely for aesthetics or vanity. Likewise, knowledge will be created based on depth of understanding and expertise, not merely as a substance to fill space and time. In ROMVLAE GENTI, as in Roma, opinion has zero value. No one is free to do “as they like.” Each are instead free to be experts and have expert knowledge that is useful and valuable to the project.

TITVS. In the spirit of the transvaluation of values, TITVS was named after TITVS VESPASIANVS, the Roman emperor who destroyed the Second Temple of Jerusalem in the process of defeating the Jewish revolt in 70 BC, and thus beginning the Jewish exile from Judea. For the Jews, this occasion is memorialized as Tisha B’av, the “darkest day” in their history. On this “fast day” the Jew is prohibited from eating, drinking, bathing, applying creams or oils, wearing leather shoes, and having martial relations. Those in modern Jerusalem are prohibited from working, something impossible for America’s Jews! I propose that the Festa di TITVS be marked by each of these actions, as a demonstration of the distance between us and them.

For 1600 years the Jews have ruled the West by controlling how and what we value. What is good or bad for the Jew must be good or bad for all, otherwise their reign is tenuous, as demonstrated by the brief liberation of the species affected by Mussolini and Hitler. On Tisha B’av 2010 (from sunset of July 19 to nightfall of July 20), ROMVALE GENTI will instead celebrate La Festa di TITVS. We will demonstrate that what is darkness for the Jew and the slavish is pure joyous light for us, the proud, healthy, and strong members of ROMVLAE GENTI. As Nietzsche explains, the continued dominance of Judeo-Christian morality is not a sign of progress or its superiority but that a new type of person and form of life have been brought about by this morality - a type and form which would be incapable of surviving in the Greco-Roman world. It is time to begin making ourselves worthy of Roma.

Welcome Back and New RG

I've decided to make public some documents that were long private. I do so in the interest of finding members of our race - if you don't know what this means then click to whatever site you were originally looking for - that are currently estranged.

The first is our reading list. (If you are aware of the books on this list, contact me, subito!) The point of the list is to provide a common intellectual framework for the (re)creation of a Roman Imperium. To do so with a decidedly Nietzschean understanding of the consequences of modern/Judeo-Christian morality is the key to RG. If you don't have ears for such words, again, thank you for visiting and have a nice day.

The second is a letter I wrote to members of the RG chapter in Atlanta on the occasion of the first RG congress. It puritans to the meaning of that occasion - a transvaluation of the Jewish mourning of the destruction of the Second Temple, or Tisha B'av.

Finally, I hope to make this space more active and engaged with current issues of the day. I'm always envious of sites like Counter-Currents and The Occidental Observer that collect - and connect - so many people involved in the New Right. Perhaps I can use it to create my own voice in this community. Or better still, give voice to those in RG. For my role at this point is to teach and help develop the critical awareness and ability for deep, pain-inducing, analysis in those around me.

READING LIST

Theory and Mentalità

Friedrich Nietzsche: On The Genealogy of Morality; “Homer’s Contest;” The Anti-Christ; On The Future of Our Educational Institutions; Twilight of the Idols; Book Five of The Gay Science.

Julius Evola: Man Among the Ruins; “The Traditional Doctrine of Battle And Victory;” Pagan Imperialism; “The Decline of Heroism.”

Homer: The Iliad; The Odyssey

Anthony Ludovici: Who Is To Be Master Of The World; Nietzsche, His Life and Works.

Frederick Appel: Nietzsche Contra Democracy.

Adolph Hitler: Mein Kampf.

Tomislav Sunic: Homo Americanus.

Kevin MacDonald: The Culture of Critique.

Benito Mussolini: The Political and Social Doctrine of Fascism.

Nicholas Farrell: Mussolini (Biography).

Curtis Cate: Friedrich Nietzsche (Biography).

Alain de Benoist: The Problem of Democracy; On Being A Pagan

Mark Mirabello: The Odin Brotherhood.

Paul Cartledge: The Spartans.

Gilles Lipovetsky: Hypermodern Times.

Carlo Petrini: Slow Food Nation.

Walter F. Otto: The Homeric Gods

Mark Dyal: “The Ultras, the State, and the Legitimacy of Violence.”

Philosophy and Mentalità in Action

Conn Iggulden: 4-part Emperor Series.

Steven Pressfield: Gates Of Fire.

Anthony Burgess: A Clockwork Orange.

Chuck Palahniuk: Fight Club.

Bret Easton-Ellis: American Psycho.

Andrew MacDonald: The Turner Diaries.

H.A. Covington: 4-part Northwest Trilogy.

ROMA

Virgil: The Aeneid.

Christopher Hibbert: Rome (Biography).

Joel Schmidt: Roman Mythology.

FINAL EXAM

Friedrich Nietzsche: Thus Spoke Zarathustra.

Sport and Society 8 Marzo 2010 UBC

A. Agon

In his essay “Homer’s Contest,” Friedrich Nietzsche begins his explanation of the distance between the Classical and Modern forms of life and their understandings of the world. He uses Hesiod’s explanation of eris and Homer’s battle scenes to demonstrate that the Greeks had, what he called, a “trait of cruelty” which allowed them to “rejoice” over the excessively descriptive scenes of battle in The Iliad. That we moderns find them disturbing where the Greeks found them elevating and exhilarating gave Nietzsche cause to reflect on what we can discern from a “form of life’s” view of battle and victory.

The Greeks, Nietzsche explains, lived a life of “combat and victory” in which warring competition, and pleasure in victory were acknowledged; and even colored their ethical concepts like eris. To battle was a means of salvation, not just for one’s people or city but against the very chaos of the natural world. Perpetual peace, a very modern utopia according to Nietzsche, would not have been desirable to the Greeks because their lives were given meaning by the struggles and victories associated with war and contest.

However, for contemporary scholars of “agonistic pluralism,” a deconstructionist theoretical movement which seeks to explain the irreducibility of difference in democratic societies, the enemy is largely ourselves. Agonism for these scholars does not apply to the foundations or possibilities of greatness of a cultural system, as posited Nietzsche, but instead to the nature of democracy; which is pluralist and designed to maximize debate.

Where agonistic pluralism seeks a mutually affirming largely discursive struggle between multicultural or political combatants, Nietzsche understands the agonist to actually compete or fight in order to elevate their self-status, and the status of their city at the expense of others.

Agonism for the Ultras contains elements of both the Nietzschean and pluralist understandings of agon. The Nietzschean is at the heart of the Ultra phenomenon. They understand themselves as agonists who fight for the honor of their city, their team, their Curva (or, area of the stadium), and their group. They compete during games through songs, banners, and choreography for a sense of pride and victory that is felt just as strongly as the victories gained in the streets through fighting.

However, as Calcio Moderno, the idea and system of an industry of soccer that places the utmost importance on profits and revenues, has begun to be the hegemonic conception of the game in Italy, the Ultras have been forced to limit themselves to a form of agon which is closer to the “moralistic” option offered by pluralism.

In the post-Raciti world of soccer, insulting banners or songs now lead to games being played behind closed doors. Game-related violence, which was virtually non-policed until Raciti’s death, now leads to time in jail.

The new social barriers to Ultra agonism have done nothing to limit the oppositional nature of their mentality and means of self-understanding, however. “Being an Ultra,” I was told, “is embracing rivalry, hostility, and Romanita` (extreme attachment to Rome and things Roman). Without these, one is not an Ultra.”

B. Agon and Altruism

Agon is an important way to begin to understand the Ultras because of the way it connects with their extremely limited modes of altruism. During my research period it was often put to me that “Roman culture was the most beautiful in Italy;” but that the culture was being diluted by foreigners and foreign influence. Thus, I was told, the Romans must do something to protect themselves from dilution. Given statements like this, I was pressed to understand the implications of having such a narrow, protected, and antagonistic sense of self or inclusion.

If the altruism of liberal globalization is driven by a morality of total inclusion, wherein the universalization of man is made complete in a global marketplace, the altruism of the Ultras is one of exclusion, exclusivity, and local particularity. Their inter-altruistic co-identification is exaggeratedly restricted. And, I am suggesting, their narrow boundaries between us and them are related to their aggressive and militarist morality.

Where the moral thrust of the West is more and more associated with liberal civic and social principles like peace, stability, comfort, happiness, and equality, those of the Ultra can be identified in the words of counter-Enlightenment thinkers like Nietzsche and Evola and their explanations of cultural degeneration through the things celebrated by liberalism.

As Evola explained, “what is needed is a new radical front with clear boundaries between friend and foe. The future does not belong to those of crumbling and hybrid ideas but those of radicalism - the radicalism of absolute negations and majestic affirmations.”

Daje Juventini!

This weekend should be explosive for the Ultras. The Juventus Ultras have for weeks now been chanting against Mario Balotelli, an Inter player, in anticipation for their game (Juve-Inter) this weekend. Why this matters:

1. Balotelli is a Ghanian orphan adopted by an Italian couple. He has dual citizenship but claims Italian.

2. He is as ghetto as Michael Vick or any low-level NBA hoodlum.

a. mocks and taunts opposing fans.

b. dresses like a 1980s pimp.

c. his own coach says he is more interested in cars and girls than in practicing.

d. thus, he is the most visible symbol of the Americanization of soccer to the Ultras

3. Every time the fans react to his provocation he cries racism

a. thus, he is the biggest symbol of Americanization of the nation (via multiculturalism) to the Ultras.

4. The Juve Ultras have been singing "a negro cannot be an Italian"(!)

5. UEFA got involved saying this is racism and that the next time they or anyone sings this the game will be stopped and awarded to the opponent.

6. The game is this weekend (saturday at 2:30 NY time).

7. Ultras all over Italia are hoping the Juventini take a bullet against Calcio Moderno and multiculturalism and sing (and monkey grunt of course) until the game is stopped.

8. this would result in thousands of euros in fines and games being played behind closed doors for the iconic Italian soccer team.

Vedremo!