Negrified America
Evola As He Is
The idealistic views on some coloured peoples which are expressed in this essay needed to be corrected. These peoples are the natives Indians, which J. Evola, since they are portrayed as "a proud race, [possessing] style, dignity, sensitivity and religiosity," does not "hesitate to affirm that had their spirit marked, under its best aspects and on an adequate level, the mix of material in the `American melting-pot', the level of American civilisation would probably have been higher." This view is explicitly derived from F. Schuon, whose first direct encounter with Redskins seems to have taken place in Paris in 1953, "when the Yellowtails were touring Europe with an American Indian dance troupe. Then in the winter of 1954, the Yellowtails became the first house guests in the Schuons' new home in Lausanne." "The Schuons then spent the summers of both 1959 and 1963 in the American West meeting with Indian leaders." It was not until
"September 1980 [that] Schuon immigrated to the United States, building a home in the hills and forests of Southern Indiana for the last eighteen years of his life." (http://religioperennis.org/documents/Fitzgerald/Indian.pdf) So he seems to have been in a good position to know whether or not there was something "aquiline and solar" about Redskins. As previously stressed, however, the presence of a solar element in the symbolism and in the thought of a given people does not say much about its racial quality and nature. The real question is whether this solar element is the apollonian, hyperborean one or the changing one, that is, the `dying-god', as found in the mythologies of Yellow, Black, Melanesian, Arab, and `red' races. Now, the sun-god, at least among the Redskins
of the Southwest and of the Midwest, is a `dying-god'
(http://www.mythencyclopedia.com/Mi-Ni/Native-American-Mythology.html#b – more details about, to put it quite bluntly, this feminine conception of the sun among natives Indians can be found in `The Mythology of Native North America' by David Adams Leeming).

A second view in this essay reflects the influence of the traditionalist school, whose tenets, even though R. Guénon did not consider himself as part of it and even criticised `traditionalism', are rooted in the work of this French author, and, beyond, in the fin-de-siècle reaction against `Western' materialism. We have already expressed and documented the iconoclast thesis that the process
which has come to be called `westernisation' only started when the so-called `West' had become easternised. For example, atomism developed nearly at the same time in Greece and in India, that is to say, in the late fifth century B.C., which R. Guénon kept himself well of saying, in his considerations on materialism ; let alone that most of the early so-called `Greek philosophers', who founded a school almost exclusively dedicated to scientific inquiry, were from Ionia, "in whom the old Aegean blood and spirit most survived." (Hall, Ancient History of the Near East, p. 79). While little is known about the lives
and the origins of those `Greek philosophers', the physical type of Aegeans gives a clear indication of their racial pedigree : the skin colour of the men is dark brown-red ; some of them have a straight nose, yet aquiline or eagle-beaked noses are not uncommon ; their hair is curly (S. Wachsmann, Aegeans in the Theban Tombs, p. 41-42)

As far as technology is concerned, the Chinese developed some of the earliest complex machines (R. Greenberger, The Technology of Ancient China). As you rightly point out, « from the Middle East to the Far East, the `tendency to mistake bigness for greatness' is widespread, and it is debatable if it were ever absent in the first place…" R. Guénon, whose main source of information on China was Matgoi, was not aware of many facts about ancient Chinese civilisation, among which the following : "Pagoda has been in existence in China for thousand of years and as a unique tall building in ancient China, it has been the focus of identity for design of the past and current tall buildings. It is a recognized form of high-rise building in early time. The
Chinese pagoda was introduced from ancient Indian tomb, as a Buddhist pagoda [actually, the Buddhist pagoda was modelled on the stupa, a Dravidian burial mound]. Its upward shape presents the religious heavenliness, which also shows the aesthetic appearance. Moreover, the columns are integral parts of structural system to support the weight from floor and top. This form resembles the core structure used in a skyscraper." (R. Basri, Investigation on the Influence of Chinese Traditional Elements in contemporary building design by Western
architects in China, p. 43)

"The yellow race, de Gobineau, whose "fear of the `Yellow peril'" is still laughed at today by schizophrenics, wrote, at a time when China was not `westernised' yet, is passive, quiescent, lacking in energy, uninventive, and yet attached to institutions. It has a limited practical bent, knows and respects orders, and has at least some conception of the idea of freedom. Yellow men do not make good leaders but they do make good followers. Every founder of a civilization would wish the backbone of his society, his middle class, to consist of such men. But no civilized society could be created by them…" This is all the more true today, when, following "China's awakening", it did not take long for Chinese businessmen to show the world that their rapacity cannot be excelled by their `Western' counterparts. In fact, it seems that only traditionalists are not aware that the Chinese, as ascertained by all those (see, for example, A. Little, Intimate China. The Chinese as I have seen them, 1899) who travelled extensively in pre-`westernised' China, are a nation of traders, in which Jews, well accepted by natives, have been most active for at least thirteen centuries (see, for example, J. Goldstein The Jews of China, Volume 1). Incidentally, as is well-known, Native American tribes have
successfully entered lately the gambling arena, so successfully that total annual revenue of hundreds of gambling operations run by more than 200 tribes reaches billions of USD.
(http://www.nigc.gov/Portals/0/NIGC%20Uploads/Tribal%20Data/GamingRevenues200720\
11.pdf) : have they been `westernised' ?

No matter the qualities of character of the Redskins, their weaknesses cast serious doubt as to the potential ability of their spirit to affect in a positive manner the shaping of the American civilisation. Besides that which has been mentioned in the footnote in question, there is the deeply Amazonian character of their culture, in which gender role change was as widespread as it was in primitive peoples such as Dravidians, Polynesians and native Siberians (S. Lang, Men As Women, Women As Men : Changing Gender in Native American Cultures). Given this marked Amazonian aspect of current American society, these two characteristics of Native American cultures cannot but have contributed to shape it.

This essay, being called `Negrified America' (and not, it should be noted, `The Negrification of America'), is only concerned with the determination of the mental and psychological traits of the Negro which have been instrumental, so to speak, in the genesis of the so-called Homo americanus, since, according to J. Evola, "setting aside the Puritan and Protestant element (itself under the effect of negative, judaising influences due to the fetishistic insistence on
the Old Testament), it would seem that it is the Black element, with its primitivism, that sets the tone of many of the decisive traits of the American mentality." To the traits of the American psyche brought back by Jung to Negroid influences, J. Evola adds "A bland sentimentalism, a banal pathos, notably in love relationships", as well as, just as rightfully so, a taste for brutality and pandemic eroticism – even though it is disputable whether it is "deplored by young American women and girls."

Basically, these traits "[draw] the American [so much] closer to the Negro than to the truly civilised European" that one cannot but wonder whether "the inhabitants of the New World could still be considered Europeans", that is, from a psychological, mental and spiritual standpoint. Indeed, the mixing of blood is not taken into consideration by J. Evola anymore than it is in Jung's portrayal of Americans. However, the large scale on which blood mixing between Whites and Blacks, or, for that matter, between Whites and Redskins or any other race has occurred since the earliest colonial years is not to be underestimated.

Despite this "extremely heterogeneous raw material emerges a type of man whose characteristics are, by and large, uniform and constant. Men of the most diverse peoples thus receive, by settling in America, the same imprint." Rather, we might be tempted to say that men with the same mentality converged and settled in the Unites States, as though they were magnetically attracted to that land.

It is not known whether `Negrified America' was written before or after all forms of racial segregation, which was implemented in the United States following the abolition of slavery in this country, had been declared unconstitutional by the Supreme Court in 1968. In any case, the only practical solution to the `negrification of America', to J. Evola, would be the institution of apartheid therein. However, the deportation of all the freed Blacks from the United States to the West Indies or to Africa, as once proposed by William Jefferson Clinton as well as by some Black activists (see O. Reiss, Blacks in Colonial America), more demagogically by the former than by the latter, since some of these actually tried their luck in the early 1800's, while Black owners of White slaves did not, seems to us to be the best option by far.

The conclusion of this essay does not make it clear whether or not J. Evola foresaw the negrification of the European continent. He could just notice that Europeans, as well as "the representatives of non-European higher civilisations, in turn, display the same primitive and provincial mentality in their admiration of America, when they allow themselves to be impressed by America, when they americanise themselves, stupidly and enthusiastically…" By implication, and put in racial terms, they negrify themselves. Applying the law of elective
affinities on the plane of heredity, it could be said that this admiration may only reflect the re-emergence of the `black' element in these `representatives'.

Despite all its imperfections, this essay deserved to be translated into English and published online if only for the insightfulness of the following statement : "Modern Western man, for the most part a regressive human type, can be compared, in various respects, to a crustacean: he is all the `harder' in his external behaviour as man of action, as unscrupulous entrepreneur, as organiser and so on, as he is `soft' and inconsistent on the plane of interiority."