by Larry Romanoff, The Unz Review:
When writing of the evils of globalisation, many authors focus on the commercial aspects such as privatisation, with other primarily political components such as the loss of national sovereignty, the destruction of cultures and civilisations and of the family, morality and societies, being perhaps not ignored but not seen or included as integral parts of the same picture. It doesn’t appear widely recognised that one fundamental pillar of globalisation, of our imminent New World Order in fact, is an astonishingly vigorous and vicious attempt to eliminate not only the world’s surplus poor but to depopulate the entire non-white world.This essay is an introduction to the origins of depopulation.
Emma Goldman was a Jewish Communist Bolshevik, anarchist, escapee from an insane asylum, conspirator to violence and murder, trouble-maker and nymphomaniac, and not necessarily in that order. From her teen-age days, Goldman studied the Bolshevik anarchists, leading her imagination to images of a social order with freedom of action unrestricted by man-made law. Goldman quickly came to support politically motivated murder and violent revolution, and the assassinations of politically significant individuals, as a tool for social change. She became a firm proponent of violence whenever words failed to do the job, an attitude some historians describe as ‘propaganda of the deed’, i.e. if they won’t listen to us, we will kill them. According to the Jewish Womens’ Website, “Desiring a state of absolute freedom and believing it would never come about through gradual reform, Goldman and her comrades advocated complete destruction of the State.”
Goldman emigrated from Russia as a teen-ager and soon began promulgating various models of society based primarily on the two pillars of political anarchy and promiscuous sex. Her widespread and excessively vocal promotion of these ideals earned Goldman the label of being one of the two most dangerous anarchists in America. However, the same Jewish womens’ website tells us her insistence on “the right to express herself” – primarily through sexual promiscuity, abortion and murder – led her to become a prominent figure in “establishing freedom of speech in America.” A definition of free speech rather at odds with mine. This same Jewish Womens’ website contained its article on Emma Goldman under the banner of “Women of Valor”. No idea why, but that’s how history is spun.
Various apologists have reported that Goldman and her lover Berkman (a kind of political Bonnie and Clyde) were “horrified by violence”, as in the suppression of striking workers. Our dynamic duo responded as would any rational horrified-by-violence beings – they decided to kill the person responsible for the anti-labor violence, then-US President William McKinley. The police were never able to link Goldman directly to McKinley’s murder, though the assassin had frequently met with her and claimed to have acted under her instructions. It wasn’t only a US President who was targeted by Goldman and her group. They attempted to kill several other public figures, their plan to bomb John D. Rockefeller’s mansion in New York City failing only because the bomb exploded prematurely, killing a dozen or so anarchists while destroying much of Goldman’s home in the process. One of Goldman’s anarchists named Carlo Valdinoci blew up the front of Attorney General A. Mitchell Palmer’s home in Washington, D.C., also blowing himself up in the process when the bomb exploded too early. And some other good tries.
Goldman eventually had her citizenship revoked and was deported back to Russia, spending the rest of her life in exile and dying in Canada, alone, poor and friendless, claiming there was “no one who cares whether one is dead or alive”. Nevertheless, one Goldman supporter claimed (though without evidence) that “Thousands of mourners flocked to see her casket, and tributes poured in from every corner of the world.” However, my research suggests that the few mourners actually in attendance were there only to be sure she was really dead, and the only tribute I’m aware of was by the New York Times. As a kind of obituary, the Jewish Womens’ Organisation claims Goldman’s “advocacy of … sexual freedom helped to shape modern American society”, while failing to note that America’s resulting new shape was not necessarily a blessing. The same Goldman-lovers stated her work contributed not only to the development of free speech in America, but showed “the true meaning of patriotism”. No idea how.
Before Goldman died, supporter Peggy Guggenheim and a few friends raised $4,000 for her to get a small cottage in Saint-Tropez on the Cote d’Azur in France, where she spent two years writing her autobiography, imaginatively titled “Living My Life”, which was published in 1931. On this book, A PBS writer made the following observation: “On its publication, The New York Times advised readers “to pay less attention to Goldman’s politics and to read the book as a human document of the most absorbing interest.” Not everyone agreed. One prominent critic attacked the memoir as a “thousand dull pages of fornication and fanaticism”.”
It isn’t only the Jewish Womens’ Website and the New York Times who are busy sanitising and Photoshopping. Wikipedia doesn’t want to be left out of this whitewashing parade, informing us solemnly that Emma Goldman “was an important contributor to several fields of modern political philosophy”, leaving our imaginations to identify those fields and deduce her contribution. Referring to one occasion when a group of her political anarchist colleagues attacked Goldman for her rampant sexual promiscuity, Wikipedia’s deliciously sanitising understatement was that “she was chided by an associate for her carefree demeanor”.
From her relations with her Jewish Bolshevik friends, Goldman’s actual purpose was to foment a Communist revolution in the US, following the pattern these people had laid with their revolutions in Russia, Hungary, Germany, and other countries. But, in the end, Goldman didn’t accomplish as much anarchy as she might have done, mostly because she discovered she was more interested in sex than politics. “I demand the independence of woman, to love whomever she pleases, or as many as she pleases.” And as many at the same time as she pleases; Goldman had a reputation for especially enjoying sex in groups of her anarchist colleagues. Our Jewish womens’ website tells us Goldman was a tireless advocate for the “emancipation” of women, but that’s not exactly how it was. “Viewing marriage through a lens of repressive prostitution”, her emancipation of women focused on their “freedom”, i.e., sexual and reproductive freedom, i.e., rampant and promiscuous sex, individually, serially, and simultaneously, followed by free abortions as a post-hoc birth control method. Emma didn’t hesitate to raise funds for her anarchist activities by working the streets as a prostitute, her husband’s parents considering her so morally destitute, they refused to permit her into their home.
Interestingly, Goldman did not want true emancipation for women, not for voting or political rights, nor even for employment or professional careers, or the ownership of property. To Goldman, the entire concept of freedom, independence, emancipation, womens’ rights, was just a red ribbon wrapping the core issue of sexual promiscuity. Her interest in the emancipation of women was mostly personal, stemming from her own experience of reckless sex, repeated pregnancies, and the repeated need for abortions – which were dangerous and illegal in those days. And thus is woman emancipated. Goldman believed women should enter and leave sexual relationships without restraint, promiscuous sexuality being “crucial to personal and professional fulfillment”, and thus she engaged in “numerous passionate affairs throughout her life”.
As testimony, she wrote to one lover who apparently left her “overwhelmed with sexuality”. “You have opened up the prison gates of my womanhood. All the passion that was unsatisfied in me for so many years, leaped into a wild reckless storm boundless as the sea.” And who said communists don’t know how to have fun. The reason I have dwelt on this latter point is that while Goldman left no heritage of value to anarchists, failed miserably as a revolutionary, and surely made no contribution to modern political philosophy, her “carefree demeanor” left an indelible mark on the world since, as fate would have it, who should walk into this veritable Garden of Earthly Delights but a young woman named Margaret Sanger.
Unlike Emma Goldman, Margaret Sanger was not a Bolshevik, nor a conspirator to violence or political murder. However, like Goldman, she was an anarchist, an escapee from an insane asylum, a trouble-maker and a nymphomaniac and, like Goldman, not necessarily in that order. The history books seem a bit thin on the original relationship between these two women, but indications are that Goldman’s “carefree demeanor” stoked Sanger’s fires of passion and “opened the gates” of her womanhood, both deeply sharing the common need for contraception in whatever form, and quite possibly sharing considerably more. Goldman’s only apparent contribution to Sanger’s career was in awakening her nymphomania though, as we shall see, that was more than nothing. Having thus established what we might call mutual bonds of fertility, Goldman provided “aggressive support” for Sanger’s sexual and contraceptive crusades, both women being arrested for dissemination of lewd material but both escaping conviction for the behavior underlying that material. Goldman even conducted nationwide speaking tours on Sanger’s behalf, raising awareness of contraception and only heaven knows what else.
Like Goldman, Sanger’s zeal for birth control was in no small part due to her sexually promiscuous lifestyle. By the time of her meeting with Goldman she had been having numerous affairs, calling the marriage bed “the most degenerating influence in the social order”, fervently devoting her rampant sexual conduct to regenerating that order. Given her surprised husband’s objections, the two soon separated, her ‘socially regenerating’ conduct then accelerating markedly and drawing considerable public attention. At the same time, and perhaps resulting from the same stoked passions, Sanger began publishing newsletters and distributing sexual materials that were clearly illegal, resulting in her arrest on charges that would most likely have led to a prison sentence of about 45 years.
Discretion being the better part of valor, the day prior to her trial Sanger dumped her children onto her estranged husband and fled to England where fate would intervene yet one more time. Upon arrival in England, Sanger met some men who would inadvertently provide her with the tools that would (unfortunately) change history forever. The record isn’t completely clear on where her relationships began, but the sexologist Havelock Ellis, H. G. Wells, and George Bernard Shaw were there, as were perhaps most members of their new Fabian Debating Society.
Wells certainly had a passionate affair with her, and Sanger definitely took the initiative with Ellis, these two quite likely passing her around the debating society after that. One writer noted that Wells and Ellis were only part of “a huge stable of men” with which Sanger had affairs. Ellis’ theories on female sexuality helped Sanger to “broaden her perspective” on women fully enjoying sexual relations, though she already appeared to have few or no inhibitions in that regard. However, Ellis in particular expanded her justifications for birth control in more ways than one.
Perhaps the most significant factor of Sanger’s European exile was that the society of these men consisted of radicals, feminists and, most importantly, a veritable flock of Neo-Malthusians who educated Sanger to the dire threat of excess world population and thus greatly refining her sexual rationale. Sanger traded copious free love and information on contraception needs, receiving in return an education of incomparable value. Prior to this time, neither Goldman nor Sanger achieved much traction with their contraception promotions, at least not in a broad public sense, because their efforts were seen realistically as a cover for their own personal proclivities, and which promised benefit only to the poor – who were of little or no interest to anyone. But now Sanger’s mission had suddenly gained an intellectual substructure, a kind of respectable philosophical scaffolding on which she could promote her views. She was now primed to return to the US to promote the entire genocidal gamut of eugenics, contraception, abortion and euthanasia, not for her narrow personal interests but for the purpose of saving humanity from itself.