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Sietze Bosman discusses the contentious topic of collective reparations and the erosion of national identity, exploring the profound consequences of cultural apologies on societies, particularly focusing on the German experience after World War Two.

The whole exercise of reparations that keeps our politicians so busy is one of the many successive steps in the ever-increasing crescendo of virtuousness. It is not only an exercise that, due to the lack of support among the population, is mainly surprising, but also a visible convulsion in the mortally stricken body of the will to retain something of a national identity. If you want to observe the effects of collective apologies as an effective murder weapon of culture and identity, you only have to look at Germany.

What happened in the Second World War is terrible, and what happened after the war just as much. War always brings suffering, on all sides. What happened to the Jews cannot be put into words. The Jews, however, claiming the exclusive right to suffer, have tragically overshadowed the suffering of many other peoples, the Germans included. Not once, but twice, Germany sat as the crushed party at the “negotiation table” and was subjected to a wide range of policies aimed specifically at destroying Germany and the Germans. The Versailles Treaty was specifically drafted to “de-Germanize” Germany and to wipe the heart and soul of the German people from the face of the earth for good.

You must understand that this war is not against Hitler or National Socialism, but against the strength of the German people, which is to be smashed once and for all, regardless of whether it is in the hands of Hitler or a Jesuit priest.

— Winston Churchill

The events in the camps were admittedly ghastly, yet they are used today to deny the German people a full-fledged identity. Nowhere can there be a flourishing of German nationalism or a feeling of a shared German identity, or else the war is brought up again to show the Germans once more what they, collectively and in perpetuum, owe in debt. As if by a steamroller of inescapable karma, the soul of the German people is being crushed again and again.

According to Lemkin’s definition from 1945, this is an ongoing genocide:

… genocide is a gradual process and may begin with political disenfranchisement, economic displacement, cultural undermining and control, the destruction of leadership, the break-up of families and the prevention of propagation. Each of these methods is a more or less effective means of destroying a group. Actual physical destruction is the last and most effective phase of genocide.

— Lemkin, Introduction to the Study of Genocide

As said, there are no good and bad parties in a war. They are pointless catastrophic events in which all parties indulge in unbridled bestiality and murderous lust. Against all the crimes of the Germans, there are just as many of all the other parties involved. Yet, for various reasons, we always point out the Germans as “bad,” and in such a way that they cannot escape this. Germans still have to accept bad jokes about the war and always go through life with their heads hanging down. In everything they do, the whole world is watching to check if something “fascist” is not accidentally sprouting from the German demographic defeatism.

If we put aside our prejudices about war crimes for a moment, we can see what the destruction of a culture entails. Not only did the German people have to endure an unspeakably cruel revenge campaign after the war, the post-bellum terrorizing of the Germans continues to this day. Here, too, anointed politicians are the moral helmsmen who always steer the ship of German culture onto the cliffs, resulting in an oikophobic culmination of suicidal immigration policy. In reference to the “refugee crisis” in 2015, Angela Merkel’s phrase “Wir schaffen das” (“We’ll manage”) is a sadistic twisting of the dagger which has already been thrust into the German heart.

What remains is a clownish parody of German culture. Only the stereotypical fat German in Lederhosen, drinking beer and singing Schlager hits, is the only manifestation of culture that is allowed. This persiflage is not a threat to the ongoing federalization of Europe. Such a weak culture allows itself to be easily dominated and, when necessary, banished. Any attempt to escape this cultural muzzle is nipped in the bud. Such a nation is completely cut off from its roots. The whole discussion about what a people is cannot be held in Germany. An important part of the discussion about what a people is involves naming the importance of land and traditions. Because the Nazis propagated Blut und Boden (blood and soil) as a fundamental part of their ideology, these terms are indelibly tainted with Nazism and made into an inescapable taboo by the perpetrators of the ongoing German genocide.

Entire treatises could be written about the destruction of German identity, but so far this article is an introduction to what I want to bring to the attention of the faux collective reparations phenomenon.

History teaches us that humans do not change their civilization after deliberation, or by their own willpower, but in the wake of chaos that they themselves have provoked.

— Guillaume Faye

If a people agrees to offer a collective apology and compensation money is paid, it opens the door wide open to non-stop emotional blackmail of the people by, in theory, all other peoples on earth. Empty apologizing serves only the cheap scoring of anointed politicians. The people can only be harmed by apologizing for something where there are no longer any living participants or victims. The fate of the German people is our fate if we start the cultural apoptosis and offer reparations for things done over which we no longer have any influence. What will follow is the acceleration of cultural death, which has already begun. If we as Europeans want to have another chance to acquire a future as a people, then we must stay away from this professional moralistic posturing and severely punish the responsible politicians. Playing with the cultural future of the people is high treason, let that be clear.

Taking away the identity of a people is, in a certain sense, a more serious crime than actually exterminating a people. After all, a nation without an identity must bear life under the soullessness of its existence, while a massacred nation can only disappear in the waves of history. If the peoples of Europe are still viable and they can forge a new future out of the chaos, then a revival of a shared identity is indispensable. And fighting for a shared identity of our people will be a very tough fight because, first of all, we have to break the stranglehold of cosmopolitan and universal humanism on us. All peoples on earth have the right to a place where they can live with their customs, traditions and vision of life. The claim that the European peoples do not have that is a claim as reprehensible as it is genocidal. And wherever we find this mentality, we have to fight it tooth and nail.

Tradition is not the worship of ashes, but the preservation of fire.

— Gustav Mahler

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Sietze Bosman

Sietze Bosman, 42, resides in the Netherlands. Having served in the military for four years, he transitioned into a career in construction and currently holds a position with an organisation specialising in affordable housing. Alongside his professional pursuits, Sietze is an avid writer of stories and poetry in his native language, Frisian, rather than Dutch, reflecting his deep connection to his Frisian heritage. He is dedicated to formulating a philosophical framework that unites the Frisian community in resistance against modernity. Sietze identifies himself as a philosopher, family man, and worshipper of Creation, with his philosophy centring around the natural order and the responsibility it entails. Motivated by this duty, he endeavours to bring his people together, even in the face of resistance.

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