|
Juan Gonzalo Larrain Campbell
The Barbarization of the West Leads to Tribalism
|
|
|
Plinio Corrêa de Oliveira described the decline of the West and foresaw the tribal-anarchic society to which it would come. The current indigenous propaganda confirms his forecast.
Many people wonder why so many ecclesiastical and civil personalities exalt natives in their savage and uncivilized condition, giving them a disproportionate prominence in the media or granting them vast expanses of land. Plinio Corrêa de Oliveira answered this reasonable question. Beginning in the 1940s, he predicted that the religious and moral decline the revolutionary process had been producing, especially in the West, would lead to the complete abandonment of civilization and a state of affairs analogous to tribalism. “Jettisoning Civilization” In 1944, writing about the preceding year’s carnival festivities, he wrote: “Increasingly, the torrential invasion of so-called modern ideas destroyed principles, influenced habits, distorted feelings, and disoriented mentalities. Each year represented a step that went down in the scale of morality. Consequently, each carnival brought with it more characteristic symptoms of moral decay. During carnival festivities, everyone’s instincts, boldness, recklessness and excesses—which were burning red hot and ever less contained as the year progressed, exploded with greater intensity. The three days of carnival came to be a valve letting out the flame of a fire that grew under the seeming normality of everyday life. Carnival has lost its family-friendly aspect. In parallel to it, ‘bolder’ and more ‘radical’ parties appeared. Why remember all this? We have finally arrived at this result: carnival was a valve to let off steam in the past. But a valve supposes stifling. Now life has become a carnival, and carnival has lost its reason for being. .... “These days, everyone flees to the beaches and countryside. What for? To rest? Yes. Just for that? Maybe not. Indeed, what do vacationers do upon arriving at beaches or the countryside? They let off more steam by jettisoning civilization. They strip off all they can. Let us just talk about men: hairy chests exposed, fuzzy arms covered only by a few inches of a tank top, porous fabric nightgown and underwear with colors suitable to seven-year-olds, worn indecently outside, and sometimes in short pants and socks. Here they are, letting off steam, ruddy and strong kids of all ages – 20, 30, 50 years old – and of all professions from bankers, industrialists, middle-class doctors or professors, all the way to merchants and lowly clerks. “Everything is relaxed; everything is undressed, everything takes on clothes with proletarian or beggar-style (but in exorbitantly expensive fabrics!). Everything takes on the air of a mob. The last ceremonies disappear, so do remnants of modesty; any remaining dignity dissolves. When vacation days are over, everyone goes back to everyday life a little more unfriendly to clothes, composure, ceremony than they had been. That is the result of this other kind of outburst or ‘letting off steam.’ In the past, the carnival was an outburst of immorality. Now, cruises and inland excursions serve to scrap the most elementary rules of good manners. “Thirty years from now, “letting off steam” will likely consist of wearing just a thong, no longer cleaning one’s ears, nose, or nails, spitting on the ground, dancing the samba barefoot in the woods. There will be luxury huts with daily rates from 700 to 800 dollars. Each loincloth feather will cost 100 dollars, which won’t be so bad because those thongs won’t have many feathers. A model thong made of bird feathers from various countries will cost some ten thousand dollars. “Someone may say: this is an exaggeration. Thirty years ago, some Catos1 predicted the marsh into which we would end up, and some fools cried ‘exaggeration’! The exaggerations were not in the prophets but in the events, which outdid their prophecies.”2 Fourth Revolution and Tribal Barbarism In the third part of Revolution and Counter-Revolution, written in 1976, therefore 32 years after the original edition, Plinio Corrêa de Oliveira explains in detail the forecast that he had made in 1944. When analyzing the internal transformation through which the Third (Communist) Revolution was passing, he affirms that the dictatorship of the proletariat is not the end of the revolutionary process and foresees the birth of the Fourth Revolution.3 “It is possible to predict what the Fourth Revolution will be like.”. . . “This revolution will necessarily be the overthrow of the dictatorship of the proletariat as a result of a new crisis. Pressured by this crisis, the hypertrophic state will be a victim of its own hypertrophy. And it will disappear, giving rise to a scientistic and cooperationist state of things in which - so the communists say - man will have attained a heretofore inconceivable degree of liberty, equality, and fraternity. “2. The Fourth Revolution And Tribalism: An Eventuality? How shall this come to pass? We cannot but wonder if the tribal society dreamed of by today’s structuralist currents provides the answer to this question. Structuralism sees in tribal life an illusory synthesis between the height of individual liberty and of consentaneous collectivism, in which the latter ends up devouring liberty. In this collectivism, the various “I’s” or the individual persons, with their intelligence, will, and sensibility, and consequently with their characteristic and conflictual ways of being, merge and dissolve in the collective personality of the tribe, which generates one thought, one will, and one style of being intensely common to all. “Of course, the road to this tribal state of things must pass through the extinction of the old standards of individual reflection, volition, and sensibility. These will be gradually replaced by forms of thought, deliberation, and sensibility that are increasingly collective. It is, therefore, principally in this field that the transformation must take place. “In what manner? In tribes, the cohesion among the members is assured mainly by a way of thinking and feeling common to all, which gives rise to common habits and a common will. Individual reason is reduced to almost nothing, in other words, to the first and most elementary movements that this atrophied state permits. “Savage thought,” [86] the thought that does not think and is turned only to what is concrete - such is the price of the tribal collectivist fusion. It belongs to the witch doctor to maintain, on a mystical level, this collective psychic life by means of totemic cults charged with confused “messages” but rich in the ignes fatui or even fulgurations emanating from the mysterious world of transpsychology or parapsychology. By acquiring these “riches,” man would compensate for the atrophy of reason. “Reason—formerly hypertrophied by free interpretation of the Scriptures, Cartesianism, and other causes, divinized by the French Revolution, used to the point of the most unabashed abuse in every communist school of thought—would now be atrophied and enslaved by transpsychological and parapsychological totemism.”4 Plinio Corrêa de Oliveira goes on to connect the moral decadence to which the West has been subjected with the anarchic-barbarian-tribal goal of the Revolution: “B. Structuralism and Pre-tribal Tendencies “To the extent that one sees the structuralist movement as a more or less exact (but, in any event, precursory) figure of the Fourth Revolution, one must view certain phenomena generalized over the last decade or two as preparing and driving the structuralist impetus.
“Thus, the overthrow of the traditions of dress in the West,
increasingly eroded by nudism, obviously tends toward the appearance and
consolidation of habits that will tolerate, at most, the cincture of
feathers worn by certain tribes, substituted, where the cold demands it,
with coverings somewhat like those used by the Laplanders. “The growing dislike for anything that is reasoned, structured, and systematized, can only lead, in its last paroxysms, to the perpetual and fanciful vagabondage of jungle life, alternating, likewise, with the instinctive and almost mechanical performance of some activities absolutely indispensable to life. “The aversion to intellectual effort, notably to abstraction, theorization, and doctrinal thought, can only induce, ultimately, a hypertrophy of the senses and of the imagination, resulting in the ‘civilization of the image,’5 about which Paul VI felt duty-bound to warn mankind.”6 Confirmation Thus, on the one hand, the Revolution is ‘barbarizing’ the West, and on the other, it is presenting to the public, by way of facts, the new human type toward which the world must move: the Indian in his most primitive and savage state. To confirm Plinio Corrêa de Oliveira’s predictions and denunciations set out in these lines, we will now show the massive expanse of Brazilian territory destined exclusively for Indians between 1992 and 2002. Here are some examples: - Kaiapó Reservation, in the State of Pará, with 3.2 million hectares for 3,000 Indians (Folha de S. Paulo, June 9, 1992); - 22 reservations to be delimited, totaling 3,3 million hectares for 9,488 Indians (Folha de S. Paulo, May 30, 1992); - Menkragnoti Reservation, in the south of the State of Pará, with 4.9 million hectares for 489 Indians (Folha de S. Paulo, July 5, 1992). This reservation will be incorporated into Kaiapó and Jarina reservations as part of Xingu National Park, totaling 11.3 million hectares (idem); - Araweté Reservation, in the southeast of the State of Pará, with 985 mil hectares for 195 Indians (Folha de S. Paulo, April 19, 1992); - Javari-Juruá Reservation, on the border with Peru and Colombia, with 8,519 million hectares, no mention of the number of Indians (Jornal do Brasil, April 21, 2001); - Baú Reservation, in the south of the State of Pará, with 1,4 million hectares. The Superior Tribunal of Justice refused to include 450,000 additional hectares. The Minister of Justice sought that enlargement and the Attorney General appealed the decision (Folha de S. Paulo, February 14, 2001). The enlarged land would encompass the city of Novo Progresso and countless private farms. Total number of Indians in the reservation: 120 (O Estado de S. Paulo, August 13, 2000); - The lands reserved for Indians total 104,368 million hectares, that is, over one million square kilometers, the equivalent of 12.26% of Brazil’s territory (A Noticia, Joinville, April 19, 2000).7 In a two-pronged action, they are turning Indians into landowners and at the same time eliminating property rights through a socialist and confiscatory Agrarian Reform program, which ultimately leads to establishing an anarchic-tribal miserabilism. The Solution Before concluding, let us clarify that Plinio Corrêa de Oliveira never had anything against Indians as such or any other race. On the contrary, he was pleased to acknowledge their true values. As he stated in his book, Indian Tribalism: The Communist-Missionary Ideal for Brazil in the Twenty-First Century, was for natives to be evangelized and civilized under the traditional doctrine of the Church, as did Saint Joseph Anchieta, Father Manoel da Nóbrega and other genuine men of God, freeing them from pagan barbarism. In contrast, Communist neo- missionaries seek not only to keep natives in that state but turn them into ideal models for society. In our next chapter, we will deal with this matter, and Plinio Corrêa de Oliveira’s explanation of the role played by the Catholic left in this process. We close these considerations—which may seem gloomy to some, but whose origin and relevance no one can deny—a by asking Our Lady Aparecida, Queen and Patroness of Brazil, to have mercy on those natives manipulated by revolutionary churchmen and laity. May She send genuinely counter-revolutionary missionaries to convert them to the one true Religion but also make them brave defenders of the Catholic Faith, as new disciples of Saint Joseph Anchieta and imitators of their forefather, the Indian Catholic leader Felipe Camarão. Notes: 1. Allusion to Cato, Roman statesman famous for his austerity. 2. Legionário, Nº 603, February 27, 1944, “7 dias em revista.” 3. Indeed, 30 years after the publication of Part Three of Revolution and Counter-Revolution, in many countries is under way an advanced process of dismantling the State. The latter is becoming unable to effectively exercise its essential functions such as maintaining public order, administering justice, preventing or punishing crime, controlling prisons, curbing corruption, defending sovereignty against subversive or regionalist movements, etc. Examples of these movements are certain NGOs and guerrilla movements swarming in many countries in Latin America and Africa. In a previous article, we have referred to what happened in Colombia along this line. 4. Revolution and Counter-Revolution, Part III, Chapter III, 1-2. 5, Apostolic Exhortation Evangelii nuntiandi, December 8, 1975, Documentos Pontificios, 6th ed. [Petropolis: Vozes, 1984], no. 188, p.30. 6. Revolution and Counter-Revolution, Part III, Chapter III, 2-B. 7. Dominique Pierre Faga, “Indios: as invasões perante o direito brasileiro e a questão indigenista desde os seus primórdios,” pp. 16 y 17. Diário das Leis Ltda, 5th enlarged edition, May 2002.
|
|
