The Kingless Generation

Much modern scholarship on King Arthur has revolved around the question of his historicity and origins, the recent greatest example being Higham’s magisterial 2018 survey of all the major theories—except the one that I advance here: Arthur was only one of many legendary chivalric heroes with whom continental Crusader and Reconquistador storytellers populated the North Atlantic archipelago, in their imaginations the spiritual homeland of a fictional Europe innocent of Semitic influences (both Muslim and Jewish). First, we run through all the major Arthurian theories—including the all-time banger whereby Arthur was a Croatian-Roman general who led nomadic Iranian horse-rider recruits to fight off the Angles and Saxons in the last days of Roman Britain—as exhaustively investigated by Higham. Then I state the obvious: that all the most distinctive features of the Arthur story appear for the first time in French chivalric romance (with many parallels in Spanish, Italian, and Catalonian stories featuring other characters) in the twelfth and thirteenth centuries, as the new Crusader concept of taking territory “back” from Muslims became the conceit of knightly adventure and conquest of “islands that the Emperor of Rome could not hold”, and the phenomenon of Crusaders bringing back relics from the holy land grew into legends like that of the Holy Grail. Finally, we explore one of foundational Japanese novelist Natsume Sōseki’s very first literary ventures, the Arthurian story “Kairokō” (“A Dirge”, 1905) and the modern, pseudo-modern, or hyper-modern twists and turns that it imposes on earlier Arthurian stories by Malory (1485) and Tennyson (1833), while trying to steer clear of allegedly un-civilized and un-modern predecessors in Edo-period kabuki and puppet theatre—which were perhaps in fact more authentically modern because rooted in Afro-Asiatic silk road capitalism. Hosted on Acast. See acast.com/privacy for more information.

In this final session, we put the proverbial big old boulder into the sweltering primordial pond with meditations on myths of brother-sister marriage and divorce from the Kojiki (712), the taboo on sibling incest in the mother-right kinship structures of Trobriand Islanders as seen in the anthropology of Malinowski and his debates with dogmatic Freudians in the 1930s, and finally the persistent postwar Japanese cultural theme of Japan as hotbed of incestuous “bed-creeping” (yobai), a feature which is either the dysgenic cause of the nation’s staunch patriarchy, persistent class rule, and gangsterismo (as in less helpful versions), or (as Nathan and I think) rather the effect of the mythopoetic comprador infestation of working-class movements and Indigenous resistance to dispossession which we have been discussing in this series. Hosted on Acast. See acast.com/privacy for more information.

This time we hit our stride, discussing the interplay of Indigenous state and deep state, chief and secret society, sometimes in resistance to colonization and sometimes in service of comprador opportunism—though as Nathan points out, which it might be in any given moment is worked out through a collective mythopoetic process. Hosted on Acast. See acast.com/privacy for more information.

Nathan, AKA KUBARK Stare, @postcyborg on Twitter, an organizer of a film club in London which listeners should check out, joins me for a conversation about noided proletarian filmmaker Imamura Shōhei’s 1968 film Profound Desire of the Gods. Former Ozu disciple Imamura rejected the neat and clean nationalist family values of his early mentor to explore the deepest and most powerful forces slumbering fitfully at the bottom of fourth-reich Japanese society. Here he goes back to the “dawn of everything” (as he conceives of such things) to take up some prime paleo-parapolitical material—outcast shamans, tribal secret societies, masked death squads—so you know we have to check it out. Hosted on Acast. See acast.com/privacy for more information.

I have several episodes in development, but each one I feel like I need to read at least one more book before it’s ready, so for now, some newsy musings on current events mostly in Japan, where this weekend’s election sees a far-right populist party set to pick up a dozen seats: Sanseitō, whose draft constitutional amendments would abolish all individual rights and invest sovereignty in the state and not the people, and which is heavily astroturfed by all the usual suspects, including not only the original Unification Church but also Sean Moon’s Rod of Iron (known by the less openly violent name “Sanctuary” in Japan). All this they package under the racially provocatory slogan “Japanese people first!”, backed up by mass media campaigns about a wave of “crimes and annoying behavior by foreigners”—but of course tending in reality to shunt all Japanese class tensions onto the East, South, and West Asian captive nations that make up Japan’s proletariat, beef up digital surveillance and social credit systems, and further prepare Japan to become the Ukraine of the Pacific. Hosted on Acast. See acast.com/privacy for more information.

Sina Rahmani of The East is a Podcast and Red Media had planned to come on the show before this, and in light of the Zionist entity’s unprovoked attack on his ancestral country of Iran in violation of international law I offered him every chance to back out, but hardworking podcaster that he is, he joins us for some light vibing and riffing and unstructured meditations about, among other things, the unexpected similarities between the entity and postwar Japan, as well as the bright future that I nevertheless hope for in the latter (my adopted homeland in my recovering-settler existence)—which future must lie beyond the whiteness that Japan too has claimed for itself in the postwar, thereby following a path of delusion that many countries in Africa and West Asia are still being forced down today pending the working and peasant classes rising up and showing the way. Hosted on Acast. See acast.com/privacy for more information.

It’s a pungent bouquet of TED Talks! A blast from the past! Some shots from the aughts! Put on your Pynchon goggles, your Mabeuf plague mask, and your Cuttlefish gloves, because we’re opening up this most dracular document of the moment before the long 2014.P.S. The episode art is from the actual cover art of the book in question, and it’s tragic that I neglected to discuss it: You there, third-world comprador! Walk on with me, deeper, yes, deeper, into ever darker and more eerie post-apocalyptic tunnels of the English language! Aren’t glad you survived the Cull? Hosted on Acast. See acast.com/privacy for more information.

If you had a male-coded childhood at all recently in the Anglo-American world, you have felt the influence of the Soldier of Fortune culture of the 1980s, within which martial arts and other action films featuring Silvester Stallone, Chuck Norris, and Steven Seagal were prominent, and accompanied by dojos proliferating even in mid-sized American towns. But what you may not know is that, like the sushi boom around the same time period this shadow-reich version of the East Asian martial arts was quite deliberately seeded into the pop culture of the Reagan Era by a rogue’s gallery of all the usual WACL suspects: Moon Seonmyeong of the Unification Church, his high-ranking lieutenant Jhoon Rhee, Sasakawa Ryōichi—as well as Zionists like Menachem Golan and Haim Saban. Moreover, the hyper-individualism and hierarchicalism of this WACL school of karate, far from being inherent to the art, represents its co-optation and enlistment in a fight against its true roots in the struggles of the colonized and the working class in the Japanese Empire. In the proletarian fiction of 1920s Japan we find a little-known earlier chapter in the story of karate, when it was a new and exotic weapon, developed by Ryukyuan peasants under early-modern feudal and mercantile rule, and now wielded by Ryukyuan proletarians and the Korean and Japanese comrades to whom they taught it, to devastating effect against the bosses and their yakuza goons. Hosted on Acast. See acast.com/privacy for more information.

What is the difference between East and West? One helpful line to draw is that between Iranian and Indo-Aryan cultures, as seen in the extremely ancient traditions of the Avesta and the Ṛigveda, respectively. Whereas the common Indo-European heritage of multiple generations of gods (ahuras/asuras vs daēwas/devas, see also titans vs gods—which, as long as we’re painting with broad brushes, we might imagine have something to do with memory of past relations of production as “ages”) is ultimately nondual, the Iranian tradition demonizes the gods (Skt. devas, Av. daēwas) and elevates one of the earlier ahuras (cf. Skt. asuras) into an absolute good creator, to whom is opposed an absolute evil which has corrupted the world and from which a series of saviors must be sent to save us, culminating in a final eschaton, a resurrection and final judgment, etc—the whole apparatus of Abrahamism is basically here already. Within this, we explore the Indo-European myth of the first man and the first king, whose Avestan expression features a societal collapse and a post-apocalyptic remnant surviving in some sort of secure underground enclosure called the wara. The new Japanese translation of the entire Avesta by Prof. Noda Keigō (2020), the first into any language in nearly a hundred years, as well as the new English Ṛigveda of Jamison and Brereton (2014), equip us uniquely well for this investigation. Our main takeaway is the sheer age of ruling class myths of the need to hole up in a cult compound to survive the collapse of class society—when in fact (even supposing we will need counter-waras and defensive tunnels of our own to survive climate collapse and extermination campaigns) it was always the ruling class who most needed to hide away, whereas the masses have always found a way out and forward in the struggle for production and human flourishing. Hosted on Acast. See acast.com/privacy for more information.

人類30万年。その大半を占めるさまざまな平等・自由・創造性ある先「史」社会、そして穀物国家における階級闘争五千年のごく小さな誕生。 Hosted on Acast. See acast.com/privacy for more information.

To introduce Kevin Gaijinson, the show’s new Japanese language host, I share an old conversation with him from back when he was still a raging weeb spreading Anglo-American imperialism in blissful ignorance while speaking better Japanese than the Emperor, gambling with the yakuza, and teaching very special English lessons to the bored housewives of the rich and powerful. He began a journey that day that led him to become a member of the Kingless Generation, and now that he is between jobs as a result of the dissolution of USAID, the NED, and all associated influence operations, and since he’s still such a weeb that he insists on speaking nothing but Japanese, he will be joining the show to host Japanese language episodes from time to time.俺はケビン・ガイジンソン、世界一日本語上手な人。これから本ポッドキャストで日本語ホストを務めるわけですが、まずはちょっとした身の上話を聞いてください。天皇陛下を歌カルタで倒したり、ヤクザと博打を打ったり、著名人の有閑婦人にとても丁寧に英会話を教えたり、日本人よりもよく知っている知日派として理想の生活を送っていましたが、三つ四つ目の諜報局がらみの反共カルトにうんざりきた頃、何か違うなと思ってきました。本ポッドキャストの英語ホストにそんな身の上相談をしたときの音声が今回の主な内容で、僕は日本オタクすぎて日本語しか話せないためバイリンガルの漫才のようなノリになりました。その結果、英語がさっぱりわからなくても結構面白く聞いていただけるかもしれません。ともあれ、USAID/NEDの解体で僕は浪人中ですし、このポッドキャストの日本語ホストをやることになりました。次回からは普通に日本語だけのわかりやすいポッドキャストになりますが、とりあえずはこちらのケビン・ガイジンソン縁起を聞し召せ。 Hosted on Acast. See acast.com/privacy for more information.

At the end of the ancient mythology section we discussed last time, the Popol Vuh (here paralleled by the Title of Totonicapán) depicts the restoration of militaristic class society in the K’iche’ corner of the Maya world in the 13th c. CE, after some centuries of relative freedom and equality following the overthrow of the Classic Maya around 950. The founders of the new ruling class are an itinerant, mountain-dwelling secret society who begin their attack on the stateless, classless society around them by prosecuting a covert campaign of ritual serial murder. For perhaps obvious reasons, this passage seems practically untouched in modern scholarship—the most recent English translation of Popol Vuh silently cuts it entirely!—but we of the Kingless Generation have all the right tools to make sense of it in our own little way: the immortal science of historical materialism, the anthropological theories of Brian Hayden regarding the roots of ruling classes in secret society religion, and leftist parapolitics research on Fort Bragg, Marc DuTroux, the Atlanta child murders, and many other modern instances of ritualized abuse and murder for which good evidence exists for the involvement of a wider network of Euro-American military, intelligence, and high bourgeois elements. Hosted on Acast. See acast.com/privacy for more information.

Before the dawn of what I hope will be a much more productive year for the podcast, join me in a warm and toasty room for some green tea, guitar, and guileless meditations. Hosted on Acast. See acast.com/privacy for more information.

I did it, folks: I returned to the burning bouncy castle that is the small town settler entity on Turtle Island. In between fulfilling various karmic obligations and reconnecting with fellow settlers, relatives and friends on both sides of the Trump/Kamala cultic divide, I managed to do some real-life investigation of Indigenous reservations, visiting museums and cultural events, albeit in a shallow, short-term capacity. Herein I share some musings on this experience of questionable depth but with fireside vibes aplenty.This version is a short take which I did earlier on in the visit and which got interrupted, though it’s nice and snappy and focused. A longer take done later with a bit more information and a lot more vibes will follow on the premium feed only. Hosted on Acast. See acast.com/privacy for more information.

The first half of the Popol Vuh as we have it from the Kʾicheʾ colonial tradition is a quintessentially Kingless epic, as the story revolves around pre-human gods, successive generations of hero twins, who must defeat a series of aggrandizer figures, including the lords of death in the underworld, in order to bring about the dawning of the human age. Although the same basic story can be found in earlier art and hieroglyphic inscriptions which since the 1990s are being deciphered at an exhilarating pace, recent research has pointed out that this anti-accumulative tendency of the story may be somewhat unique to the Popol Vuh as we have it, which, it is hypothesised, may represent a retelling slanted toward anti-colonial resistance. While I agree that this may also be the case, I (based on my limited understanding as an ignorant outsider) think it might make even more sense to take this story, written down only some thirty years after first European contact, as faithfully reflecting older layers, though perhaps not of the somewhat exploitative and stratified Classic Maya (ca 250–950 CE) but rather of the socially creative, decentralized, and egalitarian Postclassic Maya (950–1539), which represents one of the great examples in world history of the deescalation of class struggle, when people came together to build the Kingless Generation. Hosted on Acast. See acast.com/privacy for more information.

In a series that I hope will include Martin Bernal’s classic Black Athena (about the modern British fabrication of “ancient Greece” and its true roots in ancient Egypt), we start with the East: in recent decades, great advances in Hittite studies have illuminated much of the mechanics of transmission of Mesopotamian literature and religion to a nascent Greece from a grain state in Anatolia (modern-day Turkey) which used cuneiform writing (in addition to their own distinctive hieroglyphs) and was ruled over by an Indo-European-speaking ruling class. In addition to illuminating details of class struggle between slave-owning city council members against a king who wants to free the slaves—though perhaps only in order that they may serve the cult of his ancestors in the temple—we contemplate the dependent origination and lack of perduring essence of ‘ancient Greece’, that flimsy idol enshrined at the center of the white supremacist worldview. Hosted on Acast. See acast.com/privacy for more information.

A close reading of “The Playboy Dialect,” a classic sharebon, or narrative of fashion and manners in the pleasure quarters of Edo-period Japan, where a consumer culture, to rival anything concocted by the capitalist dictatorships of the Century of the Self, was wielded as a weapon of class struggle by the rising urban commoner class against the de facto feudal rulers, the samurai. Hosted on Acast. See acast.com/privacy for more information.

The rise of ancient empires in the Eurasian continent ushered in the Axial Age, with its ideologies of absolute good and evil and the promise of revolutionary recompense for unheard-of oppression by the Occupiers of the Earth (שכני הארץ). The books of 1 Enoch and Jubilees, quoted by name in the New Testament, still contained in the Bible of the Ethiopic churches, and exerting a massive influence over the entire Christian view of human history, have recently been re-edited and re-translated with reference to the Aramaic and Hebrew originals partially recovered from the Dead Sea scrolls. Their text shows a greater class consciousness than ever, declaring, “it was not ordained for a man to be a slave, nor was a decree given for a woman to be a handmaid: but it happened because of oppression. This lawlessness was not sent upon the earth: but men created it by themselves, and those who do it will come to a great curse,” (98:4) proclaiming, “woe to those who build their houses not with their own labors, and make the whole house of the stones and bricks of sin,” (99:13) while we workers “toiled and labored and were not masters of our labor; we became the food of the sinners.” (103:11) In response to this situation—ambiguously connected with the idea of God’s angelic police (עירין “watchers”) and prosecutors (שׂטנין “accusers”) betraying Him and engaging in a kind of mafia side hustle which corrupted some humans so that they began to consume and exploit others—the patriarchs Enoch and Moses are given secret knowledge of the cosmic surveillance apparatus that will bring reward to the just, punishment to the rich, and justice to the victims of oppression. We engage in an extended meditation on the impact of these ideas as a weapon of class struggle, both from above and below, in late antique, medieval, capitalist, and our own techno-feudal times. Hosted on Acast. See acast.com/privacy for more information.

I thought I had a hot take in response to the Little Mermaid discourse last year, but predictably I’m not the first one to think of reading the Isle of Venus in Camões’ Lusiads against the Age of Exploration diary entries in which roving European savages discuss their adventures in more complex Indigenous kinship structures where sex was not commodified and the family was not specialized to pass down private property—as well as (what one suspects was actually much more common) rolling up on Indigenous women around the world and committing sexual violence. Sure enough, my guest Min has written an entire scholarly thesis on two different poetic re-imaginings of the Isle of Venus which highlight the colonial violence that Camões’ poem works to conceal: one by a white Anglo woman in Brazil, and another by the leader of the Angolan revolution against Portuguese domination, António Agostinho Neto. Hosted on Acast. See acast.com/privacy for more information.

The antisemitic, Nazi-adjacent ideology of Zionism says that members of the Jewish religion must be uprooted from their ancestral homelands and gathered into a white supremacist settler colony ruled by Jews native to Europe—a new kind of crusader state. And like the crusader states, at the behest of their Euro-American masters, the Zionist entity practices the fascist economics of nomadic destruction and chaos, taking the lead in illicit trade in weapons, drugs, and human beings. We are joined by Klonny Gosch of the ParaPower Mapping podcast to discuss the last of these as only he can. Hosted on Acast. See acast.com/privacy for more information.