11 March 2016

On the Chink Voice and Esteem


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if a chink can't trust himself, i gon' shoot you
I have written much on the topic of being the only male chink in any given setting. While it may seem repetitive and gratuitous the way I describe it, the truth of the subject reveals something far more repetitive and gratuitous than any language I can use to fuck with pussies.

It really doesn’t make sense that chinks are called an over-represented minority. The inherent paradox of the term is the inherent paradox a chink feels if he tries to deviate from this expected identity of this over-represented minority. This group then needs to be defined—these chinks are the doctors, the quiet accountants, the scientists, the businessmen, and the mousy studious children. None of these types want to yell out about themselves. Even to get to those places, a chink can't say a word out of place, take a step out of place. As good, transpacifically dislocated inheritors of a broken and fake Confucianism, these chinks have been specifically trained by their parents to keep quiet. This leads to niche interests and fear of whites: natural inferiority. Deference and acquiescence are as integral to the modern chink as is black hair. There is no reason why this should be. The chinks need to be everywhere for us to really be an over-represented minority.

If they insist, and it seems unlikely qua impossible for the whites to relent on any form of “coded” language on our subject, the best way forward for the chinks is not to relent and recolonize them from the inside. The chinks must make their new world a world in which they revert the historical wave and reestablish the holistic dominance and superiority of the Chink name. The chinks must dethrone the whiteman from any perch he may perceive he is entitled, and those perches seem to be everywhere.

This, in truth, involves far less extreme an approach then the anger of this language might provoke or hint. The chinks must simply become full citizens and cede their self-imposed cowering station as metics. Today, there is so few explicit institutionalized discrimination against the chinks. The discrimination is interior. The root of the problem is the self-loathing and self-deprecation so crucial to the Confucian process. The only way to progress is to humiliate the self and inspire a reflex of improvement. No more. The chinks must relent on this self-cannibalistic approach and do what the others do. The chinks must become proactive. The chinks must yell from all spots they are so that the cacophony will overwhelm the whites who have previously thought most chinks mute and invisible.

In the late nineteenth and early twentieth centuries, the North American ladder operated with whites at the top, blacks at the bottom, and chinks one above. The blacks though, in the present day, have made “nigga” such a powerful term that all whites clamor to shout it. It’s a privilege that bonds them and empowers them, while at the same time cleaves a pound of flesh out the cracker-descendants. The historical sense of the term makes it so any talk of white ancestry is integral. "Nigga" has no power if the roots of the deep south are forgotten. Now, the term is embraced as a momento of adversity and a fuck you to the cracker-issue. When a white uses it and is denied, it strengthens the historical sense of the term. When a black uses it, the historical sense is again strengthened. For chinks, no such word has been reclaimed or reappropriated—hence this local abundance of "chink."

The chinks let the whites take whatever they want, partly because the chinks have a preternatural gift for mimesis. The chinks are the foremost forgers and mass producers in the world. Yet in the historical sense of chink disdain towards foreigners, we have inhibited our capacity for growth. OG chinks Lao Tzu and Confucius, and Mencius among others have always promoted mimesis and empathy as a way to defeat the enemy. Now in the communist qua free-economy, planned-state Chinkland, chinks demand to acquire western modes. And this we cannot escape. Confucian thought is so engrained in a chink society that we can’t throw it away. Instead of simply copying the admitted successes of the whites, chinks need rather to take it and shove it back down their throats. We need to uprise and take their language, take their means, take them, and make them ours. Not merely weapons that attack them. Rather intellectual and conceptual chainlinks that choke them, that enslave them, that reverts our culture’s weakness and meekness. No more western smoke. The only pungency and drowse that a chink will feel will be created from within. Whiteman will not talk for chinks anymore. A chink will no more let the whiteman give. A chink will only seize. A chink will defer receiving for the choicest circumstances. A chink will use his hands. A chink will move the labor from the factories and the mines in the domains of culture and presence. A chink will transfer the power and calluses of their hands towards a rippling roar in their voice.

This militant extremism does not violate any sense of liberalism or modern freedom. The militant extremism here proposed is simply a continuation of what the whites have been doing, minus the physical slavery and depraved cartel, bordello juntas their supposedly free and democratic governments represent. The chinks must rise and surpass the whites in the most powerful contemporary weapon: media formation of identity. Chinks should never simply do. Chinks must do it as chinks. Chinks need to reclaim their heritage of a hundred years of embarrassment, of internal oppression, of ideological oppression, of mockery, of backwardness, of modern feudalism, of modern subservience, of dicksucking, of prostration, of whitephilia, of western adoration. The chinks must enter western modes of expression and surpass them. Chinks must become belligerent, but in the subtle ways so integral to all Chinkcraft.  

The Chinks need no longer to be afraid of their heritage as is so custom. The modern chink seeks often to escape what it means to be a chink. The modern chink hides from his past behind the covers of a censored history. The chinks think through the western perspective. The chinks must no longer think of themselves as living in the west. The terms “China,” “中国,” “中华,” are in their infancy, in a nascent state ready for repurposing. As we use it now, these terms represent the imaginary borders of a corroding idea. The new “China” is all throughout the world. The strength of the Chink heritage and historical sense comes from the plurality and the diversity of the term. So few of the Chink dynasties were led by what we now call “.” As the 匈奴,党项,满族,蒙族thought, there is no reason to assume that the mandate of heaven should be limited to anyone within the bounds of “China” or members of the “Han.” Nor should the mandate of heaven be limited to an imperial sense. The mandate of heaven is an imagined bond all chinks share. It is the mandate of heaven that grant us this power. Anywhere a chink is, the mandate of heaven is present. Chink’s all have the heritage and power of the mandate of heaven as long as they attune themselves to it.

The chinks are in a state of whispering, of sweeping the floor with heads down, of cleaning the urinals of the white world, of building the successes of the white world. There is no reason the chinks should be quiet. The chinks should be deafening. The chinks, as they are outside of “China,” form a power reserve that so many treat with reluctance and shame. No more. The chinks must draw from this reserve and assert their identity, their individualism, their talent, their worth. Theirs is the longest and most successful historical contrivance in the world. Theirs is the most unique story of isolation and self-sufficiency. There’s no reason why, in the present day, the chinks cannot make historical contrivance, Gospel, cannot make isolation, Ubiquity, cannot make self-sufficiency, Self-Determinism, cannot make embarrassment, Pride. 

There is no excuse for a chink to be a self-effacing, cowering dog. 

The detail of our pattern is movement. The underpinning of our power is movement. The act that will get us out of our mire is movement.

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