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Speaker 1: This is a bit of audio that I've been meaning

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Speaker 1: to get to for a while. Let me do that now.

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Speaker 1: James Lindsay explains what is called woke capital. And let's

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Speaker 1: take the case of bud Light. Why did bud Light

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Speaker 1: get so invested in transgenderism? Why did they allow themselves

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Speaker 1: to be attached with Dylan mulvaney, Why did they make

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Speaker 1: a why did they put the dude's face on a

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Speaker 1: beer can? Why did they invest in this? This wasn't

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Speaker 1: just some dude who couldn't get any attention from being

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Speaker 1: a gay guy, so then announced he's a little girl

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Speaker 1: and his idea of being a woman is acting like

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Speaker 1: about a nine year old girl at a slumber party.

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Speaker 1: That's what women are supposed to be.

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Speaker 2: No, but.

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Speaker 1: Why did did they get themselves allow themselves to get

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Speaker 1: sucked into this? Well, James Lindsay explains.

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Speaker 3: I could talk to you guys for an hour about

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Speaker 3: how ESG scores work, but let me just give you

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Speaker 3: an example. Do you think bud Light wanted to put

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Speaker 3: Dylan Molvani's face on a beer can and lose what

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Speaker 3: thirty billion dollars or whatever it is?

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Speaker 4: No, they did not.

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Speaker 3: Maybe that one lady did that they let take the

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Speaker 3: fall or a handful of activists that are working in

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Speaker 3: the company. But the fact of the matter is we

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Speaker 3: saw immediately afterwards that the Human Rights Campaign publishes a

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Speaker 3: number called the Corporate Equality Index that requires them to

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Speaker 3: do visibility activism, that requires them to go testify or

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Speaker 3: lobby for bills. It requires corporations to do activism on

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Speaker 3: behalf of whatever its agendas are, and then that score

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Speaker 3: is used as a proxy to their ESG scores, their Environmental,

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Speaker 3: Social and Governance behavior scores, which are the most corrupt

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Speaker 3: cartel system that the finance industry's ever come up with,

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Speaker 3: and is being used to push the United Nations and

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Speaker 3: CCP agenda to destroy America.

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Speaker 1: Kelly Robinson is the president of something called the HRC

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Speaker 1: Human Rights Campaign, the very same human rights campaign that

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Speaker 1: has pressured companies like Target, brands like bud Light to

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Speaker 1: go against their best interest, to go against the values

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Speaker 1: of their core base of consumers and support their far

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Speaker 1: left causes. I would like to read a portion of

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Speaker 1: Kelly Robinson's biography. This appears on the Human Rights Campaign website.

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Speaker 1: I will read it exactly as it is written. Kelly

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Speaker 1: Robinson is the ninth President of the Human Rights Campaign,

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Speaker 1: the first black queer woman to lead the organization. The

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Speaker 1: Human Rights Campaign is America's largest civil rights organization, working

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Speaker 1: to achieve equality and liberation for lesbian, gay, bisexual, transgender,

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Speaker 1: and queer people. Robinson, widely respected for her work over

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Speaker 1: the last fifteen years creating and leading winning campaigns and programs,

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Speaker 1: steps into her new role at HRC after serving as

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Speaker 1: executive director of Planned Parenthood Action Fund. Okay makes sense,

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Speaker 1: you want to kill babies?

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Speaker 2: You wanna?

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Speaker 1: Okay? From community organizer now like Barack Obama, to progressive leader.

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Speaker 1: Robinson has been at the forefront in the fight for

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Speaker 1: bodily autonomy. That is, if you have a baby inside

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Speaker 1: you, you can kill it. That's what bodily autonomy means. And

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Speaker 1: racial engender equity, not equality, equity with a focus on

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Speaker 1: lifting up marginalized communities. And here's the part I highlighted

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Speaker 1: when I'm printed it building political power. Keep that in

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Speaker 1: mind as we play the next two cuts for you,

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Speaker 1: Kelly Robinson, her description to black queer woman and the

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Speaker 1: Human Rights League are not about equality, they are about

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Speaker 1: political power. First up is Senator John Kennedy from Louisiana.

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Speaker 1: He asked Kelly Robinson, if she thinks biological males have

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Speaker 1: an advantage over women, wait till the end. You're not

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Speaker 1: going to want to miss former collegiate swimmer and brave

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Speaker 1: eve patriot Riley Gaines. Who's going to chime in with

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Speaker 1: facts at the end.

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Speaker 3: That a biological male has a physical advantage in sports

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Speaker 3: over a biological female.

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Speaker 5: Not as a definitive statement.

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Speaker 4: Give me an example. Well, now, I don't think how

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Speaker 4: many female members of the NBA do you see?

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Speaker 5: Well, I can say that, you know, there's been this

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Speaker 5: news article about men that think that they could beat

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Speaker 5: Serena Williams in tennis, right, that they think that they

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Speaker 5: could actually score a point on her, and it's just

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Speaker 5: not the case. She is stronger than that.

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Speaker 4: What's your experience being male female?

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Speaker 6: Both Serena and Venus lost to the two hundred and

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Speaker 6: third ranked male tennis player, which they're phenoms for women.

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Speaker 5: My experience my.

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Speaker 6: Husband, he swam at University of Kentucky as well. In

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Speaker 6: terms of accolades and in terms of national ranking. I

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Speaker 6: was a much better swimmer than him. He could kick

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Speaker 6: my butt any day of the week without trying.

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Speaker 1: Next you're going to hear Senator Ted Cruz of Texas

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Speaker 1: ask Kelly Robinson, the self described black queer woman who

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Speaker 1: leads the Human Rights Campaign, if she believes there's a

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Speaker 1: difference between men and women. Is there a difference?

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Speaker 6: Ms?

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Speaker 2: Robinson?

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Speaker 7: Do you agree with miss Gaines that there's a difference

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Speaker 7: between women and men?

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Speaker 5: If the question is about trans women, I'm.

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Speaker 2: Just asking is there a difference between women and men?

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Speaker 5: What I can't say is that the NCAA has rules

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Speaker 5: in place. They've had rules in place for the last decade,

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Speaker 5: and when this competition.

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Speaker 7: I'm going to try rules very clear. Do you believe

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Speaker 7: there's a difference between women and men?

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Speaker 2: It's a yes no. Question is do you believe there's

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Speaker 2: a difference?

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Speaker 5: Oh, I think that we're talking about this case with

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Speaker 5: the answer no.

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Speaker 7: I'm asking a question, do you believe there's a difference

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Speaker 7: between women and men? Most people could answer this very simply.

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Speaker 7: I'm curious if you're willing to do so.

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Speaker 6: Oh.

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Speaker 5: Absolutely, I'm just putting into the context of the vization

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Speaker 5: that we're having. I think that there are definitions.

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Speaker 7: Really, so I'm trying to get a yes or no.

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Speaker 7: I'm not trying to get a speech. Is there a

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Speaker 7: difference between women and men?

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Speaker 5: I think that there are definitions for biological sex.

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Speaker 2: So you're not answering.

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Speaker 7: Let me ask you this question, then, why do women's

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Speaker 7: sports exist? If you can't define a difference between women

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Speaker 7: and men, why not abolish women's sports and just tell

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Speaker 7: little girls to swim with little boys and see who wins.

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Speaker 5: Oh, I'm simply saying that that sex.

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Speaker 2: My question why.

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Speaker 5: It's a great value. I mean, Senator, I'll take.

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Speaker 2: Miss Robinson, please answer the question.

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Speaker 7: I'm asking you absolutely why do women's sports exist?

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Speaker 5: I think that there are so many positive benefits to sports.

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Speaker 7: But why have a secer back category for women? If

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Speaker 7: there's no difference between women and men, why to have

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Speaker 7: women's sports.

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Speaker 5: I'm saying that there's a difference between sex and gender,

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Speaker 5: and that the NCAA has rules in place, which they

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Speaker 5: have for the last decade.

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Speaker 2: I would like to.

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Speaker 7: Enter the record and an article from Duke Law called

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Speaker 7: comparing athletic performances for the best elite women to boys

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Speaker 7: and men.

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Speaker 2: You today to the Colonial House Apartments and receive a

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Speaker 2: free even we're recorded.

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Speaker 1: We played a portion of a James Lindsay speech in

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Speaker 1: the last segment explaining woke capital and why companies like

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Speaker 1: bud Light get themselves into trouble. I want to go

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Speaker 1: back and revisit part of that speech he gave to

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Speaker 1: the European Parliament about cultural Marxism. We'll play as much

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Speaker 1: as we can. I don't know how much we'll get

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Speaker 1: to for the rest of the hour, but I think

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Speaker 1: this speech is incredibly important and I want.

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Speaker 4: To share it with you. Hello, thank you. I'm glad

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Speaker 4: to be here.

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Speaker 3: I want to address something Tom just said, which is,

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Speaker 3: in fact that woke is supposed to advance equity in Europe.

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Speaker 3: So here's the definition of equity, and see if it

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Speaker 3: sounds like a definition of anything else you've ever heard of.

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Speaker 3: The definition of equity comes from the Public Administi literature.

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Speaker 3: It was written by a man named George Frederickson, and

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Speaker 3: the definition is an administered political economy in which shares

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Speaker 3: are adjusted so that citizens are made equal. Does that

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Speaker 3: sound like anything you've heard of before? Like socialism, They're

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Speaker 3: going to administer an economy.

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Speaker 4: To make shares equal.

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Speaker 3: The only difference between equity and socialism is the type

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Speaker 3: of property that they redistribute, the type of shares they're

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Speaker 3: going to redistribute social and cultural capital in addition to

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Speaker 3: economic and material capital. And so that this is my

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Speaker 3: thesis when we say what is woke, woke is Maoism

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Speaker 3: with American characteristics. If I might borrow from Mao himself

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Speaker 3: who said that his philosophy was Marxism Leninism with Chinese characteristics,

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Speaker 3: which means woke is mark. It's a very provocative statement.

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Speaker 3: It's something you will certainly hear. It is not that

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Speaker 3: it is different, and the professors and the philosophers will

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Speaker 3: spend a large amount of time explaining to you, why no, no,

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Speaker 3: it's about economics, when it's Marxism, this is social, this

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Speaker 3: is cultural, this is different.

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Speaker 4: It's not different.

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Speaker 3: I need you to think biologically for one moment, and

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Speaker 3: I don't mean about your bodies.

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Speaker 4: We could do that, that's a different topic.

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Speaker 3: I want you to think how we organize plants and

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Speaker 3: animals when we study them. They're species, but above species,

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Speaker 3: they are the genus of the animals. So you think

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Speaker 3: like the cats, all the cats, but you have tigers,

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Speaker 3: you have lions, you have house cats, you have whatever, leopards,

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Speaker 3: many different kinds of cats. If we think of Marxism

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Speaker 3: as a genus of ideological thought. Then classical economic Marxism

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Speaker 3: is a species. Radical feminism is a species in this

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Speaker 3: same genus. Yes, critical race theory is a genus, or sorry,

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Speaker 3: a species in this genus.

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Speaker 4: Queer theory is a species in this genus.

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Speaker 3: Postcolonial theory that's plaguing Europe is a species in this genus.

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Speaker 3: And they have something that binds them together called intersectionality,

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Speaker 3: that makes them treated as if they are all one thing.

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Speaker 3: But the logic is Marxist, and I want to convince

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Speaker 3: you of that, because Marx had a very simple proposition.

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Speaker 4: But we get lost.

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Speaker 3: We think that Marx was talking about economics, because he

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Speaker 3: often talked about economics.

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Speaker 4: He wrote a book called Capital.

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Speaker 3: It's very famous book, and we think, well, this is

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Speaker 3: about economic theory.

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Speaker 4: But this isn't true. It's always true on the surface.

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Speaker 3: If we go below the surface, what Marx was talking

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Speaker 3: about with something different. We know what Marx's hypothesis was

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Speaker 3: was that we must seize the means of production. If

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Speaker 3: we're going to bring socialism to the nations, to the world,

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Speaker 3: we have to seize.

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Speaker 4: The means of production.

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Speaker 3: So we have to ask what does he mean and

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Speaker 3: if we think that it's about capital, then we miss

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Speaker 3: what he means. If you think it's about the means

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Speaker 3: of production in the factory with a hammer and the

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Speaker 3: means of production in the field with a sickle, then

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Speaker 3: you miss what it means. Because Marx explained what makes

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Speaker 3: human beings special in his earlier writings, and what makes

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Speaker 3: human beings special is that man is a being that

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Speaker 3: is incomplete and knows that he is incomplete. He is

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Speaker 3: a man whose true nature has been forgotten to him,

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Speaker 3: which is social being. He is a socialist at heart

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Speaker 3: who doesn't realize it. And the reason he doesn't realize

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Speaker 3: it is because of the economic conditions operating as the

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Speaker 3: means of construction or production, not just of the economy

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Speaker 3: but of him, but of man, of society, and particularly

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Speaker 3: of history. Marx said that he had the first scientific

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Speaker 3: study of history. How is history produced by man doing

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Speaker 3: man's activity? And man's key activity was economic activity, as

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Speaker 3: he saw it, and so economic production doesn't just produce

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Speaker 3: the goods and services of the economy, it produces society itself,

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Speaker 3: and society in terms produces man. He called this the

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Speaker 3: inversion of praxis, and so when he says, we must

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Speaker 3: seize the means of production, and he's talking about factories

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Speaker 3: and fields. He's actually talking about how we construct who

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Speaker 3: we are as human beings, so that we might complete ourselves,

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Speaker 3: so that we might complete history. And at the end

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Speaker 3: of history, mankind will remember that he is a social being,

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Speaker 3: and we will have a socialist society, a perfect communism

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Speaker 3: that transcends.

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Speaker 4: Private property, is how he put it.

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Speaker 3: He said, in fact, that communism is the transcendence of

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Speaker 3: private property as human self estrangement. That's a quote from

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Speaker 3: the Economic Philosophic Manuscripts of nineteen eighteen forty four. So

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Speaker 3: Marx was interested in controlling our understanding and controlling how

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Speaker 3: man produces himself, and he writes about this exclusively in

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Speaker 3: the eighteen forties, very deeply.

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Speaker 4: How do we do this?

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Speaker 3: And he looks at the economic conditions and he says,

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Speaker 3: this is where it is, and that's why we get

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Speaker 3: economic Marxism, and that's why we think Marx was an economist.

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Speaker 3: But Marx was never an economist. He was a theologian.

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Speaker 3: He wanted to produce a religion for mankind that would

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Speaker 3: supersede all of the religions of mankind and bring him

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Speaker 3: back to his true social nature. And this is the

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Speaker 3: true fact of Marx. And what the goal was, like

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Speaker 3: I said, is to complete man. So what he said is, well,

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Speaker 3: how are we building man currently? All of his economic

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Speaker 3: analysis is about how are we building man at present?

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Speaker 3: Through what he called material determinism, And he said, well,

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Speaker 3: what we have is a special form of private property

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Speaker 3: in our society. Our society is organized around private property,

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Speaker 3: and so all of our thoughts organize around private property.

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Speaker 3: In other words, there's this special kind of property that

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Speaker 3: the bourgeois elite class has access to, and then they

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Speaker 3: organize society to exclude everybody else from access to that

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Speaker 3: property through exploitation, through alienation.

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Speaker 4: Through estrangement, through oppression.

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Speaker 3: And so what Karl Marx was proposing is that economics

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Speaker 3: becomes a vehicle to separate society into a bourgeois class

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Speaker 3: that has access to a special form of property. The

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Speaker 3: people who have access wish to retain that, so they

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Speaker 3: oppress people and keep other people out of that special

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Speaker 3: form of property. They erect a system of classism to

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Speaker 3: do that. It's enforced by an ideology called capitalism that

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Speaker 3: believes that this is the right way to engage in

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Speaker 3: the world. And what we have to do is awaken

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Speaker 3: the under class the proletariat, to the real conditions and

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Speaker 3: the fact that they are historical agents of change and

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Speaker 3: bring them to do a revolution and transform society so

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Speaker 3: that we would have equity or socialism, whichever word you want,

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Speaker 3: they have the same definition. Now let's say that we

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Speaker 3: step out, we step back from this species, this economic species,

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Speaker 3: Homo economicus, and we step back to the genus, and

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Speaker 3: we look at this idea, a special form of property

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Speaker 3: that segregates society into people who have, the bourgeois and

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Speaker 3: the people who do not have, who are in class.

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Speaker 3: Conflict with an ideology that keeps this in place, and

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Speaker 3: the underclass must awaken with consciousness to fight back and

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Speaker 3: to seize the means of production of that form of

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Speaker 3: deterministic property. And now we say, change out class, put

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Speaker 3: in race, and watch we get critical race theory falls

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Speaker 3: out of the hat, just like that, very simple. In

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Speaker 3: nineteen ninety three, Cheryl Harris wrote a long article for

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Speaker 3: the Harvard Law Review called Whiteness's Property. She explained that

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Speaker 3: whiteness or white privilege, constitutes a kind of cultural private property.

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Speaker 3: She says it must be abolished in order to have

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Speaker 3: racial justice. Just like Karl Marx said that in the

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Speaker 3: communist Manifesto, Hero Communism can be summarized in a single sentence, the.

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Speaker 4: Abolition of private property.

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Speaker 3: Well, this is why critical race theory calls to abolish whiteness,

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Speaker 3: because whiteness is a form of private property.

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Speaker 4: Police chess can rolling around.

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Speaker 2: Damn it all right, this is Mark Chestnut and jar

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Speaker 2: the czar of Talk Radio.

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Speaker 1: Okay, we're short on time to get this in. We've

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Speaker 1: tried to break it up. I know this is a

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Speaker 1: lot of audio and people want to hear me talk,

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Speaker 1: but we want to amplify good messages. James Lindsay's speech

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Speaker 1: in front of the European Parliament on cultural maxim Marxism

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Speaker 1: is important here.

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Speaker 3: It is people who have access to this property are whites,

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Speaker 3: or white adjacent, or they act white. These are words

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Speaker 3: out of the American lexicon that they've used to describe

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Speaker 3: how people gain access to the private property. People without

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Speaker 3: that are people of color, and they are oppressed by

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Speaker 3: systemic racism. Systemic racism is enforced by an ideology of

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Speaker 3: white supremacy instead of capitalism. If you think of whiteness

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Speaker 3: as a form of cultural capital, white supremacy, as they

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Speaker 3: define it as identical to capitalism. It's the belief. It's

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Speaker 3: not believing that white people are superior. It's believing that

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Speaker 3: white people have access to the control of society and

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Speaker 3: should maintain that. Even if you don't actually believe that,

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Speaker 3: if you merely support that, you have adopted the ideology

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Speaker 3: of white supremacy into your mind, and so you have

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Speaker 3: the exact same system. And the goal is to awaken

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Speaker 3: a racial consciousness in people so that they will band

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Speaker 3: together as a class and seize the means of cultural production,

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Speaker 3: so that white cultural production is no longer the dominant mode.

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Speaker 3: It's a big mystery in your I know in the UK,

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Speaker 3: throughout Europe, I hear this question again and again. Why

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Speaker 3: on earth is this very American phenomenon about slavery and

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Speaker 3: so on that doesn't apply to our country. Why is

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Speaker 3: it popular here? It's because it's not about history at all.

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Speaker 3: It's not about slavery at all. Those are excuses that

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Speaker 3: they use. It's about creating a class consciousness that's against

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Speaker 3: this form of property called whiteness, that's against the dominant culture.

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Speaker 3: That may just be a matter of fact, say if

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Speaker 3: you're in Europe. That's why, because it becomes a site

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Speaker 3: by which people can come together and they can channel

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Speaker 3: resentment and try to claim power. I wrote a book

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Speaker 3: called Race Marxism, and I defined critical race theory as

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Speaker 3: it really is in that book.

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Speaker 4: On the first page, I said that critical.

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Speaker 3: Race theory is calling everything you want to control racist

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Speaker 3: until you control it. But couldn't we say the same

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Speaker 3: about Marxism. It's calling everything you want to control bourgeois

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Speaker 3: until you control it. But those mean the same thing.

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Speaker 3: They mean exactly the same thing. But what about, say,

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Speaker 3: queer theory, how is that Marxist? It's very strange, all

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Speaker 3: this gender and sex and sexuality. Well, Tom said, what

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Speaker 3: is woke? Attack the idea of being normal? Well, the

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Speaker 3: queer theory thinks that there are certain people who get

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Speaker 3: to set the norms of society. They are privileged. They

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Speaker 3: call themselves normal. They say this is normal. It's normal

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Speaker 3: to consider yourself a man and look like a man,

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Speaker 3: and act like a man, and dress like a man,

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Speaker 3: and eat meat like a man. And then there are

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Speaker 3: women that should be feminine and pretty and all these things,

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Speaker 3: and so they get to define what's normal. They're heterosexuals,

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Speaker 3: so they get to define the heterosexuality is normal and

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Speaker 3: other sexualities are abnormal.

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Speaker 4: And so you have a conflict.

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Speaker 3: Across this cultural property of who gets to be considered

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Speaker 3: normal and who is a pervert or a freak or

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Speaker 3: some other term that gets used in their literature.

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Speaker 4: But technically who is a queer?

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Speaker 3: Which sounds like a slurb, but they adopted it and

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Speaker 3: it's a technical academic term. Now it means an identity

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Speaker 3: without an essence, by the way, an identity that is

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Speaker 3: strictly oppositional to the concept of the normal, as defined

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Speaker 3: by queer theorist David Halperin in his nineteen ninety five

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Speaker 3: book Saint Foucaut Toward a Gay Hagiography.

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Speaker 4: I didn't make that up. I'm not extrapolating.

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Speaker 3: So you see, queer theory is just another species of

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Speaker 3: the genus of Marxism. What about post colonial theory, which

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Speaker 3: is plaguing Europe thanks to Franz Fannin and his biggest

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Speaker 3: European fan, Jean Paul Sartre.

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Speaker 4: What about this? What's the same. You have the West

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Speaker 4: as the oppressor.

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Speaker 3: They have access to the material and cultural wealth of

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Speaker 3: the world because they've decided their culture is the default

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Speaker 3: and have gone and colonized the world to bring culture

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Speaker 3: to the world, as they say, and so the oppressed,

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Speaker 3: the natives around the world, the people have to band

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Speaker 3: together and their activity is going to be called decolonization.

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Speaker 4: They have to remove every aspect of Western culture.

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Speaker 3: So when they come to Belgium or they come to France,

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Speaker 3: or they come to the United States and they say

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Speaker 3: we're going to decolonize the curriculum, or they go to

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Speaker 3: the UK and say we're going to decolonize Shakespeare, this

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Speaker 3: is what they mean. We're going to remove the cultural

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Speaker 3: significance of your cultural artifacts because those cultural artifacts themselves

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Speaker 3: are oppressive to us. This is the same system. It's

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Speaker 3: another species and the exact same genus, and that genus

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Speaker 3: is Marxism, which is a way of thinking about the world,

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Speaker 3: and the goal is always to seize the means of

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Speaker 3: control of the production of man and history and society.

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Speaker 3: Marx merely believed it was through economic means. Now it's

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Speaker 3: through socio cultural means. The evolution into this sometimes called

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Speaker 3: Western Marxism, began in the nineteen twenties. We had a

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Speaker 3: Russian Revolution in nineteen seventeen and this did not happen

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Speaker 3: in Europe, and the Marxists in Europe were confused, and

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Speaker 3: so Antonio Gramsci sat down and wrote out some things,

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Speaker 3: and Lukach sat down and wrote History and Class Consciousness

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Speaker 3: after the failure of the revolution in Hungary, and they

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Speaker 3: wrote what became cultural Marxism, the idea that we have

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Speaker 3: to enter the cultural institutions in order to change them

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Speaker 3: from within, because Western culture has something about it that's

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Speaker 3: repelling socialism, so we have to go inside and change

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Speaker 3: the culture to make it socialist. Now you aren't allowed

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Speaker 3: to talk about cultural Marxism. Now they've categorized this as

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Speaker 3: a conspiracy theory.

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Speaker 4: They say that it is anti Semitic. This is not true.

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Speaker 3: Antonio Gramsci wrote books, George Lukoch wrote books.

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Speaker 4: You can read those books. They have a philosophy.

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Speaker 3: If they don't like the name cultural Marxism, we can

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Speaker 3: use the name that other people at the time used,

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Speaker 3: Western Marxism. So much like I don't know, a virus

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Speaker 3: adapting to the conditions, it changed to try to infect

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Speaker 3: a new host. It worked in feudal societies. Marxism took

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Speaker 3: over in Russia. It took over later in China, it

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Speaker 3: took over in all of these kind of agriculturally driven

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Speaker 3: feudal societies, but it wouldn't work in actual capitalist nations

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Speaker 3: because Marx was wrong. Then several Germans from the Frankfurt

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Speaker 3: School started to study this phenomenon in more depth, and

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Speaker 3: they evolved the idea further. They evolved the idea into

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Speaker 3: what's called critical Marxism. They developed what's called the critical theory.

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Speaker 3: And Max Horkheimer, who designed the critical theory, explained the

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Speaker 3: critical theory and what did he say?

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Speaker 4: He said, well, what.

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Speaker 3: We came to realize was that Marx was wrong about

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Speaker 3: one thing. Capitalism does not emiserate the worker. It allows

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Speaker 3: him to build a better life. So I developed the

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Speaker 3: critical theory because it is not possible to articulate the

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Speaker 3: vision of a good society on the terms of the

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Speaker 3: existing society. So critical Marxism criticizes the entirety of the

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Speaker 3: existing society. Everything is somehow needing to be subjected to

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Speaker 3: Marxist conflict analysis.

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Speaker 4: But how is that to be done?

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Speaker 3: They sought an answer through the middle part of the

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Speaker 3: twentieth century and World War II breaks out. The Frankfurt

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Speaker 3: School comes to America, which in this metaphor is the Wuhan.

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Speaker 4: Institute of Virology.

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Speaker 3: Because gain and function began to happen on the Marxist

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Speaker 3: virus very quickly in America, and American universities adopted these

442
00:25:15,800 --> 00:25:17,040
Speaker 3: professors from Germany.

443
00:25:17,240 --> 00:25:19,600
Speaker 4: Interpreter to teachings which she said in Spanish.

444
00:25:20,359 --> 00:25:22,480
Speaker 3: I just said it to the judge in Spanish because

445
00:25:22,480 --> 00:25:24,240
Speaker 3: I feel that she forgets that we're Hispanic and that

446
00:25:24,320 --> 00:25:25,919
Speaker 3: we're the people that she targeted.

447
00:25:25,520 --> 00:25:27,320
Speaker 4: For a vote the Michael Verry Show.

448
00:25:28,800 --> 00:25:31,159
Speaker 1: All Right, finally, for short on time, here's the final

449
00:25:31,240 --> 00:25:35,040
Speaker 1: bit of James Lindsay's speech on cultural Marxism. Go to

450
00:25:35,080 --> 00:25:37,359
Speaker 1: the internet hear it for yourself. It's important.

451
00:25:37,520 --> 00:25:41,960
Speaker 3: Herbert Marcusa, writing in the nineteen sixties said extremely clearly this,

452
00:25:42,080 --> 00:25:44,920
Speaker 3: writing in nineteen sixty nine, not only did he say

453
00:25:44,960 --> 00:25:49,560
Speaker 3: capitalism delivers the goods, gives people a good life, makes

454
00:25:49,560 --> 00:25:52,600
Speaker 3: them wealthy and comfortable and happy, he also said that

455
00:25:52,640 --> 00:25:55,000
Speaker 3: the working class is no longer going to be the

456
00:25:55,040 --> 00:25:58,560
Speaker 3: base of the revolution because of these things. In other words,

457
00:25:58,560 --> 00:26:01,520
Speaker 3: we don't have to be responsible to the working class anymore,

458
00:26:01,880 --> 00:26:04,399
Speaker 3: which opens up the ability for Marxists who are seeking

459
00:26:04,440 --> 00:26:08,239
Speaker 3: power to make friends with the corporations. The bosses are

460
00:26:08,280 --> 00:26:11,880
Speaker 3: no longer the enemy. They're an opportunity because the working

461
00:26:11,920 --> 00:26:13,120
Speaker 3: class is irrelevant, he said.

462
00:26:13,119 --> 00:26:14,359
Speaker 4: The energy is somewhere else.

463
00:26:15,040 --> 00:26:18,280
Speaker 3: He said, it's in the racial minorities, the sexual minorities,

464
00:26:18,280 --> 00:26:19,520
Speaker 3: the feminists.

465
00:26:19,320 --> 00:26:20,200
Speaker 4: The outsiders.

466
00:26:21,240 --> 00:26:23,560
Speaker 3: That's who, he said, have the energy for a Marxist

467
00:26:23,640 --> 00:26:26,960
Speaker 3: revolution in the West, not the working class. And so

468
00:26:27,040 --> 00:26:30,720
Speaker 3: Marxism was able to evolve to abandon the working class.

469
00:26:31,320 --> 00:26:33,040
Speaker 3: And so what did they do, Well, all they had

470
00:26:33,040 --> 00:26:36,360
Speaker 3: studied for thirty years was what they called the culture industry,

471
00:26:37,480 --> 00:26:41,159
Speaker 3: an industry that commodifies and packages culture and sells it

472
00:26:41,200 --> 00:26:45,560
Speaker 3: back to people, so supposedly stripped of what it actually.

473
00:26:45,240 --> 00:26:48,719
Speaker 4: Is, empty abstract now and so what of course did

474
00:26:48,760 --> 00:26:49,000
Speaker 4: they do.

475
00:26:49,040 --> 00:26:51,520
Speaker 3: They seize the means of production of the culture industry,

476
00:26:51,840 --> 00:26:54,200
Speaker 3: because that's what they do. And so they started to

477
00:26:54,240 --> 00:27:01,760
Speaker 3: transform the culture industry to sell racial sexual sexuality based

478
00:27:02,640 --> 00:27:07,280
Speaker 3: agit prop as though that were genuine culture. And so

479
00:27:07,320 --> 00:27:11,879
Speaker 3: we get concepts like cultural appropriation, we get concepts like

480
00:27:12,040 --> 00:27:16,960
Speaker 3: cultural relevance, cultural this, cultural that, cultural everything, and it's

481
00:27:17,000 --> 00:27:22,720
Speaker 3: all provided in pastiche. It's all provided as a mockery

482
00:27:22,840 --> 00:27:27,720
Speaker 3: of what's really going on. And this evolved in America's

483
00:27:28,359 --> 00:27:33,560
Speaker 3: highly racialized context, and we ended up with woke, a

484
00:27:33,600 --> 00:27:38,400
Speaker 3: form of identity based Marxism, a constellation of Marxist.

485
00:27:38,200 --> 00:27:42,360
Speaker 4: Species that all work.

486
00:27:42,160 --> 00:27:46,080
Speaker 3: With the same operating premise but locate themselves indifferent. And

487
00:27:46,119 --> 00:27:50,200
Speaker 3: I'll use the German term here for this folk. LGBTQ

488
00:27:50,480 --> 00:27:54,879
Speaker 3: is a folk and they get folkish identity there and

489
00:27:54,920 --> 00:27:55,880
Speaker 3: become activists.

490
00:27:57,080 --> 00:27:59,520
Speaker 4: The black community is a folk. How do I know?

491
00:28:00,160 --> 00:28:01,040
Speaker 4: That's what W. E. B.

492
00:28:01,200 --> 00:28:03,479
Speaker 3: Duboce said it would be when he laid down the

493
00:28:03,480 --> 00:28:06,840
Speaker 3: foundations that became critical race theory later. They think of

494
00:28:06,880 --> 00:28:10,199
Speaker 3: themselves as nations. Don't they all have flags? Don't they

495
00:28:10,240 --> 00:28:12,560
Speaker 3: put them on your buildings like colonizers? Don't they hang

496
00:28:12,600 --> 00:28:16,360
Speaker 3: them in your streets. They think of themselves as occupying nations,

497
00:28:16,359 --> 00:28:19,240
Speaker 3: but they see themselves as bound together, just like the

498
00:28:19,320 --> 00:28:22,320
Speaker 3: various colonized nations around the world, and seeking liberation from

499
00:28:22,400 --> 00:28:26,200
Speaker 3: Western civilization. And so we end up with Western Marxism

500
00:28:26,480 --> 00:28:31,040
Speaker 3: taking many forms, but with one overarching approach.

501
00:28:31,160 --> 00:28:32,239
Speaker 4: And the approach that they use.

502
00:28:32,280 --> 00:28:35,480
Speaker 3: I started off by saying, is Maoist not merely Marxist?

503
00:28:35,640 --> 00:28:38,760
Speaker 3: Now you know the theory is marx It's just evolved

504
00:28:38,800 --> 00:28:41,840
Speaker 3: into different species to attack the West at its weakest points.

505
00:28:42,120 --> 00:28:46,440
Speaker 3: Through our tolerance, through our acceptance, through our openness, through

506
00:28:46,480 --> 00:28:50,040
Speaker 3: our generosity, through our best traits. Actually the things that

507
00:28:50,080 --> 00:28:51,640
Speaker 3: we should be proud of being, the things that we

508
00:28:51,680 --> 00:28:56,960
Speaker 3: are proud of being. But Mao Zedong knew how to

509
00:28:57,080 --> 00:29:01,000
Speaker 3: use identity politics. I don't know how you study in Europe,

510
00:29:01,000 --> 00:29:03,680
Speaker 3: but in America we have very red washed education, as

511
00:29:03,720 --> 00:29:07,800
Speaker 3: we might say, the communists have stripped out all education

512
00:29:07,840 --> 00:29:11,280
Speaker 3: about communism entirely. You don't learn about it in America

513
00:29:11,320 --> 00:29:13,640
Speaker 3: at all. So we don't learn anything about Mao. And

514
00:29:13,720 --> 00:29:15,240
Speaker 3: maybe you don't know this, but I tell this to

515
00:29:15,280 --> 00:29:19,880
Speaker 3: American audiences and they're shocked. Mao used identity politics. He

516
00:29:19,920 --> 00:29:24,360
Speaker 3: created ten identities in China. Five he labeled red for communists,

517
00:29:24,360 --> 00:29:30,000
Speaker 3: five he labeled black for fascist, and he categorized people

518
00:29:30,440 --> 00:29:33,240
Speaker 3: into these identity categories. What they are doesn't really matter.

519
00:29:33,240 --> 00:29:35,400
Speaker 3: Of course, they were communists. There were things like landlord

520
00:29:35,480 --> 00:29:38,280
Speaker 3: and rich farmer and things like this. Right winger is

521
00:29:38,280 --> 00:29:40,320
Speaker 3: a bad category in and of itself, by the way,

522
00:29:40,400 --> 00:29:43,920
Speaker 3: conservative All of them bad bad influences. That's another one.

523
00:29:44,480 --> 00:29:46,240
Speaker 3: You could be a bad influence for just thinking the

524
00:29:46,240 --> 00:29:48,040
Speaker 3: wrong thing, or saying the wrong thing at any time,

525
00:29:48,160 --> 00:29:49,840
Speaker 3: or because the government decides it doesn't like you.

526
00:29:50,760 --> 00:29:51,960
Speaker 4: These are the bad categories.

527
00:29:51,960 --> 00:29:53,840
Speaker 3: And if you have a bad category, very importantly, your

528
00:29:53,920 --> 00:29:56,880
Speaker 3: children have a bad category by default. So they create

529
00:29:56,960 --> 00:29:59,920
Speaker 3: a social pressure for your children to identify as revolutionaries,

530
00:30:00,560 --> 00:30:03,400
Speaker 3: at which point they get a red identity, a communist identity,

531
00:30:03,440 --> 00:30:05,560
Speaker 3: a good identity, and they.

532
00:30:05,400 --> 00:30:06,480
Speaker 4: Get rewarded for it.

533
00:30:07,080 --> 00:30:10,360
Speaker 3: And the youth led the revolution in China because Mao

534
00:30:10,800 --> 00:30:14,560
Speaker 3: did this identity politics through the children in the schools.

535
00:30:14,840 --> 00:30:18,400
Speaker 3: That should feel very uncomfortable to you, because here we have,

536
00:30:18,600 --> 00:30:21,040
Speaker 3: at least in the United States, we tell our children

537
00:30:21,480 --> 00:30:26,040
Speaker 3: being white is bad, being white is oppressive. You automatically

538
00:30:26,120 --> 00:30:29,480
Speaker 3: hurt people of other races by your very existence. But

539
00:30:29,560 --> 00:30:32,400
Speaker 3: by the way, if you become queer, we'll celebrate you.

540
00:30:34,320 --> 00:30:36,480
Speaker 3: And you can create a radical army of people who

541
00:30:36,520 --> 00:30:41,400
Speaker 3: identify as gender minorities and sexual minorities. At seven years old,

542
00:30:42,640 --> 00:30:44,920
Speaker 3: you can lead them into paths of puberty blockers and

543
00:30:45,000 --> 00:30:48,600
Speaker 3: transition medical transition, which, of course big pharm of profits

544
00:30:48,600 --> 00:30:52,800
Speaker 3: off of at seven years old, behind their parents back.

545
00:30:53,680 --> 00:30:56,040
Speaker 3: There's a reason for this. It's the same program that

546
00:30:56,080 --> 00:30:58,880
Speaker 3: mal Zeidong used to radicalize the youth in China. The

547
00:30:58,920 --> 00:31:02,120
Speaker 3: only thing different is the id identity categories have shifted.

548
00:31:02,760 --> 00:31:07,320
Speaker 3: It's Maoist cultural revolution with American characteristics, and it's being

549
00:31:07,360 --> 00:31:09,800
Speaker 3: exported to Europe. And just like how critical race theory

550
00:31:09,800 --> 00:31:11,480
Speaker 3: has come to Europe even though it doesn't make sense,

551
00:31:11,920 --> 00:31:13,959
Speaker 3: it will come to Europe whether it makes sense or not,

552
00:31:14,360 --> 00:31:16,600
Speaker 3: and you will have a cultural revolution here too.

553
00:31:16,720 --> 00:31:18,200
Speaker 4: You guys even had a kind.

554
00:31:18,000 --> 00:31:21,440
Speaker 3: Of offshoot one in twenty twenty George Floyd dies in Minnesota,

555
00:31:21,480 --> 00:31:23,360
Speaker 3: which has nothing to do with you, and you guys

556
00:31:23,400 --> 00:31:24,960
Speaker 3: have statues coming down in Europe.

557
00:31:26,160 --> 00:31:27,080
Speaker 4: Total nonsense.

558
00:31:27,320 --> 00:31:29,680
Speaker 3: It doesn't matter though, the point is to destroy Western

559
00:31:29,720 --> 00:31:34,760
Speaker 3: civilization from within using MAOIs techniques. One last point about

560
00:31:34,840 --> 00:31:37,240
Speaker 3: Mao to kind of drive that point home, Mao said

561
00:31:37,280 --> 00:31:41,240
Speaker 3: in nineteen forty two that his formula to transform China

562
00:31:41,320 --> 00:31:42,640
Speaker 3: was called unity criticism.

563
00:31:42,800 --> 00:31:43,160
Speaker 4: Unity.

564
00:31:43,880 --> 00:31:47,600
Speaker 3: First, you'd try to create the desire for unity, Then

565
00:31:47,640 --> 00:31:50,720
Speaker 3: you criticize people for not living up to that. Then

566
00:31:50,960 --> 00:31:53,880
Speaker 3: you bring them into unity under a new standard. Does

567
00:31:53,920 --> 00:31:56,240
Speaker 3: that feel like what you're being put through? But the

568
00:31:56,280 --> 00:31:59,800
Speaker 3: words are different. We use words like inclusion and belonging.

569
00:32:00,320 --> 00:32:02,320
Speaker 3: We'll have a place where everybody feels.

570
00:32:02,000 --> 00:32:04,920
Speaker 4: Like they belong. We just want to have an inclusive space.

571
00:32:05,200 --> 00:32:07,640
Speaker 3: But unfortunately you have racist ideas and you have to

572
00:32:07,720 --> 00:32:10,000
Speaker 3: criticize for you, we have to criticize you. For those,

573
00:32:10,120 --> 00:32:12,120
Speaker 3: you need to criticize yourself. For those, you need to

574
00:32:12,160 --> 00:32:17,320
Speaker 3: go study shwashi in Mandarin, exactly like Mao said. And

575
00:32:17,360 --> 00:32:19,479
Speaker 3: then we can bring you into unity under a new

576
00:32:19,520 --> 00:32:22,520
Speaker 3: standard which Mau called socialist discipline, which we in the

577
00:32:22,520 --> 00:32:26,880
Speaker 3: West would not buy. We call it in the West inclusion.

578
00:32:28,040 --> 00:32:31,080
Speaker 3: And so we have this new program and within inclusion

579
00:32:31,120 --> 00:32:34,280
Speaker 3: we have or above inclusion, actually we have sustainability. We

580
00:32:34,360 --> 00:32:37,600
Speaker 3: have a sustainable and inclusive future. I see the Agenda

581
00:32:37,640 --> 00:32:40,520
Speaker 3: twenty thirty here with an X over it. The sustainable

582
00:32:40,560 --> 00:32:44,440
Speaker 3: and inclusive future is the new socialist standard that we

583
00:32:44,520 --> 00:32:47,560
Speaker 3: will have freedom under socialist discipline. And Mao said the

584
00:32:47,600 --> 00:32:49,680
Speaker 3: way that that will work is through what he called

585
00:32:49,680 --> 00:32:51,360
Speaker 3: democratic centralism.

586
00:32:51,680 --> 00:32:53,520
Speaker 4: We call that stakeholder capitalism.

587
00:32:55,240 --> 00:32:57,600
Speaker 3: And my shot at the World Economic Forum is taken

588
00:32:58,720 --> 00:33:02,000
Speaker 3: because it's one of the things co ordinating this. My

589
00:33:02,080 --> 00:33:05,120
Speaker 3: shot at the United Nations is taken because it's one

590
00:33:05,120 --> 00:33:08,600
Speaker 3: of the things that's coordinating this. So woke is Marxism

591
00:33:08,760 --> 00:33:15,840
Speaker 3: it's advancing through Maoist cultural revolution. It's using americanized identity categories.

592
00:33:16,160 --> 00:33:18,600
Speaker 3: And while some of those will not work, and Europe,

593
00:33:19,280 --> 00:33:22,280
Speaker 3: I guarantee you the colonial aspect will. They will find

594
00:33:22,320 --> 00:33:25,200
Speaker 3: your weakness, they will adapt the theory to fit because

595
00:33:25,200 --> 00:33:27,320
Speaker 3: it's like a virus that will evolve to its host.

596
00:33:28,040 --> 00:33:31,080
Speaker 3: And Europe is a great risk. Now, the last thing

597
00:33:31,120 --> 00:33:34,600
Speaker 3: I'll mention is this risk is twofold. When you endure

598
00:33:34,680 --> 00:33:38,400
Speaker 3: Marxist provocation, Marxist strategy is always of the same type.

599
00:33:38,440 --> 00:33:42,440
Speaker 3: It's called middle level violence. They don't come at you

600
00:33:42,920 --> 00:33:47,800
Speaker 3: with full blown Bolshevik assault. Very often it's middle level violence.

601
00:33:47,840 --> 00:33:48,480
Speaker 4: They provoke