15h UTC; WEDNESDAY, 10 APRIL 2013: As "Tea Party"-manipulated Congressional RepubliKKKan unease over President Obama's Fiscal Year 2014 budget, especially its call for tax increases on the "Makers" in exchange for "reforms" to Medicare and Social Security benefits, starts ramping up, Your Correspondent wonders if what the "Tea Party" faction, as well as their "9-12" and Elmer Gantryite drookies, really wants to "save the poor from themselves" and stem the tide of worsening poverty (all the while denying culpability therefor vis-a-vis Reaganmonics) is something "people-centred" rather than "government-centred."

The which, when all is said and done, may actually be a rather badly-fitting (con)fusion of North Korean Jucheism (insisting as it doth that "Man is the Master of Everything, and decides Everything;" i.e., that the "REAL AmeriKKKan" is the Sole Master of their own destiny as much as that of the Nation) and the gateway unto South Africa's apartheid regime known as die Afrikaner Ekonomesie Beweging ("the Afrikaner Economic Movement"), an offshoot of that manufactured exercise in Volkseenheid ("natural unity of a people") from 1938 known as Die Tweede Trek, a symbolic reconstruction of the original Voortrek from Cape to Highveldt with nine ox-drawn carts (ossewa) named for Afrikaner historical figures.

The main premise of which insisted that the Afrikaner, God's Chosen People Upon South Africa, were being victimised all the more by British rule over what the Afrikaner was taught to regard as God's Own Country, and especially so socioeconomic control at the expense thereof (replete with the inevitable appeals to anti-Semitic canards common to such so hard-wired in their Pious and Simple Christian Faith such as the "REAL AmeriKKKan" is expected to embrace), and that,
as God was hulle getuienis ("as God was their witness," so to speak), they have a "natural right" to control the South African economy for the Greater Luscious Glory of the Volk, same to be achieved by rallying round Vader J. D. Kestell's battle-cry of 'n Volk red homself ("a people alone rescues itself") calling for ethno-national solidarity, not State charity, being the fountainhead of their prosperity.

Said fountainhead to take the form of the Afrikaner's "idle monies" being leveraged through a powerful and mighty call to Reddingsdaad ("rescue action"), to itself be seen as a Mission from God Consecrated Unto His Luscious Glory, unto "productive capital" in the form of a centralised Reddingsdaadfond ("Rescue Action Fund") as would invest in Afrikaner-owned enterprises which, in its turn, would be but components in a mutual fund that Afrikaners would be expected to invest in out of Volkseenheid more than anything. To be further reinforced by campaigns promoting said Volkseenheid from as much an ethno-cultural as socioeconomic perspective, to be conducted through Christian Nationalist (as in quasi-Fascist) movements such as the Voortrekkers youth movement and the Reddingsdaadbond ("Rescue Action League") movement, the latter eventually adopting Vader Kestell's battle-cry of 'n Volk red homself as its motto until it was wound up in 1957, such having been seen as necessary because Afrikaner socioeconomic control preparatory to independence (further reinforced by the implementation of apartheid in 1948) was all the more viable.

But the Sanctii Sanctorum of the Afrikaner Economic Movement,
most of all, as developed behind the closed doors of the Eerste Ekonomesie Volkskongres at Bloemfontein in October of 1939, was to be the new, "people-centred" (essentially) Volkskapitalisme--a "people's capitalism" expected to serve Afrikaner ethno-national interests by emphasising employment and training of especially "poor whites" in Afrikaner-owned enterprises, and the leverage of "idle monies" as aforementioned, over traditional capitalism's emphasis upon mere wealth creation. The which also called for the promotion of cooperative enterprises to the greatest extent feasable, especially in the areas of agriculture and retailing, as well as promotion of Afrikaner-centrist building societies and savings banks to promote thrift and investment among the Afrikaner.

Only when it was said and done, however, did it emerge that it was not so much the "poor white" as saw the benefits of this so-called "Mission from God" as that Unholy Trinity of the Afrikaner Broederbond (a super-secretive, Masonic even, Afrikaner Nationalist society who saw such secrecy as necessary "for the greater good of the Volk"), Sanlam (a long-established Afrikaner life insurer with connexions to the Broederbond as were to prove beneficial with the Reddingsdaadfond's eventually evolution into the Federale Volksbeleggings [FVB; "Federal People's Investments"] investment fund and, later on, the Bonuskor investment fund, set up to encourage Sanlam policyholders with dividend rights on their policies to "do the Volk and Nation a favour," as it were") and Volkskas (an Afrikaner-dominant banking house originally structured along mutual lines, later demutualised to expand its lending base and since merged into ABSA), exploiting common "natural synergies" theoretically expected to benefit the Afrikaner Volk all the more ... but as the 1966 assaination of then-South African President Hendrik Verwoerd by ceremonial sword proved, there was still gross socioeconomic polarisation among God's Chosen People ensuing, made worse by racist arrogance excused as serving Divine Will.

Is this, then, what the "Tea Party"/"9-12"/Christian Right ideal for "saving the poor from themselves" really is?

And what can we learn here therefrom?

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