It goes without saying, the odiously ignoble troupe of societal misfits turned Marxist activists, commonly referred to as Social Justice Warriors (SJW), care naught about redressing the balance of an unfair world.
If SJWs genuinely empathized with the impoverished working and impecunious lower classes, whose wages have been catastrophically depressed by decades of unfettered and unskilled mass immigration into Western Europe and the United States, they’d rush to defend the British electorate’s decision to vacate the European Union as well as support America’s departure from the North American Free Trade Agreement.
If feminists were sincerely interested in defending women’s rights, they’d take to the streets of Rotherham and Malmö to pledge solidarity with the thousands of pre-teen and teenaged girls victimized by Islamic grooming gangs currently wreaking havoc on Northern Europe, instead of aligning themselves with the cultures that have been become synonymous with the sexual abuse of young women.
If Progressives genuinely cared about children and families, they’d fight to reunite embattled fathers with their estranged children, unfairly separated by a grievously unjust family court system that is hell-bent on eliminating the father figure from the home. Instead they no-platform brave filmmakers like Cassie Jaye for daring to suggest that men too have rights that need protecting, children need their fathers and challenging the hateful ethos of modern feminism.
But the Left have never been about doing right by their fellow man, fighting against genuine injustice or for a better world. The Left by nature are about destroying all that is righteous and decent through subversion and revolution. They thrive by sowing the seeds of societal discord, in the hope the disaffected they reach with their toxic message will eventually take up arms in their name in order to facilitate the transfer of power and lust for blood and societal carnage they crave.
Instead of helping those in genuine need the Neo-Marxist Left, and its instrument of terror — the Social Justice Warrior — exploit the misery and tragedy their policies result in to suck more lost souls into their demonic movement. In fact it’s often the people they’ve harmed most with their maddening activism that become their base and eventually their most fervid proponents.
In Western Europe this has been achieved by attacking the indigenous majority through the empowerment of the unassimilable economic migrant and black and Hispanic minorities, whom they then recruit to block highways and attack statues.
But things weren’t always so….
Social activism prior to the rise of the intolerant left
The behaviors and odious belief systems infecting today’s SJW lie in stark contrast to the behaviors exhibited and ideals embraced by eighteenth- and nineteenth-century justice and equality activists.
Domestically, humanitarians from centuries past — the vast majority of whom were White Anglo Saxon and Protestant — battled the injustices of child labor that arose as a direct result of mass industrialization and the shift from agrarian to manufacturing based economies. They did so by setting up homes for exploited British children and orphanages to protect young people from the industries exploiting them.
Others worked to see that women trafficked into cities to service workers were given equal protection under the law, and that brothels that spread debilitating sexually transmitted infections and exploited desperately destitute women were closed and women were encouraged to quit the sex industry and join reform institutions.
Evangelicals preferred to select their own candidates for admission more directly and often recruited prostitutes through street work, midnight meetings or brothel visiting. The London Female Mission to the Fallen employed eight missionaries, each of whom was responsible for a particular area of London: one missionary was solely responsible for the bridges of London. Late night meetings were held in towns and cities across England….Ellice Hopkins and her supporters were critical of midnight meetings, because the prostitutes who attended were generally drunk or disagreeable, so they went (missionaries) went straight to the brothels during the daytime to recruit.”Paula Bartley, Prostitution: Prevention and Reform in England, 1860-1914 (London, Routledge Publishing, 1999 ), p.35.
Activists operating during the Edwardian and Victorian periods also campaigned to see slavery abolished globally. After relentless parliamentary lobbying from both Christian and secular abolitionists, and within a year of Westminster passing the Abolition of the Slave Trade Act in 1807, Britain’s Royal Navy took to the high seas separating the New and Old Worlds to eradicate the Transatlantic Slave trade, establishing the West Africa Squadron.
The Squadron was tasked with suppressing the Transatlantic Slave Trade along the coast of West Africa, where it targeted predominantly French and Spanish ships. Even Portugal, Britain’s longest standing ally, was not afforded immunity.
The endeavor commenced with just two small frigates which were vastly outmanned and overpowered by the slave ships they chased, however by the 1840’s the West Africa Squadron employed almost one quarter of the Royal Navy’s fleet and was a formidable force. By 1860, the West Africa Squadron had successfully captured 1,600 slave ships and freed nearly 200,000 Africans — something omitted from the anti-English orthodox historiography British children are force-fed.
Details of British sailors chasing slave ships across the Atlantic and freeing those on board have emerged in a 200-year-old log book from a British slave-hunter. The fascinating journal was kept by Henry Downe, the Commanding Officer of HMS Black Joke, a Brazillian slave ship, that was captured by the British Navy and turned into a slave-hunter.
One entry in Downe’s log describes how the Baltimore Clipper turned slave-hunter pursued a Spanish slave ship, the El Almirante, across the high seas for 31 hours in early 1829 before the seizing the vessel and freeing several hundred slaves.
Despite being half its size and having but two cannons compared to the enemy’s fourteen, the British Navy vanquished the Spanish brig in under an hour and a half.
Although Western Europe’s involvement in the slave trade ended well before the turn of the nineteenth century, to this day slavery and human trafficking is alive and well in Africa, the Mideast, across Central and South America, and Asia, and can sadly still be found in parts of Eastern Europe.
Israel, the ethnic homeland of many of those at the forefront of the SJW movement terrorizing the wider Western world has a particularly booming slave industry. Tens of thousands of Eastern European women are held against their will in the Jewish ethnostate, lured into the country with promises of modeling and dance contracts, only to be forced into prostitution. According to a study conducted by the Australian Walk Free Foundation Israel scores worse than many Mid East and North African nations including Lebanon, Tunisia and Egypt.
Britain’s Christian missionaries, despite of the lies the Left incessantly peddle about the Christian heart and soul, also spent much of their efforts championing the rights of women, both at home and abroad.
Unlike today’s SJWs who invent non-existent misogynistic micro-aggressions to combat any opposition, the nineteenth-century social justice activist defended women against the sorts of barbaric practices and religious laws our SJWs demand we import into our midst today. Were they alive today these nineteenth-century justice advocates would not be campaigning to import the barbaric Islamic practice of Female Genital Mutilation into Britain, but fighting to see it banished from the face of the earth, as they did the vile Hindu practice of Sati in India.
While today’s Black Lives Matter activists incinerate the inner city while inciting racial hatred against White Americans, nineteenth-century justice advocates would have entrenched themselves in the Black community, actively trying to change the culture and behaviors responsible for the violence.
The nineteenth-century social justice activist would not have deliberately ignored the fact that 93 per cent of Black victims of homicides are killed by other Blacks. They would have jumped on that statistic and done their best to change it.
And of those activists fighting for a better world, a large percentage were women. Pious, Protestant Christian women who’d dedicated their lives — often times risking all for the wellbeing of others and the betterment of society — were at the forefront of the nineteenth-century social advocacy movement.
Unlike today’s SJWs who require safe spaces to feel secure, nineteenth-century social justice activists faced genuine danger. I’m not talking about a Starbucks coffee served a few degrees too hot or a trigger-attack from knowing Richard Spencer is somewhere in their city. These women travelled to deepest, darkest Africa where the risk of being raped and killed was immense.
They worked tirelessly in the slums of Liverpool and Manchester where life-threatening tuberculosis, consumption and Irish Fever were rife. Places where there were no safe spaces, stuffed animals, Playdoh, therapeutic puppies or counsellors on hand to mollycoddle them. Apart from the brave men they fought alongside to hold their hands when things got rough, these women were completely on their own.
One such missionary, who sacrificed the convenience of her upper class upbringing to better the lives of others, was founding member of the British Society for Promoting Female Education in China, India and the East, Mary Ann Aldersey.
In 1844, less than three years after the British-Chinese Nanjing Treaty, which granted British Protestant missionaries access to the Chinese mainland, Aldersey travelled on a steamship from Britain to the Orient to found the very first girls’ school in China.E. Aldersey White, A Woman Pioneer in China: The Life of Mary Ann Aldersey, (London, The Livingstone Press, 1932).
And she was not alone. During the nineteenth century thousands of female missionaries dedicated their lives to helping others, at home and abroad. In fact, female missionaries vastly outnumbered their male counterparts by the turn of the twentieth century. In Britain, hospitals, shelters and poor houses were run by churches and their predominantly female volunteers and were often funded by aristocrats.
Another major difference between today’s SJW and the nineteenth-century social justice activist was the latter’s belief in the cultural and moral superiority of classical Western culture, Great Britain and Christianity.
British Anglican missionaries believed that only through British leadership and Anglicanism could Africans be saved. During the nineteenth and twentieth centuries thousands of missionaries, travelled to Africa to build schools, develop irrigation systems and construct hospitals and orphanages, all for the benefit of British subjects. Although modern nationalist sensibilities instruct us that their efforts were misguided, perhaps even in vain, the fact remains Christian activists did a world of selfless good in Africa without remuneration of any kind.
And, in spite of the lies spewed by Left wing academics, the legacy of those early British Protestant missionaries has proven extraordinarily beneficial for the natives.
“One of the major agents of social transformation in much of Africa was Christianity, which in many ways has been a force for good socially, by curbing such evil practices as killing twins, and rescuing those thrown into the evil forest. They [Christian missionaries] also contributed to provision of quality healthcare, building hospitals, advocating for justice and equality, reconciling peoples, and preaching peace and mutual coexistence in the light of the Gospel message of love. Most importantly, they are involved in education, building schools and other institutions of learning. …The Christian missionaries adopted A. The provision of medical services B. The redemption and rehabilitation of slaves, social outcasts and the helpless C. Education in literary and vocational training.”Cyril Orji & Joseph Ogbonnaya, Christianity and Culture Collision: Particularities and Trends from a Global South (Cambridge, Cambridge Scholars Publishing, 2016), p.101.
It should come as no surprise that this passage was taken from a book extolling the virtues of Anglican missionaries, penned by Black Nigerian academics, and not anti-White Western liberals.
Anglican missionaries, who were granted land by local tribal councils and colonial decree, used the properties allotted to them, not to exploit resources to ship back to Britain, but to build clinics and schools where local tribal children were educated. The native population, who accepted the Christian ideals of the British missionaries and subsequently sent their children to the schools, tended to become educated as preachers and teachers. Societies that embraced Christianity and welcomed the missionaries into their communities tended to be more progressive (genuinely progressive), had access to Western medicine, clean water and ultimately lived longer lives. That South African Blacks continue to live decades longer than Blacks in any other nation with a majority Bantu population can be attributed to centuries of White rule.
Conversely, communities that choose to adopt Marxist or left-wing values regress back to the African norm, as can be seen in places like Johannesburg, Detroit, Baltimore and South London.
Another striking difference, illustrated by the photo atop this article, is the obvious physical contrariety between today’s SJWs and activists from centuries past. While Marxism has historically attracted society’s very worst to its cause, missionary work attracted its very best. Demure English women of high moral standard have been replaced with painfully unattractive societal misfits — the obese, degenerates and outcasts. Pious Christian family people have been replaced by genderless sexual deviants, and the educated upper-class WASP with Blacks, Hispanics and Muslims.
Whether misguided in their actions or not, nineteenth-century social justice activists were undeniably driven by an altruism that’s innate to the European spirit, while contemporary SJWs are driven by malice — a hatred born in the souls of the people corrupted by Talmudism and behind Bolshevism. An ideology that’s slowly but surely crept its way into each and every last one of our institutions and into the hearts and minds of millions of people inhabiting Western lands.
The nineteenth century social justice activist’s ambition was a product of their belief in God, love for their fellow man and the lessons they learned in their church. Today’s SJW conversely, hates all that is decent and righteous, and shoots up churches.
Jack Sen graduated magna cum laude from Syracuse University with a B.A. in Colonial History, and is the cofounder of Resistance Radio (http://www.resistanceradio.tv).
 Paula Bartley, Prostitution: Prevention and Reform in England, 1860-1914 (London, Routledge Publishing, 1999 ), p.35.
 E. Aldersey White, A Woman Pioneer in China: The Life of Mary Ann Aldersey, (London, The Livingstone Press, 1932).
 Cyril Orji & Joseph Ogbonnaya, Christianity and Culture Collision: Particularities and Trends from a Global South (Cambridge, Cambridge Scholars Publishing, 2016), p.101.