Byram Campbell – The New Mythology of Racial Equality — Part 3

[A 1960s tour of the world by an American race realist and how, what he calls, “The New Mythology of Racial Equality” is a highly destructive ideology being foisted upon Whites.

In Part 3, the Far East and Hawaii and their peoples are assessed and compared to Whites, along with a sound conclusion:

“Priests of the New Mythology are making an all-out effort to enslave us by a belief that it is our moral duty to support misfit races — and this in physical and psychological comfort — races which are inherently unfitted to take a place in the modern world. He who fosters parasitic human groups is doing an equal harm to the normal members of humanity as would be the case were he infecting them with noxious bacteria, or of her parasites. As there is no escaping this fact in reason, the promoters of animalistic equalism have had to resort to all manner of sophistry to bolster their degenerate beliefs.

Some philosophers of history believe that history teaches no lessons. With this, I partly agree. One principle, however, clearly emerges from experience: beliefs fastened on groups as “moral” conceptions are extremely difficult to alter, or eradicate. The promoters of the New Mythology are trying to establish its degrading doctrines — particularly the worst of its parasitic views — as “moral” principles.

Certainly, the capacity to embrace ideals transcending narrow self-interest is man’s glory. That we of the West have permitted this spiritual quality to degenerate into a parasite-saving doctrine, invested with an aura of morality, is our shame.”





Byram Campbell


The New Mythology

of Racial Equality




Part 3 of 3




The New Mythology of Racial Equality.



38 Park Row.

New York 8, N. Y. 1963





[Part 1]

The New Mythology of Racial Equality.

The Spanish People

The Italian People


[Part 2]

The Egyptian People

The Monuments of India
India as a Civilization

[Part 3]









Other Works by the Same Author




The New Mythology of Racial Equality


BEFORE we start seeing the world we should gain some knowledge of the ideas that are throwing it into a ferment; otherwise, its lands emerge in half lights. For better orientation let us look backward to the early part of our century.


Lothrop Stoddard in the preface to his book The Rising Tide of Color (1920) came to the conclusion that since of her values depend on the quality of life Americans would wisely act to protect this value. Neither Stoddard, nor the many who agreed with him foresaw the psychotic forces that would arise dedicated to destroying the moral man’s values as well as our racial heritage. Because of the acceptance of the new beliefs the changes that have occurred are opposite to those forecast by Stoddard.


The ideas which we have mentioned have become Incorporated in a mystique. This we name The New Mythology.


Unless we can gain a knowledge of how this mystique has arisen we shall be handicapped in combating it. Even if given the facts most men do not accept them, for they are usually adequately prepared only to understand other, normal men. Fortunately we can call on a great philosopher for help.

William James in Pragmatism (1907) called attention to a group to which he gave the name, monists, or as we shall define this term, those dominated by an irrational faith in ideas based on oneness. He brought out the fact that they are subjective thinkers, ruled by their temperaments. In addition to their many a for oneness they have of her characteristics, one of which is of extreme importance in understanding them. For this quality James coined the term tender-minded.


I would judge from James‘ general position that he held extreme monists to be mainly the product of inborn [Page 6] qualities, though he does not clearly so state. Let us be specific. We now know that individuals are born with a temperament fashioned by nature, being a part of their genetic makeup. The monist inherits his qualities.


The normal people who are free from the monist’s mania for reducing everything to oneness, we shall name pluralists.


James, unlike Stoddard, was not trying to catch a glimpse of the future; and this being the case we could not expect him to foreshadow the phenomenal impact that tender-minded monists have had on our age. Therefore, let us take up where James left off.


Having noticed that radicals are inordinately occupied with “unity”; that they, like Communists, reject the individual in favor of social totality, at first, while trying to describe them, referred to them as “unity-minded”. I later discovered the term, monist, and employed it; and still later, James’ work. While James had been interested in monists as they react on religion, my interest in them had been confined to their attempts to change the social system.


Much water has gone over the dam since James’ day. Many monists, particularly radicals, have followed the leadership of Marx and dropped their interest in religion in favor of interest in society. But how could they impose oneness and inevitability (the latter demand of the monist’s nature about which James failed to remark), on society? Marx, with his elaborate rationalizations, satisfied them; hence, his popularity.


Marx insisted on a “classless society”, a society made into one, without divisions. Other monists had invented this idea but Marx appropriated it, and, as far as I know, was the first to “discover” that this would be the “inevitable” outcome of the social adventure.


We could write a volume exhibiting the radical’s preoccupation with social theories based on oneness; but, other than evidence of this mania, it would be worthless. Fortunately we can call on a “short hand” method which [Page 7] will be adequate for our present purpose. We shall simply name the terms which radicals constantly employ and around which their theories are built. But this will call for a slight step backward in time.


Radicals in the last few years have been subjected to considerable criticism of their beliefs and have become more cautious in their theoretical expression. So let us start with the mid-fifties, and work back. We then find an unlimited number of their endorsements of “unity”, “one world”, “the oneness of humanity”. Their propaganda was responsible for giving the term isolationist an evil connotation. They objected that it is negative, and adverse to international togetherness: in short, opposed to their mania for One World. “integration”, still the subject of active promotion, has their strong support. This term may be defined as: “to make whole, or complete by bringing together parts” — a conception which the reader will realize arouses the basic drives of the born monist. Monists were becoming intoxicated with a belief in “togetherness” until it was properly shown that this could only be established on the basis of the lowest common denominator. This psychotic group has been fascinated with dreams of the world ruled from one center. Monists promoted the League of Nations and, on its failure, the United Nations. In the case of the latter, they succeeded in having their tender-minded outlook incorporated in its charter.


Most Humanists accept the New Mythology. The true humanism works for the betterment of mankind; present day Humanists work in the opposite direction, as we shall now prove.


The basic principles of biological progress — on which all progress ultimately rests, as stated, or Implied by Stoddard — are differentiation and to some extent elimination, though this may be gradual and painless. The monistic Humanist is opposed to both principles. Differentiation negates his sense of oneness and therefore to him is intolerable; elimination profoundly shocks his tender mind. [Page 8] The proper name for today’s Humanists is “animalists”. They promote causes that lead to the perpetuation of the lower forms of humanity — those nearest the lower animals.


The monist is not only tender-minded by nature; he is also a misfit. He is apt therefore to develop a morbid interest in of her misfits of whatever kind and wherever found, and shielding them from the hard facts of life may become his supreme concern. A major aim in the One World which he dreams about is to make life comfortable and pleasant for misfit groups. In his zealous efforts, he overlooks racial differences.


Though we believe that we can discover inconsistencies in the monist’s hope for One World filled with happy misfits made economically and psychologically comfortable, while normal men are enslaved by these ends, we shall not stress the point; that is, not now.


The New Mythology shares some ideas with Communism. At the same time there are differences. The repudiation of human biology is a sideline with the Communists; it has become a major project for promoters of the New Mythology — which in its baser forms we shall from now on refer to as animalism.


Aristotle came to the conclusion that man is a social animal. Most modern men apparently agree with Aristotle and take it for granted that the future of Humanity is interwoven with the fate of civilization, which in its turn may be looked on as a great complex, the totality of which has a different worth in different lands. It will be our purpose to pass judgments on the worth of the civilizations we visit.


Though a troubled world lies before us, we pluralists refuse to see it only in this light. We also wish to see its beauties, savor its richness, and explore its strangeness.


Since the rejection of the word Caucasian by many anthropologists has played into the hands of the promoters of the New Mythology, we shall reinstate it. The term Aryan we shall employ where tradition suggests this, as in [Page 9] India, though we consider it synonymous with Caucasian. By racist we mean anyone who accepts the fact, opposed by followers of the New Mythology, that significant differences exist in races. Though the term Mohammedanism is not acceptable to the followers of Islam, we shall for convenience employ it, though we may also refer to this group as Moslems, wherever, as in India, such is the practice.


In view of the fact that radicals have appropriated the term liberal, we shall not use it. Herbert Spencer, in 1884, gave the proper definition of a liberal as: “One who advocates freedom from constraint, especially in political institutions.” We shall therefore refer to those who would destroy individualism in favor of centralized power as radicals, or as “priests” of the still unrecognized lay religion which we have named The New Mythology.


[PART 3 of 3]





WE shall skim lightly over our excursions into Nepal, our stay in Ceylon, and visit in Singapore.


Katmandu is the capital of Nepal, a small independent country on the, northeastern border of India many Buddhist refugees from Tibet have settled there; among these we saw a Mongolian boy of about 15 with auburn hair and hazel eyes.


In Colombo, capital of Ceylon, we encountered a considerable number of works of art in temples indicating a preference for fair complexions. This evidence was reinforced by commercial signs showing people far lighter than the average for the area. No doubt we had seen as many similar indications of a preference for fair skins in India, but in Ceylon they were more concentrated, creating [Page 50] a greater impression on the mind. Ceylon has relatively light as well as dark elements, and I hope to be able to write about their relations at some future time after more study on the ground.


Singapore is a prosperous city, now preponderantly Chinese. It has a school exclusively for Chinese children. Due either to Chinese exclusiveness, or mutual consent, the Indians of Singapore have their own section. In a Buddhist temple we found carved and painted figures shown with skins fully as light as average for Caucasians, though with a more yellowish cast.


Thailand was formerly known as Siam. It is found in southeastern Asia, on a great area of land jutting into the South China, Sea and lies east of Burma and west of Indochina, having an estimated population of 25,000,000 with some 3,500,000 being Chinese, or of Chinese descent. Bangkok is the capital city. It is located on the east bank of the Menam Chao Phya river, 25 miles above the head of the gulf of Siam on relatively level land criss-crossed by hundreds of canals, large and small.


In the newer portions of Bangkok are found modern buildings. The city is remarkably uneven in outward aspect; next to one of considerable height may be seen small and dilapidated structures. Touring the city, one may suddenly pass from shacks to fine residences; then abruptly back to inferior buildings. We discovered a jewelry store next an iron worker’s establishment.


The streets of Bangkok are congested with traffic. We did not see any animal drawn vehicles; but not all are modern. Four wheeled street cars, painted red and yellow, still traverse the downtown area, while three wheeled cabs, quite small, cruise about.


In Bangkok is to be seen a great variety of clothing, most of it patterned after Western styles, with the flowing robes of India almost never in evidence.


Bangkok has a fairly extensive Chinatown. Its buildings are mostly several stories high and of more interesting and varied designs than those of the rest of the city.


[Page 51]


We visited the temples, grounds, and buildings of the Wat Po, their great expanse being surrounded by a high wall. Passing through its gate we left the every day world to enter a dreamland of Oriental splendor. For sheer visual excitement, I have never encountered anything that equals what here may be seen. Building upon building lavishly, ornamented in relief, or finished in bright color schemes are Interspersed with spires reaching to the sky. Thrown in for contrast are similar forms in miniature so that as we move about we are presented with a veritable, orchestration of forms and colors, as fine in its way as anything found in musical tones. This richness is helped by an occasional Ming tree, or row of them, never more than 20 feet high, but each, by trimming carved into several separate ball forms, providing a further element of surprise, their softness and roundness setting off by contrast the surrounding world of masonry.


While it is no doubt the great spires which set the spirit soaring, they need the temples with their more horizontal lines for a steadying Influence. Yet the slanting roofs of these, often of elaborate design, may prove a pleasing transition to near by spires. Temple roofs are in themselves things of beauty — covered with glazed flat tile sometimes of golden, orange hue with green borders; else where, green the may prevail with, orange as the border; again, the colors may be brown or red.


In a court, but under its roofed walls, we saw 244 larger than life statues of Buddha finished in gold leaf. By way of contrast, that after noon were to see 52 black Buddhas at another Po. These were slightly smaller than life. As we still held the golden Buddhas fresh in our minds, the striking difference was very effective.


Back at the Wat Po, we visited the temple of the reclining Buddha this gigantic figure finished in gold leaf is over 150 feet long and some 44 feet high. Though the figure is the object of principal interest in this temple, the surrounding interior is elaborately decorated but in quiet tones.


[Page 52]


We left the Wat Po to travel by car to the Marble Palace.


It is a blend of Oriental styles of a unified design, great variety being afforded by step-downs to each side. Each of these has a separate roof covered with golden colored glazed tile, furnishing a brilliant opposition to the White marble of the walls of the building.


The people of Bangkok seen following our visit in Singapore appeared quite dark. This difference, of course, is due to the fact that the Chinese constitute the great majority of Singapore, while the indigenous people of the tropical area of Thailand represent the larger element in that land. But as our eyes became accustomed to the new group we saw that it had many light elements; some of these being Chinese, but others, as we discovered, were Thailanders, doubtless descendants of people who infiltrated the area from the north at some earlier period.


Most of the inhabitants of the lands directly south of China, including those of Thailand, belong to a sub-race, a part of the Mongolian complex of races. Their brains are smaller than those of the Chinese and their skins are darker.


I did not find an opportunity to discuss color preferences with Thailanders. In the dining room of our hotel was a mural painting depicting Thailanders with skins fully as light as the average for Caucasians.


There are marked temperamental differences between the Chinese and Thailanders. As an example, the Thailander cannot match the Chinaman in the realm of business, nor is he equal to him as a worker. Though a part of this situation may be due, as environmentalists would claim, to cultural factors, more deep seated reasons are operative.


The Chinaman is not only the product of his pre-civilized biological heritage but he has lived for thousands of years under an intensively competitive civilization. In this respect his history has been similar to that of the Indian and the results similar; in both cases, misfits have [Page 53] been largely eliminated. On the other hand, life has been far easier for Thailanders over their developmental period. Fish and game have abounded; the climate demands little in the way of clothing, or shelter. Thailanders are not so well adapted by selection to take a place in the modern world on a competitive basis.


With two related but differing groups occupying the same land, we might expect that some interesting situations would develop, and this turns out to be the case.


The Chinese have formed an estimate of the natives. That they consider themselves and their culture superior is attested by many facts, including the apartness which they maintain. We heard on good authority that they seldom marry outside of their own group. On the other hand, Thailanders fear the Chinese as competitors and are trying to prevent more of them from entering the country. We were assured by an intelligent Indonesian living in Bangkok that the Chinese have developed a sense of insecurity due to the fact that they are not sure of their future. In some areas of the East they have suffered from severe restrictions or, in a few cases, have been expelled.


Few people come in contact with the native Thailanders without being charmed by them, for they have the winning qualities of nice children. They are clean and cheerful and respect the rights of others. We saw but few beggars. Our Indonesian friend told us that with respect to the arts Thailanders are perfectionists and throw their whole souls into such undertakings.


Thailanders are opposed to Communism; the threat of its invasion, or subversion from the north is constant. With the aid of the Chinese in their midst and a rich land, they have developed a prosperous economy.


We took a trip by launch along the river and through some of Bangkok’s canals. The principal one which we traveled is gracefully curved, affording changing vistas of tropical verdure. Occasionally the undergrowth would disappear and we would be afforded glimpses into deep [Page 54] wooded recesses: then we would come to areas of homes, usually built on stilts so as to be a few feet above the canal, each house constructed in the style preferred by its owner, and seldom painted.


In the settled areas the canals are filled with boats. These vary from those no larger than a skiff to fair sized launches, with many styles represented, crafts with turned up ends being the most popular; many were small market boats, with their proprietors paddling them. Most of these are filled with fruit, or vegetables, clean and attractively displayed, while other crafts offered all manner of merchandise, including live ducks.


But pleasure crafts are to be seen. A fast launch filled with natives overhauled us; cut its speed to afford its occupants a better look at us; then several small girls in a canoe came paddling by, stealing glances in our direction. Past the worst congestion, bathing children greeted us. A woman stood in breast deep water, washing her hair.


Thailand is predominantly Buddhist in belief. We understood that there are some 300,000 priests of this faith, with some 20,000 young novices taking three-month courses in Buddhism. If employed, their employers must stand the expense of this training; if not, they depend on friends, relatives, or even strangers for support. Only a few novices become priests.


The government of Thailand is based on a limited monarchy. We were told that there is a great deal of graft in government circles and that our “economic aid” is probably helping to enrich the few.




HONG KONG is a British Crown Colony. Physically, it is more than a single city, with Victoria located on the Hong Kong Island, which was ceded to the British by the Chinese in 1841. A portion of the nearby Kowloon Peninsular was also ceded to Britain in 1860 and to acquire some back country and further room to expand the British, in 1898, leased an adjoining area to the north and northwest, for [Page 55] a period of 99 years. We shall refer to these combined areas as Hong Kong.


Hong Kong has grown in ten years from a city of approximately 600,000 to its present population of more than 3,000,000; this rapid expansion being due primarily to a steady influx of refugees from Red China. Though vast housing projects have been built there are still numerous shanty areas occupied by refugees.


From our docked ship we had a commanding view of the harbor with its ceaseless activity as ships of all sizes and types plied its waters. To our s out h stood the mountainous island of Victoria, some 1,500 feet high, with buildings climbing for some distance up its abrupt side while above these in a profusion of ever green foliage are scattered fine residences and apartment buildings. Our view of this area was at once spacious and intimate.


To the West stretched the great expanse of the harbor with a veritable flotilla of anchored ships finally losing themselves in the haze. To the east lies the city with a newer portion running to the, north. In this area are to be found a great number of apartment houses built for refugees. They make an impressive sight as they are viewed as vistas; many of the streets running from the downtown area to the hills.


The portions of Hong Kong devoted to attracting trade with Caucasians are clean; the native quarters are apt to be untidy with the sidewalks covered with litter. A few of the stores in this area that handle edibles also have 3, or 4 chickens which run free searching for food dropped from delivery trucks. In the native stores not an inch of display space is wasted.


The Chinese of Hong Kong vary considerably in coloring, with the lighter elements dominating, numerically. I shall say a few words about this variation among Mongolians in a later chapter. Most of the Hong Kong Chinese appear to have long rather than round heads.


Western garb is worn almost exclusively by businessmen [Page 56] and appears to prevail among workers; women wear the ancient type of clothing.


Because of its proximity to Red China, opinions differ widely with respect to the future of Hong Kong. Following are a few of these. A Chinese businessman told me that the Reds would never be able to take over the city, because of starvation conditions in their home land. Another was of the opinion that since Hong Kong as a trading center affords Red China advantages she will not have if she acquires it, she will not disturb the present situation. I offer the following in more detail, because I consider the merchant who gave me the information the most intelligent and best informed of any of the Chinese with whom I talked. I was told by him that the rich Chinese from the Philippines, Thailand, Singapore, and Islands of the South Pacific believe that Hong Kong has the most stable government and economy of any area available to them, and, because of this they have been flocking into the city. Let me point to the fact, in passing, that the stability so highly prized by the Chinese is not a product of Oriental culture, or character but rather is imposed on the city by an alien race, the British.


I asked my merchant friend if his people were not afraid that Red China would take over the area. In reply he told met hat the newcomers apparently are not. As he spoke he pointed to a large building being erected across the street and informed me that it was being financed by rich Chinese from overseas, now living in Hong Kong. He added that those of us who have watched developments from the first are adopting a different attitude, for most of this group who have property are trying to sell it, there being several places under British rule to which they can go. This merchant told me that most residents of Hong Kong feel that Red China will not move to take over the city sooner than 5 to 10 years due to the fact that it is anticipated that it will take them that long to become sufficiently well organized to do so.


In Hong Kong are found two simultaneous developments: [Page 57] the influx of a group seeking employment and another with capital and know-how, seeking profitable undertakings. It is this combination that is working magic in the city for it has been remarkably successful at meeting its unprecedented challenges. Nor should we confine such activities to the Chinese; American and other capital is being invested in Hong Kong to take advantage of low taxes and wages. As a result of all of this Hong Kong is developing into a great and thriving metropolis. Without natural resources she must depend on the ability and energy of her people.


We took a trip up the peninsula and from a hilltop looked into Red China. At the bottom of the hill was a small river which marked the border line while on the other side was a wide valley with a small village directly in front of us, but too far away to permit us to observe signs of life. Across the valley, low hills rose to the horizon.


After our view of Red China, we proceeded on a great are on our way back to Hong Kong. All level land is intensely cultivated. In an area of streams and many ponds, ducks are raised. Finally, our road began to skirt a portion of the great shelter water area, a commingling of sea and land such as abounds in the Hong Kong region.


A haze was gathering over the seascape as we stopped to admire a scene. In the foreground were strewn great dark boulders. Offshore, a group of junks with sails set were in bold relief against a back drop of shimmering silver, a commingling of sea and sky.




THE history of the British in the East shows that brilliantly successful moves can usually be traced to the imagination, intelligence, and initiative of outstanding individuals. But without the qualities of British character, the ability of its great men to avoid a Napoleonic complex, and the willingness of her lesser men to work with her more gifted men, [Page 58] these great accomplishments would not have been possible.


When Britain could not find qualified Individuals for her overseas service as colonial administrators, usually British character has sufficed, though occasionally dull and obstinate men have complicated the problem of British administration. But it has been British character, with its demand for justice, that made it possible for a relatively small group of people to rule a large part of the world over a comparatively extended time.


Those Indoctrinated with the ideas of The New Mythology will challenge the idea that the British were just. “Justice” for this group has taken on a new meaning. They no longer equate it with fairness and honesty but rather identify it with an extreme and morbid interest in human misfits. If the rest of the world is forced by any means what ever to adapt itself to the demands and shortcomings of misfits, this to the tender-minded zeal of for The New Mythology is justice. Evaluated exclusively from this viewpoint, the British administration in the East left much to be desired. Taking a broader and more rational view, we come up with very different conclusions. If the future can free itself fro in the delusions and false aims of The New Mythology, it may come to regard the period of British rule in the East as one of the better times for those areas.


Could the British duplicate their accomplishments in the East today? As we proceed, I shall show that not only do we need a basically superior group to realize great aspirations, but also a sound ideology. Even assuming that the East had not changed, we may be certain that the British, under the tenets of The New Mythology, have become so emasculated that they would fail.


As a by-product of the long British regime in the East, English has become a secondary language over a large part of this are a English language papers are printed in all of the major cities we visited. Many bookstores are liberally stocked with book sprinted in English. In these ways Western ideas both good and bad are penetrating the East at an accelerated pace.


[Page 59]


The decision of the British to teach English in the advanced schools of India rather than Sanskrit put Indians in contact with the true liberal thought of England, as well as with radical beliefs, and hastened the revolution. Not only this but it provided educated Indians with an opportunity to follow cur rent developments, particularly in the field of science.


Many of the cities of the East either owe their very existence, or their present form to the vision of the British. Let us begin with Hong Kong. Before it was acquired by Britain, the island had been occupied by a small fishing population. Singapore was developed due to the vision of Sir Stamford Raffles. New Delhi, as opposed to Delhi proper, was planned by two of Britain’s best known architects, Sir Edwin Lutyens and Sir Herbert Baker, at the request of the British who carried out its development. Bombay might have remained little more than a town bordering on mud flats had not the British built great docks nearby.


The ideas on which the new governments of Eastern lands are based were borrowed from the West. The profound impact of the West in the fields of government, science, education, and technology is every where in evidence.


The more direct impact of the British on a person to person basis cannot be evaluated. We shall later say something of the Impact of the Caucasian as it has changed ideas of human beauty.




THE last foreign country we visited was Japan. Therefore what it had to offer had to compete in our minds with the best of her lands, and except for tourist accommodations and technological progress, it usually came out second. Its garden spots are not up to those of the Canary Islands. The temples which we visited could not match those of India, or Thailand the Japanese, except when [Page 60] under the influence of the West, have been adverse to paint and as their the roofs are generally of a dull metallic grey, many scenes are monotonous, or drab. But our picture is too bleak. Let us therefore remark on some pleasanter aspects.


Coming from the heat of the tropics, the cool breezes of Japan greeted us with soft caresses which elevated our spirits. In the mountain fastnesses near Fujiama we were charmed by a quaint hotel that spoke of ancient times. After a night in which the wind audibly tore about our rooms, we set out for a nearby lake to gain a view of this famous mountain. But we were struck with what must have been a typhoon, for the rain fell in such sheets that we could scarcely see the lake almost at our feet and never caught as much as a glimpse of the mountain at its far shore.


That afternoon, the storm having abated, we set out with our nice Japanese companions, our chauffeur and coed guide, for Tokyo, over 100 miles away. After a descent from the mountains, we traveled a highway skirting the sea. This trip I shall never forget. A wind aloft carried great clouds from out of the east. Mighty waves rolled towards us from unfathomable distances to break into forward rushing walls enveloped in White spray and foam, while nature, in changing vistas, presented us with exhibitions of her might.


Because the Japanese people are among the ablest in the East and our lack of other interests, let us now concentrate on them and certain aspects of their civilization.


Japan’s small area and large population is responsible for a severe struggle simply to survive. The island is approximately the size of California, though only about 16% of its surface is suitable for agriculture. Nor has it much in the way of mineral wealth. But in spite of these facts it supports a population of more than 90,000,000. The Japanese government is actively helping its people with the promotion of foreign trade, and the Japan, Travel [Page 61] Bureau, an agency of the government, is doing an excellent job of attracting tourists and making their stay pleasant. Many of its guides are college students, and some of these are outstanding individuals.


Japan frankly faces the fact that her people are not innately equal, and gains a great deal thereby. While we waste time and money trying to make first class minds out of second class material, the Japanese make their college entrance examinations so severe that only the able can past them. This brings to the fore those of a very high I.Q., who find little difficulty in acquiring an advanced education.


Many college graduates seek employment with Japan’s great industrial firms. These, in their turn, call for competitive examinations. No doubt it is the high calibre of the men who enter into the managerial field that has made these concerns so successful.


The inhabitants of today’s Japan are by no means uniform in type, for Japan has been principally peopled by a number of related Mongolian sub-races. The indigenous people are believed to have been considerably more primitive than were later settlers. In case the original group was the Ainu, they may not have been Mongolian, or only partly so. No doubt this variety of types is one of the reasons for the wide variation in coloring, running from those with skin as fair as that of the average Caucasian to those who are almost brown. Also, there may be other factors working in this situation. Japan, a northern land, may offer advantages to lighter skins on a survival basis. This kind of selection could also apply to the mainland, accounting for some of the differences of coloring encountered among the Chinese of Hong Kong.


The instances which we found in art and advertising media of a preference for lighter coloring are too numerous to allow of listing. There is some Indication that this preference is of long standing, though it appears to have been intensified by contact with Westerners. Types resembling Caucasians are featured as actors and at least [Page 62] some Japanese are resorting to plastic surgery to acquire a more Western appearance.


The American Embassy provided me with the opportunity of meeting a Caucasian born in Japan of American parents. He was about 55 years old and thoroughly imbued with Japanese culture. The following facts were derived from this source.


In answer to a question about the different physical types found in Japan, he said that though these are a matter of common knowledge it has been the government’s policy, till lately, to stress the belief that the Japanese are a homogeneous group.


The two types most commonly seen are the relatively taller, with long heads and oval faces, and the shorter, rounder of head, face, and body. The more linear type are sometimes identified with the Japanese aristocracy; the rounder with its peasantry. Our generalization with respect to types and status is a broad one to which there are many exceptions.


Whence came these types? It is my belief that the rounder group may have had their origin in the Malay, while the more linear group probably came from the Asian mainland, this estimate being based on the present inhabitants of these areas.


I was told that, though the taller type is presented as mannequins and otherwise idealized, it is not known whether this greatly influenced sexual selection — a complicating fact being that most marriages are arranged by parents.


The opportunity was afforded me to have lunch with a graduate student of Social Anthropology from one of Tokyo’s universities. I found her thoroughly indoctrinated with The New Mythology but so interested in gaining new viewpoints that I was kept busy answering her questions. In reply to a question by me she said that since their defeat the Japanese no longer have any pride in their race; though she added that most of them consider the Koreans [Page 63] inferior to themselves. She said that she was not in a position to form an opinion on this subject.


Most people in Japan consider Buddhism to be the prevailing religion. At the same time there is a great ferment of beliefs among university students. One of these, who referred to herself as a humanist, said of Buddhism that it is no more than a devotion to empty forms. Shintoism, which is not a religion in the Western sense but which teaches the manly virtues, appears to be enjoying something of a revival.


Biologically each individual, male, or female, is a mixture of masculine and feminine qualities. Some men are more masculine than others; and some women are more feminine. Does this principle of variation also apply to races? I believe it does, and that the Japanese are the most feminine of important peoples. Their biological nature is a factor in determining their psychological character.


Historically the men of Nippon have cultivated the manly arts, Shintoism being helpful in developing these. No doubt as an instance of over-compensation, they have often been barbarously cruel.


Are the Japanese a profound people? Certainly they are gifted and we need have no doubts about their capacity to master modern technology. But does this imply greatness? I do not believe that it does. But greatness, as is the case with most descriptive terms, must be understood relatively. Contrasted with Negroes, the Japanese show greatness. Compared with Western Caucasians, they emerge in a different light, for they have produced but a scanty crop of eminent men and no truly great ones.


The criticism may be made that Japan’s culture is so foreign to that of her groups that these have failed to recognize her great men. This objection fails in the light of the fact that the whole civilized world is acquainted with the name of Confucius and most of it believes that he was great. And though the Chinese philosopher Lao-tze may not quite qualify on the basis of an international reputation, his brilliant but erratic mind is universally [Page 64] recognized by scholars. His beliefs have been incorporated into a system known as Taoism. Further, though we do not know the names of the Chinese inventors of gun powder, or of paper, or printing, these individuals are worthy of a place in our Hall of Fame, for Gutenburg has acquired such though not the first to invent printing.


In addition to our rating of individuals, we should point to the fact that all aspects of the civilization of Japan are the result of the importation of ideas. Her people have modified many of these, without demonstrating in the process any great originality.


From the point of view of the physical anthropologist, Mongolians, including the Japanese, are less evolved than are Caucasians, having a larger carry-over of primitive structures. It is more than conceivable that this applies on the mental as well as the physical plane.


Except for a minor storm, our trip from Japan to Honolulu was uneventful.




THE Hawaiian islands give America a state with some of the world’s most beautiful tropical islands; their scenery is so well known that we need not describe it here. Not so well known are the facts about the biological drama being enacted in our new domain. The many articles and books dealing with its race relations are so strongly influenced by the New Mythology as to give the impression that all of its races will soon be mixed and that this out come is desirable.


I believe most of my readers know that the crossing of races is an unsound practice. For those unacquainted with the facts, I shall give the briefest of summaries.


A first crossing may show hybrid vigor, but subsequent generations develop all manner of defects. So-called race prejudice is an almost universal manifestation, with most animal species affected by it. The feeling calling for apartness is the natural means of preventing the degradation of higher forms of life.


[Page 65]


One of the false impression s given by mainland publications is that the major races in Haw all are already extensively mixed. This is not true, though, as we shall see, pure blooded native Hawaiians (Polynesians, by race) have virtually disappeared, having merged with a mongrelized group. Why did this happen?


The White man has carried such prestige that during periods of exploration and early settlement he found little difficulty in securing concubines among the dark skinned races and later wives as these lands became more civilized. This situation enabled careless adventurers, the shiftless, and older men to secure young brides. All of these factors have been operative with respect to Hawaiians of Polynesian descent. Also, the Chinese and some other groups, before women of their own race were available, frequently married natives.


What is the present state of race relations in the islands? In ordinary occupations the superficial observer may find little discrimination, though I understand there is some. Our principal interest will be in social relationships that might lead to intermarriage.


I was provided with an opportunity of observing a wedding banquet given for a young Chinese couple. It was held at a large Chinese restaurant. The room where the banquet was staged seated 500 and it was full. So few Caucasians were in evidence that I estimated them at about 2 %, though the head waiter thought that they might be 5 %. Even his estimate is so small as to suggest that they were business rather than social friends.


As Chinese and Japanese belong to the same major race, both being Mongolians, racial antipathy should be limited, or non-existent. Since Chinese and Japanese names are distinguishable and as a number of guests were introduced, I was able to determine that many of them were of Japanese descent — possibly one-half. There being approximately five times more Japanese on the island than Chinese, this fact would not be surprising. From a biological viewpoint, we need not further distinguish between [Page 66] the Chinese, Japanese, and Koreans, of whom there are a considerable number. Now, more evidence.


Out side of a dancing studio, in large glass-fronted cabinets, were a number of group pictures of classes of children, in ages of from about 10 to 15. I was able to distinguish more than 100 faces, and all of these but 2 were clearly Caucasian, the 2 possibly being partly Mongolian.


Fashionable society, as reported in the press, is virtually limited to Caucasians and Mongolians, and judging by the names of those who attend events, remain segregated, though our statement might be challenged by concentrating on occasional exceptions. After all, the islands have devotees of the New Mythology.


A country club is limited to Caucasians, as is also an adjacent residential area. The author James Mitchner, who married a Japanese, was rejected as a purchaser of a home in this area and was not able to secure a membership in the country club.


Published figures showing the racial make-up of Hawaii do not always agree. The following are taken from a recent study.


Total Number. ………….. Percent of Total.


Japanese 203,455 ………….. 32.2

Caucasian 202,230 ………….. 32.0

Filipino 69,070 ………….. 10.9

Chinese 38,197 ………….. 6.0

Negro 4,943 ………….. 0.8

All others 104,292 ………….. 18.1


What are the standings of these groups? James Mitchner, though a radical, has one of his Polynesian characters give, in order of descending scale of prestige, those most favored by God. His rating follows: White, Japanese, Hawaiians, and finally Negroes. He does not mention the Filipinos.


The mixed bloods are generally looked down on, at least by the Caucasians of pure de scent, as is admitted by [Page 67] Mitchner. On the other hand, some mongrels defend their status by becoming priests of the New Mythology.


Before their defeat in World War Two, the Japanese were among the strictest in preserving their racial heritage. Since then they have not been so careful.


The business world is dominated by Caucasians, Chinese, and Japanese, as are the professions, which facts could have been foretold by any competent racist.


The situation found in Hawaii refutes the dogma that environment is the major factor in developing groups. Both the Filipinos and the Chinese entered the islands as immigrant peasants; both groups had similar chances to advance themselves and their children had equal opportunities. Though there are almost twice as many Filipinos as Chinese, the Chinese have easily outstripped the Filipinos.


A. Grover Day, in a book about the islands, states that plantation owners, in the early part of the century, imported several thousand Puerto Ricans and that the results were not happy. I was told by a 25-year resident of the islands, a man who interests himself in such matters, that the Filipinos have the worst record with respect to felonies, especially murder, of any group, and that crime among the Chinese and Japanese is rare. None of this will surprise the competent racist.


Our principal concern has been to correct some of the fallacies spread by radicals; we also recognize that from a biological viewpoint, conditions in Hawaii are far from ideal. Aside from the one neighborhood in Honolulu, residential areas are not segregated. A large private school, formerly devoted exclusively to Caucasians, has ended segregation since the war.


We disembarked at Long Beach, California.




Most of the author’s views with respect to the countries visited have been given. Following are some overall conclusions.


[Page 68]


Radicals have tried to bring us in line with their projects by declaring that if we do not follow their leadership America will be condemned by “world opinion”. This idea is a sheer invention on their part; in connection with complex situations there is no such thing as “world opinion”. True, a small but noisy band of foreign radicals join ours in attempts to corrupt our beliefs, but the great majority of, normal men in all lands pursue their own interests without concerning themselves with our interests.


The sponsors of the New Mythology threaten those of us who oppose their programs with endangering “American leadership of the free world”. Is this true? In connection with such “leadership”, President Charles de Gaulle has said:

.. It is intolerable for a great state to leave its destiny up to the decisions and actions of another state, however friendly it may be.

Both Nasser and Nehru have flatly refused to follow programs sponsored by our State Department, and small wonder, for it has become afflicted with delusions of grandeur in spite of its amazing record of unsound decisions and failures. I did not encounter any interest in the subject of “American leadership”, or any recognition that such exists. The idea springs from the mind of the radicals who have succeeded in impressing their beliefs on the State Department and in turn hope that they can impose the in on us, and finally on the world.


Radicals tell us that we must integrate to please dark skinned races. I found no interest in this subject. This fact should not surprise us in the case of India. In spite of protestations by her radicals from Nehru down, India remains the most segregated land in the world, and largely on a racial basis. In remaining segregated, we are following a practice which the vast majority of Indians prefer. The Chinese in contact with other races, especially with Negroes, as in Jamaica, maintain strict segregation. The Japanese up till the time of the Second World War considered themselves superior to other peoples, and possibly the majority still do.


But what about Africa? Anyone so devoid of knowledge [Page 69] and good sense as to recommend that we abandon the sound program of segregation to please African Negroes is unworthy of intellectual respect.


Now let us offer some final thoughts about democracy and education. One of the principal conclusions drawn from observations made on our trip is that democracy is on the way out in all the lands that we visited, if indeed, they have not already lost it, as in Spain and Egypt. Priests of the New Mythology promote the belief that if adequately prepared by education, all races have the capacity for self government on a democratic basis. This is the major myth of the New Mythology. Our ancestors made democracy work, because of their innate characters and temperaments, education playing a minor role. Only those people indigenous to, northwestern Europe have shown that they have these qualities. We believe that the peoples of the East will show even less aptitude for democracy than have the Latins.


The implications of the failure in the real in of character on the part of the vast majority of the peoples of the world is of importance to us, for we are spending billions of dollars in foreign aid on the assumption that we are promoting democracy. Those lands whose peoples are too unstable for democracy’s requirements face the alternatives of a dictatorship of the right, or the left. As the former arouses the deep indignation of the priests of the New Mythology found in our State Department, most of these being a continuing group of great influence on successive administrations, and as we are committed to opposition to Communism, we are obviously headed for trouble. We sponsor projects aimed at building up the populations and strengthening the economics of nations whose friendship we may lose in the one case, or who may become our active enemies in the other. We discover another miscalculation in this connection: the economics of these lands are growing at respectable rates but their birthrates are outstripping this progress. Until the areas visited discover means of reducing their birth rate, they will continue with [Page 70] a low, or decreasing scale of living. We can bleed ourselves White without permanently benefiting them.


Under the programs sponsored by the priests of the New Mythology, what is happening to our economy? Because of our global give-aways, it is slowing down, as we are frequently reminded by radicals, though they never admit that these give-aways are playing a part, a major part, in our poor showing. No longer do we have needed surplus to invest to keep our economic growth in healthy expansion.


Let us now turn to other areas of biology to see what light they throw on our problems. Haskins and others have shown that social insects as well as higher forms of life are subject to parasitism. We cite two instances. Certain ants have been victimized by a species of beetles that so closely resemble them that once they gain a foothold in a nest, their hosts, failing to recognize that the parasites are not proper residents, cannot dislodge them as they do with of her intruders. The nest from then on fails to thrive and often perishes. Our second instance involves a higher species than ants, having to do with birds. The European cuckoo and the American cowbird have become parasites by way of their nesting habits, for they locate the nests of her birds, destroy the eggs, substituting their own. The hatching and rearing of the parasitic young is left to the hosts. Under the equalistic New Mythology, parasitic humans need not show greater cleverness than the parasites mentioned in order to survive and multiply.


Priests of the New Mythology are making an all-out effort to enslave us by a belief that it is our moral duty to support misfit races — and this in physical and psychological comfort — races which are inherently unfitted to take a place in the modern world. He who fosters parasitic human groups is doing an equal harm to the normal members of humanity as would be the case were he infecting them with noxious bacteria, or of her parasites. As there is no escaping this fact in reason, the promoters of animalistic equalism have had to resort to all manner of sophistry to bolster their degenerate beliefs.


[Page 71]


Some philosophers of history believe that history teaches no lessons. With this, I partly agree. One principle, however, clearly emerges from experience: beliefs fastened on groups as “moral” conceptions are extremely difficult to alter, or eradicate. The promoters of the New Mythology are trying to establish its degrading doctrines — particularly the worst of its parasitic views — as “moral” principles.


Certainly, the capacity to embrace ideals transcending narrow self-interest is man’s glory. That we of the West have permitted this spiritual quality to degenerate into a parasite-saving doctrine, invested with an aura of morality, is our shame.


Other Works by the Same Author




A report on race mixing.

24 pages I copy, 10c; 15 copies, $1





66 pages – paper cover – 1 copy, 40c; 3 copies, $1

Truth Seeker Co., Inc., 38 Park Row.

New York 8, N. Y.


Race and Social Revolution.

Twenty-one Essays on Racial and Social problems.


A PROFOUND and clear presentation of the biological sociological, and moral issues of the most controversial subject of our age — that of Race. Outstanding are the chapters on “Tropical Peoples”,” Refuge Areas”, and “Jazz”; they present the Race controversy in a new light.




I. The Significance of Blondness.

II. Race and Mongrelization.

III. The Brain and Intelligence.

IV. Race, Character and Temperament.


V. The Impact of Our Monists.

VI. Groups for and Against Human Oneness.

VII. Our Anthropologists Help a Revolution in Thought.

VIII. Tropical Peoples.

IX. Jazz.

X. India.

XI. Our Supreme Court Decrees School Integration.

XII. Earl Warren.

XIII. Various Aspects of Integration.

XIV. Today’s Revolution Seen in the Light of Earlier Ones.


XV. A New Religion to Conserve Biological Values.

XVI. Human Oneness as a Value.

XVII. Human Oneness as a Religion.

XVIII. Another Look at Values.

XIX. Values — A Guide to the Future.

XX. Refuge Areas.

XXI. A Race in Search of a Name.



Cloth 263 pages $2.00











See Also


Byram Campbell – The New Mythology of Racial Equality — Part 1

Byram Campbell – The New Mythology of Racial Equality — Part 2

Byram Campbell – The New Mythology of Racial Equality — Part 3








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Version 2: Dec 29, 2019 — Added image of James Michener and his new Japanese wife. Added See Also image.


Version 1: Dec 28, 2019 — Published post.

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