Archives for posts with tag: Jewish question

White Girl

Just when you thought the movie industry had hit rock bottom, along lumbers White Girl with its Jewish jackhammer to get at the rock beneath the rock. Following on the heels of American Honey (2016), White Girl exemplifies a long tradition of cinema that seeks to shock the sensibilities with its exposure of the wild rites of the rising generation – a genre that stretches from the earliest juvenile delinquent pictures up through the likes of Over the Edge (1979), River’s Edge (1986), Kids (1995), Bully (2001), Spring Breakers (2012), and Heaven Knows What (2014).

White Girl is yet another foray into the demimonde of ugly people in ugly clothes engaging in ugly, loveless dances and lewd acts to ugly, afro-degenerated soundtracks – with the difference that this entry makes its anti-white agenda totally explicit. Purporting to tell the true-life experiences of some lowlife named Elizabeth Wood, the story follows an Oklahoma City slut (Morgan Saylor) after she moves to New York – ostensibly in order to “study” – but instead uses her parents’ money to buy drugs and get into trouble.

Gazing longingly out the window of her apartment at a group of loitering mongrels, White Girl announces, “I’m gonna go get some” and so sets out on an odyssey of debauchery that will occupy the next eighty minutes or so. White Girl falls hard for hat-backwards barrio banger Blue (Brian Marc), who tenderly screws her against a wall. After Blue gets arrested, he trusts her to get his supply of dope back into the hands of his ruthless supplier; but, being the stupid White Girl that she is, she instead hopes to raise money for his legal defense by trying to move the powdered product herself – with inevitably catastrophic results.

Not worth watching more than once, White Girl is a nihilistic film that thrives on shocks and not much else.

3.5 out of 5 stars. Ideological Content Analysis indicates that writer-director Elizabeth Wood should be institutionalized for her own protection and that White Girl is:

3. Media-skeptical. At the very least, White Girl presents a sobering picture of the species of undesirables who seek employment in the media. The idiot protagonist, the sort of lout produced by a lifetime’s ingestion of mainstream media poison, has gone off to New York to study writing and the “liberal arts”. White Girl’s sleazy magazine editor boss (Jewish actor Justin Bartha, playing a character with the distinctly goyische moniker Kelly), meanwhile, hopes to inflate the value of some worthless artwork he bought by spotlighting the artist (“Rambo”) with a special profile.

2. Pro-drug. The script halfheartedly makes a distinction between marijuana and harder drugs – “We just smoke weed every day, all day,” explains one of the mutts – but all drugs are inextricably linked with sex in the film. The title character falls in love at first sight with a street pusher, and plying women with cocaine or alcohol comes across as an expeditious means to satisfaction. Kelly gains instant access to White Girl’s orifices when he lays out some lines of cocaine and essentially rapes her with little resistance and no consequences. The movie appears to want to dissimulate about its intentions and provides a couple of scenes of morning-after horror and vomit for plausible deniability; but the association of sex with drugs is undeniable in the face of such moments as a young woman snorting a line of cocaine from a man’s penis.

1. Anti-white. Whatever claim White Girl might have to being a cautionary tale is forfeited by the flippant choice of celebratory ape music about pimping white flesh to play during the closing credits. A Jewish triumphalist proclamation of victory in the face of ubiquitous European degeneracy, White Girl is nothing if not an expression of ethnosadism. Zio-prostitute Chris Noth of Sex and the City infamy puts a gentile face on the sleazy lawyer archetype in his role of George, the unscrupulous attorney White Girl hires to represent Blue. In one telling moment, a drop of wine trickles like blood from the corner of George’s mouth – a projection to the effect that whites, not Jews, are the vampires that prey on America. “It’s a really fucked up system,” this character explains. “You could have a white kid stab someone to death and he’ll get less time than a black kid caught with a miniscule amount of drugs. This is the way it is.” One of the movie’s objectives is to get across the propaganda meme of “white privilege”, with White Girl seen to escape unharmed, suffering no repercussions after precipitating what is likely the end of Blue’s career. He goes to prison while she, unperturbed, is accepted back into the fold of the “college” life. White Girl, unsurprisingly, was produced by a rats’ nest of ethnics including Ariel Schulman, Orlee-Rose Strauss, and Gabriel Nussbaum – all of whom, one can only imagine, are deeply concerned about the plight of white girls worldwide. Another producer, Christine Vachon, made The New York Observer’s list of “The New Power Gays” – homosexuals being Jews in spirit and politics.

Vachon

Kosher Lunch

Chris Noth

Chris Noth 2

Rainer Chlodwig von K.

Nomads

John McTiernan, director of Hollywood blockbusters Predator (1987), Die Hard (1988), and The Hunt for Red October (1990), began his movie career rather more humbly with the flawed and eccentric but nonetheless entertaining debut Nomads (1986). Notable as McTiernan’s only credit as a screenwriter, Nomads was eviscerated by the critics when first released, and still has only a 13% green splat at Rotten Tomatoes. “Was there any sense in it?” asks leading lady Lesley-Anne Down in an interview included on the Nomads Blu-ray. “I don’t think there was very much sense in it at all for anybody.” Is Down correct in dismissing the film as a shallowly offbeat curio – and were the critics who panned the movie motivated only by an objective assessment of its merits?

Nomads stars Pierce Brosnan as a French anthropologist, Jean Charles Pommier, who in the opening sequence dies in the care of Down’s character, Dr. Eileen Flax, in a Los

Down

Lesley-Anne Down freaks out in John McTiernan’s Nomads.

Angeles hospital. He appears in a beaten, bloodied, and seemingly insane state, and his enigmatic last words initiate what will be a strange paranormal ordeal for Flax, who over the course of the film will both investigate and experience what befell Pommier, with most of the story told in flashback. The anthropologist and his wife (Anna Maria Monticelli) had only recently moved to the U.S. and purchased a house that, as it turns out, has a horrible history attached to it. Soon after moving in, the Pommiers discover Mansonesque graffiti on the garage door and more graffiti inside: “Gutman’s a Hero”. The home, they learn, was the site of a horrific child murder, and a band of elusive antisocial misfits who live out of a van have adopted the house as a holy site.

Pommier, being an anthropologist, follows the titular “nomads” around Los Angeles with the intention of documenting and studying them in order to gain a better idea of the threat he faces and to understand “what kind of people could think of a murder as some sort of shrine.” He determines that none of them have employment and watches them from a distance as they laze at the beach, party, and generally terrorize people. The nomads become aware of Pommier’s surveillance after he witnesses them murder a man and put the body in a dumpster. After first being pursued by them and escaping, Pommier again works his way into proximity with the group – at which point they seem to accept his presence and stage an impromptu photo shoot, with one of them, Mary, played by Mary Woronov, doing an exotic dance. When Pommier develops the film, however, he finds that none of the nomads appear in the exposures, which invites a comparison with vampires – although the nomads, who have no problem frolicking in the daylight, are clearly not vampires at least as conventionally depicted.

These quasi-vampires – vampire lore comprising a traditional understanding of the eternal Jew – are nomads, or what Pommier, drawing on Eskimo legends, describes as an urban variety of Innuat. As related in the film, “It has to do with wandering the desert. […] It’s all the same. Nomads live in deserts, whether it’s a desert of ice or sand or whatever doesn’t make a difference. […] They were supposedly hostile spirits. According to the myth, they were capable of assuming a human form” and traveled from place to place, bringing ruin and madness with them wherever they went. As Pommier tells his wife:

None of this may mean anything. None of it at all. […] But I may have found people who are living outside – outside any structure. They do not participate. No exchange, no constraints. They resort to violence with no provocation and then get away with it. It is as if to the official world they did not exist.

All of this rootlessness, in combination with the confluence of ritual, child murder, the reverence for a killer with the Jewish name Gutman, as well as the general depravity and destructiveness, contributes to an accumulation of clues that the nomads may be the Jews. Curiously, composer Bill Conti mentions during his Blu-ray interview that the soundtrack includes what he describes as a “Middle Eastern sound” – though to this reviewer’s untrained ear such a flavoring is difficult to detect in the synth-and-guitars music cues.

Adam Ant Nomads

Adam Ant portrays the leader of the titular band of roving marauders.

“You must not try to fight them,” a sinister nun (Blue Velvet’s Frances Bay) tells Pommier. This encounter takes place in a dilapidated cathedral where, in a sequence of nightmarish phantasmagoria, a flock of satanic women in habits is seen running through the halls in masks, one of them flashing her bare breasts at Pommier – all of which points to a faith corrupted. Dancing Mary, the nomad portrayed by Mary Woronov, wears a cross that glints in the sun, and later, when she is seen at night, she wears an even larger crucifix so that the viewer can hardly help but notice it as she cavorts like a stripper. Are these Christian elements ironic and indicative of cultural subversion, or have these been added as fig leaves to hide the almost naked Jewishness of the menace? Woronov’s features, it must be noted, are rather evil and arguably Semitic-looking.

In a key moment toward the end of the film, Pommier says to his wife with an air of wistfulness as they survey the Los Angeles skyline from a rooftop, “We are so very far from home, you know. All of us.” He laments his “bourgeois” life in a “civilized” world – in short, bemoans his condition of rootless cosmopolitanism. Both he and his kindred spirit the doctor, another childless middle-aged professional in the process of moving into a new and foreign home, have agricultural surnames, Pommier (“apple tree”) and Flax, that betray their simple origins and relatedness to the earth – Flax also connoting blonde and distinctively northern European looks – that set them apart from the dark, mysterious wanderers who move in their midst. Pommier’s polyglot cosmopolitanism, peripatetic ways, and sophistication nevertheless present a thematic parallel with the lifestyle of the nomads, so that it comes as no surprise when Pommier finally succumbs to them. The horror of Nomads is loss of a sense of belonging to a place and one’s own native culture – the horror of an alienated world in which, for instance, Dr. Flax’s colleague Cassie Miller (Jeannie Elias) complains about the “meshuggenah lunatics” who people the city. Whatever the meaning of the film, it may be worth observing that it is set in the entertainment capital of the world and that the final nomad antagonist Dr. Flax encounters is unable to pursue her beyond the California state line.

Rainer Chlodwig von K.

sinai-guerrillas

Feel lucky, goy?

panther-squad

Great cover. Terrible movie.

Regular followers of this blog may be aware of my ongoing interests, not only in the Jewish Question as it expresses itself both culturally and politically in recent films, but also in the obscurely nostalgic as well as my apolitical fondness for VHS refuse of the awesome eighties and tacky nineties. These readers will understand and forgive my indulgence of curiosity in a moment of impaired judgment when I discovered a cheap 1991 video era relic titled Sinai Guerillas. Just take a look at the art on the box. What VHS trash aficionado could pass over something as righteous as this? That too-cool yenta commando with her machine gun, shades, exposed cleavage, and bullet belt, ready to mow down a horde of evil, cartoonishly stereotyped Arab primitives, like some hyper-Zionist variation on the work of Andy Sidaris, Fred Olen Ray, or Cirio H. Santiago! How could this promising cover adornment not herald some rare and boobs-and-blood-filled VCR viewing experience? Unfortunately, not since Sybil Danning beckoned siren-like from the similar cover of the abominable Panther Squad have I been so completely and mercilessly let down by a deceptive and damnable VHS box.

blazing-sand

It wasn’t enough to burden the Germans forever with “Holocaust” guilt. They also had to be subjected to epic turkeys like Blazing Sand.

Imagine my disappointment when Sinai Guerillas turned out to be not some unfairly neglected exploitation gem of the early nineties but a retitled and English-dubbed repackaging of the utterly tame and quaintly corny 1960 Israeli adventure movie Blazing Sand! Concerning a perilous mission to rescue a wounded Israeli stranded in Arab territory, the story plays much like a Middle Eastern western, with tiresome scenes of the Jewish posse riding their horses and camels across a desert peopled not by savage Indians, but by Jew-despising Arabs. Emphasizing the parallel with the western, one of the characters even dresses like a Jewish cowboy!

The genre connection is, furthermore, more than superficial. Just as the western in its heyday celebrated a rugged confidence in American mastery and expansiveness, so Sinai Guerillas extols the Zionist claim to a twentieth century “frontier” in Greater Israel. The story takes the characters into what is supposed to be Jordan – which, however, is never mentioned by that political designation. After all, this “whole place used to belong to us. Now we have to come here illegally,” one of the Jews says indignantly. The artificially imposed lines on maps “are a hindrance to the cultural development of a rising young nation,” the viewer is told. Apart from constituting a mild cinematic curiosity as a pop-cultural artifact of Zionist chauvinism, the film does offer some regional scenery, but very little else. Even the awkward attempt at sex appeal, with actress Daliah Lavi performing a robotic fifties-style exotic dance routine to entertain a dying comrade in his final moments of life, is enough to put a chill into those blazing sands.

Rainer Chlodwig von K.

blazing-sand-daliah

Daliah Lavi in Blazing Sand. No slouch on the kosher bimbometer, but not exactly what I had been led to expect by the false advertising. The woman depicted on the glorious VHS cover appears at no point in the actual film – nor do the two helicopters, the flamethrower, or the scantily clad lounge singer pictured on the back of the box. God damn you, you Zionist bastards!

batman-the-killing-joke

This animated adaptation of Alan Moore and Brian Bolland’s 1988 graphic novel presents a much darker universe than the nineties TV show Batman: The Animated Series that this reviewer remembers watching at the tail end of his childhood. Batman: The Killing Joke is by no means a juvenile outing, and contains some decidedly adult content, themes, and insinuations. The story concerns the origins of the Joker, but Joker enthusiasts may be disappointed that the Clown Prince of Crime does not appear until half an hour or so into the program. Before that, the screenplay is preoccupied with the complex relationship between Batman and his protégée Batgirl. One of the most bizarre of the Batman storylines, The Killing Joke gives viewers a sensitive Caped Crusader who worries about the nature of his “relationship” with the Joker and even offers to “rehabilitate” him and maybe collaborate – even after Joker has shot and possibly even raped Batgirl! The ending, too, is a bit of a head-scratcher, and likely to be a conversation-starter after viewing. The idea of the Joker and Batman having a laugh together might seem too insane to consider until one begins to understand the characters as a pair of Judaic archetypes.

4 out of 5 stars. Ideological Content Analysis indicates that Batman: The Killing Joke is:

6. Anti-bankster, literally depicting a banker as an organized crime figure.

5. Anti-nuke, referencing the danger of nuclear holocaust, which, as one character puts it, could be ignited by a flock of geese appearing as a blip on a computer screen.

4. Family-ambivalent. Viewers are treated to a touching father-daughter relationship with Batgirl and Commissioner Gordon, but the Joker’s origin story, in which the financial and psychological strain caused by his wife’s pregnancy and death precipitates his downfall and transformative madness, is arguably antinatalist in character.

3. Pro-gay, perpetuating the homos-are-a-girl’s-best-friend convention.

2. Pro-miscegenation. “I don’t understand why you’re having fishing troubles when we are in the middle of a lake,” Batgirl’s gay friend tells her as he gestures toward a table full of young men including a bespectacled, intellectual-looking congoid. “What do these guys have to do to get your attention?” A white man and black woman are shown studying together in a library – marking race-mixing as the preference of the sophisticated – and a black floozy is also shown caressing the face of a white bad guy.

1. Sexist! The first act of Batman: The Killing Joke is concerned with young heroine Batgirl’s frustration with the limitations placed upon her by her mentor. She aspires to take more active part in Batman’s crime-fighting, but Batman views her as a rookie whose inexperience represents a dangerous liability. A burgeoning feminist, Batgirl objects to him “getting protective and sitting in judgment”, and confronts him with her previous understanding that they were supposed to be partners. “We are – but not equal,” Batman tells her, laying the bat-smack down on that uppity ho.

Rainer Chlodwig von K.

Green Inferno

Eli Roth, the sadistically grinning embodiment of the distinctly Jewish torture porn horror subgenre that flourished under George W. Bush, has never been one of this writer’s favorite moviemakers; but Rainer Chlodwig von Kook is big enough to admit when one of his cultural adversaries knocks one out of the park – one severed head, that is. Cannibalism, as practiced in remote and exotic places, naturally lends itself to action and horror cinema; and the cannibal film, which has an affinity with the “Mondo” genre, flourished especially in Italy in the seventies and eighties, producing such classics of controversy as Cannibal Holocaust (1980) and Cannibal Ferox (1981). It makes perfect sense that unredeemed gorehound Roth would eventually turn his attention to the limitless potentials of the Amazon rainforest to generate compelling and grotesque stories. The Green Inferno is Roth’s homage to Ruggero Deodato and all of the other filmmakers who stalked the forest before him.

Lorenza Izzo plays Justine, a naïve university student who finds herself drawn to a messianic community organizer named Alejandro (Ariel Levy). Wanting to feel that she can give something of value back to the world, but also hoping to spend more time with Alejandro, Justine signs on to accompany a group of volunteers to the jungle to stop a construction project from destroying the indigenous way of life. Once the rag-tag team of idealists has scored its media coup, however, the group finds itself in a world of pain when the local gut-munchers mistake them for the developers they had come to oppose. Worse, the mysterious Alejandro might not be the saintly soul they imagined when they began their journey. Drenched in jungle colors and the epic production values that can only be found in the natural world, Eli Roth’s The Green Inferno is a literally eye-gobbling experience!

[WARNING: POTENTIAL SPOILERS]

5 stars. Ideological Content Analysis indicates that The Green Inferno is:

5. Anti-gun.These are our guns,” says Alejandro as he brandishes a cell phone. The idea is that citizen journalism renders armed self-defense unnecessary. Justine has learned a lesson at the end of the film and prevents a mercenary from shooting her by convincing him that she has him on camera.

4. Politically incorrect. “Honestly, I hope they starve to death,” says frivolous college girl Kaycee (Sky Ferreira) of fellow students enduring a hunger strike out of solidarity with the school’s benefit-bereft janitors. (The Green Inferno, though not released until 2015, was finished in 2013, and there is an Occupy Wall Street feel to the film’s Ché shirt milieu.) She also taunts one of the hunger strikers with a big bagel. “Activism is so fucking gay,” Kaycee declares. Roth, in his audio commentary, indicates that Kaycee is “the voice of realism” in The Green Inferno. Her cynicism prevents her from taking any interest in the jungle expedition from which so few of her peers will return. The primitives are literally redskins who paint themselves with a bright red pigment, so that their communal practices can be read as a skewering of communism as ideological cannibalism. (See the Charlton Heston western Arrowhead for another example of redskins as subtexual commies.) “Maybe we’d have a chance [against the natives] if we hadn’t blown up the bulldozers,” one of the activists laments. Despite the story essentially being one of liberals mugged by reality and confronted with the ignoble nature of the savages they adore, Justine maintains the lie after returning to civilization. “I never felt afraid when I was with them,” she says. Justine even claims the natives saved her. Lefties, the movie suggests, will stoop to feeding false information to the public so as to perpetuate the myth of turd world people’s saintliness.

3. Pro-drug. A bag of powerful weed comes in handy once the activists are prisoners. They stuff it down the throat of one of their dead comrades, so that, when the natives inevitably cook her, they all get high and mellow, allowing for an escape attempt. Unfortunately, the natives also get a giggly case of the cannibal munchies.

2. Cynical and conspiracist. Alejandro, a representative SJW, is revealed to be an unfeeling cad and unconcerned with the safety of his fellows. Confronted with one of The Green Inferno’s worst atrocities, he proceeds to masturbate in order to ensure that he can “think clearly”. The whole expedition on which he has led the group turns out to be a ruse. Instead of being motivated by the dignity of the rainforest or the rights of its indigenous peoples, Alejandro is actually in the employ of a rival developer looking to frustrate a competitor’s project. “Everything’s connected,” Alejandro explains. “The good guys and the bad guys. You think the U.S. government didn’t allow 9/11 to happen? You think the war on drugs is something real?” Understandably, given Roth’s racial background, he situates 9/11 in LIHOP Land and has nothing to say about Larry Silverstein, Dov Zakheim, Odigo, or the celebrants spotted at the Doric Apartments in Union City, New Jersey, on the morning of September 11, 2001. Oil, it is suggested elsewhere in the film, is what motivates U.S. foreign policy.

1. Judeo-obscurantist. “The only things those posers care about is looking like they care,” fumes Kaycee. “It’s just some weird demonstration to appease that fucking white stupid suburban Jewish guilt. Hi, I’m Jewish,” she quickly explains, displaying her Star of David pendant to a passerby. “I’m allowed to say that.” Roth would have viewers believe that Jews are “white” and that their “social justice” agitation is motivated by “Jewish guilt” rather than hatred of Europeans and conscious promotion of social chaos.

Rainer Chlodwig von Kook

True Detective Season 2

The second season of HBO’s bleak series True Detective shifts the scene of the sickness from creepy gothic Louisiana to dystopian southern California, a setting with a more strikingly chaotic ethnic mix that lends itself to an exploration of race relations in America. The plot this time around concerns the intertwined lives and fortunes of vicious but decent-hearted gangster Frank Semyon (Vince Vaughn) and tortured and tarnished detective Ray Velcoro (Colin Farrell) and their investigation into the convoluted circumstances of a politician’s death.

Semyon

Vince Vaughn as Frank Semyon

True Detective presents a world of demographic horror, an America in which racial loyalties are nonexistent and fealty of any other kind is hard to come by. Whites, blacks, Mexicans, and Jews are all crooked. Mexicans, while distrustful and destructive of whites, also think nothing of killing each other, while whites, finding themselves marooned in an increasingly hostile and meaningless world, grasp at anything they can get. Race-based tensions nevertheless continue to simmer beneath the surface of several of the characters’ interactions. Semyon is a self-made man and a bigot, a walking contradiction who dislikes the changing demographics of the U.S. and seethes with an angry white man’s discontent but is also and at the same time cynically complicit in the smuggling of illegal aliens into his country.

Semyon is also an anti-Semite and calls Israeli gangster Osip Agronov (Timothy Murphy) a “KGB kike motherfucker”. True Detective is rather daring in identifying the true ethnic character of the “Russian” mafia. The series gives Semyon more than one moment of triumphant crowd-pleasing sadism, and it is significant that one of these is reserved not for one of the Jewish gangsters, but for an especially weaselly specimen of the Shabbos goy, or gentile who sells his treacherous services to the Jewish enemy. Leonard Cohen’s excellent theme song, “Nevermind”, is interesting in this context for featuring the lines “I was not caught, though many tried. / I live among you, well-disguised.”

Velcoro

Fred Ward as Mr. Velcoro

In another scene, Semyon pummels and then pulls out the teeth of a mouthy brown-skinned inferior (Pedro Miguel Arce) – content that serves as vicarious satisfaction for Caucasian viewers fed up with pretending to like their laughingly darkening world. Representing such viewers is Velcoro’s father (Fred Ward), a retired policeman who found he was no longer able to carry out his duties properly with the advent of the fuck-the-police zeitgeist that found its explosive expression in the 1992 L.A. riots. The U.S. as it presently stands is “no country for white men,” he observes as he enjoys a black-and-white Kirk Douglas movie. He is one of two aged policemen in True Detective who remarks that blacks’ intensifying hostility toward police made it increasingly difficult for them to do their jobs.

The audience, one suspects, is expected to feel a mingled contempt and sympathy for this old man who has given up on life and squanders what little of it is left to him getting high and living in a televised, mythologized past. A parallel character is the disgusting, whorish ex-dancer mother (Lolita Davidovich) of highway patrolman and ex-mercenary Paul Woodrugh (Taylor Kitsch). Like old Mr. Velcoro, she prefers the comfort of watching old movies to doing anything productive with her years of decline. Morally and physically decrepit, her narrow, nostalgic tribalism takes the incestuous form of a selfish attachment to her son, who clearly wants nothing to do with her.

True Detective also offers multiple examples of interracial relationships, but none of these is deep, lasting, or free of damaged trust. As one of the season’s other songs suggests, “There’s no future. There’s no past.” – an assessment that could easily apply to America’s multiracial experiment as depicted in these episodes. A feeling of imminent doom pervades not just the lives of the principal characters, but the life of the proposition nation. In one episode, Detective Velcoro visits the set of a cheesy post-apocalyptic action movie – a cartoon version of the American century taking shape around those dumb enough not to notice what has been happening. Indeed, the characters who survive the final episode are those who choose to flee the country – no livable future seemingly being available to them here.

Rainer Chlodwig von Kook

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Pound of Flesh

Still-kicking Jean-Claude Van Damme is Deacon, a cynical but bighearted mercenary and counter-kidnap specialist who travels to the Philippines to donate a kidney to his dying niece (Adele Baughan). Following what appears to be a simple one-night stand with local expat floozy Ana (Charlotte Peters), Deacon wakes up in an ice bath with a huge gash on his back where his kidney has been prematurely removed, harvested by a black market dealer.

Complicating things is the tension between Deacon and his wimpy, conservative Christian brother George (John Ralston), with whom Deacon has little choice but to forge a temporary posse. Will Deacon and his estranged brother be able to set aside their differences and find the kidney’s unlawful recipient in time to retrieve it and save the little girl? Pound of Flesh quickly gets down to business in answering that question and others more philosophical.

Some of the action sequences, particularly during the first half of the movie, lack sufficient coverage, and one particular fight scene in a nightclub is too darkly lit to be able to follow the choppy fight choreography in its specifics; but Pound of Flesh improves as it goes along, becoming quite suspenseful toward the conclusion, and packs a few powerful twists. A moderate recommendation for Van Damme fans.

4 out of 5 stars. Ideological Content Analysis indicates that Pound of Flesh is:

[WARNING: POTENTIAL SPOILERS]

3. Anti-slut. Loose women are devious. Reassuring the audience that there is hope for every soul, however, Charlotte Peters plays the proverbial hooker with a heart of gold.

2. Class-conscious and anti-war. The privileged pay to watch the poor beat each other senseless in an underground fight club in Manila. The culprit in the theft turns out to be Simon Rants III (David P. Booth), a high-powered purveyor of mercenaries and a stereotypically frigid crumb of the British upper crust. Sadly, anti-Semites will be disappointed to discover that Pound of Flesh, despite the Shylock reference in its title, is not at all concerned with the Jewish Question, with usury, or with any Hebraic villainy whatsoever.

1. Christ-ambivalent. Blood, Pound of Flesh would seem to suggest, is thicker than scripture, with milquetoast George finally abandoning his principles and learning how easy it is to kill when his daughter’s life is at stake. Deacon, who literally beats people up with a Bible, comes to symbolize a new vision of Christ as a man of brutal action driven by profound compassion with his climactic act of self-sacrifice. This tension and antagonism between the West’s traditional Christianity and the exigencies, often ugly, of a bloodline’s survival, feel especially timely in this age of cuckservative toleration of ongoing white genocide.

Rainer Chlodwig von Kook

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Anthony Zerbe and Keanu Reeves talk encrypted shop in The Matrix Reloaded.

Anthony Zerbe and Keanu Reeves talk encrypted shop in The Matrix Reloaded.

In the Jewish supremacist film The Matrix Reloaded (2003), Neo (Keanu Reeves) has a ruminative chat with Councilor Hamann (Anthony Zerbe) about the relationship between man and machine in Zion. In addition to references elsewhere in the film to sheep and steak (i.e., goy cattle), the subtext of Jewish superiority becomes clear in these characters’ attitudes toward the subservient machines that sustain their people. Neo notes in passing that “there are no young men on the Council” to which Hamann belongs, so that the latter’s words are to be understood by the redpilled viewer as the pronouncements of an Elder of Zion.

Elder: I like to be reminded this city survives because of these machines [i.e., the Shabbos goyim]. These machines are keeping us alive while other machines [i.e., anti-Semites and Muslims] are coming to kill us. Interesting, isn’t it? The power to give life and the power to end it.

Neo: We have the same power.

Elder: I suppose we do, but [. . . ] I can’t help thinking that in a way we are plugged into them.

Neo: But we control these machines, they don’t control us.

Elder: Of course not. How could they? The idea is pure nonsense, but it does make one wonder, just what is control?

Neo: If we wanted, we could shut these machines down.

Elder: That’s it, you hit it. That’s control, isn’t it? If we wanted, we could smash them to bits. Although, if we did, we’d have to consider what would happen to our lights, our heat*, our air.

Neo: So we need machines and they need us.

In a later scene, Neo meets the Matrix’s anti-Semitic “Architect” (German-born actor Helmut Bakaitis), who explains as an image of Hitler flashes across several monitors in the background that he had to redesign the Matrix to account for the troublesome behavior of humans/Zionists. The Matrix with which the viewers of films like this one find themselves confronted is, of course, of Jewish provenance rather than anti-Semitic, and the robotic Sentinels that detect and destroy human dissent are more likely to take the form of organizations like the ADL and SPLC rather than the National Socialist German Workers Party.

The Matrix endures . . . for now.

Rainer Chlodwig von Kook

*Ronald L. Eisenberg explains that, “In the Mishnah, the Rabbis enumerated 39 major categories (with hundreds of subcategories) of labor that were forbidden (avot melakhah) based on the types of work that were related to the construction of the Tabernacle in the wilderness, which ceased on the Sabbath (Shab. 7:2). Activities that cannot be performed on the Sabbath are basic tasks” such as “kindling a flame (lighting, extinguishing)”. These are reserved for the Shabbos goy.

Twilight of the Cockroaches VHS cover

This writer’s father took him to see the Japanese import Twilight of the Cockroaches (1987) during its 1989 American theatrical run – at the now-defunct Fine Arts Theatre in Mission, Kansas, if memory serves. Directed by Hiroaki Yoshida, whose only other credit at the helm of a film is the Jeff Fahey thriller Iron Maze (1991), Twilight of the Cockroaches is but one of unnumbered oddities spawned by the Japanese cinema during the 1980s; and one suspects that the principal reason it got picked up for stateside distribution was its combination of live action and animation, a pairing that had demonstrated its power to charm audiences with Who Framed Roger Rabbit? (1988).

The plot concerns a colony of pampered cockroaches who are permitted to live and thrive in the apartment of the dissipated and enigmatic Mr. Saito (Kaoru Kobayashi), who seems to spend most of his time in a stupor. The roaches’ peaceful existence is upset, however, when Saito gets a girlfriend (Setsuko Karasuma) who understandably insists on ridding his place of its swarms of invertebrate squatters. Not too many movies muster the gumption to cast six-legged vermin as sympathetic protagonists in such a situation, but Twilight of the Cockroaches does exactly that and succeeds largely by anthropomorphizing the animated pests, complete with human faces, facial hair on the men, and even cleavage on the females of the species.

What makes the film doubly strange and noteworthy is that the roaches apparently represent Jews, much of the story suggesting a “Holocaust” allegory. The English-language script, credited to a Steve Kramer, even uses the term “genocide” to describe humanity’s treatment of its innocent, toilet-tripping neighbors of order Blattodea. “With its subtle allusions to Hiroshima and Dachau,” the VHS box quotes The Philadelphia Inquirer’s Carrie Rickey, “this comedy has unexpected resonance. You will think twice before getting out that can of Blockade.” (Ms. Rickey is presumably unaware that even mainstream “historians” of the “Holocaust” no longer support the Nuremberg Tribunal lies about the Dachau facilities housing homicidal gas chambers disguised as showers.)

The cockroaches comprise a “tribe” suffered in the home of “host” Mr. Saito, who is described as being diverted or entertained by them, much as Jews in America distract the host with Hollywood. Then, too, they see themselves as having a special racial destiny, and they also worship a toy rabbit they know as “Torah”. Nothing in the English-dubbed soundtrack suggests Jewish vocal mannerisms, but some of the older and more important roaches do exhibit large and somewhat hook-shaped noses. The penchant of many of the roaches for spending their nights frolicking in the toilet could also suggest the subversive traits of Jews who specialize in pornography and the propagation of other degeneracies.

Seeing this movie as a child, this writer was wowed by the sheer weirdness of it, Europeans having been conditioned for decades to adore the foreign and the bizarre as a virtue. Revisited now, it is hardly a classic. Twilight of the Cockroaches does, however, furnish a useful illustration of how and why such infestation occurs. The “host”, Mr. Saito, the film eventually reveals, has been abandoned by his family, and only after the dissolution of this essential unit has he fallen into complacency and toleration of vermin and allowed them scavenge on his goods, the spoils of his own productivity. The destruction of the family is the crucial and most fundamental component of Jewish subversion of a nation; without that the Jewish cockroach is in peril, and it is only after another woman enters Mr. Saito’s life and inspires within him a yearning for new happiness in domesticity that he awakens to the filth and asserts his masculine sovereignty over his realm.

Rainer Chlodwig von Kook

Twilight of the Cockroaches VHS back

 

Kick-Ass 2

2010’s Kick-Ass advertised itself as presenting audiences with “A New Kind of Superhero”. What was new was the fact that, in that film, the hero nearly drops the ethnic disguise that crypto-Jewish predecessors – Batman, Superman, and others – had worn in winning the public’s heart. In adapting John Romita, Jr.’s comic book for the screen, Kick-Ass not only exposes but almost openly celebrates the Chosenness of its protagonist by transforming Dave Lizewski from the blond, Nordic-looking character of Romita’s creation into a curly-headed, bespectacled Jewish nebbish ably portrayed by Aaron Taylor-Johnson.

Hit-Girl, too – though her name is given as Macready, and despite being portrayed by Chloe Grace Moretz, a precocious actress who claims to come from a “very Christian” background – conveys a decidedly Judaic sensibility; and the character’s Jewishness goes overt in the scene in which she watches as her father, Nic Cage, conflagrates as a one-man Holocaust.

Kick-Ass poster

Kick-Ass 2 (2013), like its forebear, is filthy, foulmouthed, ultraviolent, and full of over-the-top bloodletting, but only half as engaging as the original Kick-Ass. For one thing, the novelty of the DIY hero idea is diluted by the fact that Kick-Ass 2 populates New York City with whole armies of would-be superheroes and villains, none of whom are fully developed characters as Kick-Ass and Red Mist (Christopher Mintz-Plasse) are in the first film.

Nor are matters helped by the fact that the entertainment-evaporating Morris Chestnut receives extra screen time as Hit-Girl’s tedious foster father Marcus, a straight-laced, sterling example of Africanus cinematicus who chides his young ward for her obscene language and institutes a swear jar penalty for every offense. Meanwhile, the toilet humor factor, as if to compensate for Kick-Ass 2’s lack of human interest, is ratcheted to the nth degree, with Kick-Ass and girlfriend Night Bitch (Lindy Booth) literally having sex in a toilet stall. The only other paltry attraction of note is Jim Carrey in his supporting turn as ridiculously mugging and slugging hero Col. Stars and Stripes.

Kick-Ass Chloe

Chloe Grace Moretz as Hit-Girl in Kick-Ass (2010)

Fortunately, Chloe Moretz is a few years older this time out, which softens the borderline pedophilia of the first film’s fetishization of Hit-Girl. Kick-Ass made explicit Hit-Girl’s forbidden appeal to older males, with her leather outfit, whore wig, short skirt, sensuous, sneering lips, and penchant for blowing kisses and using language like “cunts”, “motherfuckers”, and “giant cock”. One scene of the first film frames her against an erotic billboard advertisement with Claudia Schiffer, juxtaposing Hit-Girl’s juvenile form with that of the fully developed sex siren.

Kick-Ass Claudia

Hit-Girl inappropriately framed with Claudia Schiffer

Jane Goldman

Kick-Ass (2010) writer and devourer of innocents Jane Goldman

Kick-Ass screenwriter Jane Goldman, in the A New Kind of Superhero documentary included on the Kick-Ass blu-ray, refers cryptically to the “odd domesticity” between Hit-Girl and her father, a wording which casts a disconcertingly serious light on Hit-Girl’s meaning when she says, “I’m just fuckin’ with you, Daddy.” Kick-Ass 2 only reinforces this impression when Hit-Girl tells Marcus, “I know you see me as this little girl, but I’m not, and I never was. You’re right, Daddy did take my childhood away, but I’m not so sure that was a bad thing.”

Jeff Wadlow

Kick-Ass 2 (2013) writer-director-cryptographer Jeff Wadlow

2.5 of 5 possible stars. Ideological Content Analysis indicates that Kick-Ass 2 is:

10. Anti-Arab. Hit-Girl threatens to “go Saudi Arabia on your ass” before chopping a man’s hand off. A typically hypocritical Zionist warmonger, she engages in precisely the crimes of which she accuses the enemy. The Motherfucker’s henchmen commit an Islamic terrorist-style decapitation – which, like those supposedly performed by ISIS on Foley and Sotloff, never actually appears onscreen. (cf. no. 1)

9. Crypto-antichrist. Kick-Ass/Dave Lizewsky, though substantively Jewish, affects a veneer of Christian belief for gullible audiences, attending a Christian funeral ceremony for his father (Garrett M. Brown). Lizewsky’s irreverence toward his putative faith reveals itself, however, when he affects a comical pimp disguise with gaudy crucifix bling. On his bedroom wall, furthermore, is a poster advertising Kick-Ass creator Mark Millar’s comic book American Jesus, book one of which is titled “Chosen”. Military-minded Col. Stars and Stripes, meanwhile, is a born-again Christian who shows his faith and patriotism by dishing out beatings with his trusty baseball bat and barking orders like, “Yo, don’t take the Lord’s name in vain!” “I’ll be immortal, like an evil Jesus,” says the Motherfucker (Christopher Mintz-Plasse).

8. Egalitarian/class-conscious. The wealthy Motherfucker and his minions are the “one percent”, with heroes coming from what remains of the middle class. “A family livin’ in the street deserves a hot meal,” opines Col. Stars and Stripes in his role of embodiment of the schizophrenic mental retardation that is Barack Obama’s America.

7. Multiculturalist, pro-miscegenation, and pro-wigger. Hit-Girl, an orphan, is raised by an Africanus cinematicus. Katie (Lyndsy Fonseca), Kick-Ass’s girlfriend from the first film, breaks up with him and informs him that an African rival has a larger “baton”. Girls are encouraged to twerk and jerk to congoid booty-shaking beats.

6. Drug-ambivalent. Hit-Girl cut her teeth on the drug dealers she and her father targeted, but wins in the end of Kick-Ass 2 with the help of hypo full of adrenaline. Mr. Lizewsky is concerned that his son may be using drugs, but “an inebriated college girl deserves to make it home safe at night,” proclaims Col. Stars and Stripes.

5. Pro-gay. The Kick-Ass queer super-friends and allies include a token sodomite. Homophobic talk, the audience learns, “makes you sound super-gay.”

4. Misandrist and pro-castration. Hit-Girl beats up and mutilates a number of men. “In a weird way, I kinda liked it,” says Kick-Ass of being on the receiving end of Hit-Girl’s abuse. More than one male groin gets brutalized. Night Bitch devotes her career as a superheroine to stopping sexually predatory men.

3. Anti-racist (i.e., pro-yawn). Would-be supervillain the Motherfucker is loose with the racially insensitive stereotypes, which he defends rather as “archetypes”. (cf. no. 10)

2. Anti-family. Chris D’Amico (Mintz-Plasse) accidentally murders his mother in a fit of rage. Then, after discovering her S&M gear, he repurposes the items as a bad guy costume and dubs himself the Motherfucker. Hit-Girl’s high school rival, a catty and unprogressive blonde bitch (Claudia Lee), only aspires to be a wife and mother. (also see above remarks on incest and pedophilia)

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1. Zionist. “We were in the ultimate clique. It didn’t matter that no one else knew. We knew,” gloats a self-satisfied Kick-Ass. Supervillain and would-be “evil Jesus” the Motherfucker knows that Kick-Ass and Hit-Girl – which is to say, Zionist Jews – assassinated his father (Mark Strong) in the first film. The ‘Fucker’s mother (Yancy Butler), however, dismisses her son’s claims and insists that Mr. D’Amico simply “died in a fire.” The Motherfucker, then, stands in Kick-Ass 2 as an insulting caricature of all the disgruntled “conspiracy theorists”, a representative of the Gentile Spring and the ascendant minority of the angry and awakened gentiles who know that the Jews did 9/11.

Kick-Ass 2 contains what may be a cryptic admission of Jewish guilt for the 9/11 attacks, if considered together with the conclusion of the first Kick-Ass, which ends with gangster Frank D’Amico exploding into an orange fireball high outside a New York City skyscraper. In the sequel, the hero teams up with a new vigilante (Donald Faison) who goes by the name Dr. Gravity – a handle suggestive of the force dictating that what goes up must come down. Significantly, the scene in which “ultimate clique” member Kick-Ass and artificial force of nature Dr. Gravity beat down two street thugs with skinhead haircuts takes place outside a restaurant with a sign clearly visible at the top of the frame. “Since 1911,” it reads – a reference to 9/11/01?

China and Russia, both inconvenient geopolitical counterbalances to the implementation of a Jewish World Imperium, appear personified as antagonists Genghis Carnage (Tom Wu) and Mother Russia (Olga Kurkulina), best described as a female version of Dolph Lundgren in Rocky IV. In another show of Jewish storytelling chutzpah, Col. Stars and Stripes’s German shepherd is suggestively named Eisenhower and wears a tacky American flag mask. The American president and Supreme Allied Commander of World War 2 is thus revealed as the Zionists’ pet, a faux-patriot Shabbos goy attack dog to be unleashed on the enemies of organized Jewry.

Lastly, the much-abused phrase “peace in the Middle East” occurs in the script as a reference point for something incredibly complicated, in the sense in which the proverbial “rocket science” is typically used. This, of course, obscures the fact that Americans, instead of subsidizing the Israelis’ genocide against the Palestinian people, would do better to further the aim of peace by cutting off Israel’s 3.5 billion-a-year in welfare checks.

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