Iowa State University Capstones, Theses and Retrospective Theses and Dissertations Dissertations
1-1-2001
The World Church of the Creator: The women behind the movement
JoAnn Lynn Watkins Rogers Iowa State University
Follow this and additional works at: https://lib.dr.iastate.edu/rtd
Recommended Citation Rogers, JoAnn Lynn Watkins, "The World Church of the Creator: The women behind the movement" (2001). Retrospective Theses and Dissertations. 21493. https://lib.dr.iastate.edu/rtd/21493
This Dissertation is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Retrospective Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. The World Church of the Creator:
The women behind the movement
By
JoAnn Lynn Watkins Rogers
A thesis submitted to the graduate faculty
in partial fulfillment of the requirements for the degree of
MASTER OF SCIENCE
Major: Interdisciplinary Graduate Studies
Major Professor: Jacquelyn Litt
Iowa State University
Ames, Iowa
2001
Copyright© JoAnn Lynn Watkins Rogers, 2001, All rights Reserved ii
Graduate College Iowa State University
This is to certify that the Master's thesis of
JoAnn Lynn Watkins Rogers has met the thesis requirements of Iowa State University
Signatures have been redacted for privacy iii
DEDICATION
This thesis is dedicated to my husband Shane who has always shown me unconditional love and my two beautiful children Jordan and Nathaniel. The three of them have given me the support, the understanding, and the encouragement that I needed to accomplish what seemed to be an impossible task. Without them my world would not be so bright. iv
TABLE OF CONTENTS
LIST OF FIGURES vi
ACKNOWLEDGMENTS vu
CHAPTER 1. INTRODUCTION 1
CHAPTER 2. LITERATURE REVIEW 4 THE CONSTRUCTION OF MANLINESS 4 CONSTRUCTION OF RACE AND GENDER THROUGH SCIENCE AND BIOLOGY 7 THE CONSTRUCTION OF GENDER THROUGH SEXUALITY 9 NATIONALISM 11 THE IMPORTANCE OF RELIGION 13 THE HISTORY OF RELIGION WITHIN AMERICAN CULTURE AS SEEN IN GENDER, CLASS, AND RACE 14 RACE AND GENDER WITHIN CURRENT LITERATURE IN RELIGION 17 THE IMPORTANCE OF RELIGION WITHIN THE POLITICAI.rFIELD OF SOCIAL CHANGE 19
CHAPTER 2. MATERIALS AND METHODS 23 LIMITATIONS 25
CHAPTER 3. THE HISTORY AND BELIEFS OF THE WCOTC 26 THEIR BELIEFS 34 Belief System 34 Unifying Symbols of the WCOTC Nationalist Identity 36 A Common Lifestyle 39 A Common History 41 A Unified Future 43
CHAPTER 4. THE WOMEN'S MOVEMENT: "A NEW WAVE" OF RACISM 45
CHAPTER 5. WOMEN'S BODIES 59 BEAUTY 60 HEALTH 62 SAFETY 64 FEMALE GENITAL MUTILATION 66 ABORTION AND EUGENICS 67 SEXUALITY 69 RACE MIXING 70
CHAPTER 6. ESSENTIAL MOTHERHOOD AND BOUNDARY MAINTENANCE 74 V
ESSENTIAL MOTHERHOOD 75 MOTHERS' DUTIES 79 WHAT IT MEANS TO BE A "GOOD MOTHER" 82
CHAPTER 7. CONCLUSION 86
APPENDIX A. THE SIXTEEN COMMANDMENTS 88
APPENDIX B. THE ESSENCE OF A CREATOR 89
APPENDIX C. THE WOMEN'S FRONTIER 90 ENDNOTES 91
REFERENCES 101 vi
LIST OF FIGURES
FIGURE 1 WOMEN'S FRONTIER LOGO 24 FIGURE 2 WORLD CHURCH OF THE CREATOR INSIGNIA 37 FIGURE 3 WORLD CHURCH OF THE CREATOR FLAG 37 vii
ACKNOWLEDGMENTS
I would like to thank my major professor Dr. Jacquelyn Litt who encouraged and
guided me through my master's program and my master's thesis. Special thanks to my
committee, Dr. Hector Avalos and Dr. Mary Sawyer for their support and input on my
master's thesis. I cannot thank enough Peggy Talbert who edited my th;sis and who
motivated me in many ways. My work would not have been able to be accomplished without the support and encouragement of my two very good friends, Nicki Guard and Erin Bresnan,
who helped me remember what is really important in life. CHAPTER 1. INTRODUCTION
Women's roles in white separatists groups have either been ignored or their roles essentialized in that of motherhood. 1 With the exclusion of Blee, who researched the women of the Klan during the 1920s, women as actors and participators are ignored. Ferber does an excellent job in explaining how women's bodies are viewed within white supremacy discourse, but again writes from the perspective of the men in the movement.
This research examines the role of the women in the World Church of the Creator
(WCOTC), a white separatist group founded in 1973. I argue that through their activism, and through their roles as mothers, women of the WCOTC have co-opted feminist language and have "normalized" racism. Women have actively participated in the formation of white separatist national identity within the WCOTC.
"As many as 4 million people in the [United States] live in walled communities."2
These walled communities are symptoms of the fear caused by immigration of nonwhites into the U.S.3 Some of these 4 million are considered white supremacists. Although white supremacy is a form of racism practiced by a minority it shows how deeply it is embedded in our society. The dominant cultural practice in the United States has a way of silencing
"others" through police brutality; policies on AIDS, abortion, and immigration; and opposition against legislation such as Affirmative Action.4 Discounting the language, linguistics, religion and cultural practices of other races and invalidating cultural beliefs, folklore, and art are ways of silencing and subjugating those who do not readily assimilate into the dominant culture. 5 "Defining the white supremacist movement as a 'lunatic fringe' enables us to demonize them and define their projects as illegitimate."6 2
Dobratz and Shanks-Meile, who wrote the book White Power, White Pride, differentiate white supremacy from white separatism and after careful examination of their research along with other scholars, I do as well. Their work examines many different racist groups in the U.S. along with interviewing these groups' leaders. Dobratz and Shanks-Meile explain that some factions of those in the white separatist movement do not wish to dominate or subjugate those of other races but do wish to live completely free of contact from racial minority influences, or anyone who is not considered "Aryan". Separatist ideology ranges from not minding working with other races but refusing to live or commune with them, to others who want to divide the U.S. into complete racialized states. 7 Many white separatists believe that they do not spout hate but they teach racial love for the white race. 8 Yet Novick, who wrote White Lies White Power and who is a leading authority on racist groups and their infiltration into mainstream society believes, that:
[W]e are up against a system whose survival depends on racism; a system that produces and reproduces racism in generation after generation, despite any contrary ideals it professes; a system that in fact takes desperate measure to defend and sustain and perpetuate racism. 9 (sic)
The WCOTC uses this ideology of racial love. They claim they do not teach hate, but they do profess that members of the white race are responsible to undertake action that is good for the white race. The WCOTC are what I would consider extreme separatists, because their ideology is one of living completely separate from all minority groups. They do not want to dominate minorities or use them for low wage labor, but they would like to be free of all minority influence. Ferber suggests that "whiteness" is not addressed in our society. Though white middle-class culture is considered the dominant culture in the United States, no one can define it. The "white" culture is defined by what it is not, African American, Asian 3
American, and any other category that is not labeled white. Therefore, white separatist groups are claiming "whiteness" and giving it a definition. This definition of "whiteness," because of its vagueness, has encouraged extremist groups of white separatists to define it to suit their own beliefs and value systems.
Chapter one reviews the literature on white separatist movements and illustrates why my research addresses new topics. It introduces the nationalism and women's activism within the white separatist movement that I take as my major conceptual frame. The literature review looks at the social construction of gender and race, and also looks at the importance of religion within the United States. Chapter two explains the methods used in examining the Women of the World Church of the Creator. It also addresses the limitations of this research. Chapter three develops the history of the World Church of the Creator from its creation to its current status. It also gives a brief introduction to the leaders. Chapter three also discusses the belief system of the World Church of the Creator. Chapter four introduces the main characters of my research, the women. It develops the theme of white separatist nationalism and identity by the women of the World Church of the Creator. Chapter five discusses the standpoint of the women in the World Church of Creator. It examines how they maintain racial purity through their bodies within the context of health, body image, and reproduction (eugenics). Chapter six examines boundary maintenance within the home and family through the discourse of motherhood. This chapter also illustrates how motherhood is a way to pass on racial identity as well as how the home is a space for racial purification.
Chapter six discusses the conclusion of my research findings. 4
CHAPTER 2. LITERATURE REVIEW
This chapter presents background research on white separatists groups and my direction for inquiry and research. Three subjects run parallel when discussing white separatist discourse and I examine them within this review. These basic themes are manliness, the construction of race and gender through science and biology, and the control of women's bodies through sexuality. These are the three foundational beliefs in white separatists' discourse. In addition, I briefly discuss nationalism and the reason for using nationalist theory in my research.
THE CONSTRUCTION OF MANLINESS
Gail Bederman uses a narrative historical approach when tracing the origins of the construction of white male manliness during the period of post Civil War through World War
I. To do this she looks at the intersection of race and gender throughout this same period within the United States.
Bederman ( a feminist scholar who researched and traced the white man's masculinity in the U.S.) states "civilization wove these attributes together by rooting them in a progressive, millennial tale of human history."1 Here Bederman is talking about the attributes that make white men "men". With science, such as anthropology, white males constructed a social history that proved that the white race was far superior to those of any other race. 2 According to Bederman, the term civilization was a standard set of ideals used by many white middle-class Americans during the latter part of the eighteenth century. This book illustrates how it was the white male's point of view that shaped the standards of male manliness and civilization within the United States. This idea of manliness set up a dualistic 5
model in which women were regarded as the complete opposite. If men were to be strong, then women should be weak; if men were to be educated, then women should be uneducated.
Bederman uses the story of G. Stanley Hall as the example of the dilemma white men were facing in regards to developing a civilized manliness. Hall was a professor of pedagogy and psychology. "He believed it was his responsibility to make sure American boys received a virile education that avoided over civilized effeminacy. "3 Hall was raised to believe that
"manliness" was based on "character" and "vigorous self-restraint. ,,4 Boys were taught to control sexual urges that come with puberty. 5 Hall also believed that the repression of one's sexual urges was the way for men to become more civilized. The energy that was saved through little sexual activity could then be cultivated for higher purposes, such as education.
Hall's teachings were linked to mainstream society and from this Victorian way of thinking of manliness began a backlash of the white man's ideology. This backlash was against the sexual and social constraints placed on white men. Part of this backlash was developed from the changing labor force from around 1880 to around 1910, "[when] the number of clerical workers, sales people, government employees, technicians and salaried professional increased. 6 These changes in the work force effected the white man's identity and feeling of self-worth. 7 White men had come to believe that their women were running off with black men because of the white man's lack of virility. Therefore, it became the white man's responsibility to become manlier.8 Bederman used the book and movie "Tarzan" as an example of how manliness came to symbolize primal man. Tarzan finds that he is actually an heir to a vast fortune and eventually learns to conquer not only the jungle and all of its inhabitants but the world of sophisticated civilized society. Thus, Tarzan, a white male, embodies the best of man. He uses his primal instincts to help the victimized white woman 6
from black uncivilized men, yet he is able to make society better because of his sophistication. White manliness was directly connected to the development of civilization.9
During and after slavery black men were considered to be tied to their bodies and their primal
(sexual) urges, which in the eyes of the white male made the black man uncivilized. 10 One core tenant of manliness was the ability of the white male to restrain their sexuality. Thus, this dichotomy set up an ideal in which to judge the white and black male by.11
Blee, a feminist scholar who traces the development of the women's Klan in Indiana, addresses the issue of manliness from a different point of view. The white male defines his manliness by the control of women, black or white. According to Blee sexual symbolism was very complex within the Klan which saw the "abolition of slavery both as the loss of sexual access to black women and as the potential loss of exclusive access to white women."12
Blee illustrates that the second wave of the Klan used the propaganda of manliness to promote new membership. The Klan was originally set up as a secret fraternity for white men. Blee quotes a key leader and promoter of the Klan as saying, "No man, is wanted in this Order who isn't man enough to assume a real Oath with serious purpose to keep the same inviolate." 13 The oath that the Klan leader is talking about is the "oath" to protect white women's virtues from black men. Blee also states that the direction of manhood shifted from the first wave of the Klan to the second wave. The first wave advocated violent masculinity while the second was to incite brotherhood amongst white men. The Klan's change of ideology can be seen in the context that Bederman examines in her book. According to
Bederman the idea of manliness was a social phenomenon that eventually found its way into organization as the Klan. The Klan promoted Protestant ethics, saying that "a man of 7
weakness and vices run to women and Liquor. " 14 Protestant ethics were that of morality and piety which could include abstinence from alcohol and tobacco along with keeping the sanctity of one's marriage. Once again as seen in Bederman's book, the image of mainlines comes with restraint. According, to Blee the Klan's challenge of the white man's masculinity is what made their resurgence so successful.
Bederman and Blee approached the study of manhood using a historical approach.
Ferber examines white separatist discourse as it appears today. She uses publications of white separatists in order to deconstruct their discourse. According to Ferber, white separatists view white men today as being disloyal to their manliness. It is the white man's fault that white women are seeking men of color in relationships. White men are supposed to be the masters of their domains. By this they mean controlling their wives, sisters, and daughters. Manliness is equated with the control of white women's sexuality. The fragility of white manliness pervades white separatist discourse. Much of the bolstering of the white race strengthens the men of white separatist movement.
CONSTRUCTION OF RACE AND GENDER THROUGH SCIENCE AND BIOLOGY
The subject of women's bodies is essential when discussing the issue of white separatism. A widely studied topic by feminists is the issue of women's bodies within the sub-topics of science, medicine, and sexuality. White separatists use science to defend their belief that there are inherent biological differences in people of different races. Not only are white separatists concerned with race but also they believe that biological differences separate men from women. 15 In each of these cases the "white male'' is located at the top of the hierarchical power structure. As Ferber states, "the study of the white supremacist 8
movement, then, is not only the study of racist ideology, but of the construction of races themselves." 16
Bederman examines the medical establishments' contribution to the myth of the white man's superiority over men of color and all women in general.17 Bederman states, during the
late seventeenth and early eighteenth century, that in mainstream society the male body,
identity, and authority gained validity by the use of Darwinism. White men viewed themselves as the most civilized. Therefore, they believed that they were at the top of the evolutionary ladder when it came to the survival of the fittest.
G. Stanley Hall not only wrote about the meaning of the white man's manliness but
he also contributed to the establishment of the white race being superior by using
anthropology and recapitulation theory (used in the field of biology). This theory was traced to Lamarck who believed that acquired traits could be inherited. Each step in a child's
developmental process was another step in evolution. The mature adult was the end of the
evolutionary ladder, and then the next generation could pass on their "racial improvements"18
to their children. Hall linked a child's development with primitive races. He believed that
other races had not developed as far as the white male. Therefore the black male was
inferior in this model. Women, too, were linked in this same process, although, girls were
considered not to have been born with the same savagery that boys were known to have.
Hall also believed that women could not be both educated and responsible for learning the
domestic sphere. Therefore their education was limited to the roles deemed appropriate for
women - that of wife, mother, and caretaker.
Ferber also discusses the role of science within white separatist discourse. She traces
the word race and she states that, a biological, essentailized basis of ''race" is not supported 9
by biologists working today.19 Ferber agrees with Bederman's argument that race is not only a social construction but a historical one as well.2° Ferber argues that some scholarship on racial diversity actually essentializes race. She argues for a perspective that examines race as a social construction.21 "Race takes place within relations of power and privilege."22
According to Ferber, race is a "modem concept."23 She contends that race as a physical category was invented in the eighteenth century. The first use of race was by animal breeders when discussing cross breeding of animals. This term came to be used in humans when referring to interbreeding, the mixing of the races. 24 During the latter part of the eighteenth century scientist used the theory of poly genesis. This theory was based on separate centers of creation; different species were created in different geographic locations.
A scientist named Morton was a key contributor to the theory of poly genesis. He collected skulls of men from various races and categorized them by the cranial size. The white man's skull was considered the most evolved on Morton's list and the black man's the least. According to Ferber, Morton's findings were widely used within the scientific community. Ferber agrees with Bederman' s findings, which links Lamarckian heredity and
Darwinism as important scientific theories that helped solidify the mainstream communities view that black men were biologically inferior to white men. At the same time, the perceived "overwhelming evidence" that the black race was inferior to the white race is a distinction that has to be constantly remade in order for racism to exist.
THE CONSTRUCTION OF GENDER THROUGH SEXUALITY
The duality of white separatist's discourse maintains boundaries of identity that rely on each other. White separatists believe that a male's manliness depends upon such IO
characteristics as virility, restraint, and control. The acquisition of the male role is dependent upon the subservient role of the female, which include wife, mother, and caretaker.
Many women of the Klan believed in equality for white women. Though these women were not concerned with sexuality, many men of the Klan were. According to Blee, it was the ideal of the purity of the white women that led the white man into white supremacist activism. Blee states, "gender and sexuality were compelling symbols in the two largest waves of the Ku Klux Klan."25 Men of the Klan used sexual violence to control women, especially black women.26 White men were afraid that black women would become inaccessible to them and white women would start having interracial relationships with black men. The white man's sense of manhood was threatened by the fear of their own sexuality and the lack of control of non-white males, white women, and women of other races. Klan members reclaimed their sexuality by not only raping black women but by the sexual torture and emasculation of black men.
Bederman explored the idea of sexual freedom and emancipation for women. Blee argues that the men of the Klan were concerned with the loss of sexual access to both white women and women of color.27 Ferber has a different view on the relation between women's sexuality and white male supremacy. She believes the basic tenet of white separatist discourse is stronger within the white women's body. She explores the discourse of interracial sexuality within the white separatist movement. Ferber states, "gender is clearly integral to white separatist ideology. ,,2s
Ferber's book examines how white women's bodies are viewed as objects to be controlled. White separatist discourse conceals this by elevating the status of the white 11
women above all other women. White women are supposed to be looked after and cherished, perhaps as a way for the men in the family to control their actions and behavior.29
As stated earlier it is considered a mark against the white man's masculinity if a member of his tribe chooses a mate from outside the white community.
The authors I chose for the purpose of this literature looked at gender within their research to illustrate how certain thoughts and practices have led to sexism and racism in the
United States. By using the gender lens to research white separatist discourse these researchers have brought about important issues around women's sexuality that have not been focused on before. It is a given that racism involves the dynamics within race, but these authors have successfully linked the social construction of race to that of gender. These three major works help us to understand how gender is created and used in women's white separatists' discourse.
NATIONALISM
In addition to examining race and gender as connected in white separatist discourse, I also use theories of nationalism. Nationalism is often associated with identity and group formation. 30 The World Church of the Creator (WCOTC) has formed a unique group identity that has many of the characteristics of a "nation". A "nation" can be described as "a human group conscious of forming a community sharing a common culture, ... having a common past and a common project for the future and claiming the right to rule itself. "
(sic)3 1 These issues will be discussed in more detail in chapter three.
The majority of past research on the formation of nations discusses the
"intelligentsia" (usually male intellectuals) and how this particular group of men unite and 12
form new group identities. 32 Men are the members or citizens of these new group identities that form a nation.33 Women's roles in nationalist identity formation have either been ignored or delineated as "symbolic" reproducers of the nation through the practice of mothering.34 Yuval-Davis, a feminist researcher who examines nationalism and its link to women's oppression, believes that women's roles have been ignored in the past because nationalism and nations have been a part of the "public and political sphere"35 which is an arena that historically has excluded women. Yuval-Davis goes on to say that it is ideas of women's closeness to nature that has excluded women from the political process and kept her in the domestic domain. 36 West, another feminist scholar who is the editor for the book
Feminist Nationalism, also believes women's roles have been ignored because researchers, until recently, have ignored women's roles within the domestic realm. West also believes nationalism is largely patriarchal. She says that nationalism has been linked to kinship and blood ties and the family is headed by the patriarch. Peterson along with other feminist
scholars on nationalism,37 argues that nationalism is gendered through a hierarchical structure in which men are above women. 38 Peterson also argues that gender has been ignored in the
studies of nationalism, along with international relations and foreign policy studies. 39
Gender is important when studying nationalism because it helps to create a structure which defines the role people will play in their movement. Women's roles are continually examined through their bodies; they are used as a universal symbol within nationalist movements to unite men.40 Nationalist men are told that they must defend "their" women
from others who might pollute their bodies by rape or impregnation. This project examines women in one fringe of white separatism, the "World Church of the Creator" (WCOTC). It 13
evaluates how the women of this movement help to propagate and spread their ideology within a nationalized framework.
THE IMPORTANCE OF RELIGION
Throughout history religion has been used as both an instrument for social inequality and as a vehicle for personal agency, social reform, and political motivation. Past researchers believed that modernization and science would erode or weaken religion. 41 This has not been the case. During the last decade researchers have focused on the theories and practices of religion. There has been a growing trend to look at how religion influences and maintains issues of inequality, political behavior, as well as the influence of religion as an institution for social change.42
The literature review "Recent Developments and Current Controversies in the
Sociology of Religion", by Sherkat and Ellison argues that there has been a growth of literature within the social science fields. They examine how religion influences politics, the family, health and well being and free space an social capital. 43 They also examine rational choice theories and pluralism and how they effect the decisions individuals make about religion.
I claim that although religion has often been used as an agent of inequality, more often it is used as a vehicle of social change. The purpose of this portion of the literature review is to examine why religion or the establishment of religion is important to social movements and national identities. The first part of this portion of the review will highlight the history of religion within American culture as seen in class, gender, and race issues, through the use of research done by Moore, "Religion, Secularization, and the Shaping of the 14
Culture Industry in Antebellum America". I will also highlight current research and pull out the issues of race and gender that are embedded within articles by Woodberry and Smith,
Yancey, Billings and Scott, Calhoun-Brown, and Sherkat and Ellison. The last topic that will be reviewed is the importance of religion within the political field of social change.
THE HISTORY OF RELIGION WITHIN AMERICAN CULTURE AS SEEN IN GENDER, CLASS, AND RACE
Now this review will illustrate through the article by Moore and other articles, how religion has shaped popular culture and has influenced the way race, class and gender has been perceived within society.
Moore believes that religion was the most important influence of private and public life in popular culture. This was due to the institutionalization of religion. During the colonial period religion was mandated by legal privilege and had little competition when it came to influencing society. Ministers were the intellectual elite and controlled access to colleges and printed material along with the spoken word. Booksellers and printers were besieged with religious devotional material. According to Moore, some researchers have confused the "popularization" of religion with the beginning of the secularization hypothesis within the colonial era. 44
Moore states that researchers have posed that ministers of this colonial era feminized their theology by using entertainment to attract parishioners into their congregations. They built grand buildings in which to house their organs and church choirs. They were known to cater to the growing status needs of society. By doing this, the institution of religion became part of the popular culture. 45 15
The numbers of church membership alone cannot measure religious influence, nor can the finances of American churches be viewed as a viable source of religion on culture.
Moore states, "[t]he broadest concept of culture refers to the values and ideas, the "webs of
significance," that give meaning to human activity in a particular time and place,',46 religious
opinion influenced many cultural activities and remained a dominant force by shaping
popular activities.
According to Moore, the past time of reading and writing was heavily influenced by religion. Many articles and books were laden with Christian morality of sin, redemption and
eternal life. Literacy was seen as new medium in which to spread the Christian message.
Not only was print material influenced by religion but also the theater, which infused their
plays with conventional terms. But not until after the Civil war did the popularity of these
new mediums catch on.
Non-fiction writing became a popular way for non-evangelical Protestants to teach
dogmatic religion. They found it an excellent vehicle to spread cultural values that used the
Christian gospel as their foundation. Even the books that gave way to erotic fiction still used
moral issues as an essential part of their story line. Moral sensationalism made up only a
small percentage of literary work. Another theme that was development with in poplar
literature was that of the moral degradation of the city. These works warned readers of the
dangers of lust and vicarious satisfactions.
Ministers during the 1840s and 1850s began writing for nonsectarian magazines.
Moore suggests those antebellum ministers fostered the habit of reading and were a major
force in determining American tastes. Not only did ministers use print material but also they
used public speaking as a way of persuasion. Ministers were often speakers within lecture 16
circuits. Sermons may have become less important in the early nineteenth century but the use of narratives within sermons grew.
Religion became a popular source of entertainment within the United States. First the use of print, then the stage and circuit lectures, and finally revivalists style camp meetings became a form of entertainment. The camp meetings catered to the emotional side of their audiences, much in the same way a carnival or theatrical performance would. Later
"temperance" lecturers learned to combine religion, drama and the box office. "47 This was meant to keep audiences under control and to manage their passions. Audience control would be an important factor from the nineteenth century on into the twentieth. This control would be seen as the condoned popular behavior in any type of public forum from sporting events to visits to the museum. One of the nineteenth century's most popular entertainers,
PT Barnum, was himself known for his strict views on wholesomeness and maintained that his shows were moral enough for the entire family.
Moore links the importance of class with religion and culture activities. He ascertains the word "popular" is not synonymous with those on the lower socio-economic scale. It was the middle class who were more closely tied with popular entertainment. The term 'popular" was coined as a form of a complaint against the upper class taste or with aspirations of the middle class. Once dangerous habits, such as reading and theater going, became a way to show upward mobility during the twentieth century. Recreation for the working class was not always the same activities enlisted by the middle class. Reading was something that was viewed as a time consuming activity and many people needed reading glasses, which the working class could not readily afford. Because of the time consumed by reading many 17
working class people were less influenced by the message of religious print. Thus, religious practice became a way to distinguish the middle and lower classes.
"Native born and immigrant workers found their social identities, not in united proletarian consciousness, but in their ethnic and religious backgrounds. ,,4s Economic struggle became equated with free black communities. Black workers were the lowest paid wage earners. Black churches were destined to become important within the struggle of the black worker whose options were severely limited. Moore states that working class, no matter the race or ethnicity, sought relief from their struggles not through revolution but through the enjoyment of entertainment, through junk literature dance halls, and disreputable theaters.
Moore concludes that various industries of culture affected all social classes. He
states that religiosity is not found in public establishments through the church but yet
Americans put public importance on religion. Moore's article is important when addressing
the debate of religion because is shows how religion has seeped into many spheres of the
American life and though it may have seemed as if were disappearing it was actually a larger
force in shaping American ideals then any other influence. The next section will examine the
issue of race, class and gender within current research on religion.
RACE AND GENDER WITHIN CURRENT LITERATURE IN RELIGION
This portion of the literature review focuses on how religion promotes or helps
inequality within the issues of race and gender. The first issue is that of race. Yancey
investigates how race relations might be influenced by religious institutions. He
hypothesizes that volunteer integration through church membership may lower the hostility 18
whites have against blacks. Yancey states that most research on the contact hypothesis has been done on educational institutions. These studies have shown that integration through education may actually worsen competition. This may be due to the competitive nature of the American educational system. Minorities are often viewed as inferior and only become equal in non-academic settings.
Yancey's findings show that volunteer integration through institutions such as religion are significant in lowering signs of overt racism, racial political sentiments, and whites are less likely to carry negative stereotypes of blacks and maintain lower levels of social distance. Whites who attend integrated churches tend to develop more tolerant and sensitive attitudes towards African Americans. He suggests that "in religious institutions, integration allows the members of many groups to work together toward common goals rather than compete against each other.',49
Research by Woodberry and Smith (1998) found that Conservative Protestants (CPs) have a lower tolerance than do other Americans. CPs have a tendency to be anti-Semitic and have less racial tolerance. Not only is race an issue for them but so are militarists, atheists, homosexuals, Muslims, and feminists.
Woodberry and Smith ascertain that research that investigates CPs is flawed because
CPs are often lumped together with the Religious Right (RR). There are many African
American churches that claim to be CPs. The RR is a branch of the CPs but are white.
This next section will look at gender within the current literature on religion.
According to the literature review done by Sherkat and Ellison women are more inclined to participate in religious organizations then men. Though religion seems to be based on patriarchal biases women still tend to participate in leadership roles within religious 19 organizations. CPs advocate traditional gender roles which enable these women who have been socialized within the structure of the home to have a greater commitment to hearth and family. 50 These women also hold their husbands to higher level of participation within the household. 51 Research also supports the notion that with higher level of education women are less likely to subscribe to more traditional household roles. But religion is the highest indicator when accounting for antifeminist attitudes in women. 52
The article by Allison Calhoun-Brown discusses African American women's role within the black church. African American women within the church face many of the same constraints found in all patriarchal religions. The African American church has been known for its leadership efforts within its community but has not been known to support feminist ideals. Yet, the same ideals that supported the Civil Rights movement still exist within those churches today and provide support networks for black women. African American churches are important political socialization tools for the black community. These same tools give black women a sense of agency that white women do not receive in more traditional patriarchal settings. Research suggests that it is this same politically active role within the church that also is "more likely to hold more liberal gender issue positions" which enable
African American women to negotiate their own agency and to strengthen their participation within their communities. 53
THE IMPORTANCE OF RELIGION WITHIN THE POLITICAL-FIELD OF SOCIAL CHANGE
Secularization theorists believed that religion would change with modernization or that it would disappear and be replaced by science, the first of the two has occurred.
Statistics from the General Social Survey (GSS) show that rate of membership in religious 20
organizations remains high. 61 % of American claim to belong to a religious organization,
63% of American believe in God without a doubt.54
The main body of literature discussed in this section will be the article by Billings and Scott, "The Religious Factor in Contemporary Society". According to Billings and
Scott current research is suggesting that religion has formed an alliance with politics.
Religious activism began in the U.S. during the 1960s and 1970s, this activism helped to legitimate the Civil Rights Movement, women's rights, gay and lesbian rights and it was in opposition to the war in Vietnam. Amongst the political affiliations with religion is a backlash to all these movements, known as the Religious Right.
Billings and Scott state that the restructuring of religion has changed at three levels.
Liberal denominations have declined while conservatives have grown in size as well as in influence. Second, the face of religion has changed because of denomination switching, intermarriage, and ecumenical activism. The third level is special purpose religious groups are more predominant on the political scene.
Though this literature review is looking at the influences of religious movements in the U.S., Billings and Scott examine globlization and the effects of social movements on religion. Historical documentation has suggested that religion has four different uses, legitimization of inequality, resistance, revolution, and counter-revolution. They state that mobilization theory and social movements' theory are more relevant to the studies when examining the changing faces of religious movements. Their research states that resource mobilization may explain groups who struggle for power and privilege, such as the Religious
Right, but it does not explain the collective identity some religious movements have taken on. 21
The social movement theory is new to the field of religion and many researchers are developing new models in order to grasp the complexities of it. Many researchers disagree as to what theories to use but most would say that the classic theory of secularization no longer applies to the institution of religion. Classic theorists could not have envisioned the way in which the global market has expanded and changed the face of many institutions.
The dynamics of religion have changed to support political activism amongst its members.
No longer can it be viewed at just a vehicle of oppression. Billings and Scott have done an excellent job in examining the globilization of religious institutions and how social movements have been shaped by religious institutions elsewhere in the world.
The link between racism and sexism is evident. Clearly religion has established and helped to maintain certain stereotypes about race and gender.55 The link between religion and social movements is important because there are groups who hide behind the guise of religion to legitimate their organization. Religion can be a very binding force and when entwined within political and national ideology can become a very powerful force for social change. I pose that the resurgence of religious groups from the early 1970s through the new
Millennium are due to the opposition to macro structural changes within the new global economy.
These structural changes along with the upward mobility of some minority groups has caused those belonging to the racist right to regroup. From this regrouping come groups like the World Church of the Creator (WCOTC). The WCOTC is not a mainstream Christian organization but they do profess to be a religion. This literature review has traced how religion has influenced popular culture. Many ideals have been mainstreamed and handed down from generation to generation, leaving an imprint on many groups as well as those 22
members who belong to the WCOTC. As shown in this literature review, religion can be a unifying force. The WCOTC creates a collective through race and gives people a new way of living that provides their members with a sense of unity and purpose. 23
CHAPTER 2. MATERIALS AND METHODS
This research demonstrates that women within the World Church of the Creator are active participants in the white separatist movement. By using the standpoint of these
"racially aware" women, as they call themselves, I argue that the role of women in white racist movements have changed since the first movements of the 1920s. This research also evaluates how these women view their own bodies in relation to racial purity and motherhood. I also examine how the "essentialized" role of mother reproduces racial difference and maintains notions of boundaries between races and purification within their homes.
This research analyzes the published writings by members and leaders of the
WCOTC. The material for this project was found on the Internet, off of the homepage of The
World Church of Creator. As a study of the role of women, I relied on documents related to and disseminated by the Women's Frontier, 1 the women's chapter of the World Church of the Creator. The Women's Frontier is a monthly newsletter and web page (see appendix C), which is updated periodically with essays, poems, and articles concerning women. The
Women's Frontier was originally sent out monthly as a printed newsletter but now is only available through email. This newsletter is strictly done on a volunteer basis. The first four issues are out of print and not available for reprint. I had access to issues from volume number seven to volume number eighteen, eleven issues in all. They ranged from January of
1999 to December of 1999.2 These issues were archived from the Women's Frontier web page. In doing the content analysis I read every page in each newsletter. The typical issue 24
runs about 15 pages, and identified reoccurring themes. I used "grounded theory" to examine the major categories that emerged through the reading. Other sources and articles on the Women's Frontier web page were not located in the Women 's Frontier newsletter, although there were pieces published in the newsletter that became part of the Women's
Frontier web page, such as the essay Lisa Turner wrote on the "Co option of White Women".
Each newsletter has the title and logo of the Women's Frontier as shown in figure 1.
Figure 1 Women's Frontier Logo
Each newsletter contains the date and the volume number along with the mission
statement of the Women's Frontier (which is reprinted in chapter four). Sister Lisa Turner
lists herself as the editor and the Women's Information Coordinator of the World Church of
the Creator. Turner is also the person who takes care of the Women's Frontier web page.
Then there are lists of Women's Frontier websites along with addresses of Women's Frontier
Chapters. To date there are two others, one in Sacramento and one in Maryland. Each
newsletter takes on a different personality and character of its own, I could not find any
pattern of set up in these newsletters, although most contain a Creativity quote of the month.
Normally those are past quotes made by their now deceased founder, Ben Klassen, or their
current leader, Matt Hale. In some issues there are letters written by male and female
members or letters written by random people who happened to see one of their newsletters. 25
Most information published does not have a name attached to the article or essay unless Lisa
Turner wrote the essay. There are usually names attached to the letters.
The Women 's Frontier is an excellent source to hear the voices of the women of the movement, but when developing the chapters for the history of the movement and the belief system of the World Church of the Creator, I relied on other sources. Most of the information about the history of the Church was gained through "watchdog' groups such as the Antidefamation League (ADL) and the Southern Poverty Law Center (SPLC) (more information on these groups is given in chapter 3, along with books written by the founder
Ben Klassen, The White Man's Bible and Rahowa-This planet is all Ours.
LIMITATIONS
There are limitations to the type of research I have done. First, by only examining women from one white separatist movement one cannot generalize from the material from of
WCOTC that all those who belong to such organizations hold the same viewpoints.
Secondly, most of the information was taken from a website which means the material and content of the web page changed and information, if not printed, could be lost. I chose not to have personal contact with the women I researched because of personal safety reasons along with emotional well-being, but without first hand contact there is only my personal interpretation of the data from WCOTC written word and no verbal feedback from these women to guide my thought process. Though I tried not to be biased when analyzing the
WCOTC written material, I found myself to be very emotionally attached and angry with many of the writings and articles. 26
CHAPTER 3. THE HISTORY AND BELIEFS OF THE WCOTC
Leaders of the World Church of the Creator (WCOTC) have developed a view in which the white man is portrayed as having created, molded, and civilized almost every continent in the world. Their literature is based on ethnocentric beliefs and values about other cultures and races where they have subtly invented a historical view that omits and changes information. The leaders of the WCOTC have left a legacy of hatred combined with the propensity for violence. The church's founder, Ben Klassen, along with its current leader,
Matt Hale, are not the stereotypical low class, low education white separatists. Their education and cunning makes them dangerous foes to most of the human race. Ben Klassen developed a legacy of nationalism that has continued after his death.
Most of the information on the history of the WCOTC comes from two major web page sources, the Anti-Defamation League (ADL) and the Southern Poverty Law Center
(SPLC). The Anti-Defamation League has been in existence since 1913 and was established to help fight anti-Semitism, bigotry, and prejudice.1 The Southern Poverty Law Center states that it is a non-profit organization that helps to teach tolerance and combat hate, intolerance, and discrimination. They do this by using education and litigation2 and at one time SPLC had a law suit against the founder the WCOTC. Both of these groups have been monitoring and collecting data about the WCOTC and have the best-documented time· lines and information on the WCOTC and its more infamous members. This chapter presents an annotated time-line using the information from these two sources. Missing pieces are filled in from information from on-line news journals, books, and the web pages written by the founder and other members of the WCOTC. 27
The World Church of the Creator (WCOTC) was first introduced to the public in
1973, in Lighthouse Point, Florida, as the Church of the Creator (COTC); the founder was a man named Ben Klassen. A self-professed white separatist, he hated anyone who was not of pure Anglo Saxon heritage.3 Klassen was born on February 20, 1918 in the Ukraine. "His parent were Mennonites who fled communism"4 to Mexico when Klassen was six and moved when he was eight to rural Canada. In his adult years he worked as an electrical engineer in the state of California and as a part-time inventor. He is credited with patenting the electric can opener in 1954. In 1958 he moved to Florida where he worked as a real estate agent.
Later was elected as a Republican to the Florida State Legislature where he voted to oppose desegregation legislation. In 1965 he ran for State Senator and lost. He then worked as the
Florida Chairman for the campaign of Alabama governor, George Wallace. In 1966 he joined the John Birch Society and opened a Birch affiliated bookstore called the American
Opinion Bookstore. He later denounced George Wallace because he thought that Wallace
5 6 was courting blacks, and the John Birch Society because of their affiliations with Jews •
The establishment of the Church of the Creator (COTC) in 1973 coincided with the publication of Ben Klassen's first book, Nature's Eternal Religion. Beginning in 1979
Klassen initiated the mailing of unsolicited copies of a pamphlet called "The Brutal Truth
About Inflation and Finance Enslavement--The Government Reserve Board--The Most
Gigantic Counterfeiting Ring in the World". In this pamphlet, he accused the Federal
Reserve of being involved in a Jewish conspiracy where the Jews were trying to control the
United States by controlling the economy. Later in 1981, he published the second manifesto for his religion, called the White Man's Bible. By May of 1982, he purchased property in 28
North Carolina, three miles from the Georgia State border, where he set up the new headquarters for the COTC.
His writing expanded over the next few years, and in 1985 his third book was published. Titled Expanding Creativity, it was an anthology of articles from his newsletter,
"Racial Loyalty". Two more books, Whiter and Brighter World and Rahowa - This planet is all Ours, were published in the next two years. "Rahowa" is the Church of the Creator's battle cry, meaning racial holy war. His final two published books were The Little White
Book, (inspired from the Little Red Book of Mao-Tse Tung and compiled by Reverend
7 Victor Wolf from his writings ) and an autobiography called Trials, Tribulations and
Triumphs. These publications helped to attract new members who, according the Anti
Defamation League, were the younger and more violent groups of White Separatists such as
Neo-Nazi skinheads. During the 1990s Ben Klassen initiated weapons training programs at his Church's headquarters in North Carolina. Klassen was eventually forced to sell his compound due to the loss of a lawsuit brought against him by the SPLC.8
The lawsuit was filed on behalf of Mrs. Harold Mansfield Jr., whose husband, a
Persian Gulf Veteran, was killed by George Loeb. Loeb held the title of Reverend for the
COTC. 9 The SPLC lawsuit was in the amount of $1 million for damages; the center posed that the hate propaganda from Ben Klassen's church was ultimately responsible for
Manfield's death. Klassen, in anticipation of this lawsuit, tried selling all his assets, which included the COTC compound. He also demoted himself as the Pontifex Maximus (this is a
Latin term for supreme leader) by appointing a new leader. This was the beginning of the end for B~n Klassen, and a change in direction for the COTC. 10 29
The COTC compound was sold to William Pierce in September of 1992. Pierce was linked to the American Nazi Party11 and authored two books himself, Racial Loyalty and The Turner Diaries. His publications were road maps for terrorist acts and were linked to the Oklahoma City bombing. Though Pierce was not Klassen's successor, they did share the same anti-Christian, anti-Jew sentiments, and they shared the same hate for all others save the white race. 12
A successor to Klassen was not easily found. He once asked Tom Metzger, the leader of WAR (White Aryan Resistance), to accept the title of Pontifex Maximus, but Metzger declined his offer. Reports from the Ashville Citizen Times said that Klassen then turned to
Rudy "Butch" Stanko. Stanko, once the owner of a meat packing plant that was closed because of Federal violations, hated the government and blamed them for the loss of his business. He felt his business loss was part of a ZOO (Zionist Occupied Government) conspiracy. Stanko also turned down the position of Pontifus Maximus in March of 1992.
Stanko had been released from Federal Prison in December of 1991 and was arrested and released on bond in February of 1992 for obstructing a police operation, criminal mischief, and driving on an expired license. 13
In consideration for the position of Pontifex Maxim us was a man by the name of
Charles Edward Altvater who had a degree in electronics. Altvater was replaced after he was arrested on December 14, 1992 on 16 criminal counts of attempted murder, reckless endangerment, possession and manufacture of explosives, destruction of manufactured explosives, and many other charges. He is currently serving two sentences, one of seven years and one of five. 14
Mark Wilson was given the temporary title of Pontifex Maximus in 1992. Wilson was a known Milwaukee skinhead who went by an assumed name of Brandon O'Rourke.
During Wilson's reign he established close ties with the Canadian branch of the COTC. In 30
1993, Klassen seized control of the church again and named a new leader, Rick McCarty.
Wilson and his followers did not take his termination easily. They planned a last-minute takeover in which three of Wilson's followers were arrested on concealed weapons charges.
Wilson remained a disgruntled member of the church and spread rumors about Klassen's senility .15
McCarty was a thirty-nine-year-old, telemarketing business owner with a Ph.D. and had background in business and psychology. In 1985, he was arrested for operating a telemarketing scam in Alabama, but later the charges were dropped. Upon his induction,
McCarty moved the church's headquarters to Niceville, Florida. In 1993, he appeared with three other white supremacists and some former Klu Klux Klan members on the Sally Jessy
Raphael show. During that same year, he was arrested for driving under the influence.
Eventually, McCarty's legal problems would lead him to shut down his Florida-based operation. 16
Meanwhile, Klassen had been diagnosed with cancer. Klassen did not believe in using modem medicine or doctors. He believed that cancer was caused from poor dietary habits and that it was a final stage of the body's attempt to purge itself from toxins it had taken. 17 Therefore, he did not seek treatment and eventually committed suicide by consuming four bottles of sleeping pills. 18
After Klassen's death and McCarty's resignation as head of the church, the
Guardians of Faith Committee, elders of the church, elected Matt Hale as the new Pontifex
Maximus. Matt Hale seemed to be the spark that the COTC needed. He brought a new dimension to the organization. Hale, in his late twenties, holds bachelors degrees in political science and music from Bradly University and has a degree in law from Southern Illinois 31
University. After he was named the head of the church, Hale moved the headquarters to the home he shares with his father in Peoria, Illinois. Shortly after his being named Pontifex
Maximus Hale changed the name of the church to the World Church of the Creator
(WCOTC). The church boasts having members in Canada, South Africa, Sweden, England and the United States. Hale's career in hate was not as illustrious as his predecessors; he was considered a somewhat marginal person in the White Separatists movement. 19
Hale, in 1992, declared himself the national leader of the National Socialist White
American Party (another white separatist party). While just a freshman in college, he established the American White Supremacist Party. Hale's organization did not have any membership so he joined David Duke's organization, the National Association for the
Advancement of White People, though his membership was never formally recognized.
Before becoming the leader of the COTC he was arrested numerous times but only on minor charges and never went to jail.20
Hale's latest newsworthy event is his law suit against the Illinois State Bar
Association, which has admitted to refuse to grant Hale a law license based on his religious
(racist) beliefs.21 Defending Hale is Jewish attorney Alan Dershowitz, a law professor at
Harvard Law School. 22 Dershowitz is not the only person who is in support of Hale receiving his law license though he opposes what Hale stands for. The Anti Defamation
League along with the Southern Poverty Law Center and many other lawyers believe that others who practice law have similar racist views and that people will carry opposing views to the majority population; they consider this a First Amendment Case.23
Not only have the leaders of the WCOTC had major and minor skirmishes with the law, so have several of their members. The media covered arrests ofWCOTC members in 32
Los Angeles, California, Tacoma, Washington, Neptune Beach, Florida, Canada, and South
Africa. But none of the members prompted as much publicity for the WCOTC as Benjamin
Nathaniel Smith.
Benjamin Smith was raised in an upper-class suburban neighborhood in Chicago where his father was a doctor. He attended the University of Illinois until February of 1998, when he resigned after being asked to leave. Smith had been caught in possession of drug paraphernalia and was accused of hitting his girlfriend. Somehow he was able to transfer to
Northwestern University in Indiana. Smith was arrested after a two-state shooting spree on the Fourth of July weekend in 1999. He killed an African-American male and an Asian male and injured nine other people. Smith not only had ties to the WCOTC but also was known to be close friends with Matt Hale. Smith had met Hale at the University of Illinois, where they were both students.
Smith's arrest brought Matt Hale into the spotlight. Hale was seen on the "Today
Show", and his picture was published in many newspapers across the country as well as
Newsweek and Time magazines. During this time, he boasted of having over 30,000
WCOTC members worldwide, but his membership was only estimated to be "150 dues- paying members and only about a dozen at the group's core. "24 No one knows for sure how many people read and follow the teachings handed down from the founder, Ben Klassen.
Both Ben Klassen and Matt Hale were intelligent college educated men, but Hale comes from a different generation, one of technology and diplomacy. Matt Hale started an aggressive recruiting campaign in 1997 when he began distributing pamphlets about the
WCOTC in several large cities as well as in small towns. He changed the name of the newsletter that Klassen started, "Racial Loyalty", to "The Struggle". One of his most 33
important initiatives was to encourage the church's presence on the Intemet.25 Hale has stated that due to the Internet and his new management, the WCOTC membership has grown to around 3,000 worldwide. The WCOTC websites include many branch affiliations as well as a site targeted at children and women. The children's site has applied pictures and color
books, as well as a simplistic version of the adult propaganda to attract children. Lisa Turner
started the Women's Frontier, a website and newsletter for women, in 1998.26 The Women's
Frontier is written in the hopes of recruiting white women to the WCOTC. Lisa Turner
states in the Women's Frontier that, "White female voices must be heard, if the Church is to
7 truly accomplish its goal of taking back White territory worldwide. ,.2 The Women's Frontier
along with the roles of women in the WCOTC will be discussed further in subsequent
chapters.
The WCOTC started with Klassen's ideology of uniting race and religion. Klassen,
an atheist, believed that the only way the white race would survive as a pure race in the
future was to combine people's need of religion with that of racial purity. This concept was
eventually passed along until it reached the current leader Matt Hale. Hale with his
innovative ideas and extremist members such as Smith have helped the church's publicity
which in turn has enabled others to become aware of the WCOTC and to become involved.
The use of the Internet has allowed for white separatists to read, join, and organize all within
the privacy of their own homes.
THEIR BELIEFS
The WCOTC has created a shared set of beliefs, symbols, and a way of life. Its
members share a sense of history and a sense of having or creating a common unified future. 34
Nationalist identity includes, "the sentiment of belonging to a community whose members identify with a set of symbols, beliefs and way of life and have the will to decide upon their common political destiny. "28 The purpose of this section is to identify how the WCOTC fulfills the definition of a nationalist movement.
Belief System
The World Church of the Creator's members consider their group to be a religious, non-profit organization. The church first obtained its charter in August of 1973 in the state of Florida. 29 Just as those people who believe in Jesus Christ are called Christians, and those that follow Mohammed's teachings are called Muslims; those who belong to the WCOTC are called Creators. Creativity is the religion of race and was established with the intent of helping with the expansion of the white race. The church has a "four dimensional religion based upon the philosophy of A Sound Mind in a Sound Body in a Sound Society in a Sound
Environment. 1130 Nationalist identities often rally around the idea of religion. Religion is a source that may identify or interpret many of life's mysteries, such as creation, life, and death. Religious practices often lead to common beliefs, values, traditions and rituals. 31
Creativity is set apart from all other religions it is the fact that we go directly to the Eternal Laws of Nature as the supreme authority for the formulation of all our creed and for the answers to all our questions, including our moral values. 32
The creators have their own views on life, death, and immortality. They do not believe in life after death; they are only interested in living this life to its fullest potential. With no belief in a god, they do not believe they were created by supernatural beings or that life exits on any planet other than Earth. They subscribe only to the belief of natural selection and evolution.
They also believe that the idea of an afterlife and the idea of one god was invented by the 35
Jews. The fear of death is not supposed to be a great concern. Creators do not believe in an afterlife, therefore, they do not believe in afterlife punishments or rewards for their behavior.
People, like all creatures are born, live their life and die. It is the normal course of things. Since it is inevitable, there is no point in worrying about, no letting its inevitability mar the joy and creativity of living. And since we Creators do not believe in heaven or hell, immortality or life after death, we are freed of worrying about the imaginary 'hereafter' .33
"Religious communities often coincide with or give rise to ethnic identities. "34
Racioppi and O'Sullivan state that, "The transference of kin loyalty to ethnic and national loyalty is not only politically necessary for the building of nationalism it is also emotionally satisfying for individuals. 1135
Hale claims in the greeting portion of his membership manual that the WCOTC "is the fastest growing and most dynamic and inspiring organization in existence for the survival expansion, and advancement of our beloved White Race. "36 The WCOTC's believe "what is good for the White Race is the highest virtue, and what is bad for the White Race is the ultimate sin". This statement comes from the fourth of their sixteen commandments: "The guiding principle of all your actions shall be: What is best for the White Race. "37 The six major points of the religion of creativity are summarized below:
1. In creativity we emphasize responsibility and duty over a libertine philosophy. 2. We [the WCOTC] favor the producer over the consumer. 3. We have learned from hard experience of history that all libertine societies end in an anarchy, the cruelest and most destructive of all tyrants. 4. We believe in the fullest exercise of freedom within the context of organized society and responsibility toward that society. 5. We believe that the freest individuals are those within the framework of an organized White government, free from alien control and free from the pollution of alien races 6. We believe history and experience have shown that only the basis of recognizing our enemies, destroying and /or excluding them and practicing racial team-work can a stable lastin~fovernment be built for the progress, prosperity and advancement of the White Race. 36
Guibemau uses Weber's39 definition of nation:
[N]ation [is] a human group conscious of forming a community, sharing a common culture, attached to a clearly democratic territory, having a common past and a common project for the culture and claming the right to rule itself. 40
There is no doubt that Matt Hale and his members are acting consciously in their formation of new communities consisting of only those "racially aware" whites who conform to the practices and beliefs of Creativity. In many of his writings, Matt Hale has invited church members to move to the new church headquarters in Illinois. No one knows for sure how many official or unofficial members there are, but if church members started moving to one location, a stronger sense of community and nationalist identity would emerge from more formal group contact and social ties.
Unifying Symbols of the WCOTC Nationalist Identity
One of the most important symbols of the WCOTC is the leader himself. Though the name of the leader has changed throughout the years, the title has not. The title "Pontifex
Maximus" comes from the "traditions from Ancient Rome, not the Catholic Church."41
The WCOTC has its own insignia, which is three circles; the first is a smaller circle with the Star of David crossed out, signifying hatred and intolerance for the Jewish people and their practices (see figure 2). The Second circle is much larger and in the center of this circle is a capital W with a crown on top of the "W" and on top of the crown is a halo.
Klassen, below describes the meanings of the center circle: 37
Figure 2 World Church of the Creator Insignia
The W of course stands for the greatest and noble White Race. The crown indicates that we are the aristocrats of Nature's creation. The halo reaffirms our vow to guard and sanctify our precious blood lines and our gene pool as the most sacred value on the face of the earth. 42
The third circle has a cross with a line through it. This signifies non-belief in the Christian
Religion especially since the WCOTC view Christianity as a Jewish conspiracy invented to dommate . t h e w h.1te race. ~
The WCOTC flag is red with one circle in the center of it, the circle is the same as the
Creator's insignia or church logo (see figure 3).
Figure 3 World Church of the Creator Flag
The blood -red color of our flag symbolizes our struggle for the survival, expansion and advancement of the White Race. The endside triangle symbolizes the emergence of a Whiter and Brighter World out of our struggle. The center of the flag is adorned with the WCOTC logo, which symbolizes our unique White Racial Religion- CREATIVITY: the Beacon of Hope and Salvation for the White People.
We Creators say: to hell with the J.O.G. flag, which has become a symbol ofrace mixing; we Creators now have our own flag, which proudly proclaims-WHITE PEOPLE AWAKE! SAVE THE WHITE RACE! Our battle flag of a Whiter and Brighter Future, so let us make sure it will be flying over all of Planet Earth by the year 2000. RAHOWA! 44 38
WCOTC clearly does not recognize the official United States flag, which is a nationalist symbol for many Americans. The WCOTC stresses working within the confines of federal and state laws but they do not validate the legitimacy of those laws. The WCOTC membership manual, which can be found on the WCOTC website or the Women's' Frontier website, has a section dedicated to the legal issues and to ways to deal with law enforcement.
Our World Church of the Creator is a completely legal religious organization. As such any member of the Church who either commits crimes ( other than unconstitutional violations of our right to freedom of speech, assembly, ect.) or encourages others to do so, will be subject to expulsion from the Church. Violent, illegal acts only serve to put good people behind bars, fuel anti-racist propaganda, and hence diminish the effectiveness of our efforts. Also, these activities serve to reinforce the negative stereotypes fostered by the Jewish media about people involved with the racialist Movement. 45
Within most cultures, religions, and nations, marriage is an important symbolic ritual.
Within the WCOTC, marriage is not only about the commitment of two individuals to one another, but it is about two racially aware white people's commitment to each other and to the "movement". The marriage ceremony may only be performed by a Reverencf6 of the
Church. According to the WCOTC the marriage ceremony is justified by the laws of Nature:
The World Church of the Creator, whose religious creed is firmly based on the Eternal Laws of Nature as revealed through science, history, logic, and commonsense, most wholeheartedly bestows its full blessing on this happy event that we are witnessing today. Our Church not only encourages, but urges this fortunate couple, who have found each other, to be Fruitful and Creative, to fulfill their commitment to their Race and to the destiny as Nature has instinctively ordained them to do ... And now, as you proceed to travel down life's exciting and fortuitous road together, as equal partners, yet each on individual with a unique and different role to play, remember your first loyalty: to each other, to your family, and above all to your own Race.47
Part of the loyalty to the white race is to be "fruitful and productive", which means that couples need to reproduce white children for the further expansion of the white race. The 39
birth of a white child calls for the Creator Child Pledging Ceremony, which is also only performed by Reverends of the WCOTC.
One of the most joyful occasions for the White Race is when the union of a White man and a White woman becomes fruitful and brings forth a White child-- a new link in the golden chain of our Race stretching through space and time to eternity. The greatest Law of Nature is the survival, propagation, and perpetuation of your own species, in our case-the White Race. We whites must especially be loyal to this Law of Nature, because failure to do so leads inevitably to mongrelization and extinction of our species-Nature's Finest. By following the instincts given to us by Nature, we Whites must marry only Whites, and not only perpetuate but also advance the White Race through our children by practicing the principles of Eugenics.48
A Common Lifestyle
The members of the WCOTC, because of their separatist beliefs, have created a religion and nationalist symbols of identity. Furthermore they share a common belief about the history of the white race (the one which Ben Klassen has rewritten). To further their common goal of a unified white race, Matt Hale has created a unique numbering system by which to document time. Matt Hale has also decreed that the members of the WCOTC will no longer use the Christian calendar system. The WCOTC calendar begins in 1973, the year the COTC was founded. He calls the years before Creativity "Prius Creativitat" and the years following "Incepto de Creativitat". So the old year "1997" will now become 24 A.C. or the 24th year of Creativity .49 Matt Hale has also created holidays unique to the WCOTC which do not recognize the Christian religious holidays. The holiday they hold most sacred is February 21, they call this day "Foundling Day". This is celebrated as the day that the founder, Ben Klassen, first began publishing Nature's Eternal Religion. The birthday of Ben
Klassen, the day before "Founding Day". The other two holidays are September 15, "Kozel
Day" or "Martyr's Day" and December 29, called" West Victory Day". "Kozel Day" 40
commemorates the day a Creator minister was killed, and "West Victory Day" celebrates
"the victory over the last organized Indian resistance.',5o
Creativity follows what members believe to be the laws of nature. Klassen developed creativity with a goal in mind:
[T]he first order of business so far as the World Church of the Creator is concerned is to straighten out the White Man's confused, polyglot thinking. It is our goal and program to bring the White Man back to sanity, back to health, back to the Eternal Laws of Nature. Once we have achieved that much, the battle of all intents and purposes is over. 51
Salubrious living is a holistic life style developed by Ben Klassen. He believes his new religion provided a program which gave the white race a way to develop a sound body, the second dimension in his four dimensional religion. The lifestyle that Klassen promotes includes clean fresh air, clean water, sunshine and the outdoors everyday. He also believes in the importance of "some form of strenuous physical exercise several times a week. "52 He maintains that rest and relaxation as well as having a sense of purpose are all components of a healthy lifestyle. The Salubrious living lifestyle includes eating only fresh raw fruits and vegetables. Klassen believes medicine, vitamins, along with processed food (including meat) creates cancer inside the body. He believes that the body can heal itself and stay healthy by eating the right foods:
This means eating fresh wholesome food in its natural state as Nature has given it to us. It must be uncooked, unprocessed, unpreserved and not tampered with in any other way. This further means is must be organically grown without the use of chemicals. 53
There are many people in the United States and globally who hold these same ideals about food, health and nutrition and are not part of the white separatist groups. These types of holistic practices could attract those who do not understand what is behind Klassen's life- 41 style. Klassen has talked about how the Jewish people control of world government organizations along with many businesses, including the media, and many processing plants.
There is no denying that "Salubrious Living" could be a healthy alternative lifestyle. The question is, does the lifestyle Klassen and the WCOTC are promoting benefit the individual?
Upon further examination, I would have to say nationalist motives hide behind this healthy lifestyle choice. If someone grows their own fruits and vegetables, instead of purchasing them in the store, and stops purchasing meat products, they no longer contribute to the economy. If you no longer buy agricultural chemicals and grow your food organically, you are no longer dependent upon or contributing to the national economy. If you are no longer cooking your food then you will no longer depend upon cooking products and utensils.
Much of the United States economic base is dependent on the consumption of goods and many of these are food related. Klassen's holistic lifestyle leaves the members of the
WCOTC more reliant upon themselves and allows them to contribute less to the capitalistic system of the United States. This sets apart the members and unifies them under the nationalist identity of the WCOTC.
A Common History
The White Man's Bible is a written testimonial that the white race is considered the fittest race on earth and that civilization will only exist and expand if the white race continues to flourish. In The White Man's Bible Klassen gives examples of how the white race has single handedly civilized every continent on this planet. He explains the importance of the origins of the white race in Rome, Greece, and Sumerian civilizations. However, he also states that the white race also originated in places like Egypt, Central America, India, 42
China, and Japan. He uses history to illustrate to his readers that the Jews have always conspired to take over, dominate, and control the white race and the world. One example of this is Klassen's tribute to Isabella, Queen of Castile and Lyon during the fourteenth century.
He explains "Jews were instrumental in creating and promoting a new religion among the
Arabs, and how in their diabolical cunning they were planning to wield a mighty Moslem empire and then use this new battering ram to invade, conquer and destroy the White
Europe." According to Klassen, this new religion that the Jews created was influential in helping Arabs to create a Moslem world in which the Arabs became a conquering force.
Under their control Jews continued to prosper at increasing rates. Jews became a powerful force in Spain because of the Catholic law that usury was a sin; leaving the Jews to be the moneylenders put them in control of Spain's finances. Queen Isabella is revered by Klassen because under her leadership the Inquisition came to Spain and Jews were either driven off their lands or killed. Klassen describes Isabella as:
A beautiful girl of the fairer Nordic type, with light reddish hair, a determined chin, somewhat too large for her other features, and blue eyes in which there were greenish lights flecked with gold. She received a good education, not unlike the daughters of noblemen in Spain of that period. 54
Klassen believes that the history of Isabella is a "story for a blazing history of the White
Race. "55 By describing her physical characteristics and highlighting her reddish hair and blue eyes Klassen is letting us know that Isabella has many of the physical markers which he considers indicators of the white race. Isabella is only one example of how Klassen illustrates the greatness of the white race and its contributions to civilization. 43
A Unified Future
One of the last tenets of forming a nationalist identity is creating a common future.
The goal for the WCOTC is to formulate all white communities, which in turn will become all white nations. The members of the WCOTC not only are white separatists because they only want to interact with other white people; they are also supremacists because they believe the white race is superior to any other race. They believe the United States and the world would be better off without any other races:
Yes, whether we like it or not, we are today engulfed in a major worldwide revolution that constitutes a major turning point in the history of the human race, and the outcome will either be a new age of greatness and well-being for the human race. Not only will the future cause of the human race be drastically affected, but the global environment as well. It will depend on which side wins. If the evil forces led by Jews are victorious, future humanity is doomed to tens of thousands of years of slavery, misery, and bestiality, a situation from which there is no reversal and from which it can never recover. If, on the other hand, the White Race wins, led by the program and vision of the Church of the Creator, grandeur and beauty, a world of continuing advancement, of cultural, economic, and genetic well being. The outcome, my dear White Racial Comrades, depends completely on how you struggle to bring out the victory. 56
The WCOTC does not condone violence but is willing to use it for the sake of gaining their goal of world domination. Some whites who feel the threat of their "power" slipping away to minorities because of government programs such as Affirmative Action follow the WCOTC like a beacon. Other factors such as the new global economy have become an economic issue for many white people in the US. The restructuring of high paying manufacturing jobs has turned manufacturing into lower paying jobs that recruit lower skilled employees, usually minority workers. These jobs are turned into part-time, low-wage, and low-benefits labor markets or they have been farmed out overseas to a cheaper labor force. This structural 44 impact is reshaping the economy in the U.S. and causing many families to move downward on the mobility scale. These societal pressures are causing some white people to look for a new sense of identity and hope. Some white people, ones who join white separatist or supremacist groups, are seeking some sort of reawakening of the "good old days" when white supremacy ruled in the United States and elsewhere. The WCOTC is creating a unified nationalist identity in which certain white people feel hope and security in this vast and ever changing world. 45
CHAPTER 4. THE WOMEN'S MOVEMENT "A NEW WAVE" OF RACISM
My interest in the WCOTC started on a research trip to Georgia. While I was on the road Benjamin Smith started his two-day killing spree. Later that same summer the WCOTC was once again in the national news. I could not understand how people could be so hateful and how someone affiliated with a church could take part in such crimes. I decided at that time to change my research topic and to examine the WCOTC. As a white woman, I wanted to understand what about this movement attracted white women. During my initial research on the WCOTC, I found information about the women of this movement lacking. Neither the Anti Defamation League (ADL) or the Southern Poverty Law Center (SPLC) had any documented information about the women; the information I found was always in reference to the men of the WCOTC. If a male member of the movement had committed a crime, his wife was usually referenced through her involvement in the crime, whether she helped in the particular crime or she aided and abetted her husband (hid his whereabouts from authorities).
While reading the Women's Frontier (WF) I was surprised by the well-developed arguments made by some of the members. Studies have shown that the educational levels of members of white supremacists groups are proportional to the rest of the US population. 1
According to Ferber ( 1998), white separatists are "diverse in terms of class and education. "2
She also states that academia has had a bias when researching white separatism or supremacy: researchers have historically portrayed white separatism as a public discourse, which caters to the interests of racially aware white males.3 Until recently white separatist discourse has been studied through a focus on men's writing. Men have been considered 46
"the writers, publishers, and editors of the publications and they occupy central roles within the pages of the publication. "4
In this thesis I examine the role that women play within the nationalist agenda of the
WCOTC. In this chapter I focus on the writing and biography of Sister Lisa Turner of the
Women's Frontier. I discuss the view of women's roles and participation within white separatist movements, how the WF portrays mainstream media, and the importance of racial solidarity in the WCOTC. Though women's newsletters existed previously, the Women's
Frontier (WF) was one of the first to be located as an on-line source targeting white racially aware women. (I found that starting around the fall of 1999 white separatist women's websites were gradually growing in number within other groups). Lisa Turner explains the lack of women in the white separatists' movement along with the shortage of writings from white women.
[P]ro-White organizations are still 90% men and 10% women. This unbalanced situation perpetuates itself, it feeds on itself (which the jews love) and fuels the stereotype that the Movement is full of 'women haters', and 'misogynists' ... the fact remains that we see concrete proof of men's presence in the form of their writings- books, articles, essays, journals, newsletter, magazines, letters to the editor (which are nearly always 99% from men in Movement publications), websites, news groups on the Internet, ect. I'm dismayed by the lack of written racialist expressions from women.5
Lisa Turner edits, prints, and distributes the Women's Frontier (WF) and is the founder of the women's chapter of the World Church of the Creator. Turner is up front and at times confrontational in her views and ideas about women's roles in the white separatist movement.
She believes that women are the future of white separatism and that the WF is a vital tool in attracting women. 47
Nationalists have identified the importance of women in their movements whether it is to biologically reproduce, reproduce ideology, represent a symbolic ideological discourse, or participate in political and military struggles. Turner believes "[W]hite women play
important roles in our Movement as vital and necessary participants. ,,6 Turner believes it is important for white women to keep racial solidarity with men in the white separatist movement:
One of the most controversial debates within our Cause today is the issue of whether we should have women's chapters on specific outreach efforts designed to attract more women into the White cause. 7
You are no different from any other 'group' that has been taken advantage ofby the master manipulators of this society playing off white men against white women.8
Turner is discussing some of the controversy concerning the women's chapter. There are
certain people in the movement who feel that a separate chapter will cause a division in the
movement's collective. They are afraid that women will somehow forsake the movement
and rise against the men. Turner is reassuring her readers that the women's chapter is good
for the white cause and that the people who are questioning the women's "agenda" are falling
into the spell of the common theme of Jews controlling and manipulating the "mass"
population and causing a dissension between men and women
However, there are Comrades, both male and female, who believe that we don't need women's chapters to increase the numbers of women in the pro-white cause ...The comrades have fallen very neatly into the trap set for them. The jew and mud enemy will do anything and everything in their power to insure that white women will be reached with the racial message ...Our enemies are clever tacticians who realize that women must be driven out of the White Cause in huge numbers at all costs, so that the current lopsided male/female ratio will continue, much to their benefit. 9
Obviously, our enemies have gotten the message that women are vital players in revolutionary movements. To counteract this mud offensive, we must have women's organization, networks, and chapters in place, actively working to reach our White Sisters.10 48
The Women's Frontier Chapter of the WCOTC does not stand for division or polarization of our People- it does stand for unity and the full inclusion of both men and women working together to combat the racial foes of our People. 11
From the above quotations it can be seen that uniting "white men" and "white women" for the white separatist movement is one of the WF's greatest concerns. The implications for white women are strong. They need to be desensitized to the media, and they need more education in the area of "true" white history (the one Klassen rewrote in order to prove the white race superior). If the WCOTC is going to succeed in creating a new national identity and make it every white person's agenda, they first must attract and enlist the "white woman". For you cannot have a race or nation without the reproducers of people and culture.
To find background information on Lisa Turner I had to turn to the WF web page.
Lisa Turner allows glimpses into her personal life but does not write about herself. The article titled, "The American Scene - White Supremacists Women Push For Greater Role In
Movement," provides background on Lisa Turner and was reprinted in the WF. The article was written by Jim Nesbitt, but there was not a reference to where or when this was first printed. According to the author, "American White Supremacists are in the middle of a powerful transition, and Lisa Turner embodies one of the strongest forces of change buffeting the movement." Nesbitt states that Turner describes herself"as a petite, blue-eyed woman of
German and Swedish ancestry, with reddish-blond hair. " 12 Lisa Turner is "college-educated, savvy about the power of the Internet, adamant about women having a voice in the cause that has captured her passionate commitment and articulate about her core beliefs. " 13 She believes that Adolph Hitler was a great man, that the Holocaust was an over-blown fraud, that Christianity is a "pernicious" and "poisonous" doctrine created by Jews to shackle the 49
white race, and that whites are at the top of nature's hierarchy and should dominate the
4 world 1 • Lisa Turner states:
We feel like we're a new wave of pro-white activists, and that we shouldn't be pigeonholed. Pro-white has become synonymous with trailer trash and dysfunctional people, and it's time for us to let people know that we're your neighbors, we're your co-workers, we're educated, we're professionals. 15
According to Nesbit, "Turner represents several generational trends in the white supremacy movement that experts say are creating an unstable transition period."16 He continues to say that "an increasing number of women are following Turner's lead and demanding a shoulder-to-shoulder role with men." He believes that this is an important cultural shift away from the traditional, male-dominated view of women as "Aryan breeders" who should play a passive role, providing food and comfort to their racial warriors. Nesbitt has stated, "Experts say that women now make up a quarter of the membership of many white supremacist organizations and up to half of the new recruits."17 According to Turner:
The good news is that as activism by women increased due to the efforts of out reach chapters such as the WCOTC Women's Frontier... This year the WCOTC has seen female membership increase -not because of wishful thinking, or day dreaming that women are going to drift in, because of our women's targeted outreach chapters. 18
Turner is addressing the issue of the white supremacy movement being a space that only allows men. In the past this may have been true, but Turner is letting people know that it is time to change this unbalanced ratio. Women, she argues, are able to fulfill their roles as wives, mothers, and activists for the white racial cause. According to the accounts from the
WF, women of the WCOTC feel that they have an active role in the white separatist's movement. The Women's Frontier (WF), along with its editor Lisa Turner, exemplifies this 50
participation and activism within the nationalist identity of white separatists and the members of the WCOTC.
To attract women, we must speak from a women's perspective. To do anything less at this time in history is to fool ourselves into thinking that somehow, as if by magic, women will flow into the White Cause without specific racial support systems with which to empower their lives, their families, and reflect their unique struggles and challenges as White women who valiantly battle the mud onslaught every day .19
The "Creator Connection" is a website on the Women's Frontier that allows women to post their names, interests, and email addresses. Women who are feeling isolated because of their racial views are able to connect with other white women who have the same interests on The
Creator Connection; they can build and form alliances with other women like themselves.
The Creator Connection-[is] a service designed to link Women Creators around the world with each other so they may share ideas, projects and provide mutual support and Comradeship for one another ... This service is free, and is open to any White woman Creator, or White female activist who is interested in learning amore about our Church and teachings and is supportive of our ideas. 20
The women whose email addresses appear on the Creator Connection are a diverse group.
Some of the women did not post much information while others listed hobbies, where they lived, along with their email addresses. Marital status was one of the items that some of the women listed, they ranged from traditional married women to single mothers. Their interests varied from eugenics to just finding other women to hang out with.21 These women appear like many other mainstream white women. They are women who are seeking advice and guidance in dealing with daily life's issues and someone like themselves to share a friendship with. The Creator Connection is a way for these women to legitimize and validate their white separatist ideals, at the same time it "normalizes" hate. 51
Today's white separatist, unlike her counter-part in the 1920s, grew up with certain ideas and principles that older white women did not have. 22 Women now in their teens to mid-thirties grew up with women playing sports, voting, working outside the home, having property and titles in their names, and having more freedom to make individual life choices.
However, the women of the WCOTC value the ideals that many nationalist groups use, such as the essentialism of the female body and women's role as wife and mother. The role of wife and mother are valued because they are seen as the reproducers of culture.23 The women of the WCOTC have taken the feminist's stance on equality with men and transformed it to fit their own agenda. Nevertheless, Turner emphasizes that they are not feminists and that their only concern is for the white race. She certainly does not support the equality for people of other races. She dismisses feminism as another Jewish conspiracy designed to tear apart the white family infrastructure. This stance is no different from that of many of the women involved with the first wave of feminism of the 1920s. Many of the women who supported a woman's right to vote were deeply entrenched in the ideology of the
Klu Klux Klan. The women of the Klan were interested in maintaining and expanding the white Protestant woman's legal rights; these women had no interest in working for the rights of anyone outside their own privileged groups.24
During the early 1920s, Charlotte Gilman "was the most prominent feminist theorist in America."25 She wrote poems, books and articles, she also toured throughout the United
States speaking to groups of women's organizations. Oilman's most successful book was called Women and Economics, which discussed how white women were relying upon white men for economic resources. Gilman wanted to further the women's movement by proving that white women were not inferior to white men but their equals. Her view of the women's 52 movement did not include women of color. She believed that people of color were inferior and studied many scientific books and white separatists ideology of civilization that proved this to her satisfaction. Though Gilman was not a Klan member she upheld and developed many of their white supremacy beliefs.
Gilman believed in sexual equality for women, that it was essential for women to have the same sexual freedom as men. She believed it was, "a racial necessity" for the continuation of evolution. 26 She felt that equal sexual access gave women equal access else- where in society. Gilman felt that "when race development replaced sex development, white women would become civilized, and moral miscegenation would be replaced with eugenic marriage between racial equals."27 The Women's Frontier states:
We're not here to challenge nature's order; we think that nature's highest calling for women is to be a wife and mother... We're simply saying that women should have a leadership role, if they choose. They should be heard, and if a woman has to pick up a gun, so be it', she says ...We would defend our homes, our families, our men, if it comes to that. 28
When women of the WCOTC talk about women's leadership roles, they do not include all women. They are only concerned with the roles of white women who are deemed
"racially aware". Nagel suggests that nations are made up of gendered scripts in which the men are the writers and the women are "supporting actors". Women's roles are reflective to their "proper place."29 Yuval-Davis believes that women are not merely submissive recipients of gender scripts but that they are active participants. Turner restates one of the tenants of the WCOTC, the belief in the supremacy of nature. She reminds the readers that according to nature's laws, women are to become first wives then mothers, but that does not hinder their ability to participate actively in the movement. If women are called upon to defend their racial "borders" they will: 53
I don't advocate violence, but I consider myself a revolutionary and we think that if thinking don't get better, if the grievances of white people aren't addressed, if we're not listened to, then there will be horrible acts of violence. 30
Yuval-Davis states that one of the defining proponents inherent in nationalism is the difference between ideology and action. You cannot be a nationalist movement without taking action. It is one thing to have a collective identity, but if you do not act on this identity, it is only an ideology and not a movement. According to Anderson "the nation, like the family, can ask for sacrifices -including the ultimate sacrifice of killing and being killed. "31 Turner admittedly is ready to use violence if the voices of her people are not heard.
Horrible acts of violence have already occurred through certain male leaders and members of this movement, notably the killings by Benjamin Smith. The language of war is something that is used frequently within the WCOTC. They do believe that they are in a racial holy war and Sister Turner is no exception when making this point clear. Turner believes that women have been lumped together with every other minority category and speaks out about this issue:
[S]eems we women have been 'elected' by the media to be a member of certain groups without taking OUR vote! ...As White women engaged in a desperate battle for the future of our race, our nation, and our families, can we afford to be continually lumped in with the scum of the earth, as ifwe have something in common with them? The answer is No! 32
Though most nationalists proscribe certain roles to their members,33 the WCOTC does not have any rules or regulations that delineate certain "official" job titles of the church to specific genders. Matt Hale, the current Pontifex Maxim us of the WCOTC, is quoted as saying, "Giving women a more active role in the white supremacy movement is a matter of necessity and survival. Now it's do or die for the white race and we can't afford to fight with one hand tied behind our back, we won't win while hopping on one 54
leg."34 According to Ferber "women are now the targets for many white supremacist organizations, women at times bring their entire families into the movement. "35
The WCOTC is the leader in encouraging women's participation in the White struggle, far out-distancing any other organization on the scene today. Indeed others seek to emulate our example in this area, for they know our correction asserting that only with People fighting together, men and women in equal numbers, can we hope to win this Racial Holy War.36
The following is a response from Sister Lisa as to whether women could be ministers in the
WCOTC:
Absolutely! We have a number of Sisters who are ordained ministers within our Church (which requires taking a written exam) and we are very proud of the fact that the WCOTC encourages women to work along side male Creators as Reverends, utilizing their special skills and abilities. Unlike other racialists organizations which demand that the women stay in the background, or are not even permitted to join at all, we take pride in that act that we have rejected such as losing strategy, which we will never bring about a People's revolution.37
Turner is reinforcing the fact that women are welcomed members and active participants of the WCOTC. She does allude to the essential nature of women once again, though, by stating that the church utilizes women's special skills and talents. "The adage:
Behind every successful man stands a women' holds true in the Movement, and here the same applies. "38 The WF as well as Lisa Turner sends out mixed signals as to what women's true roles are within the church. She lets women know that they can participate freely without the constraints of gender division, yet she always alludes to a woman's essentailized role as helpmate. Turner, knowing that white supremacist women are fewer in numbers than their male counterparts and wanting to attract more women that might have the same racial concerns, but have been put off by other movements where women's participation is not looked upon so favorably, has created a forum specially designed for the unique needs of 55
"racially aware" white women. This idea comes across in the following paragraphs that are printed at the beginning of every Woman's Frontier Newsletter:
The Women's Frontier newsletter is a Forum dedicated to bringing the World of Creativity and White Racial Loyalty to White Sisters Worldwide! The Women's Frontier is a chapter of the World Church of the Creator and focuses on racial education, support, and outreach of White women. This is the official newsletter of the Women's Frontier.
The WCOTC believes that the women's chapter and targeted racial education for White Sisters are powerful and necessary weapons in our arsenal. 39
Lisa Turner is setting up a safe space in which white separatist women can share ideas with or read about women who have the same ideas as themselves. One of the five tenets of
women's roles in nationalism that Yuval-Davis and Anthias have identified is that of
"participating centrally in the ideological reproduction of the collectivity and as transmitters
40 of its culture" • The passing on of culture and tradition is alluded to in both of the above
passages in the references made to "racial education". The WF informs white separatist
women how to negotiate in an environment that does not openly support their ideology. It
also teaches ideology to new converts to their ideology and explains how to pass it their
children.
Though the World church of the Creator and The Women's Frontier believe and
encourage activism, they do not promote or support mainstream political activism. Lisa
Turner replies to a letter sent in by a male reader:
We thank [you] for this report. Of course, we at the WCOTC totally reject the dying mainstream 'political' system- however it does sometimes seem to be true that strong women are more willing to be 'non-Pc' even in the dying system more readily than many of the spineless, sell-out White males. Now, if we could just get those same strong women to join with us in the pro-White movements rather than wasting their time in the 'electoral system' we would see real progress made!41 56
The letter from the male reader stated that he supported strong white women and highly encouraged white women to get involved in the white separatist movement. The reader was also giving an example of how he actively supported a white woman in her local political campaign. From Lisa Turner's response you gain the impression that she has been given authority to speak not only on the behalf of the women of the WF chapter but she is also a spokes person for the whole WCOTC. The goal of WF is:
[T]o establish WF Chapters across the United States and around the World, disseminating the Creed of Creativity as well as the powerful idea that White women are not going to fall mindlessly into line like obedient robots and JOG zombies as the media would like to present to a gullible world, nor will we continue to allow ourselves to be 'co-opted' into the anti-white brigade of race traitor White women.42
The theme of the media controlling white women's thoughts or actions is used repetitively in the WF. The media is targeted as an explanation as to why women would become "race traitors"' to begin with. Below, Turner suggests that she and other women of the WCOTC are somehow smarter then the average white woman because they will not fall into the
Jewish media trap of feminism, affirmative action, or any type of equality stance that would benefit anyone else beside the white race:
The connection between White Women and these societal horrors is as spurious as the black/jew connection. It's a media invention designed to create links where there are none- to forge bonds where none, in reality exists. 'Establishment' White Women (the ones who have bought into the liberal garbage) have become so brainwashed that many of them actually believe they have something in common with a black man or an illegal alien who broke the law of entry into our country, or 'minorities' simply because some media pundit told them so. 43
The social horrors that Turner is referring to are ones that she considers abominations, such as women who are feminists, lesbians, homeless, and women with disabilities. Each of these women are somehow deviant to the teaching of the WCOTC. Turner and other factions of white separatists believe that the media is part of a Jewish conspiracy to take over the world 57
and dominate the white race. They believe the media has been set up to give false information and a false sense of security to white people. They also believe the media has helped to invent equal justice issues and, as stated earlier, make white women victims of their own natural emotional state. The WCOTC also believes that the media ignores the crimes that are committed against white people by minorities, so they often post their own crime statistics and stories of how white women have either been physically or sexually assaulted by men of different minority groups.
[W]hite women deal within their minority infested schools jobs and on the street. The harrowing problems, trials and tribulations that White women experience on a daily basis as they attempt to cope with frightening racial situation in their daily lives is hushed up, swept under the rug, unknown and unreported by this 'caring' media gang who loves us soooo much ...The incredibly harmful psychological impact of women being lumped in with the losers of the world is enormous. Our very gender is now synonymous with 'illegal alien' or 'homeless' or 'minority.44
Lisa Turner also states that the WF is a place where white women can read about other white women and become aware of white women's racial victimization so they will not feel so alone. She suggests that racially aware women do not want to be considered a minority. She feels that in portraying white women as a minority, the media degrades and demeans their social rank and status.
I believe it is easy for many of these "racially aware" women to ignore or forget that it was their feminist foremothers (from the second wave ofthel 960s) and Civil Rights activists who gave them the opportunities and privileges they are enjoying today, such as working outside the home, playing sports, and having credit in their own names. I believe if not for the participants of these other movements, many of whom were men and women of different ethnic and racial identities, Sister Lisa would not be able to have such a strong voice within the white separatist movement. Ironically, I do not believe without the contribution of the 58 civil rights movement, we would be seeing the shift toward women's involvement in the white separatist organizations. Through the activism of others, the women of the WCOTC have been able to step outside the confines of their scripted national identity roles of wife and mother. 59
CHAPTER 5. WOMEN'S BODIES
White women's bodies are the site for the reproduction of race and therefore must be tightly controlled. The white woman, if she loves her race, will not mix with people of other races and she should not have sexual relations with a man of another race or a woman of any kind.
The women of the WCOTC are concerned with how white women use their bodies.
When examining the discourse of women's bodies by women I found the rhetoric was the same as the findings of how men view women's bodies in studies by Ferber and Harper.
National identity relies upon the "essential nature' of women. Part of this essential nature is a woman's ability to nurture and her ability to mother. The other part deals directly with the essentialism of "womanhood" in opposition of "manhood". According to Yuval-Davis:
[N]aturalization is at the roots of the inherent connection that exists between nationalism and racism. It constructs minorities into assumed deviants from the 'normal'; and excludes them from important power resources. It can also lead the way to eventual 'ethnic cleansing' .1
Women's bodies are used for boundary maintenance between races. 2 Anzaldua, a chicana feminist who uses "border theory" to establish the dichotomies between the Latino and
Anglo community, states that " borders are set up to define the places that are safe and unsafe, to distinguish us from them. "3 Borders are spaces that are set up to keep people out of places or spaces where they are unwelcomed or unwanted. Because the essentialness of the white woman also ties her to her body, her body is considered an object or "border" that must be monitored. The white women's body becomes a border and it is the white "rationally aware" male that governs that border. This chapter examines the boundaries that have been 60
mandated by the WCOTC for white women bodies by reviewing how the WF views issues such as women's beauty, health, safety, female genital mutilation, abortion, and eugenics.
Then I will examine boundary maintenance through women's sexuality and who are deemed appropriate partners for white women.
BEAUTY
White women bodies have been constructed as a positive image in contrast to the negative images used to construct minority women's bodies.4 It has been argued that the ideal image of women's beauty has been fluid, though the shape of the ideal body has changed over the years the image of the "woman" has not. Because the predominant image of ideal beauty is immersed in whiteness in fashion magazines, women of color have recreated beauty for themselves by creating ethnic magazines that celebrate their own unique beauty.5 Kilbourne, who examines the effects of advertising on young women, states that ethnic minorities consist of 30 percent of consumers, yet only 10 percent of advertising produces images of minorities. 6 She also believes that "as minority buying power increases so does the product's advertising to minorities." 7
Lisa Turner views the increase of images of minority women as an invasion into the white women's world. Below are portions of an article that Lisa Turner posted on the
Women's Frontier website after the announcement of Christy Haubegger's new fashion magazine, which is directed at Latina women.
So, 'Latina' magazine joins the ranks of a growing number of 'ethnic' women's magazines with titles such as Jewish Woman Magazine, Latina Bride magazine, Latina Style Magazine, Latin Girl Essence (nig women), Jewish Family Life, and many others. Can't you just imagine a magazine called White Bride? Or White Women Magazine? Or White Style? What would happen if a Sister in the WCOTC wanted to start a magazine of, by, 61
and for White women so that we would have our own publication devoted to women who 'look like us' .8
The argument of reverse discrimination is used frequently by members the WCOTC. What
Turner does not discuss is how "about 87 percent of people in mainstream magazine ads are white ... 3 percent are African American [and] less than 1 percent are Hispanic or Asian. "9
Below Lisa Turner describes what she believes is the ideal magazine for 'racially aware' white women:
[A] magazine that would celebrate the beautiful features of White women around the world- the glowing redheads of Ireland, the alabaster skin and shining blue eyes or our Swedish, Norwegian, and Danish sisters, the wonderful White Sisters of the United States with their unique strength and appeal. A magazine that would extol natural beauty, rather thanjew "make-up" ad ugly, over-priced "fashion', designed by perverted faggots and sewn by muds in turd world factories- one that extols the glory of motherhood, rather than 'careerism', feminism, abortion, one worldism, lesbianism, or 'how to trap a man' by wearing the right shade of lipstick or learning all the 'hottest' sexual techniques ...[W]e could begin to see real changes, and our Sisters would no longer feel ashamed of being White. 10
Body image has been a major concern for feminists for years. Kilbourne (1999) states that
advertising has dangerous side effects, from degrading women to sexualizing children. 11
Yet, Turner, the voice of the WF, feels that feminism, along with fashion magazines are part
of Jewish conspiracy to destroy the white race. Turner suggests that by giving white women
images they cannot live up to or by replacing the image of the white woman with that of
minority women, white women no longer have appropriate role models. These Jewish,
feminist, non-white magazines are not promoting supremacists values. The WF is supposed
to be a voice for the racially aware white woman, a place she can turn to for advice,
guidance and encouragement.
In this month's editorial I'd like to address the subject of how we as White women are depicted artistically in our Movement. .. When I first went on the Internet, what I 62
immediately noticed was not only the almost complete lack ofwebsites ... Another factor that has discouraged and prevented the full range of White women from becoming interested in racial maters and activism is that only young women are depicted in Movement artwork. 12
Lisa Turner has issues with mainstream images of white women but she also chastises other white separatist's websites and newsletters for unrealistic images of white women. She feels these images are equally as harmful as the images that the "Jewish run media" are trying to sell white women. Turner is also concerned with the lack of positive images and she believes that more positive images of women of all ages are needed to attract other white women to the "movement".
HEALTH
The WF stresses healthy living. It is concerned with the health of white women because only healthy people are able to carry on the "cause". Founder Ben Klassen, in The
13 White Man's Bible, states that "nature has decreed our species to be fruitarian" • He believes that nutrition is the key to good health. Klassen believed that eating foods that are processed could cause diseases such as cancer. Eating only raw fruits and vegetables is a requirement to "Salubrious Living" yet some of those joining the church have some hesitations about going raw. Lisa Turner writes:
Many people ask if being Salubrious and adhering to the raw food diet is a requirement for joining the WCOTC. No, it is not. We simply recommend it as the best way to stay healthy and eliminate the terrible and totally preventable diseases affiicting our people today such as cancer, heart disease, high blood pressure, arthritis and other maladies due to eating cooked, processed foods and the "junk" that passes for nutrition in the billion dollar jew food industry today. Our Found Ben Klassen knew that being a true White fighter is an overall way of life, and that includes our People's health and vitality.1 4 63
The WF is letting their readers know that it is not necessary to change their eating habits, but they do advise it. Yet, the "Struggle," a newsletter published by Matt Hale, states that "it behooves us to follow these Laws and eat as such."15 Again, the Jewish conspiracy is brought up. The leaders of the WCOTC believe and preach that Jewish people own everything, especially if it is considered "bad" by white separatists.
Salubrious living has to do with purity inside the home. If women are freed from the
"drudgery of cooking" they will have more time to spend on activities that really matter, such as education on white separatists issues. Below is an example of how the WF "sells" the idea of eating a raw food diet:
[W]e encourage our Folk to learn and understand Nature's way - raw food diet ... [A]nd since the raw food diet eliminates cooking, our women folk are truly 'liberated' in the most positive sense of the word from being 'chained to the stove' and can spend more time with their families, or working for our beloved pro-White Struggle, instead of spending countless hours in the kitchen. 16
The elimination of cooking not only frees up the white woman's time but also allows her to monitor the outside influences that may come into her home. When shopping for processed foods there is no guarantee that the food will be made or processed from all white factories or all white growers. Chances are that those who work in the food processing plants will be minority workers. Klassen believed that food that is not in its "original state" is no longer pure. One could argue that part of the not knowing who was handling your food could be a way of obtaining polluted food. Women of the WCOTC are supposedly free from cooking but they still maintain majority of other feeding and nutrition related duties along with child-care (which will be discussed further in chapter six on "Mothering"). 64
SAFETY
The possibility of rape as a threat is used as a control method against women all over the world. 17 "The threat of rape limits women's freedom of movement and denies them control over their own sexuality." 18 Because the incidents of rape are so common here in the
United States, 1 in 5 to 1 in 7, women do indeed have something to fear. The question is whom should they fear. About 65 to 70 percent of all women raped in the US are raped by someone they know. 19
Historically it has been the White man who raped the black woman, especially during times of slavery and after the emancipation. 20 The first and second wave of the
Klan was a time that questioned the white man's masculinity and accused the black man of having no control over their hyper-sexuality.21 White separatist discourse still asserts that black men represent danger to white women. The white women of the WCOTC believe this. The WF does not discuss the rape that white women experience at the hands of white men, rather it emphasizes rape by minorities and perpetuates the fear of men and women of color:
Women are assaulted, raped, harassed, terrorized and demeaned every day in the streets, in our homes, in our neighborhoods, in our schools and at our jobs by both male and female mud criminals who torment and terrorize us, our children, and our families with impunity. Only another White woman can truly understand the fear, the terror, of being harassed or grabbed by nigger animals or latrino greasers while walking down the street. 22
Below is a letter sent to the Women's Frontier by a woman member:
So here's my plea to the white groups out there .. .I'm wondering if anyone in your group could devote themselves solely to safely issues? Like being an escort for white women who get off work late, maybe following them home to make sure they actually get there.23 65
Feminists scholars have argued that safety issues have more to do with male privilege and the continued low status of women everywhere than they do with the biological or psychological difference between men and women.24 Turner seems to continually challenge this belief within the WF. Lisa Turner and other "racially aware" white women do not consider themselves at a disadvantage to men, but as biological helpmates to white men:
Because women are different from men biologically and psychologically, women's problems are different from men's in terms of the impact they have suffered at the hands of mud invaders. 25
The WCOTC does not believe that white men and white women are "different but equal". They believe that "nature" has a hierarchical structure and white men are physically stronger and more physiologically suited as leaders. Therefore, in the eyes of the WCOTC, white men belong at the top of "nature's order" and white women are beneath them in this order. Turner does not understand, or refuses to understand, how this hierarchical structure sets women up to become victims of violence. This structure also allows the white male to feel like he owns the white female and allows her to believe that without his protection she will fall victim to the sexual threat of men of color. The cycle perpetuates itself. Turner states " [i]n future issues of the WF, we will periodically recommend books or information that will benefit our Sisters in self-defense. "26 The
WF continually feeds into the fears of the white women who are turning to WF for guidance and safety. 66
FEMALE GENITAL MUTILATION
Female genital mutilation (FGM) or female circumcision (FC)27 does not directly have anything to do with white women's bodies. Sister Turner is setting up a binary opposition of "us" verses "them" or "white" versus "black". FGM is a practice that many feminists around the world are trying to eradicate. The women of the WCOTC are using this information not so their members will have empathy for the women FGM happens to but as a way to intimidate women who might be thinking about interracial relationship. In essence, she warns, look what could h [U]nless White men and women begin the fight in earnest, these criminal practices such as FGM [female genital mutilation] and other cruel and superstitious behaviors (sexual, religious, ect.) will become the order of the day, and suffering White will be forced to participate. 28 Twenty years ago, no one would have predicted that Whites would be cow-towing to them the way they are today. Therefore, it is not far-fetched to have FGM or other heinous practices in the future if the mud flood continues. They will be dictating 'tradition' and if female mutilation is the 'tradition' then you and your loved ones will be forced to comply. White men have never engaged in this barbaric practice. 29 Turner does not inform her readers that FGM is outlawed in the U.S. She is letting her readers know that the "good and loving" white man would never hurt a white woman in this type of way. By lumping all races as "muds" she is not distinguishing whom it is that actually practices FGM or why it is done. Turner is allowing for those who are ignorant of the practices of FGM to believe that anyone who is not white would practice FGM. Therefore, the publication of "information" on FGM is another way of intimidating white 67 women so they will not participate in interracial relationships. Turner is also using the practice of FGM to illustrate how non-whites are barbaric. ABORTION AND EUGENICS The WCOTC view on abortion is complicated. On the surface their stance on abortion is clear cut, no one should have abortions and the WCOTC is totally against it. Novick (1995) argues that the "anti-abortion movement is serving as a radical right unified front, in which open racists are winning legitimacy and the use of reactionary political volumes is winning adherents. "30 Although some white separatist groups are forming alliances with what might be perceived as a more mainstream anti-abortion movement, their motives are anything but mainstream: [T]he World Church of the Creator and the racial religion of Creativity is opposed to the murder of healthy White children through abortion, and that the WCOTC has made a public commitment to speak out for White women on these issues.31 Our stand is clear: the killing of a healthy White child through abortion is the ultimate sin against our Race and against Nature and any White woman who commits the crime of abortion is a race traitor of the highest order. 32 Clearly they do not consider all abortions as an abomination against nature, only those done by white women who may conceivably have healthy white children. The abortion issue then becomes a race or a national identity issue, not just an issue of pro- choice versus pro-life. They are only concerned with reproducing healthy, white babies. There are situations ..., when abortion is necessary to insure and protect the health of our Race eugenically ... If an unborn White child has been diagnosed using technologies such as ultrasound or amniotic fluid testing to be suffering from a genetic condition, retardation or other serious medical disorder which will bring crippling dysfunction and burden to the child, to the suffering parties, and most important to the White society as a whole. It is far more humane to end such a life rather than permit it to continue. And really it is not a question of 'humanity' but of racial purity and integrity .33 68 Abortion, then, has its place within Creativity. Certainly in the horrifying situation of a White woman who has been viciously raped and impregnated by a nigger or mud ape, abortion is an absolute necessity. 34 The WCOTC does believe in abortion but only in the right circumstances. The WCOTC use abortion as a form of eugenics, which allows white women to reproduce only if they have "normal" white children. "Never again will we raise a generation of Youth who think any 35 form of 'life' is all that matters- but rather, RACE above all considerations" • Yuval-Davis states that "often the pressure on women to have or not have children relate to them not as individuals and or wives, but as members of specific national collectives. "36 In this case the WCOTC directs white women to reproduce only if they themselves or their children are healthy. The WCOTC does not believe in using doctors or medications. However, they explain that it is the racial duty of the white women to find out if her child has a genetic defect, which could pollute the white race. The WF discusses abortion in terms of racial duty but it does not inform white women where to go to have these procedures done. But Turner does recommend: It should be just as abhorrent and unnatural for a girl to opt for the continuation of a defective White life as it would be for her to ever consider ending a healthy beautiful and productive White life. 37 According to Yuval-Davis "[n]ationalist projects which focus on the genealogy and origin as the major organizing principles of the national collectively would tend to be more exclusionary than other nationalist projects."38 The WCOTC would fit into the mentioned category. [W]ith genetic engineering it may become possible to actually correct deformative genes ... there are those, mainly Christians, who do not realize such practices are eugenics, and strongly oppose them. I have heard all sorts of arguments from both the religious right and left-wing disability rights advocates opposing eugenics measures because they claim all life is valuable and of equal worth regardless disability .39 69 We want to raise future generations of happy, healthy children, strong, athletic, devoid of the many defects that are creeping into our racial body as a whole. We want to eliminate those defective genes that are the seeds of present and future misery to parents of the race as a whole.40 Abortion to the members of the WCOTC is considered a form of eugenics. Though the members of the WCOTC are cautioned against eating processed food or eating vitamins because they are considered "unnatural" they do not think genetic engineering is an issue when trying to create a better white "being". SEXUALITY Controlling women's sexuality is another way in which white separatists have used women's bodies as boundary maintenance. The WCOTC believe that human sexuality is a part of the "natural" order and that any deviance from the "normal" is a deviance against nature. Humann, who studies sexuality with the field of biology, argues that "sexuality has been an essential and real category. "The practice of defining human beings and structuring society through sexuality is not a universal phenomenon but a modem one. ,,4 i Beliefs in the essentialism of women's bodies are linked to their sexuality.42 The WCOTC does not deny the "naturalness" of sexuality; they celebrate it as seen in the example below: We deplore the sinister and sordid Christian attitude towards sex, and on the contrary, take a healthy positive attitude towards this, the Nobles of all emotions, that Nature has given to all its highest creatures.43 The WCOTC views heterosexuality as the universal norm of sexual expression, as does most of mainstream society .44 Though the WCOTC view sexuality as a natural part of self expression they view homosexuality and any other non "normal' sexual expression as deviant or against "nature", as seen below: 70 If the media portrays women as 'not caring' if people are homosexuals or lesbians, then some believe that's the way women are supposed to think and behave. Also sex in the media is portrayed as being a tool for which women can get what they want or as an easy avenue into 'life into the fast lane' this is why so many women get trapped into prostitution and pornography .45 If two people of the same sex mate it is not biologically possible for them to r~produce 46 children. The second commandment of the WCOTC is" to be fruitful and multiply" • With this doctrine in mind it is easy to see how the control of white women's bodies through their sexuality is advantageous to white separatists groups and runs much deeper than just pro- creation. The control of women's bodies has implications for white separatist's definitions of "manhood". White men receive their masculine validation through the expression of sexual interest of white women, if white women no longer find white men attractive then it is a direct reflection of their "manhood". RACE MIXING The fear of "race mixing" is another form of control and boundary maintenance of white women's bodies. "When instructions of 'race' are added to the notion of the common genetic pool, fear of miscegenation becomes central to the nationalist discourse.',47 Ferber believes that "racialized identities govern our notion of what it means to be human.',48 She also states that the "obsession with race-mixing and mixed race people exhibited in white supremacist discourse has been a recurrent theme throughout history of Western "racial ideology. ,,49 Miscegenation becomes an important issue when defining who is white and who is not. To the women of the WCOTC it is important for them to show their unity with white men in the movement by reassuring the men that not all white women are seeking 71 relationships outside their race. A portion of an article that appeared in the WF explains their beliefs that the media has portrayed white women as "race mixers": Women are constantly portrayed as being "race mixers" as well ...You have to remember that women not only are more trusting, but they also act and react on emotion.50 Below is a portion of the same article but this one talks about how white women have been tricked into marrying Jewish men because they believed them to be white. NEVER AGAIN will White Gentile women fall into the tragic trap of marrying or breeding withjew demons. That is because the Women's Frontier will never give up exposing them the enemies of the White Race. 51 "The burden of representation on women of the collectivity's identity and future destiny has also brought about the construction of women as the bearers of the collectivity's honor."52 Race mixing does not have to include sexual relations, but is considered a greater offense than that of social mixing. According to Ferber "it is through the construction of and maintenance of racial boundaries and the demarcation of 'whiteness' as a racially pure identity that the white subject is constructed."53 Race mixing is a type of pollution in which different types of boundaries have been crossed. Race mixing allows for intimate contact between those of the white race and those of other races. The assumption is that the act of race mixing allows the "outsider" over the threshold, from the outside world to the very close and personal space of the domestic or inside world. The intruder has been allowed into the home of a white person where the actual physical body boundary has been crossed. The outsider, now inside the home, is allowed the privilege reserved for the white race. Another boundary that is crossed is that of race. Race mixing is not about the woman's individual body, but about the racial collective. War-rape is not about the control of one individual woman but about the humiliation and honor of the tribe or nation. 54 Race mixing is seen in 72 the same way; the transgression of one woman becomes the transgression of the nation. The WCOTC do believe they are in a "racial holy war". Jews have aimed the awesome and powerful force of their media weaponry squarely at our women like a loaded gun, playing their emotions like finely tuned instruments so that they are almost completely lost to our Race, committing race- mixing, abortion and feminism in massive numbers. 55 Ferber states that in race mixing "not only is race at stake then but what it means to be human. "56 Therefore, the white woman's body not only is a unifying symbol of nationhood but it is the symbol of the racial self: What must be made perfectly clear to all is that what we are fighting for and why we must fight with every fiber of our being is the simple Natural fact hat WOMAN ARE THE VERY CORE of OUR RACE. It is through women continually giving birth to new life [White Babies] that our future as a Race depends. The fight against contamination of the CORE [White Wombs] is by Nature one of the primary functions of the White Male. The stallions do not allow contamination of the herd by male jackasses. The core of our Race MUST be protected and nurtured at all sorts. We have to establish once and for all times WHITE LIVING SPACE for our Women to give birth to White offspring and an environment in which healthy White families can flourish. Where are all the brave White warriors? RAHOW A. 57 A male member of the WCOTC sent the above letter into the WF. The writer of the letter is alluding to boundaries or the contamination of the CORE, which is the white woman's womb. The writer then declares that stallions do not allow contamination of the herd by a jackass so therefore white men should protect white women against the same type of contamination. The WCOTC believe that the call of "nature" is the highest calling and that the threat to the white race is the highest form of treason. Though the writer believes white women are the core of the white man's existence he only views her as such because she carries the responsibility of the future of the race in her womb. When he asks "where are all the brave white warriors?" he is challenging the masculinity of white men. The writer is letting other white men know that white men are not men until they defend the wombs of 73 white women. In doing so he is challenging white men to take control over white women's bodies and their sexuality. The WCOTC would probably argue that they are in complete control of their bodies and they are living the way "nature" intended. I would argue that they have closed their hearts and minds and do not see that they have been scared or socialized into believing the way they do. This ideology has allowed the women of the WCOTC to absolve white men of any responsibility for the violence on white women's bodies. White women within the WCOTC, though born with privilege by the mere fact they have white skin, are governed in the same ways that many minority or third world women are. They are given propaganda that aids them in living a life full of fear. They live in fear of rape from minority men, though acquaintance rape is much more prevalent. They are taught to fear the customs and rituals of others and only told of the most horrendous of those customs. The women of the WCOTC view everything they do as an option or choice that they have made in order to further the movement. Yet they are not allowed the same choices for abortion. They are told that if the child is white and healthy that they are the worst kind of race traitors if they abort. They are not given a choice if they are carrying a child that is white and is not considered "whole" or "normal" in some way, they must abort for the sake of the white race. Their bodies are silent borders in which only certain men are invited. 74 CHAPTER 6. ESSENTIAL MOTHERHOOD AND BOUNDARY MAINTENANCE Feminists have argued that the term woman is temporal and fluid and has been constructed throughout history. This change has taken place within social, cultural, and political contexts. 1 According to Connell (1999), a sociologist who studies gender issues, gender is seen to be "natural" differences between male and female. The "natural" refers to nature; many believe that these differences are universal and handed down by genetics. Motherhood is intricately tied to gender and what is means to be a woman. Inasmuch as gender is a social construction so too is motherhood. 2 Just as there has always been an ideal image of "woman" throughout history there also has been an ideal image of motherhood. Ann Dally states that "the word 'mother' is one of the oldest in the language. But the word 'motherhood' is relatively new. "3 She goes on to say that only during the Victorian era did motherhood become a concept rather than a term. 4 When a woman had a child, mothering was something that was taken for granted, the social implications were not thought of or even discussed. During the Victorian era women became more scrutinized and women were now understood to be the moral fiber of society. Therefore her role as mother became more important. 5 The ideology of motherhood through the nationalist identity has been intricately linked to the ideology of essentialism. 6 It is a woman's biological capacity for reproduction that has led motherhood to be viewed as natural and inevitable. 7 This essentialism of motherhood ideology has compelled women to take on the responsibility of child rearing. According to Hays, mothers became the guardians of their children inside the home, 75 protecting them from the perceived dangers and threats of the outside world. 8 Mothers apportion most of their time with their children, therefore mothers are often thought of as reproducing cultural, racial, and ethnic boundaries. 9 This chapter examines how motherhood is represented in the World Church of the Creator (WCOTC). The women of the WCOTC have developed a white dominant standpoint. Class, along with race and nationality, are often the dividing lines amongst mothers, but it is the ideology of the women from the WCOTC that binds their ideas and practices of mothering together. 10 ESSENTIAL MOTHERHOOD Often women in white separatist groups are viewed by researchers and the public as passive vessels in which to create life for their white male leaders. 11 Blee shows in her book how women of the Klan, though in the background, influenced society through the social realm. Since women pass on culture through the informal education of children, the influence of the domestic sphere touches all parts of life and women brought white supremacy discourse into the homes, churches and schools of many Americans.12 The women of the WCOTC do not see themselves as passive, objectified women, but as part of a creative process of working with their partners to build a better future for themselves, their children, and their race. Lisa Turner writes: "white women engage in a desperate battle for the future of our race, our nation, and our families." 13 Lisa Turner argues there is a need for the Women's Frontier because white women are the future mothers of the white race and they will be the ones who are "entrusted with bringing forth the next generation of White 76 warriors." 14 This same theme can be seen in two of the declarations of what a woman is in the "Declaration of the Women's Frontier": As Proud, White Women, we shall create and build a world in which our White Children will grow up free and strong with their heads held high, and be powerful and noble warriors Nature intended. 15 As Proud, White Women, we shall create and build a world in which health, cleanliness, discipline, efficiency, and orderly life is restored and held in highest esteem. 16 Within the WCOTC "good mothering" is tightly woven with what it means to be a good white woman. Here again, as in mainstream society, mothering and women are inextricably tied together. Feminist scholars have argued that women's tie to nature has led society to believe that motherhood is a natural state for a woman, leading women to do the primary nurturing, childcare, and domestic duties.17 The role of women has been entrenched within the ideology that women are immersed in nature and that motherhood in itself is a primary function that women come by naturally. Diquinzio calls this, "essential motherhood" and explains that "essential motherhood" construes women's motherhood as natural and inevitable. "It requires women's exclusive and selfless attention to and care of children based on women's psychological and emotional capacities for empathy, awareness 18 of the needs of others and self-sacrifice" • This idea of the naturalness of women and mothering appears in the writing of WCOTC's leader Ben Klassen, first published in Racial Loyalty issue 72 and reproduced in the Women's Frontier Newsletter: The female is endowed with psychological differences from the male, which are the outcome physiological differences. The female has a specialized instinct arising out of the human need to protect the young. This is called the 'mothering instinct', which is often exemplified by the tender loving care which a woman, especially the White female, bestows upon the young, the frail, the sick and even the ugly whatever species--animal or vegetable ...Thus do we see an unwholesome combination of 77 artificially installed natural biological traits, which serve to trap her in the vicious circle of genocide.19 By essentializing the role of "woman" and "mother" this allows for the rhetoric in the WCOTC that women are born with this innate need to nurture and mother. It leads one to believe that mothers are "just born" and that all women instinctively know how to mother once their child is born. It does not allow for differences in mothering according to white women's class background and upbringing. Dally believes that "mother love" is still an idealized social belief. Society views mother love as an instinct that is inborn in all women and will become apparent as soon as a 20 woman has her first child, making her the best choice of caregiver for her child • It is a white woman's "essential motherhood" that gives her this mothering instinct and compassion for all living creatures, yet it is this same ideology that traps her, according to Klassen. Not only is the role of women and motherhood essentailized within the ideology of the WCOTC but so too is that of race. If race is biologically driven and white people are determined to be the "best" species it would then make sense that white women would make the "best" mothers. Interracial children and mothering "traps" the white woman because of her compassion for all life. According to the WF the white woman's compassionate heart has led many white women into inter-racial sexual unions and has brought about the birth of biracial children, which is seen as helping bring about the genocide of the white race. According to Frankeberg "inter-racial marriage and childbearing also were [are] perceived as threats to a power structure which race, class, and gender were [are] linked. "21 78 The Women's Frontier expresses the idea that white women have been trapped into inter-racial relationships and trapped into the mothering of biracial children. The Women's Frontier does not dwell on race mixing; it is seen as a site that supports white women who are loyal to their cause. Yet they have let anyone who is thinking or has thought of having relationships outside of their race know what the position of the WCOTC is. Both of the above examples hint that white people, especially white women, have been given some sort of forgiveness for their indiscretions. It is only the "goodness" inherent in white women that has led them to false compassion for other races. The Women's Frontier insinuates that women have been brainwashed by the Jewish-controlled Media. If they wake up, and come to their senses, they are redeemable. Motherhood is only viewed as a trap when white women produce children from the wrong race; otherwise, the WCOTC believes in the essentialness of women's natural motherhood. Diquinzio believes that the concept of "essential motherhood is not only an account of mothering, but is also femininity. "22 Mothering is not a gender-neutral concept, and the women of the WCOTC feel that only women can fulfill the duties and obligations of mothering. We recognize that men and women each have their own roles to play which are mutually complementary, yet different. Do we elevate career over motherhood? Absolutely not. We believe that being capable nurturing mother is the most natural role for a woman to fulfill. 23 Because essential motherhood is dependent upon nature and biology it prescribes what a woman's primary function is. Good mothers not only take care of the daily maintenance of children, but they also produce the next generation of children.24 Historically, around the fifteenth through the seventeenth centuries, children were seen as a means of transmitting 79 property and lineage to the next generation. 25 Dally states that "[b]eing a part of the community was essential for economic survival ... Individual desires were not considered important and were subordinated to the interest of the group. "26 Subordination of the individual to the group is illustrated in the Creator announcement section, in The Women's Frontier, when Turner announces and congratulates Sister Jessica on "the birth of a new beautiful White baby. "27 Turner's congratulation to the couple on the birth of a new white baby leaves out the word 'your' in new baby, insinuating that Sister Jessica's role in motherhood plays a more important role than individual motherhood. She is producing white offspring for the white race, or the people in her movement. Turner also comments that Jessica and her husband had fulfilled the 2nd Commandment of the racial religion of Creativity, which is: "be fruitful and multiply. Do your part in helping to populate the world with your own kind. It is our sacred goal to populate the lands of the earth with White people exclusively" 28 Jessica has fulfilled her first and most important duty in essential motherhood, the biological function of procreation. What is not seen here is Jessica's or the white women's invisibility except for her contribution to the white race. MOTHERS' DUTIES Myths of child rearing are not only cultural but historical as well. Pervasive myths are perpetuated even though they may not be the general practice in society. One such myth is that the mother should participate in all the domestic duties of home and children. 29 80 Turner discusses the idea that "good mothers" perform all their own domestic chores. White women should feel proud and confident in the realm of the social or the domestic, especially in their roles as mothers. By linking gender to the idea of essential motherhood, the argument can be made that a woman's place is in the home. She is responsible for cleaning, cooking, laundry and whatever daily chores a woman may face when raising a family.30 According to Phoenix and Woollett "mothering refers to the daily management of children's lives and the daily care provided for them. "31 Turner has written extensively on the accomplishment women of the WCOTC should feel when doing household chores themselves: When we women take care of our household tasks, we must respect the intrinsic value of this work. It is not demeaning. Done properly, it results in a beautiful, clean, inviting, peaceful environment for our families, our husbands, and our children ... For women, this is an extremely important concept, because we must again celebrate there is nothing demeanin~ about domestic chores and domestic chord. We regard such work a noble pursuit. 2 The ninth command of the WCOTC creator is: "work and creativity are our genius, we regard work as a noble pursuit and our willingness to work a blessing to our race. "33 By giving domestic chores intrinsic value, value is being placed on the woman herself. A woman is less likely to leave her home trying to find worth if she finds it within her role as mother. If a mother does not leave her home, she is less likely to be influenced or obtain ideas through the greater outside world. This commandment also ensures that outside influences do not come into the home. For it is the mother's duty to protect her family from any perceived dangers in from outside. She is the gatekeeper.34 Turner advises against the hiring of any domestic help, especially minority women. She talks harshly of those who do not follow the ninth command of the church. This commandment is set up so white women, 81 or men, will find pride and accomplishment in their work and will not feel temptation to hire someone else to do their work. Racial minorities generally are the people paid to do "domestic household chores. Certainty our Holy commandments extend to the domestic sphere, which clearly prohibit, especial our womenfolk from hiring muds to clean our home or raise our children. Millions of lazy, traitor White women who continue to hire muds instead of doing as Nature intended: take care of their own domestic tasks and responsibilities, including the raising of their own precious White Children! The act of hiring someone else to 'do your dirty work' makes you weak, it puts you at the mercy of their hidden resentments and boiling anger and thereby YOU become THEIR slave, not the other way around. I call on all White racially loyal women to publicly denounce all female White traitors who continue to hire labor in the domestic realm of life ... The White women who hire this muck feel no sense of altruism or responsibility toward their White Sisters who are raped are assaulted by their criminal 'household staff. Such women are 'me first' all the way and to hell with anyone else. These women are prime example of what the World Church of the Creator fights against everyday - those who behave like racial islands unto themselves and they think they can do whatever they want, with no consequence.35 Control of white women's actions and bodies by fear is attempted with the assertion that men of color are out to rape white women. 36 People of color certainly cannot be employed in or around the home. Not only is important to control the actions of white women, but it is important to control their children as well. How can you raise the future generation of warriors for the white race if someone is influencing them other than the mother, especially if that person is a minority? [E]ven the hiring of a White 'au apair' girls from Europe should be discouraged among our women ...To separate oneself from the domestic chores of one's home is to distance oneself from the very substance of that home. 37 According to Phoenix and W oollett ( 1991 ), "early studies of child development assumed either explicitly or implicitly that mothers, not fathers, nannies or others, should and did do the 'mothering' of children. "38 Within the WCOTC this belief is evident. Fathers are never mentioned in childcare and the hiring of nannies is highly discouraged. Outside influence is 82 the threat when hiring outside help and in doing so these women would be contributing to the economic wellbeing of another race. WHAT IT MEANS TO BE A "Gooo MOTHER" Good mothering within the WCOTC does not always have to deal with childcare and domestic duties. "Normative social constructions of "good/normal" mothers are usually implicit rather than explicit. It is however, possible to make assumptions about families explicit by examining the circumstances in which public censure of, or concern about mothers is expressed. "39 Good mothering also concerns the care of the mother herself. A good mother needs to be healthy so she herself can raise healthy children for the cause (the white separatist movement). One of the founding principles by Ben Klassen is to eat healthily and follow the principles of Salubrious living. One should not have to visit the 'Jew Doctors', who invented diseases. 40 The idea is that you do not need the medical establishment if you take care of your body. By avoiding any poisons or toxins such as drugs or foods with made or enhanced with chemicals. Klassen believed that everyone should eat a raw fruit and vegetable diet. In the Women's Frontier, Sister Lisa recommends an outside web site concerning this issue: [A ]lso at the raw food web-site are several books written by women on topics including natural childbirth, natural conception, increased vitality for women, and personal testimony from women who are enthusiastic converts to the raw food diet. (Note: this is not a 'political' website, it is strictly devoted to issues related to diet and health/1 The Women's Frontier examines and discusses issues that incorporate most aspects of women's lives; mainly the challenges women might face living in an ever-changing world, that questions white power authority. If the women contributing to the Women's Frontier, or 83 the editor, Lisa turner, do not have expertise, the Women's Frontier will point them to a website that incorporates some or most of the WCOTC lifestyle choices or rules. In the recommending for the raw food site, the person suggesting the site is letting the rest of her white sisters know that the raw-food site caters to their health and diet concerns. The cite also examines natural childbirth and natural health remedies; this also fits in with the ideology of trying to live a healthy life and try to avoid using doctors. In suggesting this site, Turner also lets the readers know that the people or organization that maintains the site might not agree with WCOTC political (racist) agenda. Good mothers are also mothers who are informed of other "white organizations' and know what they can do as women and mothers to help other racially conscious women. Sister Lisa also recommends a site called Mothers of the Movement: This a very informative website for White Mothers and mothers-to-be and we highly recommend their "Seconds Please" program for donation of clothing/toys to White children. We need many more such programs for OUR FUTURE - OUR CHILDREN. As we know, the leftist 'do gooders' always concentrate their efforts on 'minority' kids, while precious white babies and youngsters in need are for~otten. MOTM is doing great work in a positive way in this and many other areas. 2 Part of the task of being informed is knowing about other racially conscience women and organizations to build networks in which information can be shared and exchanged. We are pleased to announce that Sister Melody La Rue of our WCOTC Sisterhood Chapter is working with Sigrdrifa South to help sponsor an excellent on-line home- schooling ezine, with contributions from other dedicated women in the racialist community. They recently put out their first issue which is filled with resources and information for partners and other who want to know more about home-schooling. 43 Home schooling is a great area of concern: As Ben Klassen said, if all other White countries taught their children an excellent Latin form early childhood as a second language, then the White Man could have a universal language he could converse, no matter which country traveled.44 84 Now a days many racialists are seeking alternative ways to educate their children. This underlying motivation is the conviction that the public schools have metamorphasized into liberal and multi-cultural cesspools of degeneracy. They are concerned for the racial training and character development as well as the physical and academic welfare of their children. It wasn't so long ago that one-room schoolhouses were the norm. Aside from protecting your children from the destructive influences being peddled in public schools, home-schooling provides the parents with quality time available to train and influence their child in areas they consider important. 45 As stated earlier, it is a mother's responsibility to make sure she limits the contact her children have with people who are not white. One way to do this is by gate-keeping in the home and not hiring minority domestic help. Another way to limit the influence that comes into the home is by home schooling. Phoenix and Woollet said: By Virtue of the fact that mothers generally bear the major responsibility for their children's upbringing and usually spend more time with them in their early years than does anyone else women are often the reproducers of culture. The responsibility vested in them to ensure that their children develop into responsible and mature citizens necessarily requires that they instill dominant ideological notions of what it is to be a mature responsible adult. 46 In this case, the culture that they are passing on to their children is more than that of dominant white ideology. Dominant views have become too politically correct (PC) for the women of WCOTC, meaning that minorities are being allowed some of the privileges only given to those of the white race in the past. This is corrupt thinking to those who belong to white separatists groups. To keep this viewpoint from corrupting their own children they have decided to do their own version of home schooling and filter out of their homes what they see as inappropriate behavior. The WCOTC reinforces the ideology of essential motherhood. For them, motherhood is intricately tied to and woven into the fabric of biological determination of gender roles. It is not only the duty of "woman" as "mother" to procreate the next 85 generation, but to ensure that outside influences do not counteract the fundamentals they are teaching about race and society within their homes. Good mothers within the WCOTC are healthy, and they are well informed about other women and organizations that support their movement. In order to keep outside influences out of their homes, good mothers must maintain control within their homes. In doing so, good mothers perform all childcare duties themselves and keep their children in the home through home schooling. 86 CHAPTER 7. CONCLUSION There are three main conclusions based on my research. The first is that women's activism is a strong component of the Women's Frontier. This new generation of white separatist women want their voices to be heard which gives power to the forum that Lisa Turner has created in the Women's Frontier. The WCOTC does not delineate women's roles to the background, but often encourages women's involvement in white separatist activities. Women participate in formulating new ideas about activism, motherhood, work ethic, boundary maintenance and health care. The second conclusion is that the mother plays a significant role in producing white separatists. Women of the WCOTC, as do the men, believe that motherhood is important when it comes to the education of their white children. Mothers transmit ideas about race and teach children who is acceptable in society. The privacy of the home along with women's bodies are the sites where women create boundaries. It is the mother's role to protect the home from the "outside" influences of a racially heterogeneous society. It is also the mother's responsibility to educate her children on acceptable and unacceptable behaviors regarding racial behavior. Through programs such as home schooling mothers are able to have a greater influence on their children and to keep outside influences out. By examining white separatist women this thesis has argued that racial boundary maintenance is maintained in everyday mundane activities mothers undertake, such as housecleaning and home schooling. I believe that it is these mundane practices that can be more influential and damaging than activities that we recognize as blatant discrimination and racism. 87 The third conclusion this research displays is that white separatists spend a great deal of energy trying to legitimize or "normalize" their practices. An example of this is when Lisa Turner in the Women's Frontier reminds her readers that the identity of the white separatists has changed. In the past the general public has stereotyped white separatists groups as belonging to a lower economic class. Turner claims that the present movement is composed of women and men who are educated and as normal as one's co-workers and neighbors. She is insinuating that they are "normal" everyday people. The history portion of this thesis demonstrated the violent past of some of the leaders and members. Yet Matt Hale has created a membership manual that explains how to run church "business" within the confines of the "law". This new image of working within the confines of mainstream society demonstrates that the image of white separatism has softened. The image that the WCOTC has projected is one of "normalization". Ferber 1 has suggested that white supremacists are used as scapegoats for the racist society that we live in. By believing that racism is something on the fringe than we neglect the racism of mainstream society. The danger lies in the very thin line that separates the ideology of white separatism and nationalism with that of mainstream society. That line frequently becomes blurred. As Novick states, ''[that we must] understand that the enemy is not only external, or opposite, but that indeed the enemy is within us as well.',2 88 APPENDIX A. THE SIXTEEN COMMANDMENTS I. It is the avowed duty and holy responsibility of each generation to assure and secure for all time the existence of the White Race upon the face of this planet. II. Be fruitful and multiply. Do your part to populate the world with your own kind. It is our sacred goal to populate the lands of this earth with White people exclusively. III. Remember that the inferior mud races are deadly enemies, and the most dangerous of all is the Jewish race. It is our immediate objective to relentlessly expand the White Race, and keep shrinking our enemies. IV. The guiding principle of al your actions shall be: What is best for the White Race? V. You shall keep your race pure. Pollution of the White Race is a heinous crime against Nature and against your own race. VI. Your First loyalty belongs to the White Race. VIL Show preferential treatment in business dealings to members of your own race. Phase out all dealings with Jews as soon as possible. Do not employ niggers or other coloreds. Have social contacts only with members of your own racial family. VIII. Destroy and banish all Jewish thoughts and influence from society. Work hard to bring about a White world as soon as possible. IX. Work and creativity are our genius. We regard work as a noble pursuit and our willingness to work as a blessing to our race. X. Decide in early youth that during your lifetime you will make at least one major lasting contribution to the White Race. XL Uphold the honor of your race at all times. XII. It is our duty and our privilege to further Nature's plan by striving towards the advancement and improvement of our future generations. XIII. You shall honor, protect, and venerate the sanctity of the family unit, and hold it sacred. It is the present link in the long golden chain of our White Race. Throughout your life you shall faithfully uphold our pivotal creed of Blood, Soil, and Honor. Practice it diligently, for it is the heart of our faith. XIV. As a proud member of the White Race, think and act positively, be courageous, confident, and aggressive. Utilize constructively your creative ability. XV. We, the Racial Comrades of the White Race, are determined to regain complete and unconditional control of our destiny. 89 APPENDIX B THE ESSENCE OF A CREATOR IX. A CREATOR puts loyalty towards his own race above every other loyalty. X. A CREATOR is responsible, productive, and constructive. XI. A CREATOR places a high value on honor and self- respect, and will defend his own honor, the honor of his race and of his family at all costs. XI I. A CREATOR recognizes both love and hate as the two most powerful driving forces in life: that both emotions are healthy and essential to life, and to possess only one and to be deprived of the other is to be as crippled as a bird with only one wing. XIII. A CREATOR realizes that both love and hate, in order to be constructive, must be directed in the proper channels and to do otherwise is destructive and suicidal. XIV. A CREATOR therefore makes a careful distinction between his loved ones and his enemies. He loves, aids, and abets those of his own race and his own kind, and hates his enemies, namely Jews, niggers, and the mud races. XV. A CREATOR is eager, optimistic, aggressive, energetic, and self-sacrificing for the best interests of his people. XVI. A CREATOR strives to keep physically fit and keep his body in the best of health at all times. XVII. A CREATOR is inquisitive, adventurous, and has a cheerful zest for living. XVIII. A CREATOR is tough, tenacious, resolute, persistent, persevering, indefatigable, as were the ancient Romans. XIX. A CREATOR is practical, down-to-earth, and concentrates on those goals and activities that are meaningful and worthwhile. XX. A CREATOR is brave and courageous and always a proud credit to his people. XXI. A CREATOR places a high value on ATIITUDE, strives continually to maintain a a healthy, positive, and dynamic attitude towards life. XXII. A CREATOR is an ACHIEVER and a PRODUCER. XXIII. A CREATOR is a problem solver. 90 APPENDIX C THE WOMEN'S FRONTIER Greetings! I Featured Essays I Subscribe To The WF Newsletter I WF Newsletter Archives I Activism I Media Interviews I Audio I Action Alert! I Hypatia Publishing I Fliers I WF Declaration I White Women's Hall of Fame I Family Matters I Hate Crimes Against Our Race I Jungle Pies I Health I Book and Movie Reviews I Security/Self-Defense I Political Prisoners I Legal Tools I Mud Chronicles I Creator Connection I WF International I Sisters Working Together I Poetry I Comics I What Is Creativity? I Order The Books Of Creativity I Creativity Links I WCOTC Clubs Page I WF Proiects I Site Updates I Breaking News I New Dawn Calendar I Nationalist News Agency I Letters I Planting Seeds I Contact Us I A Final Message Fo r A Whiter, Brighter World! C reativity Is Life! Return To Women's Frontier Intro Page 91 END NOTES Introduction 1 Zillah.Eisenstein, Women, States, and Nationalism: At Home in the Nation?ed, Sita Nillson-Rachod and Mary Ann Treault ( New York: Routledge, 2000), 35-53. Nira Yuval- Davis, ed., Gender and Nation (London: Thousand Oaks, 1997). Nira Yuval-Davis, and Floya Anthias. ed. Woman-Nation-State (London: Macmillin Press Ltd.,1989), 1-15. V. Spike. Peterson, Women, States, and Nationalism: At Home in the Nation? ed, Sita Nillson- Rachod and Mary Ann Treault (New York: Routledge, 2000), 54-80. Joane.Nagel, "Masculinity and Nationalism: Gender and Sexuality in the Making of Nations." Ethnic and Racial Studies 21 (1998): 242-269. Lois A.West, Feminist Nationalism (New York: Routledge, 1997). 2 Eisenstein, 3 9. 3 Ibid. 4 Gloria Anzaldua, Borderlands: La Frontera, The New Mestiza (San Francisco: Aunt Lute Books, 1999). Micheal Novick, White Lies White Power (Monroe: Courage Press.1995). 5 Anzaldua. 6 Abby Ferber, White Man Falling. (Maryland: Romen and Littlefield Publishers, 1998), 10. 7 Betty A. Dobratz, and Stephanie.L Meile-Shanks, "White Power, White Pride!": The White Separatist Movement in the United States. (New York: Twayne Publishers; London: Prentice Hall International, 1997). Michael Barkun, Religion and Racist Right: The Origins of the Christian ldentityMovement (Chapel Hill: University of North Carolina Press, 1994). 8 Micheal Novick, White Lies White Power, (Monroe: Courage Press, 1995). Ferber White Man Falling, Dobratz and Meile-Shanks 9 Novick, 324. CHAPTER 1. Literature Review 1 Gail Bederman, Manliness and Civilization; A Cultural History of Gender and Race in the United States, 1880-1917 ( Chicago: University of Chicago Press, 1995), 217. 2 Also see Maretta Lynn Baba and Linda Darga ed. Science and the Question of Human Equality (Boulder: Westview Press, Inc., 1981 ). 3 Beederman, 77. 4 Ibid., 79. 5 Also see Kimmel, Michael S. and Michael A. Messner. Men's Lives 3d. ed. (Boston: Allyn and Bacon, 1995).(discussion on the formation of the Boy Scouts) 6 Ibid., 76. 7 Ibid. 8 Bederman. 92 9 Riley, Denise. Am I that Name? Feminism and the Category of "Women in History. (Minneafolis: University of Minnesota Press, 1988). 1 George L. Mosse, The Image of Man: The Creation of Modem Masculinity (Oxford:Oxford University Press, 1996). 11 Bederman. 12 Beederman.14, See Also Patricia Hill-Collins, Black Feminist Thought, Knowledge, Consciousness, and thePolitics of Empowerment (New York: Routledge, 2000) and Elizabeth Glenda Gilmore, Gender and Jim Crow: Women and the Politics of White supremacy in North Carolina 1896-1920 (Chapel Hill: University of North Carolina Press, 1996). 13 Kathleen M. Blee, Women of the Klan: Racism and Gender in the 1920s. (Berkler,: University of California Press, 1991 ), 19. 4 Ibid. 15 Ferber, White Man Falling, Blee, Novick. 16 Ferber, White Man Falling, 11. 17 See also Hill-Collins. 18 Beederman, 92. 19 Ferber, White Man Falling 19, See also Baba and Darga. 20 See also Michael Omi and Howard Winant. Racial Formation in the United States: From the 1960s to the 1990s. 2d. (New York: Routledge, 1994 ). 21 Ferber, White Man Falling, 19. 22 Ibid., 20. 23 Ibid., 27. 24 Baba and Darga. 25 Blee, 11. 26 See also Gilmore. 27 See also Gilmore and Hill-Collins 28 Ferber, "Constructing Whiteness", 12. 29 See also Hill-Collins 30 Linda O'sullivan Raciopi, ed. Women, States, and Nationalism: At Home in the Nation? (NewYork: Rouylrdge, 2000). Montserra Guibemau, "Nationalism and Intellectualism in Nations without States: The Catalona Case." Political Studies 48, (2000): 989-1005. Eisnstein. 31 Guibemau, 989. 32 Yuval-Davis, Guibemau. 33 Nagel, Yuval-Davis, West. 34 Ibid. 35 Yuval-Davis, 2. 36 Ibid., Aso see Riley. 37 West, Yuval-Davis, Nagel, Naryan Dislocating Cultures (New York: Routled~e, 1997). 3 West, xx. 39 Ibid. 93 40 West, Narayan, Yuval-Davis.1 Mosse. 41 Dwight B. Billings and Shaunna L. Scott. "Religion and Political Legitimization." Annual Review of Sociology 20, (1994): 173-202. Charles L.Harper and Bryan F LeBeau. "Social Change and Religion in America." The American Religious Experience.1998 [cited April 2000]. Available http:www:as.wvu.edu/col 103/relst/are/sochange.htm. Sherkat Darren E., and Christopher G Ellison. "Recent Developments and Current Controversies in the Sociology of Religion." Annual Reviews Sociology 25 (1999): 363-394. Loek, Halman, Thorleif Pettersson and Johan Verweij. "The Religious Factor in Contemporary Society." International Journal of Comparative Sociology, XL no.I (1999, February):141-160. Phillip S.Gorski, "Historicizing the Secularization Debate: Church, Stateand Society in Late Medieval and Early Modern Europe, SA.1300-1700." American Sociolo~ical Review 65.s (2000): 138-167. 2 Billing and Scott, Sherkat and Ellison, Harper and LeBeau. Robert D.Woodberry, and Christian S. Smith. "Fundamentalism et al: Conservative Protestants in America." Annual Reviews Sociology 24, (1998): 25-56. Laurence R.Moore, "Religious Secularization, and the Shaping of the Culture in Antebellum America." American Quarterly 41, no. 2 (November1989): 217-242. Allison.Brown-Callhoun, "No Respect of Persons? Religion, Churches and Gender issue in the African American Community." Women and Politics 20, no.3 (1999): 27- 44. 43 Sherkat and Ellison, 364. 44 Moore, 217-218. 45 Ibid., 218. 46 Ibid. 47 Ibid., 229. 48 Ibid., 235. 49 George Yancey, "An Examination of the Effects of Residential Church Integration Racial Attitudes of Whites." Sociological Perspectives 42, no.2. (1999), 299. 50 Sherkat and Ellison, Billings and Scott, Woodberry and Smith. 51 Woodberry and Smith. 52 Billings and Scott. 53 Calhoun-Brown, 39. 54 Sherkat and Ellison. 55 Sherkat and Ellison, Moore Woodberry and Smith, Calhoun-Brown, Billings and Scott. CHAPTER 2. Materials and Methods 1 The Women's Frontier is the web page or the chapter of the women's organization the Women's Frontier is the newsletter. Some of the website addresses have changed since the original printing dates 2 The dating on the news letter does not go by the standard Christian calendar, they start in 1973 when the COTC was founded; 1999 is 26AC 94 CHAPTER 3. The History and Beliefs of the WCOTC 1 ADL. 2 SPLC. 3 Ibid. 4 Nyquist J.R., Merchants of Hate. World Net Daily (on-line newspaper). [cited September 3, 2000] Available from http://www. worldnetdaily .com/blusky_ nyquait/20000706_ xcny_merchants _.shtml 5 The John Birch Society wishes to "restore and preserve freedom under the U.S. Constitution". "The membership of the JBS is comprised of thousands of individuals from every walk of life and from all ethnic, racial, and religious backgrounds." They would be considered the right wing, traditional and conservative in many of their views. JBS home pate htttf.://www.jbs.org,[cited 10 September 2000] SPLC. 7 Hale. 8 ADL. 9 Ibid. 10 Ibid .. 11 The American Nazi Party was founded by George Lincoln Rockwell. 12 Ibid. 13 Ibid. 14 Ibid. 15 Ibid. 16 Ibid. 17 Klassen. 18 Hatewatch, ADL. 19 ADL. 20 Ibid. 21 The Journal Star (on-line newspaper) [cited 3 September 2000] Available from http://webusers.anet-stl.com/-civil/accrr-matt-hale-situation.html. 22 Ibid. 23 ADL, The Associated Press (on line newspaper) [cited 3 September 2000]. Available from the http://webusers.anet-stl.com/-civil/accrr-matt-hale-situation.html. 24 SPLC. 25 ADL. 26 SPLC. 27 ADL. 28 Guibemau, 989. 29 Klassen, Ben. The White Man's Bible . (Milwaukee: The Milwaukee Church of the Creator, 1981), 1. 30 Ibid. 31 Racioppi. 32 Klassen, The White Man's Bible, 3. 95 33 http://www.churchofthecreator.com.life.html. 34 Racioppi, 23. 35 Ibid., 24. 36 Hale, The Creator Membership Manual. These tenets were formulated by Ben Klassen 37 Ibid. The WCOTC capitalizes the W in white to denote the superiority of the white race 38 Hale, The Creator Membership Manual. These tenets were formulated by Ben Klassen, The White Man's Bible, 28. 39 Guibernau, original inWeber 1991. 78 40 Guibernau, 989. 41 Klassen, The White Man's Bible, 2. 42 Ibid. 43 Ibid. 44 Ibid. 45 Hale, The Creator Membership Manual. These tenets were formulated by Ben Klassen 46 The WCOTC uses the term Reverend instead of Minister 47 Hale 1999, The Creator Membership Manual, these tenets were formulated by Ben Klassen, emphasis in original. 48 Ibid. 49 Ibid. 50 Ibid. 51 Klassen, "Creativity An Idea Whose Time Has Come", reprinted on website, http://www.churchof the creator.com/creativity .html. 52 Klassen, The White Man's Bible, 36. 53 Klassen, The White Man's Bible, 30. 54 Klassen, "Queen Isabella- The Spired Crusada" reprinted on WF website, http://www.216.22 l .171.242/wcotcwf/isabella.html. 55 Ibid. 56 Klassen, reprinted The Creator Membership Manual. CHAPTER 4. The Women's Movement :"A New Wave" of Racism 1 Ferber, "Constructing Whiteness". 2 Ibid., 59. 3 Ferber, "Of mongrels and Jews", 193. 4 Ferber, "Constructing Whiteness", 59.See also Harper. 5 Lisa Turner "Why We Need Women's Chapters" Women's Frontier 1 (August 26 AC): 3. 6 ibid. "The Co-Option of White Women" (April 26 AC), 2. 7 ibid. 8 1'b"d 1 . 9 1"b'd 1 . IO 1'b'd 1 ., 3 . II 1'b'd 1 ., 5. 96 12 Women's Frontier ,http:// 216.221.171.242/ wcotcwf /oregon.html 13 Women's Frontier, http:// 216.221.171.242/wcotcwf/oregon.html. Reprinted article by Jim Nesbit ( no origination information) 14 Women's Frontier, http:// 216.221.171.242/wcotcwf/oregon.html 15 ibid. 16 Women's Frontier, http:// 216.221.171.242 /wcotcwf/oregon.html 17 ibid. 18 Turner, "Why We Need Women's Chapters" (August 26 AC): 4. 19 Turner, Women's Frontier!, (August 26); 3. 20 The Creator connection, http:// 216.221.171.242 /wcotcwf / connection.html. 21 ibid. 22 Blee, Riley, Bederman. 23 Yuval-Davis, Anthias, Naryan, Nagel. 24 Blee. 25 Bederman, 122. 26 Ibid., 145. 27 Ibid. 28 Women's Frontier, http:// 216.221.171.242 /wcotcwf/oregon html 29 Nagel, 243. 30 Women's Frontier, http:// 216.221.171.242 /wcotcwf /oregon.html 31 Anderson 1991 reprinted in Yuval Davis, 15. 32 Turner, Women's Frontier 1, (April 26 Ac): 3. 33 Nagel 34 Women's Frontier, http:// 216.221.171.242/wcotcwf/oregon.html. 35 Ferber, White Man Falling, 53. 36 Turner, Women's Frontier 1 (February 26 AC): 8. 37 Turner, "Frequently Asked Questions" Women's Frontier, (April 26 AC): 8. 38 Turner, Women's Frontier 1 (August 26 AC) 39 Turner, Women's Frontier l(August 26 AC): 2. 40 Yuval-Davis and Anthias, 7. 41 Turner, Women's Frontier !(September 26 AC): 12. 42 Women's Frontier 1 (February 26 AC): 7. 43 Turner, Women's Frontier 1 "The Co-Option of White Women"(April 26 AC): 4- 5. 44 ibid., 4-5. CHAPTER 5. Women's Bodies 1Yuval-Davis, 11. 2 Ferber, White Man Falling. Anzaldua, Gloria. Borderlands: La Frontera, The New Mestiza. (San Francisco:Aunt Lute Books, 1999). Hill-Collins, Yuval-Davis. 3 Anzaldua, 25. 4 Ferber, White Man Falling. 97 5 jean kilbourne, can't buy my love: How Advertising Changes The Way We Think and Feel (New York: Touchtone, 1999). She does not capitalize her last name. 6 ibid., 38. 7 1"b"d 1 . 8 Turner, Women's Frontier, "Anti-White is In Fashion" http:// www.frontl4.org/wfrontier/fashion.html). 9 kilbourne,38. 10 Turner, Women's Frontier, "Anti-White is In Fashion" http:// www.front14.org/wfrontier/fashion.html). 11 kilbourne, 28. 12 Turner, "Celebrating Our Women's Beauty" Women's Frontier (March 26 AC): 4 13 Klassen, The White Man's Bible, 41. 14 Women's Frontier I (October 26 AC). 15 Hale, (WebSite) http:wwwcreator.org/s-aprl24.html. 16 "View on Salubrious Living" Women's Frontier 1 (June 26AC): 11. 17 Shawn Meghan Burn, Women Across Cultures. Mountain (View: Mayfield Publishing, 2000). 18 ibid., 20. 19 Burn. 20 Hill-Collins, Gilmore. 21 Blee. 22 Women's Frontierhttp://www.frontl4org/wfrontier/may.html 23 Jennifer," A Sister's Plea" Women's Frontier 1 (May 26 AC):11. 24 Burn. 25 Women's Frontier 1 (August AC). 26 Women's Frontier 1 (May 26 AC): 6. 27 These two terms have the same outcome but they are used as a political tool. Feminists scholars and activists who are against this practice use the term female genital mutilation, whereas some people from within the cultures where it is practiced call it female circumcision. 28 "Female Genital Mutilation" Women's Frontier 1 (February 26 AC): 3. 29 1"b"d 1 . 30 Novick,133. 31 Turner, "The Women's Frontier Stand on Abortion" Women's Frontier 1 (April 26 AC): 3. 32 1'b"d 1 ., 33 Women's Frontier,http://www. front 14.org/wfrontier/abortion.html. 34 Turner, "The Women's Frontier Stand on Abortion" Women's Frontier 1 (April 26 AC):4. 35 1"b"d 1 . 36 Yuval-Davis, 22. 37 Turner, "The Women's Frontier Stand on Abortion" Women's Frontier 1 (April 26 AC):4. 98 38 Yuval -Davis, 22. 39 Suzanne J., "Natural Law and Eugenics" reprinted from the Zine Ariarita Vol. I. Issue 3, Dec. 1998, Printed in Women's Frontier l(Feb 26 AC): 8. 4°Klassen 1984, Creative Credo no. 28 . 159 reprinted in the Women's Frontier 1, (August 26 AC): 7. 41 Gilnter Haumann, "Homosexuality, Biology, and Ideology." Journal of Homosexuality 28, (1995):65 42 Ferber, White Man Falling, Yuval-Davis, Candace West and Sarah Fenstermaker ed. Theory of Gender: Feminism on Theory (New York: Aldine De Gruyter, 1998). Jacqueline N. Zita, Body Talk; Philosophical Reflections on Sex and Gender. (NewYork: Columbia University Press,1998). Connell, R.W. "A Very Straight Gay: Masculinity, Homosexual Experience, and theDynamics of Gender." American Sociological Review 57, (1992). 43 Klassen Natures Eternal Religion p. 377, reprinted in Women's Frontier 1 (Februar)' 26 AC): 6. 4 Haumann, 66. 45 Gary B., "The Exploitation of our Women" Women's Frontier! (April 26 AC): 9. 46 Hale 1999, The Creator Membership Manual. 47 Yuval-Davis, 23. 48 Ferber, White Man Falling, 23. 49 ibid. 50 Gary B., "The Exploitation of our Women" Women's Frontier! (April 26 AC): 9. 51 Women's Frontier 1 (April 26 AC ): 9. Emphasis in original. 52 Yuval-Davis, 25. 53 Ferber, White Man Falling, 197. 54 Burn. 55 Turner, "Why We Need Women's Chapters" Women's Frontier 1 (August 26 AC):3. 56 Ferber, White Man Falling, 198. 57 Joe, "Letters to the Editor"Women 's Frontier 1( December 26AC):15; CHAPTER 6. Essential Motherhood and Boundary Maintenance 1 Riley, Collin, Anzaldua, Ruth Frankenberg, White Women, Race Matters: The Social Construction of Whiteness (Minneapolis: University of Minnesota Press, 1993). 2 Frankeberg, Ann Dally, Inventing Motherhood: The Consequences of an Ideal (London: Burnett Books, 1982). Patrice.Diquinzio The Impossibility of Motherhood: Feminism, Individualism.and the Problem of Mothering (New York: Routledge, 1999) Evellyn Glenn, N., Grace Chang and Linda Rennie Forcey. ed. Mothering:Ideology, Experience and Agency. (New York: Routledge Press, 1993). Hays, Sharon. The Cultural Contradictions of Motherhood. (New Haven: Yale University, 199. Jacquelyn S Litt, 99 Medicalized Motherhood: Perspectives from the Lives of African-American and Jewish Women (New Jersey: Routledge, 2000). Phoenix, Ann and Ann Woollett. ed., Meanings, Practices and Ideologies (London: Sage Publications, 1991 ). 3 Dally, 17. 4 Ibid. 5 Riley. 6 Nagel, Yuval-Davis, West. 7 Diquinzio, ix. 8 Hays, 124. 9 Phoenix and W oollett. 1°Collins, Phoenix and Woollett, Glenn. 11 Ferber. 12 Phoenix and Woollett. 13 Women's Frontier l(April 26AC): 3. 14 Women's Frontier l(August 26AC): 5. 15 Women's Frontier 1 (January 26AC): 5. 16 1'b'd 1 ., 6 . 17 Riley, DiQuinzio, West and Fenstermaker, Denzin, Collins. Heidi Hartman, ed. Classes, Power and Conflict (Los Angles: University of California Press, 1982). 18 Diquinzio, xiii. 19 Women's Frontier l (August 26 AC): 7. 20 Dally, 196. 21 Frankeberg, 75. 22 Diquinzio, xiii. 23 Women's Frontier 1 (January:26AC): 5. 24 Diquinzio. 25 Dally, 52. 26 ibid., 51. 27 Women's Frontierl (August 26 AC): 14. 28 1'b'd 1 . 29 Hays, Phoenix and Woollett. 30 Hays, 163. 31 Phoenix and Woollett, 6. 32 Women's Frontier, (September 26AC): 3. 33 1'b'd 1 . 34 Hays. 35 Women's Frontier 1 (September 26AC): 2- 4. 36 See chapter 5 37 Women's Frontier 1 (September 26AC): 4. 38 Phoenix and W oollett, 3. 39 Phoenix and W oollett, 15. 4°Klassen, The White Man's Bible 41 Women's Frontier 1 (October 26AC): 11. 100 42 1.b.d 1 • 43 Women's Frontier l (October 26AC): 9. 44 Nature's Eternal Religion pg. 470-471. Reprinted in the Women's Frontier l (January 26AC): 13. 45 Women's Frontier l (January 26AC): 13. 46 Phoenix and Woollet,18. 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