The Anglo Mangina

What is a Mangina? Across the Anglosphere, everyone is acquainted with these limp excuses for men; in their eyes, women can do no wrong – they consider all women paragons of unassailable virtue, liberation and intellect. Indeed, these spineless pussies are usually more vociferous in their misandry and gynophilia than Anglo feminists.

Given their prominence in Anglo-American feminism, and their implacable resistance to our pan-Anglosphere resistance movement, the Anglo Mangina merits some analysis.

Far from being some kind of some enlightened, sympathetic modern figure, the Mangina is in fact a deeply conservative representative of traditional Anglo-Saxon attitudes. Unfortunately, this tradition is puritanical; consequently, the Anglo Mangina presents his absurd feminist opinions as some kind of 'revolutionary' agenda, when they are in fact the apotheosis of Anglo Tradition (as such). For his whole ‘women on pedestals’ agenda is Anglo to its backbone; and hearkens back centuries, to the puritan revolution of the late Seventeenth Century. Now, since Puritanism is at core an aversion to sensual pleasure, it gives women the tacit belief that, as ‘owners’ of sex in a repressive social context, they are entitled to ‘privileged’ treatment. This, of course, is why Anglo women are so singularly aloof, arrogant, and entitled; and why they seek to augment their new-found rights with traditional Anglo privileges (typically with great success).

Hence, by setting women atop Pedestals of Entitlement, the Anglo Mangina is in fact merely reinforcing the existing social order and its hegemonic assumptions, not coherently challenging them. Of course, masculinity is in short supply across the Anglosphere; the distinctive matriarchal nature of the Anglo-American hegemonic infrastructure ensures this, since males must defer to women in order to gain reproductive access. The Anglo Mangina closely conforms to this desultory archetype, debasing his male identity for the stilted promise of sexual favours. Again, the arrant hypocrisy of his position is paramount; for women have retained their pre-feminist sexual conservatism to manoeuvre our Mangina thus, confounding his principle assumption that feminism ‘changed’ them in some way.

I n all respects, then, our Anglo Mangina is an absurd anachronism; he is a faux revolutionary wholly entrapped in what he claims to oppose.

Oranges and Lemons

The oddest thing about the contemporary Anglosphere is the prevailing concept of feminine beauty. For what makes a woman with lemon-hued hair and orange skin ‘beautiful’?

Anglo-Saxon women are physically disgusting: by the age of thirty (sometimes even twenty-five) they are dry, wizened oranges, their ludicrous Permatans hanging in pachyderm folds on their crooked bones. But this decline is in the script: the Anglobitch spends most of her younger life lounging under sunbeds, yearning to turn her skin that peculiar shade of orange so celebrated across the microencephalic Anglo-American media.

No doubt this Anglo yearning for sunshine reflects some Nietzshean obsession with the Dionysian; some Keatsean fixation on the warm south, Provencal song and sunburnt mirth. And this is perfectly understandable, for a people locked in a puritanical prison of their own devising. Unfortunately, Anglos struggle with the sun: their thin, pasty skins sprout cancerous growths or, failing that unlovely fate, soon hang in fluorescent folds. Nowhere is this more evident than in the case of the Anglobitch who, by age thirty, is a waddling monstrosity cased in thickening rind like a wizened, dried-out orange.

Post-Modernity, Hegemony and the Pan-Anglosphere Men’s Movement

In our Post-modern social reality, there is no coherent unity of outlook. There is no single, monolithic culture. The old demographic distinctions of age and social class are becoming existentially blurred: age, especially, means little in the post-Internet era. The West (especially the Anglosphere) has known an anti-authority, Rock ‘n’ Roll ethos since the late Fifties – half a century. The whole ‘Baby-Boomer’ conflict between staid, Church-going adults and ‘revolutionary’ young people is now effectively meaningless: in many respects, the young are now far more conservative than the old or the middle-aged.

This blurring of traditional distinctions has been greatly enhanced by the Internet. Online, anyone can be anyone, and talk to anyone. People who might never engage in real life can commune at the click of a mouse. This has engendered the rapid growth of interest-led communities that transcend the older demographic distinctions. Of course, the Pan-Anglosphere, anti-feminist community is one of the most potent of these. And its presiding concepts are filtering into mainstream life.

Feminists are increasingly astonished to find their assumptions coherently challenged by young men schooled in the new ‘masculinist’ thinking by their male elders. Even feminist ‘scholars’ can no longer ignore the fact that men experience sexual abuse and extensive discrimination before the law. In short, the Internet in its primary role as Post-modern communications vehicle has instantly solved a problem that has long bedevilled the Pan-Anglosphere Men’s Movement – getting men of different generations to talk to one another. Undoubtedly, this new and fluid discourse is feeding the Marriage Strike and fostering a new, critical attitude to feminist claims. Even today, the offhand notion that women are everywhere and always ‘oppressed’ cannot be expressed in intelligent company – and how much will this anti-feminist animus expand with the decline of traditional, misandrist media like television and the press?

We are in the midst of what political philosopher Antonio Gramsci (top left) called a Hegemonic Crisis – a period of cultural change and restructuring. The Hegemony is the totality of names, artefacts and assumptions – the cultural ‘cement’, if you will – that makes things ‘what they are’. For the past thirty years, gender feminism and misandry have been intrinsic features of the Pan-Anglosphere hegemony; assumptions that none durst challenge. But – due to the Post-Modern Internet - those assumptions are crumbling fast, at least among men. According to Gramsci, this process of dissolution presents rare opportunities for cultural reformulation. We live in interesting times – times that will shape gender relations for decades to come. If men across the Anglosphere act decisively now, we can permanently weaken the false claims of the gender feminists and build a new, healthier patriarchy; if we fail to so act, gender feminists will proceed to annihilate the family, marginalise men and ultimately destroy western civilization.

The future is in our hands, for good or ill. Fortunately, my faith in the Anglosphere male’s warrior spirit is undimmed and absolute.