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Matthew N. Lyons takes readers on a tour of neonazis and Christian theocrats, by way of the patriot movement, the LaRouchites, and the alt-right. Supplementing this, thematic sections explore specific dimensions of far-right politics, regarding gender, decentralism, and anti-imperialism. His final chapter offers a preliminary analysis of the Trump presidential administration relationship with far-right politics and the organized far right’s shifting responses to it. Both for its analysis and as a guide to our opponents, Insurgent Supremacists promises to be a powerful tool in organizing to resist the forces at the cutting edge of reaction today.

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During the last third of the twentieth century, white supremacists moved, both literally and in the collective imagination, from midnight rides through Mississippi to broadband-wired cabins in Montana. But while rural Montana may be on the geographical fringe of the country, white supremacist groups were not pushed there, and they are far from "fringe elements" of society, as many Americans would like to believe. Evelyn Schlatter's startling analysis describes how many of the new white supremacist groups in the West have co-opted the region's mythology and environment based on longstanding beliefs about American character and Manifest Destiny to shape an organic, home-grown movement.Dissatisfied with the urbanized, culturally progressive coasts, disenfranchised by affirmative action and immigration, white supremacists have found new hope in the old ideal of the West as a land of opportunity waiting to be settled by self-reliant traditional families. Some even envision the region as a potential white homeland. Groups such as Aryan Nations, The Order, and Posse Comitatus use controversial issues such as affirmative action, anti-Semitism, immigration, and religion to create sympathy for their extremist views among mainstream whites—while offering a "solution" in the popular conception of the West as a place of freedom, opportunity, and escape from modern society. Aryan Cowboys exposes the exclusionist message of this "American" ideal, while documenting its dangerous appeal.

As the millennium approaches, apocalyptic fervor is sweeping the nation. Militias, white supremacists, survivalists, and cults have seized upon the Book of Revelation to trumpet their own fractured version of the end of the world. Millennium Rage is the only book that connects the strands of these fringe groups to a tradition that has underpinnings in American culture and mainstream religion. It moreover shows that many of these groups have stolen and twisted apocalyptic religious symbols to fit their own end: gearing up for Armageddon in this world, not the next. The Oklahoma bombers, the Sons of Gestapo, the Branch Davidians, and the Unabomber are, as Philip Lamy astutely demonstrates, extreme examples of burgeoning strains within society. "Ruby Ridge" and "Waco" have become rallying cries of a growing number of average Americans who feel disenfranchised and forgotten. Members of militia movements and white supremacists, whom Lamy interviewed for this book, have tapped into their reservoir of discontent and are channeling it for their own aims. As Lamy points out, rugged individualists and utopian groups have always dotted the American landscape. What is alarming, however, is the misuse of the Christian apocalypse to promote a religion that fans the flames of hate, preaching the destruction of minorities - including Jews, blacks, and immigrants - in a whirlwind showdown. Lamy asserts that this new religion, "Christian Identity," serves as a unifying factor among an array of extremist groups who call for a battle here on earth against Satan's supposed forces - minorities allegedly bent on a worldwide conspiracy to rule the world. Distorting the Bible and other literature through a prism of hate and fear, they have made some inroads into the consciousness of America, according to Lamy.

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Written with the cooperation of such groups as the Aryan Brotherhood and the Ku Klux Klan, a disturbing report on the activities, organization, and beliefs of America's white supremacists exposes their threat to the nation's stability.

A memoir of growing up with blind, African-American parents in a segregated cult preaching the imminent end of the worldWhen The World in Flames begins, in 1970, Jerry Walker is six years old. His consciousness revolves around being a member of a church whose beliefs he finds not only confusing but terrifying. Composed of a hodgepodge of requirements and restrictions (including a prohibition against doctors and hospitals), the underpinning tenet of Herbert W. Armstrong’s Worldwide Church of God was that its members were divinely chosen and all others would soon perish in rivers of flames.The substantial membership was ruled by fear, intimidation, and threats. Anyone who dared leave the church would endure hardship for the remainder of this life and eternal suffering in the next. The next life, according to Armstrong, would arrive in 1975, three years after the start of the Great Tribulation. Jerry would be eleven years old.Jerry’s parents were particularly vulnerable to the promise of relief from the world’s hardships. When they joined the church, in 1960, they were living in a two-room apartment in a dangerous Chicago housing project with the first four of their seven children, and, most significantly, they both were blind, having lost their sight to childhood accidents. They took comfort in the belief that they had been chosen for a special afterlife, even if it meant following a religion with a white supremacist ideology and dutifully sending tithes to Armstrong, whose church boasted more than 100,000 members and more than $80 million in annual revenues at its height.When the prophecy of the 1972 Great Tribulation does not materialize, Jerry is considerably less disappointed than relieved. When the 1975 end-time prophecy also fails, he finally begins to question his faith and imagine the possibility of choosing a destiny of his own.

An unlikely journalist, a murder case in Mississippi, and a fascinating literary true crime story in the style of Jon Ronson, for fans of "Serial."A notorious white supremacist named Richard Barrett was brutally murdered in Mississippi in 2010 by a young black man named Vincent McGee. At first the murder seemed a twist on old Deep South race crimes. But then new revelations and complications came to light. Maybe it was a dispute over money rather than race—or, maybe and intriguingly, over sex.John Safran, a young white Jewish Australian documentarian, had been in Mississippi and interviewed Barrett for a film on race. When he learned of Barrett’s murder, he returned to find out what happened and became caught up in the twists and turns of the case. During his time in Mississippi, Safran got deeper and deeper into this gothic southern world, becoming entwined in the lives of those connected with the murder—white separatist frenemies, black lawyers, police investigators, oddball neighbors, the stunned families, even the killer himself. And the more he talked with them, the less simple the crime—and the people involved—seemed to be. In the end, he discovered how profoundly and indelibly complex the truth about someone’s life—and death—can be.This is a brilliant, haunting, hilarious, unsettling story about race, money, sex, and power in the modern American South from an outsider’s point of view.

A memoir of growing up with blind, African-American parents in a segregated cult preaching the imminent end of the worldWhen The World in Flames begins, in 1970, Jerry Walker is six years old. His consciousness revolves around being a member of a church whose beliefs he finds not only confusing but terrifying. Composed of a hodgepodge of requirements and restrictions (including a prohibition against doctors and hospitals), the underpinning tenet of Herbert W. Armstrong’s Worldwide Church of God was that its members were divinely chosen and all others would soon perish in rivers of flames.The substantial membership was ruled by fear, intimidation, and threats. Anyone who dared leave the church would endure hardship for the remainder of this life and eternal suffering in the next. The next life, according to Armstrong, would arrive in 1975, three years after the start of the Great Tribulation. Jerry would be eleven years old.Jerry’s parents were particularly vulnerable to the promise of relief from the world’s hardships. When they joined the church, in 1960, they were living in a two-room apartment in a dangerous Chicago housing project with the first four of their seven children, and, most significantly, they both were blind, having lost their sight to childhood accidents. They took comfort in the belief that they had been chosen for a special afterlife, even if it meant following a religion with a white supremacist ideology and dutifully sending tithes to Armstrong, whose church boasted more than 100,000 members and more than $80 million in annual revenues at its height.When the prophecy of the 1972 Great Tribulation does not materialize, Jerry is considerably less disappointed than relieved. When the 1975 end-time prophecy also fails, he finally begins to question his faith and imagine the possibility of choosing a destiny of his own.

The powerful story of a friendship between two men―one Sikh and one skinhead―that resulted in an outpouring of love and a mission to fight against hate.One Sikh. One former Skinhead. Together, an unusual friendship emerged out of a desire to make a difference.When white supremacist Wade Michael Page murdered six people and wounded four in a Sikh Temple in Wisconsin in 2012, Pardeep Kaleka was devastated. The temple leader, now dead, was his father. His family, who had immigrated to the U.S. from India when Pardeep was young, had done everything right. Why was this happening to him? Meanwhile, Arno Michaelis, a former skinhead and founder of one of the largest racist skinhead organizations in the world, had spent years of his life committing terrible acts in the name of white power. When he heard about the attack, waves of guilt washing over him, he knew he had to take action and fight against the very crimes he used to commit. After the Oak Creek tragedy, Arno and Pardeep worked together to start an organization called Serve 2 Unite, which works with students to create inclusive, compassionate and nonviolent climates in their schools and communities. Their story is one of triumph of love over hate, and of two men who breached a great divide to find compassion and forgiveness. With New York Times bestseller Robin Gaby Fisher telling Arno and Pardeep's story, The Gift of Our Wounds is a timely reminder of the strength of the human spirit, and the courage and compassion that reside within us all.

large print edition. 336 pages. 9.00x6.00x0.75 inches. In Stock.

Welcome to Leith chronicles the attempted takeover of a small town in North Dakota by notorious white supremacist Craig Cobb. As his behavior becomes more threatening, tensions soar, and the residents desperately look for ways to expel their unwanted neighbor. With incredible access to both longtime residents of Leith and white supremacists, the film examines a small community in the plains struggling for sovereignty against an extremist vision.

Alt. Title: 空気の底 / Kuuki no Soko From science fiction, historical fiction, to contemporary drama, Under the Air includes a variety of tales that depict the duality of man-good and evil; loving and violent. An injured white-supremacist struggles with the fact that he was brought back to life by a black organ donor; a young man in the wild west seeks revenge for his father's murder; an escaped convict holds a family hostage in a cave that causes hallucinations; the only two survivors of a nuclear apocalypse dare to explore the outside world-Tezuka's characters are put to the test when the delicate balance of their minds are disrupted, discovering something dark hidden deep within themselves. Don't miss this uncommon, unheard, unusual, out-of-the-ordinary collection of short stories by the late, great Osamu Tezuka.

In June 12, 1963, Mississippi's fast-rising NAACP leader Medgar Evers was gunned down by a white supremacist named Byron De La Beckwith. Beckwith escaped conviction twice at the hands of all-white Southern juries, and his crime went unpunished for more than three decades. Now, from Bobby DeLaughter, one of the most celebrated prosecutors in modern American law, comes the blistering account of his remarkable crusade in 1994 finally to bring the assassin of Medgar Evers to justice.This is the fascinating, real-life story of the assistant district attorney -- played by Alec Baldwin in Rob Reiner's Ghosts of Mississippi -- who brought closure to one of the darkest chapters of the civil rights movement.When the district attorney's office in Jackson, Mississippi, decided to reopen the case, the obstacles in its way were overwhelming: missing court records; transcripts that were more than thirty years old; original evidence that had been lost; new testimony that had to be taken regarding long-ago events; and the perception throughout the state that a reprosecution was a futile endeavor. But step by painstaking step, DeLaughter and his team overcame the obstacles and built their case.With taut prose that reads like a great detective thriller, Never Too Late is a page-turner of the very highest order. It charts the course of a country lawyer who, concerned about the collective soul of his community and the nature of American justice in general, dared to revisit a thirty-one-year-old case -- one so incendiary that everyone warned him not to touch it -- and win a long-overdue conviction. DeLaughter's success in this trial stands today as a landmark in the annals of criminal prosecution, and this bracing first-person account brings the saga to life as never before.

The Cotton States Exposition of 1895 was a world’s fair in Atlanta held to stimulate foreign and domestic trade for a region in an economic depression. Theda Perdue uses the exposition to examine the competing agendas of white supremacist organizers and the peoples of color who participated.White organizers had to demonstrate that the South had solved its race problem in order to attract business and capital. As a result, the exposition became a venue for a performance of race that formalized the segregation of African Americans, the banishment of Native Americans, and the incorporation of other people of color into the region’s racial hierarchy.White supremacy may have been the organizing principle, but exposition organizers gave unprecedented voice to minorities. African Americans used the Negro Building to display their accomplishments, to feature prominent black intellectuals, and to assemble congresses of professionals, tradesmen, and religious bodies. American Indians became more than sideshow attractions when newspapers published accounts of the difficulties they faced. And performers of ethnographic villages on the midway pursued various agendas, including subverting Chinese exclusion and protesting violations of contracts. Close examination reveals that the Cotton States Exposition was as much about challenges to white supremacy as about its triumph.

One of the great prosecutors in America chronicles the three decade of legal affairs surrounding the Medgar Evers case and reveals how Byron De La Beckwith, the white supremacist who killed Evers, was finally brought to justice more than thirty years after the crime. 25,000 first printing.

Insurance claims investigator Dave Brandstetter hunts the killer of a wealthy city boy who tangled with a white supremacist organization