Social Trust in Romania III: Roma resource-extraction techniques

Let's talk some more about orcs (it rhymes for me)

Last time, I (meaning the evil anti-semite KMac) described the Gypsies’ nasty natsia, with its nested layers of kin-based social organisation—vitsa, kumpania and familia—all under the ultimate headship of a Rom baro. Also discussed was the Gypsy national code, romania, which encourages the Rom to cheat and deceive the gadje whenever possible.

I then discoursed shortly but with a wild surmise as to the disfiguring influence of Gypsy outgroup amorality, and the ever-hastening inter-assimilation of Rom and Romanian, on social trust and culture.

Social Trust in Romania II: the GQ I

This time I mean to give you some idea of how romania works in practice: first in interaction with a high-trust population and second in the midst of a low-trust society.

It occurred me that this nostalgic little article, Self-proclaimed Roma king says his people want to build Trump’s wall between U.S. and Mexico, from way back in the slightly-less-unhappy days of 2017, would be an amusing way to start—although of course the Rom-Gadje dealings described therein are on a rather grander scale than normal.

It is hard not to admire King Dorin’s ‘royal’ effrontery in his letter-missive to Trump:

The Roma nation, which I represent, wishes you to have strength for the work you will do and may God bless the decision you will make for international peace and prosperity. I also want to assure you that the nation I represent will support your projects, and the first collaboration offer I make you is to build the wall between American and Mexico together.

Our offer is to make the wall at a low price because the Roma people don’t have jobs and the Roma’s financial situation is very precarious. Nonetheless, we want to inform you that the Roma are good craftsmen in forging steel and can design and execute the work you wish to make.

Paraphrase: the wolves just wanna help you keep out the bears Donald! Promise we won’t eat the townspeople once we’re inside the citadel Donald!

SPECIAL MBRICE FOR U MY FREND! XEV MENI MATERIALE FIARE VECHI! I BRING AMERICA NO MBROMBLEM STRONG ROM MANS BUILD FOR U! MBLIZ U RELAX U BARO GADJE BARO! I AM VERY RESPEK U XEV ROBINEȚI GOLD AT BATHROOM!

XEV MENI FIARE VECHI (slang, scrap metal; pron. fee-ah-ray vek)

Luckily for you, things didn’t turn out for the Gypsies on this occasion. They should try again with Kamala when she gets elected.

But come on. If Drmpf had only taken B A S E D King Dorin up on his ‘collaboration offer’ and let his ‘people’ migrate to America en masse in exchange for (not) building the wall do a really thorough job on the wall and then go ‘home’ again straight afterwards, TEh wokE CoMmUniSTs would have been defeated long ago and drmfpp would never have been exposed to two ackchewally-not-assassination attempts in the last couple of months. All Lament the Tragedy of King Dorin, Foiled Saviour of Huwhite America!

As for the king himself: can you even imagine the prestige he would have reaped from such a monumental act of deceiving and cheating the Gadje baro baro baro baro baro baro brilliant diplomacy? By common assent he would have been proclaimed all-time top top very infinity baro baro baro of all Rom baro, and his subjects would have been admitted to acclaim him thus *in your hometown*:

…instead of in Mordor itself:

Anyway now let us see how romania works (and it really does work) on a more modest scale, first in the Occident and then in the Orient.

romania in the West

In contemporary Western societies, the Gypsies profit handsomely from resource-extraction techniques founded on psychosocial ‘hacks’. The Western gadje’s recently distorted operationalisation of the ‘Seven Cs’, exemplified most obviously in his conception of the universal individual abstracted from competing group identities, makes him a relatively easy mark for elementary Gypsy deceit (most visibly but by no means only in the form of begging).

The Gypsy beggar finds the median Westerner ever-anxious to signal his status as a compassionate and thus—in a bizarrely refracted sense that I don’t pretend fully to understand¹—a trustworthy member of the ‘moral community’. This he does via the discharge of unconditional obligations to the abstract-universal category ‘humanity’. These obligations must be met heedless (or, better still, in wilful ignorance) of whether the recipient belongs to the Western moral community.

In fact, the more remote a ‘fellow human’ is from the moral community, and the less likely he is to reciprocate the Westerner’s goodwill, the more worthy he is to receive it. Naturally, degree of ‘worthiness’ is deduced from basic phenotypic cues, despite the Westerner’s hewing to ‘enlightened’ cant: we’re all the same under the skin!

In other words, the Westerner accumulates social capital among his co-ethnics by gifting resources to strangers whom he knows full well have no contributing stake in the Western moral (really ethnic) community, all the while somehow managing simultaneously to believe that the moral community is the normative social-organising principle of all ‘humankind’. This, among other things, is what Ed Dutton means when he uses—over and over again!—the phrase ‘evolutionary mismatch’. But you already know all that stuff all too well.

romania in Romania

In low-trust societies like Romania, however, there are no ‘Seven Cs’ and therefore no moral community. The median Romanian has no interest in displaying unreciprocated goodwill to strangers as a retarded proxy for his personal trustworthiness.

As I’ve said elsewhere, what vexes the Romanian most sorely is to be taken for a sucker (a fraier). His social status and sense of self depends on his being seen as hard-bitten, cynical and cunning (a șmecher), not as a ‘compassionate’/‘trustworthy’fraier. If he shakes out of a particular interaction as the loser, it does not console him to know—and to have it known by others—that he ‘did the right thing’ by ‘acting like a good human’. This would be for him a major loss of face, the very soul of fraierismul.

So the psychosocial hacking the Roms employ in the West is relatively inefficacious among the Romanians. Now don’t get me wrong. Typical Gypsy ‘ecological niche’ activities still go on in Romania—bag snatching, picking pockets, mobile phone theft and jus a lil burglary, in addition to begging (to which the Romanians are not completely insusceptible, because when all is said and done they too are soft-hearted ABRAHAMIST CUCKS).

But these activities will never be as lucrative at ‘home’ as they are in, say, the tourist centres of Western Europe. They must therefore be supplemented by resource-extraction techniques relying on the exploitation of rural-collectivist approaches to dispute resolution and/or outright intimidation.

I will give you a couple of examples of techniques the Gypsies deploy in Romania.

Technique 1: cripple-hurling

This one works as follows. Gypsy ‘mother’ hides behind roadside foliage near a pedestrian crossing or speedbump and, having espied an approaching motor vehicle, throws or pushes ‘her’ child in front of it. The child may or may not be the ‘mother’s’ biological offspring. Regardless, he is a cripple of some description, by birth or by accident, who nonetheless has a FIXED ROLE IN A *****TRADITIONAL****** SOCIETY

(as a living ragdoll to be used in various types of deceptive resource extraction)

The driver of the vehicle, if he’s unlucky or inattentive, collides with the child at a speed rapid enough to maim lightly but not to kill. The fact that collision is usually avoided is of no importance to the subsequent course of events.

The driver is accosted by the wailing ‘mother’ with mock-hysterical demands for wergild. Male members of the ‘mother’s’ vitsa appear, their physical presence lending physical and moral weight to her lachrymose importunities. In Romanian villages, extra-legal dispute resolution of this type is customary, albeit without the overt physical intimidation employed by Gypsies.

The driver pays the blood-money and gets the fuq out of there before he’s beaten to a pulp. The crippled child is then bandaged up and recycled into the same local activity or exported to the tourist district of some west European city—Milan, Rome, Paris, Barcelona—as a begging accessory.

Technique 2: mogging the law

The following example is not simply a second illustration of Gypsy resource-extraction techniques in Romania. It also shows the power of Rom tribal solidarity to dictate the administration of the law, cannily playing on the heavily constrained sovereignty of the Romanian state under EU mandates.

A couple of years ago, one fair-weather afternoon in the fragrant spring, the missus was driving home from the shop. Unlike all you NPC CUCKS, we live in the countryside as BASED HOMESTEADERS (but not so far from town that we can’t shop at LIDL for things we can’t GROW ON OUR OWN PROPERTY, such as seed oils, high fructose corn syrup beverages and soy-based goyprolemeal).

As she was turning left into the dirt road that leads to our TWO-ROOM WATTLE AND DAUB CABIN HEATED BY WOOD I CHOP MYSELF WHERE WE SLEEP WITH THE LIVESTOCK , her car, WHICH RUNS ON GOOD OLD-FASHIONED GASOLINE SOURCED FROM THE LOCAL FARMERS MARKET, was swerved narrowly around by the driver of a bright orange vehicle, which then ran into a large sapling and came to a halt in the shade of its regenerating leaves. The damage wasn’t too bad.

Being a woman hahahaha the missus hadn’t even noticed the vehicle in question until she had the alarming impression of near-collision with it. The car must have approached very rapidly behind, perhaps from a nearby intersecting street, and begun overtaking her as she was already engaged in turning left (with indicator on from a distance of at least 100 metres, I hasten to add). 

The driver dismounted. He was a Gypsy. In the front seat of his sherbet-coloured conveyance was a Romanian female companion; several youths both Rom and Romanian fully populated in its back seats.

Surprisingly, without hesitation or delay the Gypsy called the local police. Upon their unusually rapid arrival, and without any sort of preceding forensic evaluation, the officers concluded summarily that the missus was the culpable party. She was politely requested to attend the nearest station at her earliest opportunity in order to sign a statement to that effect. She and I did so together, as did the Gypsy and his female companion.

In a room at the station, as the Gypsy relaxed on a chair positioned right outside an open window, me missus was impelled to sign a statement admitting blame for the incident. This meant, of course, that the Gypsy could make a full claim against his insurance policy for the damage to his vehicle.

It also became apparent in the course of the interview that the Gypsy had been recently released from prison, on a bond of good behaviour. We deduced this from the fact that the missus’ admission of culpability, under subtle but unmistakeable conditions of intimidation by police and criminal operating in concert, also involved changing the date and time of the accident. All this chicanery together enabled the Gypsy to validate his insurance claim and to remain at liberty.

Three things about the Gypsy’s bearing struck me. First was his total self-assurance: he knew for certain that everything had been arranged. Second was his unusual politeness, including—and this is extremely rare among Gypsies—use of the formal 2^nd person form of address. When a Gypsy behaves as politely as he did, you know he’s in complete control; you contest it at your peril. Third was his utterly easeful air of insouciant menace. The police were on his side, but anything that might have been overlooked easily could be…handled.

I would be very surprised if similar Gypsy command of the police, and through them the populace, is uncommon in other parts of rural Romania. We live close to the capital city and, as I’ve shown, they certainly exercise command around here. How they exert it I don’t know—but I can guess.

The prerogatives of the police in controlling local clansmen are doubtless severely limited by EU directives on the treatment of ‘disadvantaged minority groups’. Happily for them, individual coppers no doubt profit personally from their enforced incapacity to discipline the vitsi. It is the very pride of the Rom baro to be open-handed in his generosity to his followers, henchmen and clients—rural police among them.

Incapable as I still am of putting aside my deep-seated Anglo RESPECT FOR THE IMPARTIALITY OF THE LAW—even with my extremely based opinions and after all this time in Romania—I urged the missus from the first not to admit blame in the matter. Eventually she looked at me in a ‘you should know better than that by now!’ sort of way. She then reminded me that Gypsy and police both knew where we lived.

I don’t know…does this count as anarcho-tyranny?

Tribal funds disbursement

What happens to the monies yielded by the types of Gypsy ‘commercial enterprise’ I have portrayed?

Here you must remember KMac’s description of romania, the Gypsy code of group solidarity. Rom society is rigidly hierarchical and inegalitarian: any resources acquired by any member of a particular vitsa must be put at the disposal of its Rom baro—for whom another and even more delightfully vivid word is the distinctly Turkish-flavoured (HOW GOOD’S THE FOOD!) bulibașă (pron. booli-bah-shah).

It is the bulibașă who distributes the proceeds of all the vitsa’s activity to his clansmen and clients. This redistributive mechanism properly applies in every case, irrespective of whether the activity at issue is conducted at ‘home’ or abroad. Accordingly, beggars assigned to Western Europe convey by various means the revenue of their operations into the hands of the bulibașă. They keep very little for themselves.

In the cripple-hurling incident I recounted, the disabled child would have received nothing more than the food necessary for his continued survival, albeit in an appropriately emaciated and compassion-provoking state. His ‘mother’ would have earned slightly more. The muscle at the scene, depending on their individual standing in the vitsa and degree of consanguinity with the bulibașă, would have attracted more again. Assuming headship of the vitsa by a BULIBAȘĂ OF POWER, a further and very substantial share of the proceeds would have been expended on gifts to the politicians and police nominally in control of the quarter inhabited by the tribe. The rest would have been retained by the bulibașă himself, in service to his chiefly prestige.

After settlement of the insurance claim arising out of the second-described incident (the missus’ car accident), the monies released would have been directed into a clan-owned business. The Gypsies, with their long-standing trades of metalworking and the collection of fier vechi (scrap metal), are big these daze in the panel-beating and general auto-repair sector. The necessary patch-ups having been completed cost-free to the owner, the insurance monies would as usual have been channelled upwards to the bulibașă, to be distributed as he saw fit.

romania: good for GDP

These, then, are the activities—sometimes in combination with still darker ‘business interests’, such as organ-harvesting, drug-running and sex trafficking—that fund the building and ornamentation (wherever possible by a Gypsy kumpania) of residences like these:

Credit

I can’t even right now

Medici ducal apartments transposed to San Fernando Valley c. 1978

Ambulanța Mozart composes here

from the high-low alliance school of interior design

Such are the wages of romania…in Romania.

But that’s not where it ends! The good news is that all of this EU-ENABLED, GDP-ENHANCING economic activity has permitted unprecedented patronage of ‘the arts’! We are now in the midst of a boisterous efflorescence of Gypsy ‘culture’—and it is rapidly assuming near-hegemonic proportions at ‘home’ in Romania.

ok I continue with zis next time

1. it’s the Jews obv