1. Article: The Origin of ‘Two-Spirit’ and the Gay Rights Movement
(Original Dutch title: De oorsprong van ‘two-spirit’ en de homorechtenbeweging)
Author (per article): Stone Age Herbalist (a pseudonym used for this translated piece; the site lists it under guest author Eco al-Hollandi)
Publication date: 14 April 2023 (English original; Dutch version on site)Summary
The article traces the modern term “Two-Spirit” (used in LGBTQ+ activism to describe indigenous North American gender and sexual diversity) back to 20th-century Western gay-rights activists, primarily Harry Hay and Will Roscoe. It argues that the concept is not rooted in authentic pre-colonial indigenous traditions but was constructed by Hay and later popularized by Roscoe to serve a narrative of “homosexual spiritual exceptionalism.”Key points include:
- Harry Hay (1912–2002), a founder of the modern gay-rights movement (Mattachine Society, Radical Faeries), projected his own ideas of a “third sex” or dual-natured “Uranian” spirituality onto indigenous “berdache” (men adopting female roles). His research was heavily influenced by Edward Carpenter, Jungian psychology, New Age ideas, and selective historical sources.
- The specific term “Two-Spirit” (niizh manidoowag in Ojibwe) was coined on the spot at a 1990 Winnipeg conference by activists with no prior historical usage in indigenous languages. It was later adopted widely in academia, media, and activism.
- Historical evidence shows “berdache” roles varied enormously by tribe: some cultures tolerated or ritualized them, but many despised, mocked, or banished them. There is no evidence of universal acceptance or a pan-indigenous “two-spirit” identity.
- The article critiques how modern progressive claims about indigenous tolerance of homosexuality and non-binary genders rely on anachronistic, homogenized, and often fabricated interpretations that ignore cultural specificity and negative indigenous attitudes.
The conclusion warns that the “Two-Spirit” narrative is a modern activist myth that flattens diverse indigenous cultures to support contemporary gender ideology and the idea that traditional societies were inherently queer-friendly. It calls for greater scrutiny of these claims rather than accepting them uncritically.
2. Article: Hide Your Sins
(Original Dutch title: Verberg uw zondes)
Author: Eco al-Hollandi
Publication date: 1 May 2022Summary
Written at the end of Ramadan, the article examines an Islamic teaching (from a hadith in Sahih al-Bukhari) that Muslims should hide their sins rather than publicize them. The author argues this commandment is not only for Muslims but offers a valuable societal principle for everyone: keeping sins private helps prevent their normalization and protects communal morality.Key points include:
- The hadith states that Allah forgives sins that are kept hidden, but those who openly boast about them forfeit that mercy.
- In classical Islamic jurisprudence, openly sinning (especially major sins like adultery or theft) makes a person a “faasiq” (corrupt/depraved), whose testimony is invalid and who can be socially shunned.
- Even for sins that carry Sharia punishments, the tradition (illustrated by Caliph Umar) prefers that the sinner not publicize the act, because the primary goal of Sharia penalties is deterrence, not punishment of every private transgression.
- The author directly addresses common objections: it does not promote hypocrisy; instead, it stops sins from becoming socially acceptable and triggering a “sliding scale” of moral decay.
The piece contrasts pre-modern religious societies (where sins like prostitution or drunkenness still occurred but were viewed as abnormal) with today’s culture, where media and activism actively normalize behaviors once considered deviant. The conclusion is that a perfectly sinless society is impossible, but pushing sin back into the private sphere—rather than celebrating or publicizing it—helps maintain a healthier moral order for the entire community.
3. Article: Colonialism, Capitalism, and Liberalism
(Original Dutch title: Kolonialisme, kapitalisme en liberalisme)
Author: Eco al-Hollandi
Publication date: 28 February 2022Summary
The article offers a right-reactionary critique of European colonialism (especially 18th–19th centuries), arguing it was not a separate evil but a direct product of liberalism, capitalism, and Enlightenment thinking. The focus is mainly on the Middle East, though the analysis applies more broadly.Key points include:
- Colonial expansion accelerated dramatically after the Scientific Revolution, Enlightenment, and Industrial Revolution because global capitalism needed raw materials, markets, and cheap labor. The “Scramble for Africa” and similar episodes are examples of this “new imperialism.”
- In the Middle East, pre-colonial agrarian societies (largely self-sufficient under Ottoman or Safavid rule) were forcibly integrated into the global capitalist economy. This forced export-oriented production, destroyed traditional communal structures, and drove rural populations into cities.
- Culturally, the “white man’s burden” ideology justified imposing liberal, secular values, weakening local religions and customs.
- Local responses (e.g., Muhammad Ali in Egypt, Atatürk in Turkey, Reza Shah in Iran, and Islamic reformers like Muhammad Abduh or Mawdudi) often copied European centralization, secular law, and nationalism, further eroding traditional institutions and paving the way for later instability, salafism, and jihadism.
The author acknowledges that colonization brought some modernization and economic growth but contends these “benefits” came at the cost of destroying organic communities and traditional authority. He rejects both left-wing “cancel culture” hysteria and right-wing romanticization of empire, noting that reactionaries should not defend a historical period driven by the very liberal-capitalist forces they oppose today. The piece ends by linking colonialism to later waves of globalization and cultural imperialism, arguing that its long-term legacy continues to harm both East and West. These three articles reflect the author’s (or translated author’s) interest in the history of ideologies, cultural shifts, and the interplay between religion, tradition, and modernity. Each offers a critical, historically grounded perspective that challenges mainstream progressive narratives.
