Radical Agenda S06E017 - Goeth Before Destruction

Radical Agenda S06E017 – Goeth Before Destruction

Happy Pride Month everybody!

Just kidding, there is nothing happy about this shameful, morbid, sick ritual.

Pride month, a celebration of sexual deviancy, is one of the more prominent symbols of our National decline. There being so many such symptoms, this grants it a rather special place in our history. Nominally, it begins as so many Leftist things do, with a riot.



The Stonewall Inn, a bar in Manhattan’s Greenwich Village was a den of debauchery owned by the mafia, and frequented by homosexuals and transvestites. Back in those good old days, such things were frowned upon by the law, and today we see routinely why that is. The idea that gays just want to live normal lives loving whom they see fit to love was a popular lie, pedaled by Jewish swindlers heavily invested in our downfall, and preying on Gentile notions of civility, it earned them enough power to impose upon us the Satanic madness now pervading throughout our taxpayer funded educational and library systems.

There is so much to learn from this movement about politics, about good government, and about subversion.

To begin, as mentioned, Pride Month started with a riot, and the riot began with the mafia.

The “Stonewall Uprising” as it is now popularly called by those so beaten down as to have abandoned the term riot, was ignited at a bar called the Stonewall Inn. It was owned by an organized crime figure known as “Fat Tony”.

To operate without a liquor license, Fat Tony classified the bar as a private club, and bribed the local police approximately $1200/month, which was big money in 1969.

According to a story from American Experience on PBS;

With little police enforcement of local laws, Fat Tony was able to cut corners on safety and hygiene. Bartenders did not have access to running water behind the bar, so often served drinks in dirty, used glasses; many Gay Rights groups blamed the Stonewall for a 1969 outbreak of hepatitis among its patrons. In violation of city code, Stonewall also lacked a rear exit, leaving the narrow front door as the only escape in the event of a fire or emergency. The alcohol served at the bar (rumored to be stolen or bootlegged) was watered-down and sold to patrons at top-shelf prices.

Stonewall’s owners also reportedly engaged in extortion. Employees singled out wealthy patrons who were not public about their sexuality, and blackmailed them for large sums of money with the threat of being ‘outed.’ This practice eventually became the most profitable aspect of the Mafia’s club management.

Police raids were a routine situation for these criminal enterprises. Such is a common feature of lawbreaking, you might be aware. Despite this, much like Black Lives Matter paints every police shooting as an act of racially motivated genocide, homosexuals considered it an act of official oppression to shut down the mafia extortionists who sold them watered down knockoff booze in unsanitary conditions at ripoff prices.

There’s a lack of clarity as to what the specific cause was for the raid of the evening in question. Time Magazine has published an interview with Martin Duberman, author of a book titled Stonewall, which purports to be the definitive account.

In 1969, police raids at Stonewall were common, says Duberman, who was not there on the night of the raid but was closely involved in the organizing that followed. Officers would throw people against the wall and make sure they were wearing three pieces of clothing that were appropriate to their biological sex, per New York State law at the time. But nobody really knows why the police showed up that specific date, not long after midnight in the wee hours of Saturday morning on June 28; one theory, Duberman says, is that the bar owners failed to pay off the police. “It’s one of those apparent accidents of history,” says Duberman.

It’s also unclear how exactly that particular police raid turned violent, or why that was the night when, rather than being cowed, the patrons responded with resistance.

Some eyewitnesses to whom Duberman has spoken say that “a lesbian actually began the rioting by striking out at a policeman who was mauling her,” he says, but no such woman has ever come forward to say that was her. Some say the incident may have turned violent when a trans person hit a policeman, and some think that one of those people, at least, was Tammy Novak, who fought back when a policeman tried to push her into a police van, according to an account Duberman heard from Sylvia Rivera, a pioneering transgender activist whom the city announced on May 29 will be honored with a monument near the Stonewall Inn.

An interesting theory. Fat Tony was bribing police to let him break the law. When he failed to pay his bribes, the police did their jobs. As is common to Leftists, they responded with violence.

JSTOR Daily points out that homosexual and transgender crime and violence were hardly new political tactics by the time of the Stonewall riot.

But there were gay activists before that early morning of June 28, 1969, previous rebellions of LGBTQ people against police, earlier calls for “gay power,” and earlier riots. What was different about Stonewall was that gay activists around the country were prepared to commemorate it publicly. It was not the first rebellion, but it was the first to be called “the first,” and that act of naming mattered. Those nationally coordinated activist commemorations were evidence of an LGBTQ movement that had rapidly grown in strength during the 1960s, not a movement sparked by a single riot. The story of how this particular night and this particular bar came to signify global gay rebellion is a story of how collective memory works and how social movements organize to commemorate their gains.

The sociologists Elizabeth A. Armstrong and Suzanna M. Crage detail four previous police raids on gay bars in cities across the United States that prompted activist responses—and local gains—but that either faded from local memory, did not inspire commemorations that lasted, or did not motivate activists in other cities.

For example, San Francisco activists mobilized in response to police raids on gay bars in the early 1960s, which came to a head during a raid on a New Year’s Eve ball in 1965 that eventually brought down the police commissioner. This New Year’s Eve raid attracted wide media attention, garnered heterosexual support, and is credited with galvanizing local activists, but it was subsequently forgotten. In 1966, again in San Francisco, LGBTQ people rioted at Compton’s Cafeteria, smashing all the windows of a police car, setting fires, and picketing the restaurant for its collusion with police. The city’s gay establishment did not participate, however, and distanced themselves from the transgender and street youths and their political organization, Vanguard, behind the “violent” protest.

San Francisco was not the only U.S. city with gay rights activists gaining strength. In Los Angeles, the first national gay rights organization, the Mattachine Society, was founded years earlier, in 1951, and spawned chapters in other cities around the country. Bar raids in late-1960s Los Angeles also prompted resistance. The 1967 police raid on the Black Cat bar, for instance, led to a demonstration 400 people strong that garnered evening news coverage. That demonstration played a role in the founding of the leading national LGBTQ magazine, The Advocate. While the Black Cat demonstration garnered support from heterosexual activists for Chicano and Black civil rights, no further coordination occurred, and the event was not commemorated. When police again descended on the L.A. nightclub The Patch, patrons struck back immediately, marching to city hall to lay flowers and singing civil rights anthem “We Shall Overcome.” But its anniversary passed without remembrance. Los Angeles activists did organize a one-year vigil on the anniversary of the night the L.A. police beat a gay man to death in front of the Dover Hotel, but this 120-person-strong rally and march to the police station did not inspire activists in other cities. Subsequent demonstrations were subsumed by the Stonewall commemorations.

Activists were busy on the East Coast before Stonewall, too. In Washington, D.C., LGBTQ veterans chose the Pentagon as their place to picket, making it onto national television with signs reading, “Homosexual citizens want to serve their country too.” Subsequent demonstrations targeted the White House and the offices of Federal agencies. New York City’s Mattachine Society secured legal gains in 1966 when they organized a “sip-in” at the bar Julius’, securing the right of homosexuals to gather in public. None of these actions inspired commemoration, locally or in other cities, however, leading scholars to look for pre-Stonewall protests. The question that scholars are seeking to answer is: Why not?

Well, quite clearly, it is because the Left glorifies violence, and for the same reasons they glorify homosexuals. They are hell bent on destruction, and the gays are simply one tool of that malicious mission.

Even the Library of Congress has joined in the fun of glorifying homosexual riots.

It is important to note that there were a number of uprisings against police & state brutality, harassment and entrapment of the LGBT+ communities in the U.S. in the years before Stonewall. These events and the people involved have not received as much historical attention as Stonewall, but are just as central to understandings of U.S. LGBTQIA+ histories. Some of the pre-Stonewall uprisings included:

  • Pepper Hill Club Raid, Baltimore, Maryland in 1955. Over 162 people arrested.
  • Coopers Do-Nut Raid, Los Angeles, California, 1959
  • Black Nite Brawl, Milwaukee, Wisconsin, August 5, 1961
  • Compton’s Cafeteria Raid, San Francisco, California, 1966
  • Black Cat Raid, Los Angeles, California, 1967

So why do we dedicate an entire month to a riot perpetrated by sexual deviants who attacked police in defense of a mafia extortionist?

Why is it so difficult to find in a Google search just one critical account of this “rebellion”?

Why does the Library of Congress, an arm of the Federal Government, apparently so concerned with a more recent “insurrection” celebrate this mayhem?

I suppose for the same reasons an ostensibly biblical religious group does.

I could say plenty of this in my own words, and originally as I was preparing this I intended to, but a confluence of things happened while I was preparing today which caused me to change focus a little bit, and I think you’ll be happy with what I came up with for you instead of this. I want to take you through a bit of my journey to this point, and go through some of my old blog posts and recordings which happened as I realized the gay thing was a problem, but before I figured out the Jewish problem, and then, I have some stuff from National Vanguard which tells us about Jewish subversive activity.

This issue was one of those things which really changed my perspective on the world. As most of you know, this started out as a libertarian show. As you may also know, the libertarian movement at some point basically devolved into what I’ve referred to as drug induced homosexual anticapitalism, and their obsession with homosexuals was one of the things that really drove me nuts.

I had accepted, I think, like most Americans, that what consenting adults do in the privacy of their own bedrooms is none of the government’s business. And if they had kept their behavior to the privacy of their own bedrooms, then we would not be having this discussion at all. But that, of course, is not what they did.

I was born in the year 1980. I knew nothing about the Stonewall riots until, I guess it was 2016 or 2017 when I first heard about this actually. I drove down to New York to visit my father for his birthday and on the way I listened to some lunatic thing on, I think it was NPR which talked about it and my mind was just completely blown by it.

But it was really in early 2015 when I really started seeing the problem. In March of that year I published a story titled “On #BoycottIndiana, Atheism, and Religious Freedom”, and I’ll ask you to bear with me in this because, libertarianism was not my only delusion back then. I was also hostile toward religion and to some extent Christianity in particular and this used to come through in the content. I’m not entirely cured of my atheism, let’s say, but I view Christianity positively, and this stuff is embarrassing to me when I stumble across it.

Then, in April of 2015, very early on in the history of this show, Bruce Jenner declared himself a woman on primetime television and became a national hero for the Left. Until of course, he started saying that maybe male Olympic athletes like him shouldn’t be able to compete against women just because they woke up one morning and made a silly decision. I’m going to play for you this clip, it’s a little long, from Radical Agenda Episode Four. We were not speaking about stages back then. I titled the Episode “Race Riots & Genital Mutilation.

I play other clips, and read other old posts, then move on to Jewish involvement.

I stumbled upon something in my research, and since it is put so well, I’ll read to you this 2021 piece by Chris Rossetti at National Vanguard titled “How Jews Forced Homosexual “Marriage” on America”.

Another piece at National Vanguard, by Michael Walsh, published in 2019 and titled The Jewish Pioneers of “Sexual Degeneracy in 1920s Berlin” informs us about the story of Magnus Hirschfeld, the Jewish pioneer of transgenderism.



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