by Dale Quartermaine
Unlike many whose legacy exists within the racial milieu, this man never wrote a book, he never pontificated about ‘racial realities’, or the philosophical implications of meta-politics, religion, metaphysics, nor any of the hot-button issues of his day; he was not a public figure in the sense that one would generally accept in today’s understanding.
He was a private man, and proud of it.
Born in Marfa, Texas (January 16, 1953), Robert Jay Mathews was delivered into the lives of his family, a mother and father, and became the youngest of three boys, already inhabiting the world into which he was now to share with them; this miracle of life also brought him into contact with a larger, extended family, that of his organic racial relations, spread throughout the world. But he was not to know or understand the concept of race-culture, or of folk-community for some time to come: for now, he was ministered too by caring professionals, and then given over to his parents.
Johnny Mathews, Bob’s father, retired Air Force Officer, was also the Mayor of the small Texas town, and Una, his mother, was the epitome of a caring, and socially minded women, always having her door, and her kitchen, open to those young men and women who needed a compassionate and understanding shoulder to lean on, and during these years, this was not lost on the young Robert ‘Robby’ Mathews.
The Family moved to Phoenix, Arizona while he was still very young, and he entered his school years as an unremarkable student; his interest in history and politics was natural, as he was raised by a father and mother who acknowledged their European ancestry, and Johnny was fond of telling Robert about the Keltic traditions and heritage of which he was a part of. The ‘american dream’ was a special part of Johnny Mathews’ life, and the patriotism he shared with his family, were the values that Robert Mathews was brought up with.
Not surprising, then, at the age of eleven, and having discussed this with his parents and brothers, Robert Jay Mathews joined the John Birch Society, and declared himself an avid anti-communist, and patriot. The John Birch Society was an American conservative organization founded in 1958 to defend against threats to the Constitution of the United States, especially communist infiltration of the United States government. It was named after John Birch, a United States military intelligence officer and Baptist missionary in World War II who was killed in 1945 by armed supporters of the Communist Party of China, and whom the JBS describes as “the first American victim of the Cold War.” His parents joined the society as life members. Johnny and Una Mathews saw this same threat, and tentatively supported Robert’s decision, although his young age was seen as a ‘passing phase’. Adding to his, several years later, Robert joined, and was baptized, into the Mormon faith – an irony, considering the ‘Society’ had been roundly accused of fraternizing with ‘mormons’, who were seen as being heavily involved with ‘Free Masons’.
As with all ‘conservative’ organizations, disputes quickly arose that would have significant impact upon Robert Jay Mathews, his parents, and the entire nation.
One of the original ‘co-founders’ (of eleven) who Founded the ‘Society’, was a Professor Revilo P. Oliver (July 7, 1908 — August 10, 1994), an American Classics professor at the University of Illinois at Urbana-Champaign. Oliver helped to found National Review as well as the John Birch Society. He broke with mainstream American conservatism in the late 1960s; as it had moved too far to the left and was unwilling to attack a growing Europhobia. He was highly critical of Jewish involvement in both European affairs, as well as those individuals of the same ethnic proclivities here, in the United States. This was deemed ‘anti-semitic’ by certain of his peers, and his disagreements with William F. Buckley, a young ‘neo-con’ of his day, added to the criticism, and he finally resigned.
Oliver briefly received national notoriety in the 1960s when he published an article following the Kennedy assassination, suggesting that Lee Harvey Oswald was part of a Communist conspiracy against the American Right; in response, Oliver was called to testify before the Warren Commission. This intellectual change of vision radicalized the nature of the conservattive ‘right wing’, this presented a new formation within the ranks of American patriots.
This was the turbulent world, into which Robert Mathews was born.
He formed the “Sons of Liberty,” an anti-communist militia mostly made up of a large contingent of Mormon survivalists. At its peak, it had approximately 150 members, and he quickly formed alliances, both logistically and philosophically, with the tax resistance movement; soon after, he decided that he would not pay ‘taxes’, and filed for ‘ten dependents’ as a legitimate form of tax resistance; he was arrested for tax fraud, tried, and placed on probation for six months. After a falling out between the Mormon and non-Mormon members, the Sons of Liberty became moribund and Mathews withdrew his presence, disheartened and looking for more peace and quiet..
After the probation ended in 1974, he decided to move to Metaline Falls, Washington. Mathews and his father purchased sixty wooded acres for their new home, and Robert settled into a stoic and working life, far from the quixotic political ideals of the nation.
Robert wanted a family, and he placed an ad in Mother Jone’s, an alternative magazine for individuals who remained ‘close to the earth’, and in this ‘add’, he supplied the appropriate information for a ‘mail order bride’, and received many responses. The one which stood out, came from a Debbie McGarrity, and they were married in 1976. He began to raise Scottish Galloway cattle on.his ranch, now dubbed ‘Mathews’ Acres’, and they settled down into a new life. Robert and Debbie were unable to have their own children and adopted a son, Clint, in 1981.
Robert Jay Mathews was a devoutly spiritual man. He was not, however, ‘religious’ in the accepted and commonly traditional understanding. He loved the outdoors, loved his animals, and understood his relationship with the Soil. In today’s world, the latter may sound trite, but in this age of ‘technology’ and atomized individualism, this made him more in common with his fellows, his neighbors, and his racial origins, making him more in line with Knut Hamsun‘s ideal.
Robert Mathews continued to read history and political works in his spare time, but was not a bibliophile in the strict sense. William Gayley Simpson‘s book Which Way Western Man? profoundly affected him. Mathews believed that his people, collectively in his mind as the White race , was in danger, and in 1982 he made an effort to attract as many White families to the Pacific Northwest, or as he called it, the “White American Bastion.” He visited the Aryan Nations , in Haden Lake Idaho, and attended church functions at Richard Butler’s Church of Jesus Christ Christian (now defunct), many times and began to make friends who would, in some cases, become involved with his vision of a ‘territorial imperative’, which was the general intent of Richard Butler, and his American Bastion was his version of this plan.
His involvement with elements of the ‘radical right’, brought him into contact with many diverse individuals and political ideations, but Robert remained somewhat aloof from the piety of these ‘arm chair warriors’, and would simply listen and observe from those who impressed him as both logical and manly; this would include Robert E. Miles and Louis Beam, although his relationship with the National Alliance and its founder, William Luther Pierce, was his natural inclination.
Robert Mathews had a close affinity with the Farmers of America, and was heavily involved with their struggle during the early 80’s, in which their way of life was unduly under government mandate, causing foreclosures and the breakdown of family and rural life in the central part of the nation.
In 1983, Mathews was asked to give a speech at a National Alliance convention, which was basically a report on his efforts to recruit on behalf of the National Alliance, especially among “the yeoman farmers and independent truckers,” who were drawn to the idea of his “White American Bastion” concept, followed by a call to action to the convention’s only standing ovation. Robert Mathews had read William Pierce’s The Turner Diaries, and many have made a case that he used this novel as a ‘blueprint’ for his later activities; this is not true, as he was familiar with this work, but found it, essentially, a work of fiction, and nothing more. The basic elements of this work were revolutionary in scope, and on this score Robert, and many men of his generation felt, and were drawn too, this type of thinking, as the change in the nation was leaving little room for men and women of Traditional beliefs to make allowances for, as the encroaching and oftimes dramatic proof of changing demographics and urban crime, scholastic degradation, and the moribund quality of ‘christianity’ when it came to the support and sympathy for European americans, placed the attitude of ‘christian compassion’ beyond the understanding of those who were living through this alen and politically mandated change. The country had quickly lost the Western familiarity with which Robert Mathews and his peers had grown up, and had been nurtured by.
In late September of that year, he brought together individuals that he had known personally, or had met at functions and church, and invited them to a meeting at his ranch, in a small ‘out-building’, which had been named the ‘barracks’. A this time, he founded a group of ‘brothers’, calling them the ‘Silent Brothers’, which consisted of himself and eight other men. Among these men was David Eden Lane and Bruce Carroll Pierce. None had ever committed a violent crime, or served prison time.
The order of business, in the parlance of the day, was ‘direct action; (DA), and since, in Robert Mathews mind, the ‘left’ had achieved so much in the pursuit of their ‘revolution’ with DA assaults on the ‘system’, then it was the obligation of those espousing the reaffirmation of ‘traditional values’ to do the same, and to show others that this could be done, if one had the courage to do it. There was unanimous approval for this task.
The initial, and most immediate aim of this brotherhood, was to raise sorely needed funds for those who were deeply involved in political and theological activism in securing a more professional and influential mode of public awareness, working its way into the legitimate avenues of a more political state, and the necessity of a Political Party was manifest. The traditional forms of conservative organizations were not, in Robert Mathews eyes, aware of the tremendous influence of the opposition, who whole- heartedly regarded the increase in professional organizations and fund-raising to be a working model of success, and would work together to achieve a ‘collective’ aim. Not so with conservative ‘right wing’ groups. Hence, the need for funding.
Robert and his associates tried many avenues to raise funds, and soon realized that ‘working men’ would never be able to realize funds of the size and specific time lines, to amount to anything.
They decided to rob an adult bookstore in Spokane, Wa., which netted $369.10. They agreed that this was too risky, and advanced the ide of robbing armored cars and counterfeiting. They targeted several armored cars, which brought in several hundred thousand dollars, and this seemed the best bet for the future, although many thought that ‘one big score’ would do, and then back to their lives. This was not to be.
Then in July, 1984, a massive, and successful assault, was made on a Brink’s truck, making off with an amount, no less than $3,600,000. Deployed, were approximately a dozen men. It is believed that the majority of the funding was delivered to various groups around the country.
Due to these activities, Robert Mathews’ time on earth was limited.
Certain mistakes and treachery by certain affiliates whom Robert Mathews had endeared himself, ultimately led to his demise on Whidbey Island, Washington. His stand-off with federal agents on December 8, 1984, and the fact that he would not surrender, ended in his murder.
Much criticism has been levied against Robert J. Mathews and his fellows, and some of it is warranted. The overall aspects of fundamental resistance to the destruction of the ‘american way of life’, as seen by the posterity of the Western race-culture here, in America, is a manifestation of sincere and courageous men and women, and continues to evolve.
Truly, a Man Against Time, and thus Robert J. Mathews enters into the pantheon of figures who followed their sincerely held beliefs, and have fought to secure an existence for our people, and a future for white children.
1. Cf. Growth of the Soil ~ which reflected Hamsun’s belief that only when Western man fully accepted that he was intimately bound up with Nature’s eternal law would he be able to fulfill himself and stride towards a higher level of existence. At the root of this, Hamsun made clear, was the need to place the procreation of the race back at the center of his existence.