Richard McCulloch, Race and the American Prospect, 2006
Apocalyptic fiction is a popular genre of modern literature and cinema. Whether the subject is stealthy alien invasion (The Invasion of the Body Snatchers), open alien invasion (The War of the Worlds, Independence Day), or cosmic collision (Deep Impact), these works touch on fears that far exceed the ordinary events of human existence by threatening the very end of that existence. Unfortunately, while the popular mind is distracted and bemused by these many and varied fictional catastrophes, the Northern European or Nordish peoples—the peoples of Northern Europe and their racial kindred around the world, those of Nordish ancestry and racial type—are facing a very real apocalypse. Their impending destruction is not fiction but reality. In the motion picture Deep Impact the cause of the apocalypse is a cosmic collision referred to as the ELE, or Extinction-Level Event. In the real world the Nordish apocalypse is being caused by the dispossession and replacement of the Nordish peoples by other races in their own countries. In fiction the apocalypse is often averted by the actions of the protagonists. Can the real Nordish apocalypse, the unfolding destruction of the Nordish peoples, be averted before it becomes an extinction level event? That will depend on the actions of the Nordish peoples themselves, the protagonists of their own story.
The Status Quo Is Terminal
One thing that is certain is that action is necessary to save the Nordish race from the extinction-level event that is now destroying it. The status quo is terminal. Unless the status quo is changed, the apocalypse will not be averted and the Nordish peoples will cease to exist. As Admiral Tuttle said, “If we don’t change course we’ll end up where we’re headed.” The extinction of the Nordish race is the destination of the course on which the dominant power structure and its policies are pushing us. If we do not change course, do not change the status quo, Nordish extinction will be our final destination.
Statistical facts of demography are the signposts that mark the terminal course of the Nordish race, past, present, and future. The non-white proportion of the (legal) United States population grew from 17 percent in 1970 to 31 percent in the 2000 census (including 2 percent of the population listed as racially mixed, part white) and will probably be a majority before 2040. The non-white population of Britain (including persons of mixed race) grew from almost nothing (0.1 percent, or one per thousand) in 1955 to 5 percent in 1981, doubled to 10 percent by 2004, and will probably double again to 20 percent by 2040 and be a majority before the end of the century. The non-white population of Sweden grew from almost nothing in 1970 to 7 percent in 2003 (when it accounted for 15 percent of births) and is projected to pass 10 percent by 2010 and then follow the same course as Britain. The course of racial transformation, dispossession, and replacement is similar in Canada, Australia, New Zealand, and the other countries of northwest Europe. (e.g. Denmark, the Netherlands, France and Britain)
There is a law of biology—Gause’s law of exclusion (1934), or the competitive exclusion principle (CEP)—which states that multiple animal species with the same resource requirements cannot coexist indefinitely, that is, in the long term, in the same habitat. One will eventually replace the others, which will become extinct. As zoologist E. Raymond Hall expressed it:
Whether they be mice, moles, or monkeys, one and only one subspecies survives in a given area, because after a few thousand years, ordinarily in a much shorter time, crossbreeding may result in amalgamation, a sort of extinction by dilution. But the more common results are either that they fight and one kills the other, or that as a result of less direct combat, the individuals of one subspecies more often usurp the best food, places best suited for rearing young, and shelters affording maximum protection from enemies. Therefore the one subspecies thrives, whereas the other subspecies because of lower birth rate and decreased longevity that result from inferior food, inferior nurseries and insufficient shelter, decreases and disappears.
A modification of Gause’s law can be applied to human races occupying the same territory: One race will eventually assimilate or replace its competitors. The modification is the term “assimilate,” which means the different human races, unlike different species, will intermix. In the words of biologist Jared Diamond, “[E]very human population living today has interbred with every other human population with which it has had extensive contact.”
Since it is a fact that every human population living today has interbred with every other human population with which it has had extensive contact, there should also be a law of sociology which states that different races sharing the same habitat will eventually intermix and blend into one race. The more extensive the contact and interaction between the races, the more rapid the process of interbreeding will tend to be, but whatever the rate, slow or fast, it will occur, with racially destructive consequences. Racial intermixture in the Western world has increased in the last thirty years even faster than the increase in the proportions of the non-white populations. In the future it can be expected to increase at an accelerating rate due to more extensive interracial contact in an increasingly multiracial environment and to its promotion by the dominant political and cultural power structure.
The Tragedy of the Nordish Peoples
In classical drama a tragedy is the downfall or destruction of a great person, or a great people, often caused by a fatal flaw in themselves, as they can only really be destroyed by themselves, by self-destruction. So it is with the Northern European, or Nordish, peoples. A dominant ideology and value system that is profoundly anti-Nordish in the most extreme sense—being against the very existence of the Nordish race— has turned the Nordish peoples against their own interests, co-opting their support for their own destruction. The fatal flaw in the Nordish peoples that has enlisted them in their own self-destruction is their lack of awareness of racial reality and their own racial interests. The consequence is a lack of racial activism in support of their interests and a lack of racial unity, cohesion, and solidarity. The destructive anti-Nordish ideology is manifested in multiracialism, the condition of multiple races coexisting in the same territory and society, a condition that is the agent and proximate cause of Nordish racial destruction.
I am an American of Northern European ancestry and race. I love my race and I want it to continue to exist. In normal times this would not need to be said. But these are not normal times. After more than five thousand years of existence without any danger to their survival, the peoples of Northern Europe, and the populations of Northern European ancestry and race in the United States, Canada, and Australia, are being destroyed. This is the unfolding tragedy of the Nordish peoples. I do not want them to be destroyed, so my efforts are directed toward their preservation.
Racial preservation has to be based on racial reality. It has to face the facts, ask the right questions, and provide the right answers, however difficult they may be. What is destroying the Northern European peoples? How can they be saved from destruction? How can they be preserved? What is required for their preservation and what needs to be done to achieve it?
The Destruction of the Nordish Racial Environment
The destruction of the Northern European peoples is an unavoidable consequence of multiracialism. They simply cannot continue to exist in a multiracial society. This is a fact of racial reality, a reality of race, of what a race is.
A race is a population. The traits by which we define and identify race are not just individual traits but the traits of a population. A race is a stabilized population, consisting in each of its generations of different individuals who are the passing components in the continuum of its potentially immortal existence. Each population forms a breeding group in which the proportions of the different types are stabilized in a balance that can continue indefinitely, maintaining the racial continuity of the population, so long as the proportions are not changed by the introduction of elements from outside the stabilized population. So long as each generation passes on its genes proportionately to the next generation, the gene pool, and thus the race as a whole, does not change but is in aggregate genetic sum the same in each generation, although the individuals composing its population will vary. So long as other genes are not introduced from outside the population to change it—either by changing the proportions of the existing elements or, more drastically, by adding entirely different elements—the race will remain the same and be preserved in its entirety.
The concept of racial environment is central to the understanding of racial reality. The racial environment consists of the types and proportions of racial elements within a society. Historically, the different racial elements in a given society, sharing the same space, eventually intermix into a single breeding population and gene pool. A race is created and preserved in a certain racial environment, a range of certain racial types in certain proportions, and this is the environment required for its preservation or continued existence. If removed from this racial environment, or if the racial environment is changed, the race cannot continue to exist in the same form, but will be transformed or shifted in the direction of the new racial environment.
The Northern European, or Nordish, racial types have existed for over five thousand years in a particular racial environment in which certain proportions of a certain range of racial types have maintained a stable balance or equilibrium. This is the racial environment in which the Nordish racial types evolved, and it is the racial environment that is required for their continued existence or preservation. If the racial environment is changed by the introduction of outside elements, the racial proportions within the population will be changed, upsetting and destabilizing the racial balance. The introduction of less distinct Nordish types will cause a decrease in the proportions of the more distinct types. The introduction of totally new and incompatible non-Nordish, or even non-European, racial types upsets the balance in the population more drastically, destroying the racial environment required for Nordish racial preservation. This results in the extinction not only of the more distinct Nordish types but eventually of the entire Nordish population. This is what is now happening to the Nordish peoples of Western Europe, America, Canada, and Australia. Their racial environments, which they require for their continued existence, have been destroyed by multiracialism, which has become the new status quo. This multiracial status quo is terminal for the Nordish peoples. Unless it is changed, and the status quo ante of a homogeneous Nordish racial environment is restored, the Nordish race will be destroyed.
The power structures of the Nordish countries have consistently promoted multiracialism and the destruction of the Nordish racial environment—and the consequent dispossession, replacement, and destruction of the Nordish peoples—over the last half century. These power structures have worked to change homogeneous Nordish racial environments into mixed racial environments, to change homogeneous Nordish populations of ancient standing into multiracial populations by non-Nordish immigration, and to promote the mixture of the different racial elements, all acting to dispossess, replace, and destroy the Nordish peoples.
Multiracialism and the Group Power Struggle
Multiracialism is an ideology—indeed, it is the presumptive, and almost necessary, ideology of a multiracial society. But it has an existence beyond the ideological, in the form of the physically real racial groups whose interests it represents, the other racial groups whose presence makes the society multiracial and whose presence is justified and secured by multiracialism. The attachment of those racial groups to multiracialism goes beyond ideology. It is a matter of their group interest pure and simple. The ideology is really just a cover for their racial group interests and agenda, and without these racial groups it would have no reason for being, no purpose, and no constituency. They are the physically real body of multiracialism and are inseparable from it. They support multiracialism as a matter of their group interest. We cannot expect to change or contest that. For us, the contest is for the hearts and minds of our own race. That is what is in play. Our task is to get the members of our racial group to support their own group interest, represented by racial preservationism, and to oppose multiracialism, as being against their group interest.
The struggle between the two ideologies of racial preservationism and multiracialism is also a struggle between two racial groupings and their conflicting group interests. Racial preservationism can be broadly defined as an ideology that considers race to be important and worth preserving. Racial preservationism is almost exclusively associated with the Nordish racial group and its interests—and in the terms of the racial group power struggle this association is correct, as preservation is really an issue only for the Nordish race, not the other races. Their existence is not threatened by multiracialism, which actually serves their interests while violating the most life-essential interests of the Nordish race.
In the historical context of the racial power struggle, racial preservationism is the effort by the founding racial group—which in America is the Nordish racial group—to preserve its racial existence and retain possession and control of its own country by the exclusion of, and separation from, competing racial elements. It can also be defined as the ideology that supports this effort. In the same context, multiracialism is the effort by the non-founding racial groups—which in North America includes all the minority elements outside of the Nordish group—to advance their own position, agenda, and interests in competition with, and contrary to, the interests of the founding group.
As racial preservationism is associated with the interests of the founding racial group, the elevation of an ideology that devalues its existence and delegitimizes its interests clearly signals the decline and dispossession of the race. Although multiracialism became the dominant paradigm of the age as recently as the 1960s, the campaign against racial preservationism, or against the interests of the Nordish racial group, has been going on for over a century. The decline and dispossession of the founding Nordish racial group in America is historically linked with the rise of multiracialism and the competing minority groups that promote it. These groups promoted the ideology of multiracialism to advance their own interests and position. The founding Nordish racial group, in its last successful effort to defend its own interests, enacted immigration reforms in the 1920s to stop the influx of non-Nordish elements. Unfortunately, the reforms were too late and too little to prevent their dispossession. The non-Nordish elements were already here in sufficient numbers to achieve a shift in the racial balance of power and had begun their rise to dominance in a racial power struggle with the Nordish group. In the 1950s the multiracialist ideology, which had developed in—and previously had been limited to—the United States, began to spread, first to Western Europe, and eventually to Canada and Australia, causing a drastic change in racial policy that promoted the multiracialization of those countries through non-Nordish immigration. The racial revolution that began in the 1960s, in which racial and immigration policies shifted dramatically against the interests of the Nordish peoples around the world, marked the beginning of the age of multiracialism and the beginning of the end for the Nordish peoples. By the 1990s the dominant position of the non-Nordish groups and their multiracialist ideology was secure enough, and the solidarity of the Nordish group weak enough, to openly acknowledge and celebrate the approaching reduction of the Nordish peoples to the status of dispossessed minorities in their own countries. What was not yet openly acknowledged was what would follow this— the final extinction of the dispossessed Nordish peoples by replacement and intermixture.
As seen in this historical overview, racial preservationism is the ideology of the founding or original Nordish racial group trying to retain possession of its country and preserve its existence by the exclusion of competing non-Nordish groups. It is opposition by the Nordish group to its dispossession and destruction. Multiracialism is the ideology of the dispossessors, promoting the interests and position of their racial groups contrary to—and in conflict with—the interests of the founding group. The pervasive “anti-racism” and “anti-hate” campaigns directed against expressions of support for Nordish interests are the latest stage, perhaps the endgame, in this historical group power struggle.
The most damaging successes of multiracialism have been against our racial group’s sense of its own identity and awareness of its own interests. Any recognition or assertion of racial identity or interest by the Nordish group is forbidden. The claim that race is a myth, that it is not real, is the ultimate expression of this effort, for if races do not exist, then there is no racial identity and no racial group with racial interests to support and defend. This effort has been so successful that many members of the Nordish racial group now have little sense of racial group identity, and most have almost no awareness or knowledge of their racial group interests. This leaves them, and their racial group, virtually defenseless against the dispossession and destruction that now seem to be their fate.
The Denial of Racial Reality
A Scandinavian acquaintance of mine once commented that he approved of the multiracialization of his country on the grounds that it was boring for everyone to look like him, and the variety of new immigrants made things more interesting. But adding new racial elements to a population does not increase its racial diversity or variety, or range of racial types, in the long run. The different types will eventually blend together into a more uniform type with a much narrower range of variation. The actual long-term effect of adding new racial elements is not an increase in the range of racial types but rather a shift in the range of racial types away from the original racial element and toward the new elements. Adding elements of one racial type causes the elements of the other racial type to be reduced or lost. This is a fact of racial reality, which, like much of reality, is either-or. You can have either this or that, either one or the other, but not both. You can have either Nordish preservation or multiracialism, but not both. You cannot both preserve the Nordish peoples and mix them with other races, the unavoidable consequence of multiracial conditions. The Nordish race cannot continue to exist outside of its natural racial environment, the condition it requires for existence. It cannot continue to exist in the racial environment of multiracialism. For this Scandinavian, the real long-term consequence of multiracialism is that eventually no one in his country will look like him, for his country will be racially transformed and his type will be no more.
This simple, basic, and fundamental either-or fact of reality, involving the most vital racial interests of the Nordish peoples, has been completely ignored by the multiracialist power structure that now dominates the cultures and governments of the Western world—never discussed, considered, or recognized, but denied by omission and repression. The entire multiracial society and culture is in denial of racial realities and does not face, address, or acknowledge them. The most critical of these denied realities concern the racially destructive consequences of multiracialism for the Nordish peoples. Ultimate issues are at stake, matters of existential importance, yet like the Scandinavian in the preceding paragraph, there is little awareness of this among the Nordish peoples. At issue is nothing less than their continued existence, survival, and preservation, yet this is not recognized, but evaded or denied.
This denial is the product of a profoundly anti-Nordish ideology, system of values, and view of life and existence. In the multiracialist system of values the Nordish race and its interests—its continued existence, well-being, and independence—just don’t count. They are of no importance or value and thus not worthy of consideration. They are not legitimate matters for concern. They are not metaphysically significant, not important in the higher scheme of things or the ultimate meaning or purpose of life. Therefore the racial interests and rights of the Nordish peoples, and even the reality of their racial existence, are denied. That which is denied can be violated with impunity, and the interests and rights of the Nordish peoples are being violated in the most extreme sense of the word. They are being dispossessed and replaced in their homelands, and their very existence is being violated and destroyed.
The multiracialist power structure does not openly call for the extinction of the Nordish peoples—at least not explicitly, not yet. But it does promote and enforce the conditions of multiracialism that are causing Nordish extinction, and it represses and persecutes any opposition to the causes of Nordish extinction, as well as any expression of Nordish preservationism or any call for the racial separation that is required for Nordish preservation. Support for multiracialism is implicit support for Nordish extinction, its inevitable consequence. The two cannot be separated.
But the multiracialists, due to their dominant position in the power structure, never have to address the issue of Nordish preservation, and are never held accountable for the destructive consequences of their policies for the Nordish race. Instead, they are constantly on the offensive, attacking any opposition to their policies, or support for Nordish interests, in the most extreme terms. Support for vital Nordish interests is defined as “right-wing extremism,” from which we could infer that opposition to vital Nordish interests is a “left-wing” position. Thus any expression of support for Nordish interests is commonly labeled as “Nazism” in some form or degree, and discussion of the fundamental issues at stake is prevented. Words can be used to clarify or confuse, to present and describe the issues, or to evade and hide them. At the University of Uppsala in Sweden in the summer of 1989 I saw posters saying, “Fight Nazism—rally in support of immigration.” Imagine if the posters had been phrased, “Fight against the preservation of the Swedish people—rally in support of their replacement by Arab, African, and Asian immigrants.” That is, after all, what the posters really meant, their true meaning in terms of the ultimate consequences of what they promoted. But such honesty and recognition of the consequences, and perhaps the goal and intent, of multiracialism is very rare. However politically correct such honesty might be, it would still not be politically wise to express it beyond the ranks of the hard-core multiracialists.
Is it “right-wing” to want the Nordish countries and their native populations to continue to exist, to be preserved? Is it “left-wing” to want the Nordish peoples to cease to exist, to be replaced by other peoples? Are Nordish interests “right-wing?” Is this a “right” or “left” issue? Who knows? It is not addressed. Those on the “right” do not explicitly say they are for Nordish racial preservation and those on the “left” do not explicitly say they are against it. But actions speak louder than words, and every faction that has a position within the power structure, or anywhere near it, whether described as “right” or “left,” acts in support of multiracialism and the consequent destruction and replacement of the Nordish peoples. One cannot be more anti-Nordish than that.
Must the Nordish Race Be Destroyed?
Hard-core multiracialists often confront Nordish preservationists with the question “Why should the Nordish race be preserved?” This is a question that should never be asked. Nothing that exists as a part of nature, as a part of this world, should have to justify its continued existence. If one’s point of reference is humanity, then no existing part of humanity should have to justify its continued existence. More particularly, if one’s point of reference is the Nordish race, as mine is, with all things measured in terms of its interests and seen from its perspective, then its continued existence and well-being is of primary importance. For the Nordish peoples, for all who are a part of them, and certainly for all who value or care about them, the continuation of their existence should be their greatest priority after the preservation of the earth itself.
The question that should be asked but never is, and is therefore never answered, is “Why must the Nordish race be destroyed?” How can the multiracialists justify the racial destruction and extinction of the Nordish and other European peoples that is the inevitable consequence, and perhaps even the unstated intent, of their policies? My race is being destroyed by multiracialism, and I want to know why. What reason could be so compelling, what goal so necessary, what interest so preeminent that the existence of the Nordish peoples should be sacrificed for its attainment? Is the answer found in universalist abstractions like the “brotherhood of man”? A vision of world peace and harmony when all people are of one race and all racial differences have been abolished? A hyper-altruistic mission to sacrifice one’s own race for the benefit of others? A false humanitarianism that violates the vital or life-essential interests—the very existence—of the Nordish part of humanity to serve the non-vital, not life-essential, interests of other races? A distorted tolerance of the “other,” the different, the stranger, that is exaggerated to the point of self-destruction, and condemns self-preservationist reactions as “xenophobia”? An aberration of religion that finds grace in the destruction of racial differences, beginning with the destruction of the Nordish race? Or is it really all about power, in accord with the Marxist teachings that inform the basis of “leftist” thought, with non-Nordish groups seeking to eliminate what they see as their main competitor for power, or the main obstacle to their ascent to absolute power—the Nordish race? Whatever answer might be given, if and when the proponents of multiracialism are ever held accountable and required to give an answer, it could not justify the destruction or loss of even the smallest part of the Nordish race.
Why Is the Nordish Race Being Destroyed?
Now for a related but really very different question: “Why is the Nordish race being destroyed?” Part of the answer is that this question also is never asked. The issue is never raised, so it is never addressed or answered. Those who are promoting the processes and policies that are causing the destruction of the Nordish peoples have never answered this question. They have not had to answer because they have never been asked. Just asking them the question in a forum where they would have to answer it would be a major step in raising awareness of what is happening, of the consequences of multiracialism—the destruction of the Nordish race by racial intermixture and replacement.
This leads to a very important part of the answer, which is lack of awareness. People simply do not know what is happening, are not aware of the racially destructive consequences of multiracialism. In their lack of information and knowledge they have a false idea that a diverse multiracial population will continue to maintain its full diversity, that all the diverse racial elements will continue to coexist as they are, each continuing its own existence. They do not realize that the intermixture that is an unavoidable consequence of multiracialism would inevitably destroy that diversity, or at least the Nordish part of it. This false idea is a fatal fantasy, and the first step toward Nordish racial salvation is to replace it with full knowledge of the true consequences of multiracialism.
Another important part of the answer is that the Nordish race has been turned against itself, against its own interests, by the dominant cultural influences of our age. What is the reason for this phenomenon of the Nordish race being against itself? Some pathologize it as a manifestation of self-hate. This is probably true in particularly extreme cases, but I believe the primary and general cause is that the Nordish people are basically unaware of what their interests are, ignorant of the interests of their racial group, and ignorant of how those interests are being violated. How can they be for their interests, or oppose policies which harm those interests, if they do not know what those interests are, or that they even exist? What is to prevent them from being against their own racial interests, from opposing actions in support of their own racial interests, and supporting the conflicting interests of other racial groups, if they are ignorant of the interests of their own racial group, with no knowledge or awareness of them, and thus also ignorant of their conflict with the interests of other groups? People tend to support the interests they can see, the interests they know and are aware of. If the only interests they can see, the only interests they know or are aware of, are the interests of the other racial groups, then those will be the interests they will support, even if they conflict with the unknown interests of their own racial group. People can only operate on the basis of what is known. Unknown interests will always be sacrificed for the sake of known interests. The outcome of mathematical equations is determined by known factors. The addition or subtraction of a factor changes the outcome of an equation. Only when a factor is present can it logically be considered part of an equation. Our racial group interests have not been present in the moral equation of racial issues and therefore they have not been considered or addressed. Their subtraction from the moral equation has changed its outcome against us. Their addition to the moral equation will change the outcome for us.
Can the Nordish Race Be Saved?
Can the Nordish race be saved? The short answer, fortunately, is yes. The reason for this is that the power is still in us if we choose to exercise it. The Nordish race still has the power to decide its own fate, to be the master of its own destiny. Like Dorothy in The Wizard o f Oz, who was informed that she always had the power to return to Kansas whenever she chose to do so, we also have the power to awake from our collective racial nightmare if we wish.
We have seen that when our interests are absent from the decision-making process on racial issues, those issues are logically decided against our interests. Without representation—without presence—our interests have no moral standing and are not recognized or considered, but are violated with impunity to benefit the interests of the other racial groups that are represented and are present. This is moral logic. Only when our interests are present—when they have representation—will they have moral standing and be recognized and addressed in the determination of racial issues. This is why the primary effort of our opponents, central to their success, has been to prevent our interests from becoming known. Our primary effort must be the opposite, to make our racial interests as widely known as possible, so they can no longer be ignored or denied but must be recognized and considered in the determination of racial issues.
The power of multiracialism over the Nordish peoples depends on the consent of its victims, who are co-opted into the multiracialist system. Without their willing acceptance, cooperation, and support multiracialism is powerless. This consent is obtained by moralistic intimidation and aggression, as multiracialism is perceived as holding the moral high ground, the position from which moral authority and control is exercised. This moral dominance is based on the denial of Nordish racial interests. By the standards of multiracialism the only interests that exist, or are worthy of concern, are the interests of the non-Nordish racial groups it represents. Nordish racial interests are not recognized as valid or legitimate—in effect they simply do not exist—and are therefore ignored and denied, and never considered or addressed in the formation of racial policies. As the only interests that exist are those of the non-Nordish racial groups, those interests are the only standard by which all actions and policies are morally measured and judged. By this standard all pro-Nordish actions in support of the interests of the Nordish people are actually defined as being against the interests of the non-Nordish racial groups, as those are the only interests that are recognized or considered. There simply are no Nordish interests to be for.
The denial of the interests of the Nordish racial group has enabled the anti-Nordish power structure to define support for Nordish interests in strictly negative terms. It is defined as something completely negative in motive and goal, as being against or “anti” the interests of the non-Nordish groups, not as being for or “pro” the interests of the Nordish group. Everything is defined, measured, and judged in terms of the interests of the non-Nordish groups. The interests of the Nordish group are not recognized and do not exist, so one cannot be for those interests, and since they do not exist they cannot be harmed or violated.
Multiracialism can thus be falsely portrayed as a “win-win” situation, in which every group benefits and wins and no group suffers or loses, as the Nordish interests that are being violated and destroyed are not recognized as real. Clearly, it is important that we assert the interests of our racial group, to show that they exist and are real, and that they are harmed by multiracialism, so that they can no longer be ignored or denied but must be recognized and addressed. Then the myth that multiracialism is a “win-win” situation will be shown to be false by its violation of the fundamental interests of the Nordish race, including its most vital interest of all—its continued existence.
Pro-Nordish actions will never be recognized as moral, and anti-Nordish actions will never be recognized as immoral, until Nordish interests are recognized as real and legitimate, and support for them as morally right. When Nordish interests are recognized and addressed as legitimate and important, then efforts in support of those interests will be recognized as moral, and multiracialism, which will finally be seen as being literally against the most vital interests of the Nordish people, will be seen as immoral.
Being for the independence and freedom, continued existence, and preservation, of one’s race is not against any other race or the legitimate interests of any other race. Being against the independence and freedom, continued existence, and preservation of a race is being against that race and its legitimate interests, including its ultimate interest in continued life. This is an important distinction that the multiracialist power structure, with regard to the Nordish race, does not accept but actually reverses. By its ideology, being for the ultimate Nordish interests of racial independence and preservation, or the condition of racial separation they require, is defined as being against other races and their interests. Conversely, being against the independence and preservation of the Nordish peoples, and the separation they require, is not defined as being against the Nordish race. For the Nordish race, the ideology of the multiracialist power structure is a “lose-lose” situation.
The Nordish peoples’ support for—or lack of active opposition to—multiracialism is largely based on ignorance. The consent they have given to multiracialism, whether passive or active, has not been an informed consent. There is too much they do not know and too much they have not been told—matters the power structure and its mass media have evaded, ignored, or denied. The massive immigration of other races into the Nordish countries over the past fifty years has not been an expression of the popular will of the Nordish peoples. They have not favored, desired, sought, or approved of this immigration that is causing their dispossession and replacement. It has been imposed from above, by the dominant power structure with its anti-Nordish multiracialist agenda. Their passive acceptance, or lack of active opposition, to this racial change, their co-option into the multiracialist system, has been based on ignorance, repression, and intimidation. The things they have not been told but need to be told, the things they do not know but need to know, to be fully informed, to make an informed choice and to give their informed consent, include the following:
- Full knowledge and awareness of the consequences of multiracialism. Not just the short-term demographic, social, and economic consequences, but the long-term consequences of racial dispossession, replacement, and destruction.
- Full knowledge of their racial group interests, especially their ultimate racial interests of existential importance, the interests that matter the most, their racial independence and preservation, the continued existence of their race, their people, their kind.
- Knowledge that support for the legitimate interests of their race, and especially its most vital interest in continued existence, is moral and right. That contrary to the moral aggression and intimidation of the multiracialist power structure that defines support for Nordish interests as immoral, and even as the ultimate evil, which it habitually equates with “Nazism,” the morality of racial preservationism is recognized by every culture.
- Knowledge of the alternatives to the multiracialist status quo, of other choices that are morally legitimate. That they are not limited, or reduced, as the multiracialist power structure claims, to a choice between multiracialism and “Nazism.” That there are other choices besides these two extremes, choices that would restore the condition of racial separateness in which the Nordish peoples existed for thousands of years, the racial environments required for racial preservation.
The dominance of multiracialism was not built in a day. It has a history. Its success has been built by a gradual and cumulative process that normalized its values while marginalizing Nordish interests, to the point now that almost the whole Nordish population—its victims, whose interests it violates and destroys—has been co-opted into its system. Hopefully, it can be destroyed much faster than it was built, before it succeeds in destroying us.
In our efforts to destroy multiracialism before it destroys us, it is important to observe the following points.
- Our interests front and center—always. This struggle is all about interests, so we must clearly and strongly state the long-ignored interests of our race and how they are being harmed by multiracialism. Those interests are the reason and justification for our position, without which our position will simply be seen as being against the long-recognized interests of the other races. We cannot assume that our interests are generally known and understood. They are not. The anti-Nordish power structure has done too good a job at eliminating awareness of our interests.
- Multiracialism has consequences, and the Nordish people must be made aware of what they are so they can make informed decisions. The multiracialist power structure will attempt to keep such knowledge from them, so it is up to us to spread the word, and, in effect, sound the alarm. The consequences are the most severe imaginable—the dispossession, replacement, and destruction of our racial group. Of course, to the anti-Nordish power structure these consequences are positive. The consequences are what the power structure wants and what it has been working for, so it will not be dissuaded by them. But it may still try to deny the consequences for tactical reasons, to keep the victims in line in the still continuing and still decisive struggle for the hearts and minds of our racial group. And this is the weakness of the power structure and our strength, the crack in the door that is our greatest advantage and opportunity—that the decisive struggle is for the support of our racial group. To those members of our group who retain any vestige of love or concern for their race, however suppressed, the consequences of multiracialism are not a pretty sight. They are something our own group would naturally be inclined to oppose rather than support, if the effects of decades of controlled thought could be overcome and they could be convinced that those consequences are real. The good fortune in our misfortune is that those consequences are becoming ever more visible, to the extent even of becoming normalized, and denial is therefore becoming ever less plausible. Most people have now seen far too many tangible examples of the consequences of multiracialism to be able to consider them rare and tolerable exceptions. So if multiracialism is challenged on its consequences, it is becoming ever more difficult to maintain the charade that it is a “win-win” situation in which no racial group suffers any harm to its interests. Dispossession and destruction are clearly against the most vital interests of the Nordish racial group.
- Love is the reason, the motive, and the answer. It is a central tenet of multiracialism that it is also an anti-hate campaign. Support for the interests of the Nordish racial group, and the consequent opposition to multiracialism, is always equated with hate for the other racial groups. In this campaign hate is portrayed as the exclusive motive and reason for the support of Nordish interests, or for efforts by the Nordish group to preserve its existence and its possession of its territory. The possibility that love could be our motive for wanting to preserve our racial group, to continue its existence, is simply not considered. We must turn this around. As multiracialism emphasizes the negative forms of “racism” and eliminates the positive, we need to emphasize the positive form—racial preservationism—and eliminate, or at least minimize, the negative. Multiracialism has succeeded in defining support for Nordish interests as a form of hatred, motivated solely by feelings of hate by Northern Europeans for other races. We need to refute this by defining our support for legitimate and vital Nordish interests as the expression of the love and loyalty that we have for our race. We must clearly distinguish it from the forms of racial consciousness and activism that are motivated primarily by negative feelings for other races. It cannot be stressed how important it is that our motive must be, and be seen to be, love for our race rather than hate for other races. It is much easier to be against hate than to be against love. Multiracialism will garner much less support as an anti-love campaign than as an anti-hate campaign. And, of course, the anti-hate campaign really is an anti-love campaign in disguise, as it is against the love we have for our race and our consequent desire to support its interests, and must be seen as such. We should not apologize for valuing, caring for, and loving our race and wanting to preserve it, for wanting to prevent its destruction. We should not be embarrassed by the feelings of love that we have for our race. Quite the opposite. We should declare our love for our race and the value of all that it is at every opportunity, before it is too late and the opportunity is gone forever. This includes love for its physical being, its physical traits and beauty, the physical body of the race. Our race is not a disembodied thing. It is not an abstraction or a concept. It is a physically concrete, tangible, and real part of existence. It has a physical body, a physical identity, with faces that are unique to our race alone, and these should be valued and loved by all who love the Nordish race and desire its preservation.
- It is about us—not about them. Racial preservationism, our desire to save our race, is about our own race, and our feelings for our own race, not about other races and our feelings for them. It is motivated by what we think about our own race, by the feelings we have for our own race, specifically our love for our own race. It is centered on us, our own race and its interests, not other races and their interests. This is an important distinction, one that is contrary to the ideology of the anti-Nordish power structure, culture, and mass media. The orthodox view is that the Nordish race has no interests and that nothing is based or centered on it. In the anti-Nordish culture everything, including every emotion, is centered around, motivated by, and based on the non-Nordish peoples and their interests. Everything is about them, not about us. The non-Nordish peoples and their interests are the only ones that matter, the only ones that count, the only ones that are important, the only ones that even exist. Everything is defined in terms of the non-Nordish peoples, in terms of their interests, in terms of feelings about them, whether one likes or dislikes them, is for or against them—everything, all thoughts and feelings, centered and focused on them. Nothing is about us, centered or focused on us. It is as if we do not exist, as if the multiracialist goal of our nonexistence has already been achieved. Consequently, actions or statements in support of Nordish interests are not defined in Nordish-centered terms as pro-Nordish, a position that is not recognized, but in non-Nordish-centered terms as being against one or more or all of the non-Nordish peoples.
This non-Nordish-centered view of the universe is consistent with the subjective perspective of the non-Nordish peoples themselves. They see themselves and their interests as the center of the universe, with everything being about them, not about us, with everything based on them, and motivated by feelings for them, not based on us and motivated by our feelings for our own race. Therefore, when Nordish peoples value and want to preserve their race and its traits, the non-Nordish peoples assume this is motivated by negative feelings and thoughts about them, not by positive feelings by the Nordish peoples for their own race. As a result, they are offended by Nordish racial identification, exclusivity, separatism, and preservationism, subjectively seeing it as an insult to them, rather than objectively recognizing it as a legitimate expression of love by Northern Europeans for their own race.
There is an alternative—and we must provide it. It is not enough to discredit the multiracialist status quo. That alone will not save the Nordish race. The Nordish race can only be saved by action, and action requires something to be for and to work for. We must give the Nordish peoples something to be for and to work for—a credible, meaningful, and preferable alternative to multiracialism that will save their race. The Nordish peoples must know they have choices, and be fully informed about the consequences of those choices. We must offer them the choice of racial preservation through the restoration of the racial environment they require for their continued existence. Exposing the racially terminal consequences of multiracialism explains the problem, describes the disease, but does not provide a solution or a cure. The alternative provides the solution, the cure, that will save the Nordish race. With an alternative there is hope. Without an alternative there is only despair. Hope inspires and encourages action. Despair demoralizes and discourages action. As important as it is for the Nordish peoples to know what they should be against, it is even more important for them to know what they should be for, to have something to be for, to have a goal, to have a dream.
From Tragedy to Hope
For those of us who love the Nordish race it is our task to prevent its destruction. This can only be done by gaining the active support of millions of our race. The great majority of our race is not really aware of what is at stake, the magnitude of what is happening, that their race is being destroyed, how and why. This momentous fact is not mentioned by the mass media, never discussed in any major forum. This is both our greatest obstacle and our greatest opportunity, our greatest reason for hope. The key to all our hopes is to replace ignorance with knowledge. We need to make it clear that preservation, and nothing less than preservation, is the issue. We need to make it known that our race is being destroyed, that its continued existence is at stake. This must be explicit. There must be no room for doubt and misunderstanding. We must raise a flag that all can see and rally round.
It is true that our race, with its high level of objectivity, includes many who are other-centered and have little regard for the interests of their own race. But I believe that the great majority do not want their race to be destroyed. I have to believe that, given the choice, they would want their race to be preserved. Ultimately, all our hopes depend upon that. We need to give them a choice, an acceptable alternative that would prevent the destruction of our race and secure its preservation. Then we must hope that they will choose preservation—the choice that will save the Nordish race.
Though long out of print, a limited number of copies of Race and the American Prospect are available for purchase through the American Identity Movement website.