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Tuesday, April 27, 2010

Subjective Meaning of Race

Subjective Meaning of Race

Francis Parker Yockey

RACE, as has been shown, is not a unit of existence, but is an aspect of existence. Specifically it is the aspect of existence in which the relation of the human being to the great cosmic rhythms is revealed. It is thus the non-individual aspect of Life, whether it be the life of a plant, animal, or human being.The plant exhibits -- at least, not to us -- no consciousness, i.e., notension with its environment. The plant has thus only race, so to speak, for it is totally submerged in the cosmic flow. The animal exhibits tension, consciousness, individuality. Man has in addition self-consciousness and the ability and necessity of living a higher life in the realm of symbols. All men have this, but the difference in degree between primitive man and Culture-man in this respect is so vast that it seems almost a difference in kind.
It is the racial beat which informs primitive impulses, which informsaction generally. Opposed to it is the illuminated part of the mind, the rootless reason, the intellect. The stronger these things are in relation to the racial plane, the more the existence bears an intellectual instead of a racial stamp.
Each individual, as well as each higher organic unit, has these two aspects. Race impels toward self-preservation, continuance of the cycle of generations, increase of power. Intellect decides the meaning of the Life, and the aim, and this may, for various reasons, deny one or all of these fundamental urges. The celibacy of the priest and the sterility of the libertine both come from intellect, but one of them is an expression of High Culture, and the other is the denial of Culture, an expression of total degeneracy. Intellect may thus be in the service of Culture, or opposed to it.
Race is, in the first instance -- in its subjective sense -- what a man feels. This influences, whether immediately or eventually, what he does. A man of race is not born to slavery. If his intellect counsel him to a temporary submission, rather than an heroic death, in the hope of future changes, it is a mere postponement of his breaking out. The man without race will submit permanently to any humiliation, any insult, any dishonor, so long as he is permitted to live. The continuance of breathing and digestion are Life to the man without race. To the man of race, Life itself represents no value, but only Life under the right conditions, affirmative Life, rich, expressive and growing.
Heroism can be motivated from either side of the soul: the martyr dies for the Truth which he knows, the fighting man who dies with weapons in his hands rather than submit to his enemies dies for the honor that hefeels. But the man who dies for something higher shows that he has race, regardless of his intellectualized motives. For Race is the faculty of being true to one's self. It is the placing of a beyond-value on one's own individual soul.
In this subjective sense, Race is not the way one talks, looks, gestures, walks, it is not a matter of stock, color, anatomy, skeletal structure, or anything else objective. Men of Race are scattered through all populations everywhere, through all races, peoples, nations. In each unit they make up the warriors, the leaders of action, the creators in the sphere of politics and war.
Thus in the subjective sense, there is also a hierarchy of race. Above the men of race, below -- those without race. The first are swept up into action and events by the great cosmic rhythm of motion, the second are passed over by History. The first are the materials of high History, the second have outlasted every Culture, and when the stillness resumes its sway over the landscape after the whirlwind of events, these are the great mass. The Chinese mothers counsel their children with the ancient admonition: "Make thy heart small." This is the wisdom of the man without race, and of the race without will. The men of race are skimmed off every population that is caught up into the course of motion of a High Culture, and this process continues through the generations of History on the heights. What is left is the fellaheen.
Race in the subjective sense is thus seen to be a matter of instinct. The man with strong instincts has race, the man with weak or bad instincts has it not. Strength of intellect has nothing to do with the existence of race -- it may merely, in some cases, such as that of the man who takes a vow of celibacy -- influence the expression of a part of race. Strong intellect and strong instincts can co-exist -- think of the Gothic bishops who led their flocks to war -- they are merely opposed directions of thought and action, but it is the instincts that furnish the driving force for great intellectual accomplishments also. The center of gravity of ascendant Life is on the side of instinct, will, race, blood. Life which places rationalistic ideals of "individualism," "happiness," "freedom" before the perpetuation and increase of power is decadent. Decadent means -- moving toward extinction, extinction of higher Life in particular, and finally even of the life of the race. The intellectual of the great city is the type of the man without race. In every Civilization, he has been the inner ally of the outer barbarian.
This quality of having race has, obviously, no connection with which race one feels community. Race in the objective sense is a creation of history. One's destiny must express itself within a certain framework -- the framework of Fate. Thus a man of race born in Kirghizia belongs by Fate to the barbarian world of Asia with its historical mission of destruction of the Western Civilization. Rare exceptions are of course possible -- Life submits to no generalization entirely. Some Poles, Ukrainians, or even Russians, might be impelled by their souls to share the spirit of the West. If so, they belong to the Western race, and every healthy, ascendant race accepts recruits who come in on its terms and who have the proper feeling. In the same way, there are numerous intellectuals in the West who feel community with the outer idea of Asiatic Nihilism. How numerous they are is indicated by the journalism, novels and plays that live from them. But the converse would not be true of men without race -- they are not even acceptable to the enemy. They have nothing to contribute to an organic group -- they are the human grains of sand, atoms of intellect, without cohesion upwards or downwards.
Every race, no matter how transitory it may be contemplated from the viewpoint of History, expresses a certain idea, a certain plane of existence by its life, and its idea is bound to be attractive to some individuals outside it. Thus in Western life, we are not unfamiliar with the man who, after associating with Jews, reading their literature, and adopting their viewpoint, actually becomes a Jew in the fullest sense of the word. It is not necessary that he have "Jewish blood." The converse is also known: many Jews have adopted Western feelings and rhythms, and have thereby acquired Western race. This process -- contemptuously called "assimilation" by the Jewish leaders -- threatened during the 19th century the very existence of the Jewish race by ultimate absorption of its total racial body into the Western races. To halt it, the leaders of the Jews evolved the program of Zionism, which was solely an expedient for maintaining the unity of the Jewish race, and maintaining its continued existence as such. For this reason they also recognized the value of anti-semitism of the social type. It was serving the same purpose of preserving the racial unity of the Jews.
The dying out of racial instincts means the same thing to an individual as it does to a race, people, nation, State, Culture: unfruitfulness, lack of will-to-power, lack of ability to believe in or follow great aims, lack of inner discipline, desire for a life of ease and pleasure.
The symptoms of this racial decadence in various parts of the Western Civilization are manifold. There is first the ghastly distortion of the sexual life arising from the complete dissociation of sexual love from reproduction. The great symbol of this in the Western Civilization is everything suggested by the name Hollywood. The message of Hollywood is the total significance of sexual love as an end in itself -- the erotic without consequences. The sexual love of two grains of sand, two rootless individuals, not the primeval sexual love looking to the continuity of Life, the family of many children. One child is permitted, as being a more complicated toy than a dog, perhaps even two, one boy and one girl -- but the family of many children is a subject for humor to this decadent outlook.
The instinct of decadence takes many forms in this realm: dissolution of Marriage by divorce laws, attempts to discard, through repeal or non-enforcement, the laws against abortion, preaching in the form of novel, drama, journalism, the identification of "happiness" with sexual love, holding it up as the great value, before which all honor, duty, patriotism, consecration of Life to a higher aim, must give way. An erotomania is abroad through our civilization, not indeed like the sexual obsession of the 13th century which was at least racially affirmative, in that it increased the Western Peoples, but always a purely rootless erotic-without-consequences. This spiritual disease is the suicide of the race.
The weakening of the will -- Nietzsche called it "paralysis of will" -- another symptom of dying out of racial instincts, leads to a total deterioration of public life in the afflicted races. Government leaders dare not offer a stern program to their masses of human grains of sand: they abdicate, but remain in office as private men. Government ceases; the only functions that continue are the ones that have always gone on, no new aim, no sacrifices. Keep the old going; no creation! No effort! That would be too hard. Keep the pleasures going, the panem et circenses. Never mind the necessities of life, we are willing to renounce them as long as we have the pleasures.
This weakening of the will leads to voluntary abandonment of empires conquered with the blood of millions over ten generations. It leads to abysmal hatred of whoever and whatever represents sternness, creation, the Future. One of its products is Pacifism, and the only way a racially-dissolving population can be driven to war is through conscription coupled with pacifist propaganda -- "This is the last war -- actually it is a war against war." Only an intellectual could be taken in by such stark Unreality. The weak will of society manifests itself in the Bolshevism of the upper classes, the sympathy with the enemies of society. Anyone with unimpaired will however is really felt to be the enemy -- even cogent reasoning is hated: ideals are so much less demanding.
Mediocrity rises over the horizon of a dying race as its last great ideal; total mediocrity, renunciation of all greatness and distinction of any kind whatever; also mediocrity of the racial blood-stream -- anyone can come in now, not only on our terms, for there are no more terms, and there are no racial differences, everything is one, dull, eventless,mediocre.
The weakening of the will is not hard put to find an ideology which rationalizes it as "progress," everything desirable, the aim of all previous history. The democracy-liberalism complex lies to hand, and it acquires in such times the meaning of Death -- of race, nation and Culture. There are no human differences, everyone is equal, men are women, women are men, "the individual" is everything. Life is a long holiday whose main problem is devising new and more stupid pleasures, there is no God, no State, off with the head of anyone who says there is a mission, who wishes to resurrect Authority.
These symptoms, or similar ones, will be found present at the demise of every upper stratum whose will is weakened. Thus Tocqueville has described for us how the French upper stratum of 1789 had no suspicion whatever of the impending Revolution, how nobility waxed enthusiastic over the "natural goodness of Humanity," the "virtuous people," the "innocence of Man" while the Terror of 1793 lay before their very feet --spectacle terrible et ridicule. Did not the Petrine nobility of Russia up until 1917 go through the same performance? The Tsar resisted pleas to leave while there was time with "My people will not hurt me." Their picture of the Russian peasant was that of a happy, simple muzhik, basically good. Similarly the weakening of the Western will in certain countries was shown by the deluge of pro-Russian propaganda spread, sometimes with official encouragement, in those countries from 1920 to 1960.

The Tragedy of the Nordish Peoples

The Tragedy of the Nordish Peoples

By Richard McCulloch

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 WorldsIndependence 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 "E.L.E.," 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.


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 be terminated. As Admiral Tuttle said, "If we don't change course we'll end up where we're headed." Our present course, the status quo, is headed toward Nordish extinction. That is the destination of the dominant power structure and its policies. If we do not change course, do not change the status quo, that will be our final destination, the termination of the Nordish race.
The demographic and statistical facts 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% in 1970 to 31% in the 2000 census (including 2% 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 (.1%, or one per thousand) in 1955 to 5% in 1981, doubled to 10% by 2004, and will probably double again to 20% 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% in 2003 (when it accounted for 15% of births) and is projected to pass 10% 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.
There is a law of biology -- Gause's law of exclusion (1934) or competitive exclusion principle (CEP) -- which states that multiple animal species with the same resource requirements cannot coexist indefinitely, i.e., in the long term, in the same habitat. One will eventually replace the others, which will become extinct. A modification of this 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." [The Third Chimpanzee: The Evolution and Future of the Human Animal , (HarperCollins, 1992), p. 34.]
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 30 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 its promotion by the dominant political and cultural power structure.


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 race and its interests, co-opting their support for their own destruction. The fatal flaw in the Nordish peoples that has enlisted them in their 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 co-existing in the same territory and society 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 over 5,000 years of existing without any danger to their existence 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 Northern European peoples are being destroyed by multiracialism, the condition of different races existing together in the same territory and society. Their destruction 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 its 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 the genes remain the same and 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 evolved and have existed for over 5,000 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 that is 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 structure in the Nordish countries, whether singular or plural, has 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. It has 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 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. Group interest is really what both racial preservationism and multiracialism are all about, and each ideology is identified with the interests of one of the two competing racial groupings. 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. It can also be defined as the ideology which supports this effort.
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 to the paradigm of the age clearly signals its decline and dispossession. Although multiracialism became the 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 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 end-game, 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 seems to be their fate.


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 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.


I am a Northern European, a Nordish-American, an American of Northern European ancestry. The Northern Europeans are my people and my race. I love my race. It is valuable and important to me and I care deeply about its interests, its well-being and its future. It's continued existence and preservation in its entirety is, for me, a fundamental concern. The on-going destruction of the Northern European peoples, the Nordish race in its new and old homelands, that is now occurring from the effects of multiracialism, of which I am a witness, is for me a great tragedy.
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 is never asked, and 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.


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 co-exist 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 as 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? 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 of 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 so choose.
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 it 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, where 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 against that race and its legitimate interests, including its ultimate interest in continued life. This is an important distinction that the multiracialist power structure does not accept, but actually reverses, with regard to the Nordish race. 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:
1. 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.
2. 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.
3. 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.
4. 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.
Point 1: 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.
Point 2: 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. They are what they want and what they have been working for, so they will not be dissuaded by them. But they may still try to deny them 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 their weakness 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 they would be naturally inclined to oppose rather than support if the effects of decades of controlled thought can be overcome and they can 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 of even 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.
Point 3: 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 country. 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 racism 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 then 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.
Point 4: 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.
Point 5: 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 work for. We must give the Nordish peoples something to be for and 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.


For those of us who love the Nordish race it is our task to somehow prevent its destruction. This can only be done by gaining the active support of millions of our race. The great majority of our race are 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.
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A shorter version of this essay appeared in the November, 2002 issue (pp. 10-11) of Nationell Idag (National Today), a publication of the Swedish Nationaldemokraterna (National Democratic) political party, titled "De nordiska folkens tragedi" ("The Tragedy of the Nordish Peoples").

The Path of Destruction

The Path of Destruction
Richard McCulloch


Every living creature, every species or race, has certain conditions that are required for its continued existence. Its environment or habitat must fulfill these conditions or it will not be able to live. It may die quickly, like a fish out of water or a mammal without air to breathe. It may die slowly, from lack of food or drink. It may die very slowly, over a period of generations, not as individuals but as a race, due to environmental conditions that make it difficult, or impossible, for it to successfully reproduce. Every life form differs in its particular environmental requirements for existence. Some are more specialized and fragile, others are more generalized and adaptable. But whatever its environmental range there are certain conditions it requires to live, without which it will die and become extinct.
The Nordish (Northern European) race, like every other form of life, has certain environmental conditions that it requires for racial health and well-being, for successful reproduction, for survival and continued existence. If the conditions conducive to Nordish life are absent or removed from the habitat, and replaced by conditions that are destructive of Nordish life, it will not be able to live within that habitat. If it remains there it will die. The process may be rapid or slow, sudden extinction or gradual diminishment, but it will eventually cease to exist.
There are many things that can cause the extinction of the Nordish race, from the simple to the complex, from the lack of air, food or water to devastation by war or disease, but such a cause would have to be of catastrophic dimensions previously unparalleled in magnitude. The most likely cause of Nordish racial death, the process presently underway, is not so sudden or obvious, but its ultimate effect, Nordish extinction, is no less cataclysmic.
The primary threat to continued Nordish life is related to the process and conditions of evolution that created the Nordish race and made its existence possible. Those conditions included separation or isolation from the other diverging branches of the human species, preventing intermixture and permitting divergent evolution. Racial separation or isolation was required for the divergent evolution and creation of the Nordish race and is required no less for its continued existence. Without it, what was done, or created, by divergent evolution can be undone, or decreated, by intermixture or devolution. Racial diversity, made possible by conditions of reproductive isolation, can only be maintained or preserved by reproductive isolation. Reproductive isolation requires geographical separation. The race must have its own exclusive territory or homeland free from the presence of other races and the danger of intermixture.
The primary danger to continued Nordish life is not nuclear war or pollution, but the intermixture of the Nordish race with other races into one hybridized race in which its distinct and unique racial traits and characteristics would be submerged and negated, and its existence lost. Intermixture would make the Nordish race extinct. For Northern Europeans, racial intermixture is racial extinction.
Only like can create like. Only a Northern European can create a Northern European. Only Nordish parents can create a Nordish child. The intermixture of a Northern European with a non-Northern European (unless the non-Northern European is of a closely related race with little genetic or racial distance separating it from the Northern European) will not produce a Nordish child. Exceptions to this rule can only occur when the non-Nordish parent is already of partially Nordish ancestry, and the Nordish part of the mixture is sufficient to predominate in combination with a fully Nordish partner. The greater the genetic distance of the non-Nordish element from the Nordish, the greater part of the mixture the Nordish element must be to predominate.
Until relatively recently the Nordish race enjoyed the conditions of racial separation and isolation required for its divergent evolution and continued existence or preservation. As Table I shows, as late as 1880 the United States was, with one major exception, a Nordish country, a territorial possession of the Nordish race, and was so regarded by the other nations of the world.
The major exception was the Congoids, recently freed from slavery, who constituted 12% of the population. This legacy of the racially short-sighted and unwise admission of the unfortunate victims of the African slave trade into the forming Nordish homeland was, and still remains, a great source of strife and danger. Early American leaders, such as Thomas Jefferson and Abraham Lincoln, tried to solve the problem by proposing total racial separation, either by returning the Congoid population to Africa or by giving them a fully independent and separate country of their own carved out of the territory of the United States. After the terrible carnage and suffering of the Nordish-American Civil War (1861-1865), caused primarily by the Congoid presence, they were given citizenship and their permanent position in the country was no longer questioned, but promoted, by the leadership establishment.
When France presented the United States with the Statue of Liberty in 1886 it was in recognition of the achievements of the 110 year-old nation, of the existing population and their ancestors. That year was also a witness to the early wavelets of the great flood of Armenid and Mediterranid immigration that was to bring millions of non-Northern Europeans to America over the next several decades. It was the beginning of a process of racial transformation that was to decisively change both the racial composition and nature of the country and the symbolic meaning of the Statue of Liberty, from a salute to the pre-1886 Nordish creators of the country to a beacon of welcome for the post-1886 non-Nordish immigrants, and a denial of the right of the Nordish inhabitants of the country to the conditions of racial separation and independence they require for continued existence.
The pro-Nordish immigration reforms of the 1920s slowed this process of racial change, but the anti-Nordish ("pro" or "anti" Nordish as measured by the standard of vital Nordish interests, e.g., the conditions required for Nordish life) immigration reforms of the 1960s accelerated the process once again to a tempo so fast as to be literally beyond government control and determined by the immigrants themselves. Table I displays the effects of this fast-paced process, which is both taking the United States away from the Nordish race and depriving the Nordish race in America of the conditions it needs to live.
As the table also shows, the process of racial transformation has been assisted by the wide difference in birthrates between the Nordish and most of the non-Nordish elements. At the height of the "baby boom" in 1957 the Nordish birthrate was almost at the national average, but then went into a decline that brought it below both the national average and the replacement level of 2.1 births per woman. Since the mid-1970s the Nordish birthrate has been only about 1.8 per woman. Assuming that 10% of these births are non-Nordish offspring of racially mixed couples, the true Nordish birthrate is only about 1.6 per woman, almost 25% below the replacement level.
Worldwide, in the period since 1957, most of the other Nordish countries (the primary exceptions being the former communist countries of eastern Europe) have begun to follow the same course of admitting non-Nordish immigrants, and experiencing the same process of racial transformation, as the United States. The process is especially advanced in Great Britain and the Netherlands. Their racially unwise colonial involvement in non-Nordish countries has been followed by their racially unwise admission of non-Northern Europeans into their home populations. In both countries the non-Nordish element now amounts to almost 12% of the population. The ancient Nordish homelands, especially those of the central Nordish types, are all endangered by this process, which is everywhere promoted by the values and philosophy of racial nihilism.
The racial future of North America is of much greater importance to the interests of the Nordish race than to the interests of the non-Nordish races. It contains over 30% of the world Nordish population and over 40% of the central Nordish types. By contrast, it contains only 6% of the world Congoid population (less than Latin America), less than 3% of the non-Nordish Caucasoids and less than .3% of the Asian Mongoloids. North America is a central or core racial homeland for the Nordish race, containing a major and vital part of the racial body. For the other races North America, and their racial presence there, is peripheral and only a minor and non-vital part of their total racial being. [Note 1] The Nordish race has much more at stake, and much more to lose, in North America than any other. For it alone, North America is not expendable, as its racial loss might well prove racially fatal. For it alone, the struggle for the future of North America is a decisive one.
The unfolding process of Nordish racial death and extinction is the direct and unavoidable result of the Nordish race being deprived of the conditions of racial separation and reproductive isolation it requires for continued existence. This loss of the conditions essential for Nordish racial life is deliberate and intentional, and is strongly promoted by the dominant agents (ideas, values and practices, and the persons or institutions who promote, espouse or enforce them) of racial nihilism. Racial nihilism seeks to dissolve all the human races into one race, the world into one world, the different peoples into one people, and condemns as immoral any desire or attempt by the Nordish race to maintain or restore the conditions of racial separation and independence it needs to live. By denying the Nordish race the conditions required for its existence, racial nihilism is, in both effect and intent, the agent of Nordish nonexistence.
Racial intermixture is the ultimate means of achieving Nordish nonexistence. It negates or destroys Nordish traits by genetic submergence. The proportion of non-Northern Europeans in the U.S. population is already several times larger than necessary to genetically negate the Nordish race through intermixture. Non-Nordish immigration and high birthrates add extra nails for the coffin, and provide the reassurance of racial overkill. The ultimate result of this process is the nonexistence, destruction or death of the Nordish race, yet none dare call it genocide. It kills or murders no living person, but it does kill a race, and in killing a race it does preemptively "kill" the unborn generations of the race. Future generations of Northern Europeans cannot live if the Nordish race does not live.
Racial separation is the only sure obstacle or barrier to intermixture. Without it, racial discrimination, or preference for one's own race, in the selection of a mate is the sole remaining agent for racial preservation, but it is psychologically demanding, difficult and stressful, and only partially effective. If there were no racial separation, and no racial discrimination in the selection of a mate, and the rule of racial nihilism was complete, the Nordish race in America would probably pass the point of racial no-return, losing the ability to save itself, within one generation, and would be essentially extinct within four.
The actual timetable of Nordish racial death, including all its endangered populations, depends on certain interrelated variables, chiefly the rate of non-Nordish population increase within the Nordish homelands (determined by birthrates and immigration rates) and the rate of intermixture (determined by the relative strength of the agents of racial destruction versus the agents of racial preservation). But the actual sequence of major events or developments is more certain. First, the Nordish element will become a minority (likely to happen in the U.S. in the first half of the 21st century) in its homeland and lose control of the country. Second, the Nordish element will lose its racial independence and freedom, control of its own racial destiny and the ability to save itself. This is the point of racial no-return. Third, and last, the Nordish elements will, through a combination of racial intermixture (absorption) and low rate of reproduction, diminish in both numbers and distinctiveness, quantity and quality, to the point of effective nonexistence.
Racial intermixture is a complex subject, and its effects vary depending on the genetic distance (degree of racial difference) and numerical proportions of the races involved in the mixture. Due to the highly recessive nature of many of its traits, the Nordish race is especially vulnerable to the negating effects of intermixture. The ability of the Nordish race to assimilate other races through intermixture is very limited. Some non-Nordish races are more assimilable than others. Those more closely related to the Nordish race are more assimilable than those more distantly related. Those with a lesser degree of racial difference from the Nordish race are more assimilable than those with a greater degree. Those whose genes are more compatible with Nordish genes are more assimilable than those whose genes are more conflicting. Those who are more assimilable can be successfully assimilated by a smaller proportionate ratio of Northern Europeans than those who are less assimilable. But assimilation has its unavoidable costs. Even a very dilute degree of intermixture has its effects, and these tend to be felt the most strongly where it hurts the race the most, in the most racially distinct elements, the core or heart of the race.
As a rule, the Ladogan, Alpine and Dinaric races can be regarded as the most assimilable by the Nordish race. Most of the peripheral Nordish types are in fact already a stabilized blend resulting from the mixture of central Nordish types with these races in a ratio of two to one in the Nordish favor. A five to one ratio mixture of central Northern Europeans with these races would be the equivalent of a one to one ratio mixture of peripheral with central Nordish types, with a resulting type about midway between the two. A six to one ratio mixture between central Northern Europeans and these races would be required for the result to favor the central Nordish type. In the United States, the present ratio of central Northern Europeans to these races is about 4.6 to one. This means that the Nordish capacity or capability for assimilation would be totally used, exhausted and even exceeded by the assimilation of these races alone, with no additional capability to spare for the assimilation of other, less assimilable, non-Nordish races.
The other Caucasoid races require a greater ratio of Northern Europeans to non-Northern Europeans for successful assimilation by the Nordish race, and the different non-Caucasoid subspecies require a much greater ratio. Their traits are often so discordant and incompatible with Nordish traits, and so dominant, that they, and their effects, persist even in very dilute mixture with Northern Europeans, significantly altering, diminishing and even negating more recessive Nordish traits, especially the more distinct ones. There are anomalies and individual exceptions to this rule. There are individuals who are mixtures of Nordish with a different subspecies in only a three to one ratio who are essentially Nordish. But while this demonstrates that racially mixed individuals should be racially classified on an individual basis, it is also true that when calculating the effects of intermixture on an entire population it is the rule, not the exceptions, the norm, not the deviations, that should be given primary consideration. By this rule, the non-Nordish races other than the Ladogan, Alpine and Dinaric should be classified as unassimilable.
At present, the greatest losses being suffered by the Nordish race are the result of simple nonreproduction. The low Nordish birthrate has already had, and continues to have, population effects more devastating and tragic than any war or plague within the Nordish experience. More than one out of four of the members of the Nordish race, including many of the most valuable and distinct, are lost from this cause. Intermixture with unassimilable non-Northern Europeans is only the second greatest cause of Nordish racial losses, claiming 10-20% of Northern Europeans at this time, mostly through intermixture with Mediterranids and Armenids.
As indicated by Table I, high non-Nordish immigration and birthrates are also major causes of the ongoing process of racial change, in which the Nordish race is being replaced by other races in its homelands. In this regard, what this table indicates for the United States is also true for many other Nordish homelands, from Canada and Australia to Great Britain and the Netherlands.
One of the common effects of this process of racial change can be referred to as racial displacement. This occurs whenever a member of another race takes the place or position of a person in our lives with whom we interact or form a relationship. These positions vary in importance. They can be major or minor, primary or secondary, central or peripheral, close or distant, but they all, in greater or lesser degree, have an effect, impact or influence on our lives. These positions can be a matter of free and discretionary choice, as in a husband or wife, or in the children, and relatives-in-law, that are the result of our choice in a mate. But mostly they are a matter of opportunity, over which we have little control if we are to interact or function in the larger society outside our home. Often they are in our own family, positions occupied by those chosen by a relative. The positions over which we have little or no control can be that of a step father or mother, a step brother or sister, a half brother or sister, the husband or wife of a sister or brother, nieces or nephews, a neighbor or co-worker, a teacher or student, an employer or employee, a barber or bank teller, the girl behind the drugstore counter or the children playing in the neighborhood.
Whenever one of these positions in our lives is filled by a member of another race they are taking the place of someone of our own race who would have filled that position in a homogeneous, monoracial society. A relationship or interaction that would have been with a member of our own race occurs instead with a member of another race. The more places in our lives taken by members of other races the fewer that remain for members of our own race, the more we are deprived of contact with members of our own race, and the more difficult and uncommon it becomes for us to form relationships with members of our own race. The places in our lives are filled more and more by members of other races, replacing members of our own race. We constantly see them and become used to seeing them. They become familiar and we often develop feelings of loyalty and friendship with them. But we fail to see the members of our own race who would have occupied those positions in our lives, and with whom we should have shared those feelings, if they had not been displaced by the members of other races.
Even the selection of a mate, which should be a matter of choice, is limited by opportunity and availability, factors largely beyond our control. As more and more of the prospective mate positions in our lives are taken by members of other races, displacing members of our own race, fewer positions are available for members of our own race, and our opportunities for finding a mate of our own race lessen. This greatly increases the likelihood that a mate of another race will be chosen. In this manner racial displacement, and racial social intermixture, promotes racial biological intermixture.
Racial nihilism is not an equal threat to all races. Some are more threatened than others. At present, and for the foreseeable future, multiracialism and the trend toward racial intermixture is endangering the independence and existence of the Nordish race more than any other. The homelands of the Mongoloid race in Asia, the Congoid race in Africa, the Dravidic race in India and other non-European races are not threatened by any movement toward multiracialism. Their races are in no peril of extinction through intermixture, immigration or displacement. There is no movement of alien races into their homelands. Non-Mongoloid races are not migrating into the Mongoloid homelands. Non-Congoid races are not migrating into the Congoid homeland. The Amerindian race in Latin America is in no demographic danger, but is thriving and increasing. In fact, the non-Nordish racial elements most affected by multiracialism are those now in the Nordish homelands, the very ones who are causing the destruction of the Nordish peoples by depriving them of the conditions of independence and separation they need to exist, while their own racial homelands, with the great majority of their racial populations, remain racially unthreatened, safe, secure, inviolate and homogeneous.
For the Nordish race intermixture is like the story of the ten little Indians, of whom there were fewer and fewer "and then there were none." If racial nihilism has its way the Nordish peoples will fall before it like dominoes, and will not only be "the vanishing Americans," but the vanishing Canadians, Britons, Scandinavians, Dutch, Germans and Australians as well. With their disappearance a great part of humanity's diversity will be missing, irretrievably lost.
Racial nihilism, in denying the Nordish race the conditions it requires for existence and promoting the causes of its non-existence, is essentially denying its value and importance. Racial nihilism is saying that the continued existence of the Nordish race is not important, that it is not an important or vital part of life, creation and the universe, that it is expendable, that its loss or destruction is therefore not a legitimate subject for concern, and the prevention of its loss or destruction, its preservation, is not a legitimate or moral cause or goal. To racial nihilism, Nordish salvation, or continued existence, is not only not important, it is not desirable, as it would interfere with, and prevent, the achievement of its goal. To racial nihilism it is the nonexistence or extinction of the Nordish race that is important, not its continued existence or life.
The change now occurring is much more than political or economic change, much more even than religious, social or cultural change. It is racial change. Racial change is the most drastic form of change. It is permanent and irreversible change. It is more than a change in outward forms, it is a change in inner substance. It is biological change, genetic change, evolutionary change, a change of life forms, a change in creation, in life and in nature. One race, one life form, one evolutionary, biological, genetic line or continuum is being replaced by others. The drastic and irreversible change now being wrought by racial nihilism requires that its values and goals be carefully considered, questioned and examined, and, if the Nordish race is to be saved, challenged. Only one system of ideas and values, only one code of ethics and morality -- racial preservationism -- can challenge racial nihilism. Only it would dare to. Only it would have the will or reason to. Racial preservationism is the "to be" to racial nihilism's "not to be." Only it can save the Nordish race.
1. This is true even of the Amerindian race. At the time of the discovery of America by Columbus in 1492 only about 5% of the total Amerindian population lived north of the Rio Grande in what is referred to here as North America. The other 95% of the Amerindian race lived south of the Rio Grande, in what is now Latin America, or on the Caribbean Islands. Mexico alone had six times as many Amerindians as all of North America. The Amerindian race, including Mestizos, now numbers about 200 million. Only about 1.4% of these are native North American Indians, the rest being Latino Indians or Mestizos. The large influx of Mexican and other Latino immigrants into North America since 1965 has placed a large portion of the Amerindian population (about 20%) north of the Rio Grande for the first time, but this Latino-Hispanic movement should be regarded as an expansion from their existing central homelands into neighboring, previously peripheral territory, rather than as a reclamation of formerly central territory by la Raza, or "the race," as they call themselves.
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U.S. Racial Population Projections

U.S. Racial Population Projections
Table I: U.S. Population by Race 1880-2050
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The Mediterranid category includes Orientalids, Armenids, Turanids and Irano-Afghans, a racial grouping which includes nearly all North Africans and Southwest Asians (the Arab, Iranian, Afghan, Turkish and other "Middle Eastern" peoples) as well as most Southern Europeans. The U.S. Census Bureau classifies all these groups as "White."
The "Hispanic" or "Latino" category is racially diverse, but consists mainly (about 90%) of persons of whole or mixed (Mestizo) Amerindian ancestry from Mexico or Central and South America. The remainder (about 10%) are mostly Mediterranid or Congoid. In many statistics the U.S. Census Bureau and other government bodies include the Mestizo element in the "White" category.
The Asian category (per U.S. Census Bureau classification) includes Asian Indians and Pakistanis as well as East Asians and Pacific Islanders.
The last three columns (columns four, five and six) in Table I are projections based on a study by demographer Jennifer Cheeseman Day, Population Projections of the United States, by Age, Sex, Race, and Hispanic Origin: 1992 to 2050 , U.S. Bureau of the Census, Current Population Reports, P25-1092, U.S. Government Printing Office, Washington, DC, 1992.
Population changes are primarily determined by three factors -- birthrates, immigration rates, and the rate of intermixture between the different elements in the population. The fourth and fifth columns are projections based on the assumption that the demographic trends of the 1980s and early 1990s will continue until 2050. These trends include a birthrate of 1.85 for "Non-Hispanic Whites" (a Census Bureau category consisting of the Nordish, Alpine and Mediterranid categories), 2.45 for "Blacks" (Congoids), 2.68 for Hispanics, 2.9 for Amerindians, 2.3 for Asians, and an immigration level of 880,000 per year (680,000 legal and 200,000 illegal) of which 174,000 would be White (mostly Mediterranid from northern Africa and southwest Asia), 60,000 Black, 324,000 Hispanic and 323,000 Asian. Based on these levels of immigration, which could be greatly exceeded (the actual level of legal immigration in the early 1990s was 1.5 million annually), the study predicts that 81 million members (or 21%) of the population of 2050 will consist of post-1991 immigrants and their descendants (over 95% of whom will be non-Nordish). The sixth or last column assumes the same birthrates, but assumes zero immigration between 1992 and 2050. It shows that even with zero immigration the Nordish element would still be gradually replaced, although at a slower rate. Within a year of the release of the above study its author was already revising her assumptions and projections regarding the Hispanic population, raising their birthrate to 2.9, and increasing their numbers in 2050 by 9 million from 81 to 90 million, and the total population from 383 to 392 million. Sun-Sentinel (Ft. Lauderdale), Sept. 29, 1993, p. 1A. A later Census Bureau projection estimated a U.S. population of 325.9 million in the year 2020, with 51.2 million (15.7%) Hispanic and 45.4 million (13.9%) Congoid. The Miami Herald , April 21, 1994, p. 1A.
The study has one crucial flaw: it effectively omits one of the three factors that determine population change -- the rate of intermixture between the different racial elements. It does not allow for the effects of racial interbreeding. It assigns all children born after 1992 to the same race as their mother regardless of the race of their father and the child's own actual racial identity, which in the case of racial mixture is often markedly different from that of the mother, especially if the mother's genes are recessive and effectively negated or significantly diminished by the intermixture. This is a critical omission, for although the rate of racial intermixture is difficult to predict its effects are likely to be dramatic if current trends continue, especially among the Nordish population whose genes are commonly recessive and either negated or significantly diminished when mixed with other races. For example, if 6% of the children born to Nordish mothers were racially-mixed children whose racial identity was not Nordish, the real Nordish birthrate would be reduced from 1.8 to 1.7 (or from 14% to 19% below the replacement rate of 2.1). To correct this omission Table II is adjusted to allow for the effects on the Nordish population of an intermixture rate of 6% during the period from 1990 to 2000, 10% from 2000 to 2020, 15% from 2020 to 2030, and 20% from 2030-2050. It also allows for the compounding or cumulative effects of intermixture with each new generation (allowing thirty years per generation). The last column, based on zero immigration, lowers the assumed rate of intermixture for the period from 2030 to 2050 to 16.5% on the grounds that the pool of potential non-Nordish mates available for intermixture would be smaller.
In Table I the assumed rates of non-Nordish immigration and births cause a relative decline of the Nordish population in proportion to the others (i.e., in terms of population share), while the assumed Nordish birthrate causes an absolute decline in numbers. In Table II the assumed rate of intermixture increases both the relative and absolute decline in both the proportions and numbers of the Nordish population.
The rate of intermixture is determined by three factors -- the relative proportions of different racial elements in the population, the extent of contact between the races, and the degree of racial discrimination in the selection of mates. The rate of intermixture is effectively limited by the proportions of different races in a population. In a monoracial society different races are not present, resulting in reproductive isolation and the effective prevention of intermixture. If other races are present only as a very small minority the rate of intermixture is still necessarily limited to a low level. When other races are present in numbers equal to or exceeding that of a particular race the potential rate of intermixture for that race is effectively unlimited. Within the given proportions of different races in a population, the actual rate of intermixture is determined by the extent of contact between the races and the degree of racial discrimination in the selection of mates. The greater the extent of contact between the races the higher the rate of intermixture will tend to be. To the degree that contact between the races is minimized or prevented, a degree of reproductive isolation is present which reduces the rate of intermixture. If contact between the races is extensive there is no reproductive isolation and racial discrimination in the selection of mates becomes the only effective limit on the rate of intermixture. If two races are present in equal numbers, and contact between and within the races is equally extensive, so that 50% of the pool of potential mates are from each race, there should be a 50% rate of intermixture if there is no racial discrimination in the selection of mates. If the degree of racial discrimination is 50% the rate of intermixture would be 25%. Although the rate of Nordish intermixture with other races is difficult to predict, it is likely to increase due to a number of interrelated and interacting trends, including increasing proportions of other races in the population and thus in the pool of potential mates, more extensive contact between the races, a decreasing level of racial discrimination in the selection of mates, cultural and ideological influences, and the "snowballing" effect -- the increasing momentum or velocity in the rate of intermixture -- caused by the increasing numbers of mixed-race persons themselves.
Allowing for intermixture, my projections in generation intervals of 30 years for the under-15 age group of the Nordish population in the U.S., which in 1992 was 27.7 million, are as follows: 2020 = 22.4 million; 2050 = 15 million; 2080 = 9 million; 2110 = 5 million; 2140 = 2.7 million (i.e., a 90% reduction in 150 years). This projection is based on the assumption that fully 50% of each Nordish generation would strictly discriminate on racial grounds in their selection of a mate and refuse to mate with a member of another race or a racially-mixed person who is only partly of their own race. The other 50% would not racially discriminate in their choice of a mate, with the consequence that the racial proportions among their mates would reflect the racial proportions of the population (specifically, the pool of prospective mates) as a whole. (Thus the 15 million Nordish-Americans of the under-15 generation of 2050 would comprise only about 20% of their generation of Americans as a whole, so that 50%, or 7.5 million, who racially discriminated in their choice of a mate, and 20% of the remainder, or 1.5 million, who did not racially discriminate but by chance chose a mate of their own race, totaling 9 million, would produce the 9 million Nordish-Americans of the generation of 2080.) Since each Nordish generation would constitute an ever smaller proportion of the total population, it would be increasingly difficult for 50% to racially discriminate successfully in their choice of mates. Even among the current generation of Nordish youth, who have been heavily indoctrinated with the racial nihilist belief that any kind of racial discrimination is morally evil, it is unlikely that 50% would practice strict racial discrimination in the choice of a mate.
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