Right to Racial Life

The Right to Racial Life

 

by

Richard McCulloch

In 1968 a multiracial singing group called “Up With People” toured the United States promoting the oneness message of one world, one people and one race. Among other places, they visited the college where the author was a freshman, sending out multiracial teams of their youthful members to visit various classes. The team that visited the author’s American history class claimed a religious justification for the unification of the different races and peoples of the world into one race and people. When the author asked them why the different races were created in the first place, and why were they then separated from each other on different continents, without contact until relatively recently, if it were indeed the will of the Creator to join and mix them together into one race, as they claimed, one of them replied that she had heard that question before, but none of them answered it. Even accepting their non-evolutionary and non-scientific perspective, deductive reasoning from the facts given in this question would not support their logically unsupported position, but would lead to conclusions quite contrary to their assertions. Faced with a question their premises could not answer, they ignored it.

An ideology, or system of ideas, beliefs and values, must enjoy a major degree of cultural dominance and control to be in a position to ignore facts that question or disprove its premises, to dismiss other ideas or values without serious consideration, or to discredit different beliefs just for being different. It must attain the level of being cultural dogma or orthodoxy, guarded and protected from heretical questions and beliefs by its control of the most influential cultural institutions. From the communications media of television, motion pictures, radio, newspapers, books and magazines, to the schools and universities, churches and civic groups, legal system and major political parties, and all levels of government, the ideology of oneness currently enjoys this level of cultural dominance, and has enjoyed it in increasing degree for most of this century. As the orthodox dogma of our culture, taking precedence over all others, and in consideration of its terminal effects on the Nordish (Northern European) race, it is important that it be carefully examined.

The ideology of oneness here examined is not a form of mystical or transcendental oneness or unity with Life, God or the Universe. Nor is it that most complete form of bonding that is the expression of total love between a man and woman. It is the ideology that promotes the union and intermixture of the diverse subspecies and races of the human species into one race. After evolving in different directions under conditions of separation for thousands of generations, it would have the races converge into one race in which the racial differences created by divergent evolution would be eliminated. Consistent with this policy of eliminating racial differences, it minimizes their value, importance and extent. As the agent between and among the different races, acting to bring them together and promoting their intermixture, it is racial nihilism.

Racial nihilism is the application of the ideology of oneness to racial relationships. In racially homogeneous societies, such as most of the non-Nordish countries, its practical effect is minimal. In heterogeneous, multiracial societies, such as America has become, and most other Nordish homelands are in the process of becoming, its effects are maximal, and for the Nordish race fatal. Although the ideology of racial nihilism has long been variously espoused and accepted by cultural elements in all the Nordish countries, its actual effects were first experienced by the Nordish race in America. That other Nordish homelands are now permitting large-scale non-Nordish immigration, and experiencing the effects of multiracialism and racial nihilism, can be largely attributed to the influence and example of America. In fact, in the post-1950 period, multiracialism and racial nihilism have become a central part of the ideology called “Americanism.”[Note 1] A central tenet of this ideology is that America consists of all races and belongs equally to all races. It explicitly denies that America is the rightful homeland of one race, or rightfully belongs to one race. It generally expresses its argument in terms of racial equality, but the real issue is one of racial possession and ownership. It urges Nordish Americans to welcome and embrace the racial diversity of multiracialism, but since racial diversity was created by racial separation and reproductive isolation, and requires those same conditions for its preservation and continuation, it is actually asking Nordish Americans to welcome and embrace their racial dispossession, replacement and destruction.

The acceptance of this ideology by the Nordish race deprives it of the major new homeland won and built by the epic effort of its previous generations, and of the conditions it needs to continue to exist there. This was not always so. The great majority of the Northern Europeans who settled in America before 1890 regarded it as a Nordish homeland, and certainly did not want, or anticipate, its transformation into a racially mixed country. The modern ideology of “Americanism” would now regard the values of these pre-1890 Americans as “un-American.” But the ideology of racial nihilism is not uniquely American. It affects, and endangers, the entire Nordish race.

True to the “One-World, One-Race” creed, the ideology of racial nihilism seeks the elimination of the racial differences created by divergent evolution. To achieve this goal it promotes convergent devolution, the reversal of the process of speciation by means of racial intermixture. In theory, all races would sacrifice their separate existence to achieve this goal, but in practice the Nordish race is the most endangered. The homelands of the other races — in central Africa, China, Japan, Korea, the Philippines, Mexico, India, the Middle East and elsewhere — are not presently threatened by racial nihilism, nor are they likely to be in the foreseeable future. Their homelands remain essentially monoracial. The only non-Nordish elements presently involved in the devolutionary process are those that have migrated to the Nordish homelands, who by their presence deny the Nordish race the conditions it requires for existence and create the conditions that can end its existence. The Nordish race could lose its existence through replacement by, or intermixture with, these racial invaders, but the non-Nordish elements that remain in their own homelands will continue to exist, unchanged, unaffected and unthreatened by racial nihilism.

The only thing resisting racial nihilism, or with reason to resist it, is racism. Specifically, the racial preservationist form, type or kind of racism, as this is the form of racism most antithetical to racial nihilism. This racism may be conscious or unconscious, from nurture or nature, from the environment or in the genes, and it may be euphemistically called by different names, but if it resists or opposes the values or consequences of racial nihilism, in theory or practice, it is racism.

There are many different definitions of the noun racism, and of the adjective racist.. They mean many different things to many different people. Obviously, there are many different kinds or types of racism, both as an ideology and as actions. A useful beginning point for a definition is the one given above — as that which, or those who, resist or oppose racial nihilism. In this negative position, at least, all forms of genuine racism should be united. The forms of action, means or methods of this resistance can vary, but are the same available to, and shared and used by, most other ideologies or causes. Only the ideology itself, with its ideas and values, is unique to racism. Therefore it is by its ideology that racism should be defined.

Racism is not an ideology in the same sense as most others. It has a difference. It is based on a biological relationship, an evolutionary or genetic bond, an attachment that is a part of nature, an objective fact of life and reality, with generations of ancestors and the possibility of uncounted generations of descendants. It is not just an idea, not just the product of human thought. It is in the genes, not just the mind. In this it differs from the various ideologies that concern themselves with politics, economics or religion. Much of the behavior and attitudes associated with racism have their origins in evolution, not ideology, and are governed by forces much deeper than conscious thought. With this understanding, we can achieve a more accurate definition of racism.

Racism holds that racial interests and values are matters of primary, major and central importance and concern. Other interests, loyalties and values are less important and thus secondary to those of race. Racial concerns and affiliations come first. If there is a conflict between racial interests and nonracial interests, whether economic, political, sexual, cultural, national or religious, or pertaining to occupation, gender, age or social class, the racial interests take priority. Racial considerations take precedence over all others. Racism judges all things — all actions, events, behavior, ideas or values — by the standard of what is good or best for the race. It evaluates everything on the basis of its effect on the race — whether it is good or bad for the race, healthy or unhealthy, wholesome or unwholesome, unifying or divisive, strengthening or weakening, augmenting or diminishing, improving or worsening. In these judgments vital (life-essential) interests take priority over non-vital ones, long-run interests over short-run, major over minor, and primary over secondary. Moral values are founded on racial values, and seek to serve and promote the best interests of the race. Under the principles of racial rights fostered by the Racial Compact and the Racial Golden Rule, the vital (life-essential), major or primary rights and interests of one race take priority over the non-vital, minor or secondary rights and interests of other races.

In its most transcendental form, racism embraces the principle that race and Creation are one, and regards the true, fair and legitimate best interests of the race to be consistent with, and even identical to, the true best interests of Life, Creation and the Universe as a whole. It sees identity of interest, and no conflict, between the race and Creation. It considers the vital interests of the race, its preservation, salvation and ascent, its continued existence and upward evolutionary development and progress, to be of major importance to the great plan of Life.

Racial nihilism, from its position of cultural dominance, tends to portray that which resists or opposes it (i.e., racism) as evil and based on hatred. But resistance and opposition to that which would destroy one’s race can be motivated by feelings other than hate. Love of one’s race, of its unique traits and qualities, and the consequent desire to preserve its well-being, independence and continued existence, would provide an even stronger and more enduring motivation to resist racial nihilism. Those primarily motivated by positive feelings of love for their race would also naturally be expected to have negative feelings, or hatred, for those things which threaten or cause harm or destruction to that which they love, but these negative feelings would be secondary and derivative, derived from the primary positive feelings which are the true source of the motivation, and according to which it should be defined and classified.

Racism, when primarily motivated by positive feelings, can be defined as love of one’s race and loyalty to, and support for, its legitimate and vital interests. Vital interests are those which are life-essential. They are the conditions required for continued existence, development, health and well-being, to preserve the race in undiminished, undiluted, unaltered and distinct form. They are the conditions required for successful reproduction and the avoidance of intermixture with other races (misreproduction or malreproduction, the most harmful form of nonreproduction). They are racial separation, reproductive isolation, self-determination, sovereignty, freedom and independence.

Racism, in its positive form, is the system of values, ideas and beliefs which considers one’s race to be valuable and important. It favors and promotes those conditions of existence and life — political, religious, spiritual, economic, cultural and social — which are conducive to the preservation and well-being of one’s race. It supports the race-creating process of divergent evolution or speciation, and the conditions which promote this process. It favors the separation, reproductive isolation, independence and freedom of different races and their exclusive control over their own destiny in accordance with the Racial Golden Rule and the Racial Compact.

Racism is racial loyalism, loyalty to the interests of one’s race. Racists are racial loyalists, loyal and true to the vital and best interests of their race, to the interests of its past and future generations, to the line that made them, that gave them life and being, to their ancestors who created them and their descendants who depend on them for creation. They would not knowingly or willingly fail or betray their race and the trust placed in them.

Racism is racial preservationism and protectionism. Much of the behavior and attitudes that constitute Nordish resistance to racial nihilism, that are resented by non-Northern Europeans and defined as prejudice, discrimination and intolerance by racial nihilism, are actually the efforts of Northern Europeans to preserve and protect their race from that which can diminish or destroy it.

Nordish racism measures every value or action by the standard of what is best for the race. It regards the legitimate interests of the race, those consistent with the right to racial life and the Racial Golden Rule, as identical with the interests of Creation itself. It promotes racial separation, freedom and independence, the conditions required for continued Nordish life. It is dedicated to the cause of Nordish life.

Nordish racial preservationism is racial separatism. Separation from other races is the primary requirement for continued Nordish existence, and the most vital (life-essential) of all Nordish racial interests. It is the preservationist imperative. Any supposed form of Nordish racism which contradicts this rule does not promote what is good or best for the race, and cannot be regarded as true racism. Racial supremacism, which involves one race being supreme and ruling over others, or being the master of others, prevents racial separation and independence as it requires interaction between the races, between the rulers and the ruled, between the master race and their subjects, and violates the Racial Golden Rule and the Racial Compact by denying the rights of the ruled races to freedom and self-determination. This is totally contrary to the best interests of the race, and to the ideology of moral racism.

Racial separatism has nothing to do with the system of racial segregation practiced in the “Jim Crow” era of the American south, or with the practice of petty apartheid in South Africa. These are examples of systems of racial supremacism, not separatism. True racial separatism is not about separate water fountains, restrooms, restaurants, hotels, beaches, movie theaters, playgrounds, amusement parks or buses, nor even about separate schools, work places, churches, or neighborhoods. By the standards of true racial separatism such measures are only half-measures, and in the long run little better than no separation at all. Such measures do not create a monoracial society as required for continued Nordish existence, but merely impose an unstable hierarchy on a multiracial one. They only delay the destructive effects of racial nihilism by shifting them from the short term to the long term, creating a growing peril that may doom future Nordish generations. True racial separatism is separate countries, separate territories, separate governments, separate economies and separate cultures, independent and free of other races, with self-determination and self-control of their own affairs, their own future, and their own destiny. It is racial liberation, independence and freedom, setting the different races free from control or harm by others.

Racial preservationism is racial livism. It is the desire for continued life and existence on the racial level, comparable with what might be called “livism,” or the desire for continued life on the individual level, except that this desire is so taken for granted that such a word has never been considered necessary. It is the form of racism that believes that a race has a right to live, a racial right to life, and a right to the conditions it requires for continued life and existence. It is the ideology, the system of ideas and values, that supports the right to racial life.

Nordish racial preservationism is the only ideology that can save the Nordish race. It is the only ideology that wants to save the Nordish race, that wants the Nordish race to continue to live and have the conditions it needs to live. It is the only ideology that believes the Nordish race has a right to racial life and to the conditions it requires for continued life, and it is the only ideology that supports and promotes those rights. In all these things it is the opposite of racial nihilism.

The conditions in which the Nordish race exists have long since passed the point where they need to be changed in a very major way if the Nordish race is to continue to live. Only the application of the ideas and values of moral racism on a grand scale, to restore the conditions of racial separation and independence needed for continued Nordish existence, can save the Nordish race from extinction and fulfill its right to racial life.

The most extreme action that can be taken against a race is to oppose its most vital interests, the conditions it requires for existence, its right to racial life. Such an action or position is the ultimate action or position against, or anti, that race. There is no action that can be more anti or against a race than to be anti or against the conditions it needs to live. Thus opposition to Nordish separation and independence is anti-Nordish in the most extreme possible degree, resulting in its racial death. The racial nihilist campaign against racial preservationism, denying the Nordish race the conditions it needs to live, is ultimately a campaign against the Nordish right to life.

The choice facing the Nordish race is a fateful one. It is between racial preservationism and racial nihilism, racial life and racial death, the continuation of the racial-genetic line or its termination. The proponents of racial nihilism and Nordish racial death dominate the news media, the government, the schools and the culture, and the air is constantly filled with their singing of the Nordish death song. Conformism pressures most Northern Europeans to join its chorus and sing in harmony, and censure befalls those who voice a discordant note, or sing with less than total enthusiasm. The sound of the Nordish life song is so faint that most are unaware of its existence. But the Nordish race will be saved only if enough Northern Europeans join in unison to raise the song of Nordish racial life and vanquish the song of death.

Do Northern Europeans think their race and its unique traits and characteristics, its talent, spirit and beauty, its men, women and children, all that it is, has been and could be, are worth defending, worth protecting, worth saving, worth preserving? Would they be willing to strive against the seemingly all-powerful racial nihilist tide that is sweeping them away from their race, drowning them in the buffeting waves of different races, and pulling them under to genetic submergence? Do they still possess a meaningful sense of racial consciousness, of racial identity, of who and what they are, of what race made them and to what race they belong? Some do and some do not. Racial preservationists are those who do. They are those who care. They are those who love their race, who are loyal to its interests, who want it to live, and who consider it valuable and important enough to be worth their utmost efforts to save and preserve it.

For many years the Nordish race has been losing the struggle for the hearts and minds, the love and loyalty, of those who belong to it and owe it all they are. The outcome of this struggle will decide whether the Nordish race will live or die. This struggle has often focused on issues of rights and questions of what is right. The right now at issue, now in question, is whether the Nordish race has a right to live.
1. Since 1986 there has even been a holiday — January 15, Martin Luther King Jr.’s birthday — which has in practice been dedicated to the promotion and celebration of the racial nihilist dream and its effects.