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NATIONAL ALLIANCE GOALS
Our goals follow from this world view, and like it they
are evolutionary. That is, our goals for the next decade are
steps on the way to our goals for the next quarter-century,
which in turn are steps on the way to the things we want to
achieve a century from now, and so on. It may seem
unrealistic for us to describe in detail the type of world
we are aiming at a millennium or even a century hence,
because, although we know the principles which must govern
that world, we cannot be sure exactly how they will be
realized. Not only are there the uncertainties of fortune,
but we expect to learn from our experiences and to modify
accordingly the ways in which we implement our principles.
Nevertheless, it is useful to have a concrete picture now
of the world for which we are striving, even though we
understand that this picture will evolve, and its details
will change. If we think of the world that we want to forge
from the ruins of the present world, we might fix our sights
on things as we would make them a quarter-century hence,
after our enemies have been vanquished, the strife of
revolution has subsided, and the spiritual and physical
debris of this era has been cleared away. We can then
describe, at least in outline, certain essential features
that new world must have.
They are, in brief:
In spiritually healthier times our ancestors took as
theirs those parts of the world suited by climate and
terrain to our race: in particular, all of Europe and the
temperate zones of the Americas, not to mention Australia
and the southern tip of Africa. This was our living area and
our breeding area, and it must be so again. After the
sickness of "multiculturalism," which is destroying America,
Britain, and every other Aryan nation in which it is being
promoted, has been swept away, we must again have a racially
clean area of the earth for the further development of our
people. We must have White schools, White residential
neighborhoods and recreation areas, White workplaces, White
farms and countryside. We must have no non-Whites in our
living space, and we must have open space around us for
expansion.
We will do whatever is necessary to achieve this White
living space and to keep it White. We will not be deterred
by the difficulty or temporary unpleasantness involved,
because we realize that it is absolutely necessary for our
racial survival. The long-term demographic trend toward a
darker world, which the disastrous policies of the last
century have caused, must not only be halted; it must be
reversed.
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We must have new societies throughout the White world
which are based on Aryan values and are compatible with the
Aryan nature. We do not need to homogenize the White world:
there will be room for Germanic societies, Celtic societies,
Slavic societies, Baltic societies, and so on, each with its
own roots, traditions, and language. What we must have,
however, is a thorough rooting out of Semitic and other
non-Aryan values and customs everywhere. We must once again
provide the sort of social and spiritual environment in
which our own nature can express itself in music, in art and
architecture, in literature, in philosophy and scholarship,
in the mass media, and in the life-styles of the people.
In specific terms, this means a society in which young
men and women gather to revel with polkas or waltzes, reels
or jigs, or any other White dances, but never to undulate or
jerk to negroid jazz or rock rhythms. It means pop music
without Barry Manilow and art galleries without Marc
Chagall. It means films in which the appearance of any
non-White face on the screen is a sure sign that what's
being shown is either archival newsreel footage or a
historical drama about the bad, old days. It means
neighborhoods, schools, work groups, and universities in
which there is a feeling of family and comradeship, of a
shared heritage and a shared destiny. It means a sense of
rootedness, which in turn engenders a sense of
responsibility and energizes a moral compass, so that people
once again know instinctively what is wholesome and natural
and what is degenerate and alien. It means spiritual feeling
coming from the soul and unencumbered by superstition or
dogma, soaring free and reaching far above today 's
priest-ridden, church-bound spirituality.
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We must have a government wholly committed to the service
of our race and subject to no non-Aryan influence. It must
be a government guided by fixed principles, yet able to
respond in a flexible way to challenges and opportunities.
It must be structured and organized in a way suited to its
purpose of safeguarding and advancing the race, and it must
be as immune to corruption and subversion as human genius
can make it.
In America we have had ample experience with two
tendencies in government. During the first century or so of
the American republic, we had a government which to a large
degree embodied the principle that the best government is
the least government, reflecting the general distrust of
governments which was shared by many of the framers of the
U.S. Constitution. This government provided for the national
defense, for the mails, and for a number of other functions
more or less helpful or necessary to the orderly existence
of the nation, but it interfered relatively little in the
lives of its citizens and left most of them to take care of
their personal needs in the way they saw fit.
With the growth of mass democracy (the abolition of poll
taxes and other qualifications for voters, the
enfranchisement of women and of non-Whites), the rise in the
influence of the mass media on public opinion, and the
insinuation of the Jews into a position of control over the
media, the U.S. government was gradually transformed into
the malignant monster it is today: the single most dangerous
and destructive enemy our race has ever known.
Many patriots look back fondly at the government as it
was in its first phase, when it was less democratic and less
intrusive in the lives of citizens. Perhaps the time will
come when we can afford to have a minimal government once
again, but that time lies in the remote future. The fact is
that we need a strong, centralized government spanning
several continents to coordinate many important tasks during
the first few decades of a White world: the racial cleansing
of the land, the rooting out of racially destructive
institutions, and the reorganization of society on a new
basis.
The central task of a new government will be to reverse
the racially devolutionary course of the last few millennia
and keep it reversed: a long-term eugenics program involving
at least the entire populations of Europe and America. Such
a task is necessarily intrusive, and it will require
large-scale organization.
The structural details of a new government are important,
but they are not a matter of principle. One might even get
the job done by continuing with mass democracy, simply by
replacing the people who control the mass media with
Alliance members, and perhaps that is a reasonable way to
proceed during a transitional period. In the long run,
however, we want an honest government, not one which hides
behind the carefully managed illusion that tens of millions
of voters are its real rulers. A government of and by
politicians is not only grossly inefficient, it remains too
susceptible to corruption and subversion, regardless of who
controls the organs of public opinion.
We need a government every branch of which is staffed by
people carefully selected and trained for their
responsibilities, not by people who are merely liars with
charisma. We need a government of men and women who actually
respect that government, and whose attitude toward
its mission is essentially religious: a government
more like a holy order than like any existing secular
government today. It might not be too much to say that the
most important single institution in the government we want
will be the one which selects, trains, and tests the people
who will be the judges and the legislators and the
executives in that government people who will be more like
secular priests in their behavior and their attitude
toward their work than like today's politicians and
bureaucrats. The institution which prepares these people for
their work must be incorruptible and single-minded, with our
principles engraved in the souls of its teachers.
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A proper educational system serves three purposes: it
passes a people's cultural, intellectual, and spiritual
heritage from generation to generation; it teaches skills
and techniques; and it guides the character development of
individuals from childhood to adulthood. The first purpose
is served by teaching facts and ideas: language, history,
science, ethics, and so on.
The second purpose is served by teaching the child or
young adult how to do things which will be useful to himself
and/or society: how to play a musical instrument, how to
weld, how to manage a business, how to type, how to repair a
motor vehicle, how to fight with and without weapons, how to
draw, how to swim, how to raise children, how to grow food,
how to build a house.
The third purpose is served by challenging, testing,
conditioning: by forcing the child to exercise his will, to
discipline himself, to endure discomfort, to make plans and
carry them out, to overcome fears, to accept responsibility,
to be truthful, and generally to develop and strengthen
those traits of character valued by a healthy Aryan society.
The present educational system in America completely
neglects the third purpose and does poorly with the first
two, even in those fortunate areas not yet encumbered with
an appreciable "multicultural" contingent. The most
important reason for its poor performance is that it has
lost any clear understanding of purpose. In order to pass on
a people's cultural, intellectual, and spiritual heritage,
it must first know the answer to the question: Which
people's heritage? Today such a question is Politically
Incorrect and therefore not admissible.
Even half a century ago, before it became Politically
Incorrect to understand that the heritage to be passed on is
European, there was no depth of purpose. The reason
for passing on the European heritage is not just to help
young people qualify for higher-paid employment or become
better dinner-table conversationalists. It is to instill in
them a consciousness of what it means to be European -- a
race consciousness -- and thereby to make racial
patriots of them. Facts and ideas have a spiritual component,
and this component must be emphasized in the educational
process.
There certainly will be sexual and occupational
specialization in the second area of educational activity,
and sexual specialization in the third. Even in the first
area, children undoubtedly will be separated according to
ability: not every child needs to learn Greek and Latin and
the infinitesimal calculus to acquire a feeling for his race
and its ways. Nevertheless, a proper educational system
should provide a common body of knowledge and understanding
shared by everyone, so that every member of the society has
a fully developed sense of peoplehood. The boy who aims at
becoming a machinist should read Homer, at least in
translation, and the boy who plans to teach literature
should understand what it means to be a good welder, at
least to the extent of trying his hand at it.
It is by pursuing the third purpose, however, that a new
educational system will make the most radical contribution
to Aryan society. Education that concerns itself with the
development of the whole person and focuses as strongly on
forming character as on imparting knowledge or teaching
skills dates back to ancient Greece, and it enjoyed an
all-too-brief revival earlier this century in National
Socialist Germany, before being outlawed by the advocates of
permissiveness. Today permissiveness rules throughout the
Aryan world. "Education" is something which takes place only
in designated buildings for a few hours on prescribed days,
under conditions approaching chaos. Inside or outside these
buildings, discipline is minimal. Children grow up in a
world without standards of performance, without clear
guidelines for behavior, without any strong source of
authority. We see the products of this system all around us:
too many weak, indecisive men and too many unfeminine women;
a general lack of significant goals and self-confidence; a
self-indulgent population without self-discipline or inner
strength, restlessly seeking "happiness."
By ensuring that each child born to our race grows into
the strongest, most capable, most responsible, and most
conscious future citizen that his genes make possible, we
will gain an enormous advantage over any race without such
an educational system.
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There are two fundamental criteria which must be used for
judging each and every governmental intervention in economic
matters. They are, first, the long-range welfare and
progress of the race; and second, human nature. Which is to
say that in evaluating any economic policy we must ask
ourselves two questions: Will this policy ultimately be
beneficial or detrimental to the quality of our race? And is
it in accord with human nature?
We look first at the racial effects of a policy and
insist that they must be positive -- or at least not
negative -- and then we insist that the policy be based on a
clear and realistic understanding of human nature, so that
it is workable.
We can understand better the significance of these two
principles if we consider briefly two quite different
economic systems, Marxism and laissez-faire
capitalism.
Marxist economics has human happiness rather than racial
progress as its ostensible aim, and it is based on
assumptions that are at odds with reality and with human
nature. It aims at providing material comfort for everyone,
more or less equally. It cannot even admit the possibility
of racial progress, because that implies that some types of
men are inherently superior to others and that some
directions of development are more desirable than other
directions.
Whether one prefers the Marxist goal of the greatest
happiness for the greatest number or the National Alliance
goal of stronger, wiser, and more beautiful men and women is
a matter of one's values. It was not on its choice of values
that Marxism foundered. however, but on its refusal to
recognize the fact of human inequality and the nature of
human motivation. When people are not permitted to work for
their own profit and advancement, they do not work well; and
when a society's leaders do not attain their positions
through their own merit, that society is likely to be ill
led.
In contrast to the Marxist system, we recognize the need
to permit people to compete, to reap the fruits of their
labor, and to exercise leadership according to their
demonstrated ability. They will work harder and more
efficiently and will order themselves in a hierarchy of
ability. The result will be a stronger, better led, and more
prosperous society. There will of course, be those
individuals who will not work or whose natural abilities are
such that they cannot compete effectively. Rather than
following the Marxist path of robbing the successful in
order to reward the unsuccessful, we must take measures to
ensure that society's lowest elements do not multiply and
become more numerous in later generations.
The laissez faire capitalist system provides
another illustrative contrast. Under such a system the
society as a whole has no goals: there are only the goals of
individual men and women. The capitalist system, like ours,
provides strong incentives for individuals: the strong,
aggressive, and clever rise and prosper, and the weak,
indecisive, and stupid remain at the bottom. Leaders tend to
be capable -- at least, in the capitalist economic environment,
with its special conditions.
Without a unifying principle, however, a capitalist
society easily can fall prey to certain inherent weaknesses.
One of these weaknesses is the instability which leads the
rich to become richer and the poor to become poorer, not
solely because of differences in ability but because the
possession of capital gives the possessor an enormous
advantage in the competition for more capital. When personal
gain is the only motivation in a society, those who
already are rich can arrange things to favor themselves:
they can buy the legislation they want, and they can block
threats to their power in ways that may be destructive to
the welfare of the society as a whole. They can hold down
the price of labor, limit healthy competition within the
society, and exploit the environment without regard for the
long-range consequences.
The overly rigid social stratification resulting from
unrestricted capitalism can lead to endemic class hostility
and even to class warfare. It can slow racial progress by
making the ability to acquire and hold capital the supreme
survival trait.
We need an economic system which, in contrast to Marxism,
allows individuals to succeed in proportion to their
capability and energy, but which, in contrast to capitalism,
does not allow them to engage in socially or racially
harmful activity, such as stifling competition or importing
non-White labor. We need to structure our economic system so
that it cannot fall prey to the instability of capitalism.
We need to maintain social flexibility, so that capable and
energetic individuals always have the possibility of rising.
We need to ensure that capital does not have the possibility
of changing society's rules to suit itself. The way to
achieve and maintain an economic system which meets these
criteria is to design and govern the system subject to the
supreme principle: the ultimate aim of all economic policy
is racial progress.
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