Last week, I departed from my usual culture-centered article to ask the question, hardly a new one in my circles on the Internet, about what we ethno-conservatives (I’ll use that term this time around) can do, politically, to further our cause. I was honored with several wonderfully thought-provoking essays from Howard Harrison and Mark (I’ll refer to them by first names for convenience although the Heritage American likes formality). Both, if I recognize Mark rightly, are experienced commentators on our National Situation and friends of this blog. I would indeed like to post their responses separately but since that does not seem likely to clarify anything for the reader I’ll simply recommend that you please give the comments a careful reading. There remain in my mind a few principles I’d like to put on the table concerning activism (that horrible word), but that will have to wait for a subsequent entry.
The reality of the spirit of resistance
Although I am regularly discouraged by the unwaning devotion of my liberal relatives and colleagues to their accustomed political beliefs, I hold at core a firm belief that “the spirit – of nation, of freedom, of social restoration – lives underneath” the dismal surface of our public discourse. There is much intuitive evidence for this. I am occasionally jolted by a very non-liberal outburst from the most politically correct person; and among less educated whites like the gentleman who replaced my water heater recently and reported first-hand what it is like to work in black and immigrant areas of Detroit, there is almost nothing to prevent support for an ethno-conservative position except that no one has ever presented it to them as an option. (The technician confused me by talking about someone named Bomma who wants to take away our guns, and I’m not sure if it was a deprecatory nickname or just his natural pronunciation of our president’s name.)
In the virtual world of the Internet, the ethno-conservative movement is alive and well; new blogs appear constantly, some very good, and a few organizations have come into being as well. One could spend the entire day, every day, just following news and events from that perspective. That perspective is largely unrecognized and entirely misunderstood by the mainstream media, and it still lacks real power; but no one who is acquainted with it can fail to sense its very real – dare I say it, revolutionary – potential.
Because of that I am not impressed by the writer of this article, who though he gives the Tea Party movement fair treatment seems to be engaged in wishful thinking when he considers the possibility that it is falling apart because of internal bickering. This is the shallow liberal view that holds conservatives to be motivated by petty insecurities and petty self-interest and sees them as doomed one day to fade from the scene. I have no idea whether the Tea Party movement itself will endure, but I do know that the spirit behind it comes from the heart of the people of Middle America, who are motivated by a genuine concern for the future of their country and people.
Tea Partiers Turn on Each Other
After emerging out of nowhere over the summer as a seemingly potent and growing political force, the tea party movement has become embroiled in internal feuding over philosophy, strategy and money and is at risk of losing its momentum.
The grass-roots activists driving the movement have become increasingly divided on such core questions as whether to focus their efforts on shaping policy debates or elections, work on a local, regional, state or national level or closely align themselves with the Republican Party, POLITICO found in interviews with tea party organizers in Washington and across the country.
Now the disagreements and the sense of frustration they have engendered could diminish the movement’s potential influence in state and national politics.
I think the real division in the “conservative movement” is between those who hold to certain bottom-line conservative values (those once held by 99% of the American population) and those who accept the political triumph of modern liberalism and want “conservatism” to become a more patriotic, business-friendly “brand” of liberalism. The exponents of modern liberalism would like to think conservatism is falling apart, but what is really happening is that it is rediscovering itself.
The question that arose in the comments was whether to work within the existing power structures or whether to abandon this as hopeless and work entirely outside the system to create an alternative society, possibly one physically separated from the rest of the historical country (for us, America). Howard argues persuasively, even inspiringly, for the first option, what he calls a non-radical revolution, while Mark expresses the view, certainly one I have shared, that it may be too late for this and that we need to begin doing groundwork for an entirely separate future society.
I am moved and impressed by Howard’s proposals and ideas. He envisions a long-term Gramscian “march through the institutions” over a period of decades, and thinks, based on a spiritual sense similar to mine, that ethno-conservatism is growing and that liberalism is far weaker than it currently appears. (I would only ask that he continue inform his readers of whatever concrete signs he has discovered of change in our favor. I spend too much time in a very liberal environment and it sometimes is overwhelming.)
How, indeed, can we say this non-radical revolution cannot work when it has not really been tried? We might indeed bewail the fading away of people like Pat Buchanan, and think that if he could not succeed, the younger generation, in so many ways inferior to Buchanan’s in education and understanding, could not possibly do any better. Yet Buchanan worked in a different era, when America may have not been ready for his message, when he himself may not have fully seen where things were going. His successors may find ways to operate within the system in ways we cannot as yet imagine.
At the same time, in one way or another, spiritually, physically, or both, there will have to be some kind of white separation, as Mark points out. From the perspective of our present society this is a radical agenda indeed, and the demographic factors do result in a situation which may not be adequately addressed by the idea of a “non-radical revolution.” I have never, at the individual level, wished for complete and total separation of white Westerners from other races and ethnic groups. But the assault on our society by mass non-white immigration does force us to stand up for our racial group. Questions which one would prefer to keep in the realm of individual choice, like interracial marriage, become fraught with social and political significance, like it or not.
I thus find nothing objectionable about Mark’s statement that “The goal is a nation for my people and my people alone. We can’t share a nation with other people without this same problem eventually arising one way or another, and so every proposed solution short of separation is actually a non-solution.” I might not put it this starkly myself, but I find the truth in what he says undeniable. It is not a matter of “whiteness” being a goal or ideal in itself. Rather, it is a matter of working backwards from the question “what kind of society do I want to live in and my children to inherit?” I see no escape from the conclusion that such a society must be largely white. This is the thought we need to make it acceptable to express – among whites.
A personal admission: people who know me would probably describe me as a patient person, since I seem to be steady and deliberate in what I do, but in fact I have probably been hindered in life by my impatience, by the desire for quick results, more than anything else. I was reminded by this by a comment by Howard on my last entry, where he pointed out something indisputably true about the ethno-conservative movement: “It will take us fifteen to thirty years to build power” and “I can afford to take the long view. Can’t you?” Well, I thank him for his reminder to keep a healthy perspective, something always found in his own writing. We ought to counsel patience to ourselves every day. Howard’s estimate may even be on the short side, but he is surely right in setting fifteen years as a minimum. So let’s get to work, for that time will pass like a summer dream. Isn’t that the point? We want to be a part of something that will last a thousand years. And he who works for the future lives in it today.
Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
For they shall soon be cut down like the grass, and wither as the green herb. (Ps. 37)