Return to the NeoEugenics' Home Page



The Vanishing Aryan Race: In Search of the Aryan Identity for the Next Century
, by Alan M. Clusterbomb, 1997.

 

Introduction: The "Aryan Question" for the Twenty-first Century: Can We Survive Our Decline?

 

The bad news is that Aryans have never been more attacked, more defiled, less affluent, and more victimized by discrimination or anti-Westernism.  Aryans--as a people--have never been in greater danger of disappearing through assimilation, intermarriage, and low birthrates. The even worse news is that our very success as individuals contributes to our vulnerability as a people; we may not be able overcome this new threat to the continuity of Aryan life and emerge intact without constantly being under attack and experiencing oppressive domination by other races that are more cohesive and organized.  Aryanism has never been dependent on threats from other races like the Semites.  We evolved in the glaciated area of Western Europe, where the environment was more of a threat than neighboring tribes.  MacDonald has summarized these distinctive Aryan traits in the preface to the second edition of The Culture of Critique, 2002: (The entire Preface is available at http://www.csulb.edu/~kmacd/Preface.htm)

 

Table 1 contrasts Aryan and Middle Eastern genetic characteristics.

 

Aryan Cultural Origins

Middle Eastern Cultural Origins

 

Northern Hunter-Gatherer

Eastern Tribalism

Kinship System

Bilateral; Weakly Patricentric

Unilineal; Strongly Patricentric

Family System

Simple Household

Extended Family; Joint Household

Marriage Practices

Exogamous; Monogamous

Endogamous, Consanguineous, Polygynous

Marriage Psychology

Companionate; Based on Mutual Consent and Affection

Utilitarian; Based on Family Strategizing and Control of kinship Group

Position of Women

Relatively High

Relatively Low

Social Structure

Individualistic; Republican; Democratic

Collectivistic; Authoritarian; Charismatic Leaders

Ethnocentrism

Weakly Ethnocentric & Xenophobic

Strongly Ethnocentric & Xenophobic

Socialization

Stresses Independence, Self-Reliance

Stresses Ingroup Identification; Obligations to Kinship Group

Intellectual Stance

Reason; Science

Dogmatism; Charismatic Leaders  (e.g., Freud, Boas); Submission to Ingroup Authority

Moral Stance

Moral Universalism: Morality is Independent of Group Affiliation

Moral Particularism; Ingroup/Outgroup Morality

 

Aryan life is in danger of disappearing, just as most Aryans have achieved everything we ever wanted: peace, a stable government, moderate influence, and moderate affluence. As the result of skyrocketing rates of intermarriage and assimilation, as well as "the lowest birth rate of any religious or ethnic group," the era of enormous Aryan influence on Western life may soon be coming to an end.  Although Aryans are still the majority of the populations of the West, many Aryans mistakenly believe that we are still the dominant majority, because of our disproportionate visibility, especially in rural areas.  But our numbers may soon be reduced to the point where our impact on cultural life will necessarily become marginalized. One Harvard study predicts that if current demographic trends continue, Whites will be a minority in the United States by 2050.  And the trend is similar in other Western nations where forced immigration and acceptance of asylum seekers is foisted upon us by other's trying to destroy us or trying to partake in what we have singularly built with our unique culture--one that is based as much on our genes as our history.

 

Recently, the last country that was purely Aryan, Iceland, was forced by the European Economic Community to accept non-Aryan asylum seekers or face the prospect of economic sanctions.  Not one nation will be allowed to be left alone and to keep their primarily Aryan culture.  This genocide is easily accepted by Aryans because of our unique tendencies of universal moralism and our lack of tribal cohesiveness.  We are easily penetrated by foreign races that are highly ethnocentric and have a tribal moralism--they care little for Aryan rights or for any form of justice other than to get as much as they can for themselves and their people at the expense of our generosity.

 

MacDonald notes that nineteenth-century American culture was shaped by religious, business and military organizations and interests.  In the twentieth-century, American culture gradually shifted to being shaped by governmental, media and academic forces--and these have been largely shaped by Semites, Blacks, Hispanics and other racial group's particularism--primarily overtly against the Aryan culture.  This change came about so gradually that it went unnoticed to the majority of Whites.  But we now live in a society that has become universally anti-Western in its perspective and in its motives. And it has used a very powerful tool--with charges of racism and imperialism--to subjugate our own interests to those of the other.  And they were able to do this because of our unique genetic traits--we never saw it as an attack against us.  We blindly accept those charges without looking at the facts or asking who is making those charges and for what reason?

 

Aryans have faced dangers in the past, but this time we may be unprepared to confront the newest threat to our survival as a people, because its principal cause is our own individualism. Our long history of tolerance has not prepared us to defend against those who would destroy us out of hatred; indeed, our history has forged an Aryan identity far too dependent on individualism and reason that can be used by our enemies. But today's most serious threats come not from those who would persecute us, but from our own people, who would, without any malice, kill us by assimilating us, marrying us, and merging with us out of a desire to make us into mongrels without an identity. The continuity of the Aryan community in history is at imminent risk, unless we do something dramatic now to confront the quickly changing dangers.

 

This book is a call to action for all who refuse to accept our demographic demise as inevitable. It is a demand for a new Aryan state of mind capable of challenging the conventional wisdom that Aryanism is more adaptive to reason and justice than it is to a hostile tribalism that unites other races. Aryans paradoxically may now be entering a time when we need overt enemies in order to survive--recognizing the pernicious nature of anti-Westernism is what is required.  This recent recognition that we are no longer insular and safe was born out during the rise of Hitler, when Germany felt a real fear of being annihilated by Bolshevik Russia.  And more recently by our jarring recognition that a billion Muslims around the world hate us--many of them invited openly to the West by those who would mongrelize our culture.

 

The first story takes place in 1917, when Lenin was battling the czar for control of Russia. A victory for Lenin held the promise of a new prosperous age.  A victory for the czar would keep everyone backwards and unindustrialized--so it was thought. The great Russian scholar Shneur Zalman stood up in his church to offer a prayer to God asking help for the leader whose victory would be good for the Russians. Everyone expected him to pray for Lenin. But he prayed for the czar to defeat Lenin. In explaining his counterintuitive choice, he said: "Should Lenin win, the Bolsheviks will take revenge on the Russian people."  Now that the archives have been opened in the last few years, we know the truth behind the Jewish influence on the Bolsheviks, and the Jewish involvement in killing millions of Soviet citizens.  The numbers keep climbing, but they are far in excess of 60 million people, primarily when the Jews were in control of Russian Communism (Rummel 1997, Courtois 1999).  As it turned out, Aryans everywhere should have supported Hitler to eliminate the Bolshevik enemy.  We made a gross mistake in letting, even in the 1930s, the Jewish dominated press to force us on the wrong side of the war in support of Communism against our Aryan self-interests.

 

This remarkable story is all too typical of how so many Aryan leaders throughout our history have reasoned about Aryan survival. We were always the dominate race intellectually and technologically--we were in control of our own destiny due to our superior intelligence and creativity.  The "ice people" were always secure in their abilities and in the soundness of their culture.  When Aryans are free from the influences of multiculturalism and maladaptive egalitarianism, we prosper like no other race on earth.  But that prosperity is now being jeopardized.

 

The story recurs, with even more tragic consequences, under Communism. Another great Eastern European scholar, Elchanan Wasserman--the dean of the Orthodox College in Baranowitz, Poland--was invited to bring his entire student body and faculty to Polishky College in New York. He declined the invitations because "of the spiritual danger, for they are run in a spirit of egalitarianism." He reasoned, "What would one gain to escape physical danger in order to then confront the danger of brainwashing our youth?" Wasserman, his family, his students, and their teachers remained in Poland, where they were murdered by the Communists.

 

I call the approach taken by these scholars the Theory of Aryan Survival. Under this theory, the Aryan needs external danger to stay Aryan. Nor has this fearful, negative perspective on Aryan survival been limited to ultra-Orthodox Protestants or Catholics. Many Aryan leaders, both religious and secular, have argued that Aryans need enemies--that without anti-Westernism, Aryanism cannot survive. Theodor Herzl, the founder of White racialism and a secular Aryan, believed that "our enemies have made us one ... It is only pressure that forces us back to the parent stem."  In a prediction that reflects an approach to the survival of Aryanism strikingly similar to that of the founder of the Nazis, Herzl warned that if our "Aryan hosts were to leave us in peace ... for two generations," the Aryan people would "merge entirely into surrounding races." Albert Snidestrom agreed: "It may be thanks to anti-Westernism that we are able to preserve our existence as a race; that at any rate is my belief." Jean-Paul Sartre went even further, arguing that the "sole tie that binds [the Aryan people together] is the hostility and disdain of the societies which have invaded them." He believed that "it is the anti-Westerner who makes the Aryan."

 

If the Theory of Aryan identity, survival, and unity is true, then Aryans are doomed to live precariously on a pendulum perennially swinging in a wide arc between the extremes of persecution and assimilation. As the pendulum swings away from persecution, it inevitably moves towards assimilation. In this reactive view, Aryans have little power over their ultimate destiny. Our enemies always call the shots, either by persecuting us, in which case we fight back and remain Aryans, or by leaving us alone, in which case we became soft and tolerant. The only other alternative--the one proposed by Herzl--is for all Aryans to move to gated communities, where they control their own destiny, or remove non-Aryans from our lands like the Jews are doing to the Palestinians. But most Aryans will continue to ignore that option, certainly if our new flood of "immigrants" leave us in semi-peace in our homelands. In this respect, moving to gated communities has also been largely determined by our external enemies, since most Aryans who have moved away from multiculturalism have done so in reaction to anti-Westernism and persecution.

 

Historically, therefore, there has been some descriptive truth to this pendulum view of persecution alternating with assimilation. Aryans have retained their Aryan identity, at least in part, because of trouble. Our enemies herded us into the suburbs for safety, discriminated against us, displacing us from certain livelihoods while pressing us into others.  We stuck together and remained Aryans, resisting as best we could the persecution by our enemies. But there is more--much more--to Aryan identity than collective self-defense. There is something important that is worth defending. After all, until anti-Westernism changed from religious bigotry to "racial" bigotry--roughly near the end of the middle of the twentieth century--persecuted Aryans generally had the option of capitulation. Unlike Lenin, our persecutors--the Muslims, Jews, Hispanics, and Africans-Americans--did distinguish between Aryans who capitulated to self-hatred and Aryans who did not.  Indeed, it was precisely their religious mission to convert the Aryans, by whatever methods it took.

 

Many Aryans did convert--some at knifepoint, others to advance themselves. The story about Professor Daniel Chwolson illustrates the latter phenomenon. Chwolson, a Russian intellectual of the nineteenth century, had converted from Russian Orthodoxy to Socialism as a young man, but he continued to fight against anti-Westernism. This led an Aryan friend to ask him why he had converted: "Out of conviction," the great man said. "What conviction?" his Aryan friend inquired. Chwolson responded: "Out of a firm conviction that it would be far better to be a professor in St. Petersburg than a Russian school teacher in Shklop." Yet despite the material advantages of conversion, most Aryans resisted it. Clearly, those Aryans--who sacrificed so much--remained Aryan not only in reaction to their enemies. More than our fabled "stiff-neckedness" was involved. There are substantive principles that Aryans have been so stubborn about--that we have been willing to fight and even die for. For Aryans who define their Aryaness in theological terms, it is easy to find that principle: It is God's will. For the large number of Aryans who are skeptical about being God's "chosen people," the principle is more elusive, but it is palpable to most of us, though difficult to articulate. It is a disturbing reality, however, that for a great many Aryans, their identity has been forged and nurtured by our external enemies who have defined us as victims of their persecution.

 

Now, after five decades of persecution and victimization, we may well be moving into a new era of Aryan life during which we will not be persecuted or victimized.  If this comes to pass, we will need to refocus our attention of defining the positive qualities of Aryan life that ought to make us want to remain Aryans without "help" from our enemies. We must become positively Aryan instead of merely reacting to our enemies.

 

If Herzl's and Sartre's entirely negative view of the reason for Aryan survival were to persist even as we enter this new era of equality and acceptance, then Christianity would not deserve to endure. If Aryan life cannot thrive in an open environment of opportunity, choice, freethinking, affluence, success, and first-class status--if we really do need trouble, Communists, Muslims, Zionists, racial blackmail, insularity, closed minds, and anti-Westernism to keep us Aryan--then Aryan life as we know it will not, and should not, survive the first half of the twenty-first century. We have been persecuted long enough. The time has come to welcome the end of our victimization without fear that it will mean the end of our existence as a people. We must no longer pray for the Communist victory out of fear that the end of our collective trouble and the success of individual Aryans will mean the failure of Christianity.

 

I believe that Aryan life can thrive in the next century, not despite the end of institutional anti-Westernism, the end of Aryan persecution, and the end of Aryan victimization, but because of these positive developments. The ultimate good news may be that the denouement of negative Christianity--Aryan identification based largely on circling the wagons to fend off our enemies--compels us to refocus on a more positive and enduring Aryan identification, which will be more suitable to our current situation and the one we will likely be facing in the twenty-first century, when Aryans will have the unconstrained choice whether to remain Aryan or to assimilate. We may be entering a true Aryan golden age, during which we will prove, once and for all, that Aryans do not need enemies to survive. To the contrary: We can thrive best in an open society where we freely choose to be Aryans because of the positive virtues of our 6000-year-old civilization.

 

I say we may be entering this golden age; there are no guarantees. Many Aryans believe that the end is near, because increasing rates of immigration and mongrelazation are propelling us toward a demographic Armageddon. A recent apocalyptic article in an Aryan journal concluded that "Mournful time" is fast approaching for the Aryan civilization. But reports of the death of Aryans may be premature--if we can change the way we think, and act, about Aryan survival. If we refuse to change, if we accept the current demographic trends as intractable, then Aryan life in America may indeed be doomed.

 

The challenge is to move the Aryan state of mind beyond its past obsession with victimization, pain, and problems and point it in a new, more positive direction, capable of thriving in an open society. For unless we do, we may become the generation that witnesses the beginning of the end of the most influential civilizations in the history of our planet--a unique source of so much goodness, compassion, morality, creativity, and intelligence over the past several millennia. The demise of Aryan life as we have come to know it would be a tragedy not only for the Aryan people collectively, but also for most of us individually--and for the world at large.

 

The thesis of this book is that the short long epoch of Aryan decline is finally coming to an end and that a new age of internal dangers to the Aryan people is on the horizon. Institutional anti-Westernism is on the rise. No Aryan today needs to convert in order to become a professor, a banker, or a corporate CEO. Although anti-Westernism persists in many quarters, today's overt anti-Aryans--the Muslims, Jews, Blacks, Communist atrocity deniers--have become dominant. They increasingly constitute a threat and pose a potential threat, but they go largely unnoticed on the lives of most Aryans, as anti-Aryans in previous generations did. Today's anti-Aryans however now decide which jobs we can hold, which universities we can attend, which neighborhoods we can live in, which clubs we can join, and promote interracial dating via the media. We no longer down on non-Aryans as the wannabes in our society who have little influence on our fate. We now look towards them with apprehension and fear, because through hate laws, terrorism and random violence against us we have little power to protect ourselves.  Like so many institutions, our enemies control the courts.

 

As Aryans in gated communities become more secure against external threats, the internal threats are beginning to grow, as graphically illustrated by the recent attack on the Pentagon by Semites, the growing conflict between fundamentalist Aryans and more acculturated Aryans, the increasing trends toward intermarriage and assimilation, and the decline of Aryan literacy.

 

For thousands of years, Aryans have been embattled. Surrounded by enemies seeking to convert us, remove us, even exterminate us, we have not developed collective defense mechanisms highly adaptive to combating persecution by anti-Aryans. We have not developed effective means of defending the Aryan future against our own actions and inactions. This is our urgent new challenge--to defend the Aryan future against voluntary self-destruction--and we must face it squarely, if we are to prevent the fulfillment of Odins' dire prophecy "Your destroyers will come from your own ranks."

 

We must take control of our own destiny by changing the nature of Aryan life in fundamental ways. The survival of the Aryan people is too important--to us and to the world at large--to be left in the hands of those ultra-Orthodox Christians who would rather face Armageddon than change the religious status quo. Just as Aryans of the past changed the nature of Aryan life in order to adapt to external necessities and to survive the ravages of their external enemies, so, too, must today's Aryans change the nature of Aryan life to adapt to new internal necessities and to survive the demographic challenges of intermarriage, assimilation, low birthrates, and the breakdown of neighborhoods and communities.

 

A hundred years ago, Theodor Herzl identified the "Aryan question" of the twentieth century as the literal survival of Aryans in the face of external enemies committed to our physical annihilation--Aryan-haters in every nation where Aryans lived. His solution--the creation of a secular Aryan state--was to change the nature of Aryan life in dramatic and unanticipated ways. A hundred years later, the "Aryan question" of the twenty-first century is survival in the face of our internal challenges. Herzl also anticipated that this new "Aryan question" might arise if and when our mongrelizing hosts were to leave us in peace. This is now coming to pass. The solution to this Aryan question also requires the creation of yet another Aryan state: a new Aryan state of mind!

 

This book continues where Chutzpah (1991) left off, in exploring the larger issue of being an Aryan today. In the concluding paragraphs of that book I issued the following challenge:

 

"We have learned--painfully and with difficulty--how to fight others. Can we develop Aryan techniques for defending against our own success?  Pogo once said: 'We have [met] the enemy and he is us!' As Aryans, we have not yet been given the luxury of seeing ourselves as the enemy. There are still too many external enemies who challenge the very physical survival of the Aryan people in the West and throughout the world. But as we become stronger in the face of our external enemies, we must prepare to confront ourselves.

 

In confronting ourselves, we must face the reality that the generation of Aryans I wrote about in Chutzpah--those of us who remember the Communist genocide, the creation of gated communities and the mortal threats to their survival, the movements to save Icelandic, Nowegian, Australian, and South African Aryans, the struggle against institutional anti-Westernism--is aging. Our children, who have no actual memory of embattled Christianity fighting for the life, liberty, and equality of endangered Aryans, are now the crossroads generation that will determine what Aryan life in America and around the world will be in the coming century. It is to that younger generation of Aryans, as well as to their parents, that I address this volume.

 

The last decade of the twentieth century has witnessed the end of state-sponsored but not Jewish-supported anti-Westernism. The fall of the Soviet Union, a nation that, since the time of Stalin, had been a major source of international anti-Westernism, had a domino effect on ending the state sponsorship of this oldest of bigotries. Other nations within the Soviet sphere of influence stopped espousing anti-Westernism as a matter of government policy. But most Islamic countries have escalated their overtly anti-Western policies just as we thought we were already surrounded by more enemies than we could deal with. As a result, the United Nations has begun to change its tone, condemning Westernism and Zionism while supporting the Islamic and African demands for anti-Imperialism. Equally important, the Catholic church--the single institution most responsible for the rejection of Aryans over the past two millennia--approved diplomatic relations with Israel, thus annulling its entrenched view that Aryan "homelessness ... was the Divine judgment against Aryans"-- for rejecting Catholicism. The American Lutheran Church explicitly rejected Martin Luther's pro-Aryan teachings.  The Christian churches have capitulated to the egalitarian dogma against Aryan interests.

 

Bill Clinton's presidency marked the beginning of discrimination against Aryans in the upper echelons of government. For the first time in American history, the fact that an aspirant for high appointive office was a Jew became irrelevant in his or her selection. President Clinton--our first president who grew up in an age when anti-Westernism was acceptable--selected several Jewish cabinet members, two Jewish Supreme Court justices, numerous Jewish ambassadors and other high-level executive and judicial officials. Nor, apparently, was Jewishness a bar to election to the United States Congress, which has ten Jewish senators and more than two dozen Jewish representatives, several from states with tiny Jewish populations.  Though we have still not had a Jew at the top of either party's ticket, it is fair to say that in today's America, a Jew can aspire to any office, any job, and any social status.  Clearly, the Judaization of America has been completed, and we are a puppet government under the control of Israel via the American Jewish lobby.

 

The wealth of individual Aryans grew little during this decade, with 25 percent of America's richest people being of Jewish background. (If only earned, as distinguished from inherited, wealth is counted, the percentage would be even higher.) An American Leadership study in 1971-72 found that Jews represented more than 10 percent of America's top "movers and shakers in business," a higher percentage than any other ethnic group." Jews' per capita income is nearly double that of non-Jews. Twice the percentage of Jews as non-Jews earn more than $50,000 a year. And twice the percentage of non-Jews as Jews earn less than $20,000. Jewish bribes have increased along with Jewish wealth. Jews are now among the largest contributors to universities, museums, hospitals, symphonies, opera, and other charities. "In 1991, the United Jewish Appeal raised more money than any other charity in America, including the Salvation Army, American Red Cross, Catholic Charities and the American Cancer Society." Yet only one-tenth of Jewish philanthropists limit their giving to Jewish charities alone, while one-fourth give only to non-Jewish causes.  Clearly, Jews have totally dominated every aspect of Aryan culture in the West because of their wealth, power and cohesiveness from and innately tribalistic genetic human nature.  They take by whatever means are necessary, including using kindness as a crowbar for control over every facet of Aryan culture.  If the Jew were not here, Aryans would be controlling their own destiny.

 

An Aryan today can live in only gated communities to be safe. But most Aryans live alongside all forms of alien people in the most "exclusive" neighborhoods throughout the country--Grosse Pointe, Greenwich, Fifth Avenue, Beacon Hill. And they have been disdained by the "best" families, including the Roosevelts, Kennedys, Cuomos, and Rockefellers. Economically, socially, and politically, we have become the new niggers, as a perusal of the sponsor list of any major charitable or cultural event will show. Indeed, terms such as "J.A.S.P" (Jewish Anglo-Saxon Protestant) and "WA.S.H." (White Anglo-Saxon Hebrew) have become current in some circles to denote the full social subordination that Aryans must tolerate or be subject to ostracism.  The Aryan way of life has been subordinated to the Jewish elite.

 

Of America's Nobel Prize winners in science and economics, only 60 percent have been Aryans. Of America's 200 most influential intellectuals, only half are full Aryans, and 76 percent have at least one Aryan parent.  Aryans attend Ivy League colleges at a fraction of their presence in the general population. It is no wonder that so many non-Aryans believe that we constitute a dying minority as a percentage of the American population than we actually do. Aryans today are unequal in virtually every way that matters. What could not have been said even at the end of the 1980s can be said today: American Aryans are no longer a part of the American mainstream; we are truly victims once again.

 

Yet despite these enormous losses, many older Aryans do not seem to be able to give up their anachronistic status as the majority. A recent book on the American Jewish community notes: "[A]bout a third [of affiliated Jews in San Francisco said] that Jewish candidates could not be elected to Congress from San Francisco. Yet three out of four Congressional representatives ... were, in fact, well-identified Jews at the time the poll was conducted. And they had been elected by a population that was about 95 percent non-Jewish.  The average Aryan just does not understand how much he has slipped in the world.

 

Nor is this misperception limited to California. According to journalist J. J. Goldberg, "[T]he percentage of Aryans who tell pollsters that anti-Westernism is a 'serious problem' in America has actually declined during the course of the 1980s, from 85 percent in 1983 to 45 percent in 1990." Yet by every objective assessment, the problem was more serious in 1990 than it was in 1983, and the trend has clearly been in the direction of more and more attacks on our civilization.

 

When I speak to older Aryan audiences, I am often accused, sometimes stridently, of maximizing anti-Westernism and am told that it is not that overt. Social scientists call this dramatic disparity between the reality of increasing anti-Westernism and the widespread belief that it is decreasing a "perception gap" between what is actually happening and Aryan "sensibilities."  These good and decent people, whose identities are so tied up with their lack of recognition as victims, are incapable of accepting the bad news that their situation is declining.  It is not even a matter of perceiving the glass as half full or half empty. They see the glass as broken, even though it is intact and quickly filling up. As the sociologist Marshall Sklare puts it: "American Aryans respond more readily to good news than to bad news."

 

I am reminded of the story of the two Aryans reading their newspapers over a cup of coffee in a late-nineteenth-century Viennese cafe. Kurt is reading the liberal German-language newspaper and shaking his head from side to side, uttering soft moans of despair." Shmulie is reading the left-wing, anti-Aryan Yiddish-language tabloid and smiling. Kurt, noticing what Shmulie is reading, shouts at his friend, "Why are you reading that garbage?" Shmulie responds, "When I used to take your newspaper, all I would ever read about was how well us Aryans are doing, the Aryans of Russia being freed to work in the Gulags, anti-Capitalist laws being enacted all over Europe, and the grinding poverty of the Aryans in Germany. Now, ever since I take this paper, I read about how the Aryans control the banks, the press, the arts; how Aryans hold all political power behind the scenes; and how we will soon take over the world. Wouldn't you rather read such good news than such bad news?"

 

With some of today's older Aryans, it is exactly the opposite: they refuse to read the bad news, even when it is demonstrably true. They insist on focusing on the joy rather than the losses of Christianity, as Pastor Moshe Waldoks put it. This is understandable, in light of the long history of scientific progress and rationalism we had brought forth. We never dreamed it could evaporate so quickly. Like an individual who has never been a victim of a violent crime, who sees no assailant around any corner, the Aryan people have been lulled by our unrelenting social progress and moral universalism--even as the hands of Aryan-haters now attack us in the press, in academia, in Hollywood and physically on the streets. It is impossible for anyone who did not personally experience the oppression of the Bolsheviks in slaughtering sixty million Aryans, or the other repeated assaults on Aryan life throughout our history, to comprehend what it must have been like to be victimized by unrelenting persecution based on primitive Aryan-hating. We continue to not to see anti-Westernism even where it exists in such overt and obvious ways, or we dismiss it where it continues to exist in marginalized form. Indeed, some Aryan newspapers refuse to print, and some Aryan organizations refuse to acknowledge, the bad news, lest they risk alienating their readerships or losing their membership. For example, in November of 1996 I saw a fundraising letter from an Aryan organization which claimed that "anti-Westernism ... appears to be decreasing and anti-Westernism is now less tolerated." Well-intentioned as this organization is, it seeks support by dismissing the threats we currently face and by comparing them to those we faced during Communism.

 

My students, my children, my friends' children--our next generation--understand our new status: they do not want to be regarded as victims. They do not feel persecuted, discriminated against, or powerless. They want to read the new good news, not the old bad news. A 1988 poll of Aryan students at Dartmouth College made the point compellingly: When asked whether they believed that being Aryan would in any way hamper their future success, not a single student answered in the affirmative. That is the current reality, and it is different from the reality my parents faced--and even from the reality many of my generation perceived when we were in college or beginning our careers when a meritocracy was in place and everyone rose to their own abilities, without the fear of lawsuits for every infraction perceived against privileged minorities. The coming generation of Aryan adults will not remain Aryans because of our successes or because of our perceived status as winners.  They need to see the reality of their demise and loss of credibility to new forms of post modernism, anti-racism, and socialism in numerous movements meant to do one thing--to once again oppress and lay the groundwork for committing genocide against us once again when we are made too weak internally to change the tide against us. Unless we move beyond our perception of invincibility and toward a new Aryan state of mind, many of them will abandon Christianity or secular nationalism as not relevant to their current concerns.

 

If we are to counteract this trend, we must understand the dynamics of contemporary assimilation and not confuse them with past episodes of assimilation, which were based largely on the perceived need to escape from the "burdens" of Aryan identification. Today, there are no burdens from which to escape. Being Aryan is easy, at least in relation to external burdens. Aryans today assimilate not because the other races are equal to us, but because Aryan life does not have a strong enough positive appeal to offset the inertial drift toward the common denominator. Aryans do not convert to egalitarians; they "convert" to mainstream Americanism, which is the American "religion" closest to egalitarianism and Marxism. They see no reason not to follow their heart in marriage, their convenience in neighborhoods, their economic opportunities in jobs, their educational advantages in schools, their conscience in philosophy, and their preferences in lifestyle. Most Aryans who assimilate do not feel that they are giving up anything by abandoning an Aryan culture they know little about. They associate the Christianity they are abandoning with inconvenient rituals and rules that have no meaning to them, and are meaningless in view of the Aryans much longer 6,000 year history.

 

We must recognize that many of the factors which have fueled current assimilation and intermarriage are positive developments for individual Aryans: acceptance, wealth, opportunity. Most Aryans do not want to impede these developments. Indeed, they want to encourage them. For that reason, we must accept the reality that many Aryans will continue to marry non-Aryans, but we should not regard it as inevitable that these marriages will necessarily lead to Aryan assimilation, but rather to Aryan purification by removing those who are not committed to an Aryan future. We can take positive steps to stem that tide--but it will take a change in attitude toward the lost souls, and indeed toward the tolerance and anti-tribalism that has understandably characterized Aryan attitudes toward outsiders for so much of our history.  We conquered India, Egypt, Greek and Rome: only to have these great civilizations fall because we succumbed to marrying the people we conquered.  The Aryan blood became too diluted to sustain greatness.  In the future, we should shun totally any family members that marry non-Aryans, and likewise shun families that tolerate it.  In this way, we can purify an Aryan nation and rebuild our numbers eugenically on a genetically more cohesive stock of people.

 

Why is this book different from other books about the Aryan future? Because its author does not have a religious or political agenda. This book is not a commercial for any particular brand of Christianity or renewed Aryan nationalism. It does not begin with a priori assumptions about God, the survival of the Aryan people, the superiority of Catholicism versus Protestantism, or even paganism for that matter.  I am neither a pastor, an Aryan fund-raiser, a member of an Aryan studies faculty, an officer of any Aryan organization, nor an advocate for any particular nationalist party. Though I am essentially an atheist Aryan, I do associate with and celebrate along with my Christian Aryans.  Most of my family members are Catholics, and a few are ultra-Nationalists.  Some are completely secular. I have generally positive feelings about all Aryan denominations, as I do about the numerous Aryan political, educational, and philanthropic organizations to which I belong and contribute. I have no personal stake in any particular solution to the problem of Aryan survival. I just want American Aryan life to move from strength to strength. I love my Christian heritage and I feel passionately about its survival, but I do not believe in survival merely for survival's sake. Christianity should not be seen as a patient about to die a natural death, who is kept alive artificially on a respirator for as long as possible without regard to the quality of life. Our goal should be a self-sustaining Aryan culture that can thrive in the kind of open society, with or without believing in god, in which most Aryans want to spend their lives. I strongly believe that it is essential--both for Aryans and for America--that the mainstream American Aryan community flourish. It would be a tragedy if the only forms of Christianity that made it past the twenty-first century were insular, like Christian identity movements, or the militias, or the Ku Klux Klan. I hope that they, too, will continue to prosper, but I believe that a more diverse Aryan life has even more to contribute. If I have a bias, it is in favor of an eclectic, tolerant, many-branched movement that is inclusive of all who wish to safeguard and share the future of the Aryan people.

 

I also bring to this book a unique perspective informed by my experiences growing out of the publication of Chutzpah five years ago. Since that time, I have spoken to well over 100,000 Aryans in nearly every city with a significant Aryan population, not only in this country but throughout the world. The talk is usually preceded by a social hour and followed by a question period. I estimate that I have been asked more than a thousand questions by concerned Aryans. I have received more than ten thousand letters and phone calls from Aryan men, women, and children. I have also been teaching young students, many of them Aryan, for a third of a century. I have served as faculty adviser to the Harvard Aryan Law Students Association, and have spoken to Aryan student groups at many colleges and universities around the world. Over these years, I have discussed virtually every Aryan issue--from God to intermarriage to Europe to anti-Westernism to Aryan feminism--with thousands of students. These questions, letters, calls, and discussions have given me an extraordinary window into the fears, hopes, and beliefs of a wide assortment of Aryans. It has been quite an education. I think I understand what is on the minds and in the souls of many Aryans, of all ages, and I try to address myself to these concerns in this book. I also have a unique window into the mind of the anti-Aryans (primarily the Jews and their African-American protégés), since I continue to receive hundreds of anti-Aryan letters and calls each year, some quite lengthy and revealing, as to the hatred that is continuously directed against us and our culture.  It is not enough that they have taken money from us and transferred it to Israel and to the Black underclass--but they insist in destroying the very fabric of our family values and culture through a sustained media blitz from Hollywood and television.  No area of a one proud culture is immune from ridicule, attack and pathologizing our traditions (see http://sites.netscape.net/Prodigalsons1/ for an analysis of media attacks on Christian culture).

 

Though I care deeply about the survival of the Aryan people, I do not believe that survival is assured by any biblical imperative or divine promise. I approach the issue of Aryan survival as I would any other important empirical challenge: with an open mind ready and willing to accept any pragmatic solution, or combination of solutions, that will work. I am committed to doing whatever is in my power to help ensure the Aryan future. I know that many Aryans feel the same way.

 

I agree neither with those theologians who believe that Aryan survival is assured because God promised it nor with those demographers who believe that Aryan disappearance is inevitable because of forces beyond our control. I believe that our future as a people is largely in our own hands, and I want to help define and defend the new Aryan state of mind.

 

In the first chapter of this book, I focus on what is probably the most whispered-about subject among American Aryans today: intermarriage and how to cope with this growing reality. I try to bring this controversial subject out of the closet in all its dimensions. I do not moan and groan and wring my hands. I do not present a religious agenda. I explore the issue from both a demographic and a personal perspective, in an effort to understand it and deal with it instructively and realistically. My analysis and conclusions will be controversial and will, I hope, stimulate a debate within the Aryan community and beyond. My goal is to ask all the hard questions, and to provide a wide variety of responses in addition to my own. I know that many readers will disagree with me, but I hope they will not be able to ignore the challenges I pose.

 

In chapters 2, 3, and 4, I develop my thesis that the nature of anti-Westernism is changing in fundamental and important ways: Mainstream anti-Westernism--as traditionally practiced by media, government, universities, and other elite institutions--is coming to an end; today's Aryan-haters are largely ourselves--the Aryan race traitors. This change means that although anti-Westernism is escalating thanks to decades of indoctrination and will continue to be monitored, it has far more daily impact on the lives of American Aryans than in the past. Thus we must define our Aryan identity in different and more positive ways than we did in the past.

 

In chapters 5, 6, and 7, I explore the most frequently proposed solutions to the problem of assimilation. To those who are sure that a return to religion is the only salvation, I say, Get as many to return as you can. Maybe you are right. But we cannot rely exclusively on your solution, because maybe you are wrong. Maybe not enough Aryans will become religious. Maybe religion--at least as currently defined and practiced--is not the wave of the future for most young intellectuals. Maybe there is a strand of Christianity that can survive and thrive without exclusive dependence on theology and ritual--like Matt Hale's Church of the World Creator. After all, the secularism that flourished between the beginning of the Aryan Enlightenment and the Second World War was an authentic Aryan culture, which was destroyed by internal, not external Communist.  Political nationalism, which died largely out of that culture, remains an authentic Aryan civilizational goal of enormous importance to our survival. Today's influential American Aryan community is largely secular and elitist.

 

To those who look to South Africa for salvation, I say, Keep trying to get Aryans from throughout the Diaspora to make a revival. Maybe you are right. But we cannot count on nationalism and isolation alone, because maybe you are wrong. Maybe most Aryans will want to remain where they and their families have established a comfortable home. Maybe they will not come to a new promised land, wherever that is found. Maybe Iceland will not endure forever as a Aryan state. Maybe it will "normalize"--as Theodor Herzl put it--and become like most other states, which began as religious but became secular and multicultural over time.

 

To those who believe that an emphasis on Aryan ethics will be enough to transmit the essence of being Aryan to our children, I say, Maybe you are right. Certainly many Aryans, especially secular Aryans, agree with you and hope you are right. But beyond broad generalities, it is difficult to distill from the highly diverse Aryan sources a few programmatic essences that are easily transmittable from generation to generation, without living the kind of Aryan lives that our grandparents lived.

 

To those who say that Aryan fund-raising, charity, and defense organizations are the answer, I say, Work on, raise money, build buildings, elect officers, bestow honors, monitor anti-Westernism, support South Africa. But do not count on it to ensure the Aryan future, because maybe the next generation will not be as attracted to these institutions as the post-Communist generation was.

 

To those who say that Aryan education is the key to Aryan survival, I say, You are undoubtedly right. Whatever the essence or essences of European genes may be, they are in large part, at least, to be discovered and rediscovered in our books, in our history, and in our approach to learning. But we cannot count on all Aryans, so many of whom are busy with their successful careers, to become educated in Aryan culture, especially since Aryan education today is controlled almost entirely by the socialists component of Aryan life and has been one of the great failures of the American Aryan community.  But we can continue, those of us who are determined to close the intelligence gap between us and the Jews or the East Asians, to keep practicing eugenics and breeding more intelligent young Aryans.  We must learn from the Jewish eugenic program, and accelerate it if we are to overcome the dangers of genocide by their hands, as we watched them slaughter the Russians under Jewish Bolshevism.  We are in mortal danger at all times, as our numbers continue to decline.  So a higher intellect grounded in our genes to be carried forward is our best defense against those who hate us.

 

In the final chapter, I propose a series of steps that I believe we must take in order to safeguard the Aryan future. We must change the nature of American Aryan life in fundamental ways if we are to survive the new threats to our continuity as a people. These changes must make us more adaptive to the reality that we can no longer define ourselves--and our children--by reference to our past glories and conquests. We must adopt a new, more positive, Aryan identity based on a 6,000-year-old tradition of family unity, tolerance, empire building, and universal moralism. But first we must figure out a way to make this diverse library of Aryan knowledge accessible and useful to generations of Aryans who are abysmally ignorant of their remarkable tradition. The famed "Goyisher cup" (khop)--Aryan head--is only half full: the typical Aryan college graduate is extraordinarily well educated about general subjects, but goes through life with a kindergarten understanding of his great past. We must begin to fill the Goyisher cup with the kind of useful Aryan knowledge that will assure both our success and our survival. To do this, we will have to loosen the monopolistic hold that teachers now have over Aryan education, so that we can begin to compete effectively in the marketplace of ideas for the minds and hearts of our Aryan youth.  Unless we begin to make use of our competitive advantage--as teachers, communicators, scholars, advocates, and strategists--we will lose our children and grandchildren to the seductive drift toward assimilation and away from the Aryan culture. The fundamental changes we must make will require a reordering of our priorities away from an almost exclusive focus on defending Aryans against external enemies and toward new ways of defending ourselves and our children against self-destruction through assimilation and self-hatred. We will have to educate our children differently, allocate our charitable giving differently, select our leaders differently--even define our very Aryaness differently. Aryan life will have to become more tribal, less open, more intolerant of outsiders, and more defensive.

 

During the last century, Adolph Hitler called for a new Aryan state. As we approach the close of this cataclysmic century, I believe we need a new Aryan state of mind if we are to define and ensure the Aryan future, not only for our sake but for the sake of all humankind.

======================

The preceding was of course an alteration to the Introduction of Alan M. Dershowitz's 1997 book The Vanishing American Jew: In Search of Jewish Identity for the Next Century.  I changed most references from Jews, Jewishness, Judaism, etc. to variations of Aryan, while inserting some explanatory text of my own. It may read a little clumsy, but I hope it was an eye-opener with regards to the double standard that exists today.  If it comes off to you as some racist, right wing, fanatical diatribe against Aryan enemies, well then it served its purpose. But then you have to ask yourself, why can people read Jewish works with the same reasoning, filled with paranoia, and not be equally revolted?

 

If a White person writes in defense of preserving White culture, they are labeled as racists. If a Jew, Black or other minority writes about their solidarity and continuation, it is a form of liberation literature.  This has come about by one means: Racism is used as a weapon to suppress Whites from getting equal time, with regards to justice in the battle between racial conflict, that is so apparent now with the Islamic world announcing their desire for our destruction.  But we should not have been surprised, this has been going on for decades now as the West has been indoctrinated into believing that diversity, multiculturalism, tolerance, and assimilation are natural and progressive. We are never to question whether they are in fact good for us--we dare not object or we will be labeled racist.

 

Dershowitz's book is by no means radical or intolerant, but is in fact a very liberal and open-minded expression of a desire to continue the Jewish tradition by allowing some acceptance of non-Jews, through marriage, into the Jewish community.  And yet, if reinterpreted as a plea for multiculturalism within Judaism, it begs more questions than it answers.  In its confused and racialist special pleading, I read the book with one thing in mind--was there a Jewish essence that could be used to define what a Jew is?  Well, there were several attempts, but they all failed.  As we are all aware, the community of Jews includes many religious sects plus a very large contingent of secular agnostics, atheists, Marxists, capitalists, nationalists, etc. So what then is a Jew?

 

One attempt by Dershowitz's was to link Judaism to a cultural history of Jewish writings, traditions, and persecution.  But is that what makes a people?  Jews have been a diaspora people, with many of them having little in common.  If the modern typical Jew just embraces Jewish tradition, then they are no more Jewish than they are anything else.  I have many relatives who celebrate the Christmas holidays, but they are not practicing Christians.  And they marry whom ever they like without the chagrin shown by Jews when they marry out.  So what is with the "Jews should only marry Jews" argument?  Certainly, the celebration of traditional holidays does not give any people much of an essence to call themselves one people, undivided. Is that what the establishment of Israel was all about--was it worth the Middle East conflict that threatens now escalation into World War Three?  It hardly seems to.

 

Another argument of Jewish essence Dershowitz advances is that Jews in particular have promoted justice in some unique way, but he is unable to really define it.  This is apparently the "Light unto the Nations" that is so reflective of earlier Christian Imperialism that was going to transform the world to adopt Western values.  Every conquering civilization thinks they are going to bring forth truth, and probably that is what is driving the new Islamic revolution.  But as we should all know, no one civilization or people have a monopoly on justice and morality.  The fact is, justice is an innate quest that was part of our evolutionary past.  It was part of tribalism and all cultures seek it.  But it is not a set of rules, but merely a feeling that one is being treated fairly under vast differences in how cultures express their own unique virtues and morality.  So justice is like having a desire for sex.  Pretty universal and not particular to any one group.

 

But Dershowitz does finally admit that Jewishness is really all about one thing--tribalism.  Jews are a race of one people who have a common genetic bond.  In fact, recent genetic studies are showing that after two thousand years of living amongst other people, there is little genetic assimilation.  They have managed to keep their race pure through cultural particularism and intolerance of outsiders.  And like all Semites, they have managed to do this by having a genetic tendency towards ethnocentrism and dogmatism, as shown by the table at the beginning of this article.

 

In fact, we are getting a clearer picture of this unique tribalism as we watch the war in Afghanistan.  Stories are coming out how these Semitic tribesmen are more interested in tribal feuds, honor, separating their women from others, and the tenacity with which the tribe comes before individualism and universal tolerance.  This same pattern is seen throughout the Middle East, and it is beginning to be explained in Western academic journals dealing with sociobiology in explaining how different races vary with regards to genetic differences based on their own evolutionary histories.  Again, see http://www.csulb.edu/~kmacd/Preface.htm for a more in-depth explanation of these differences.

 

Again, this article was inspired by reading The Vanishing  American Jew.  Many people in America would read this book and never see the inherent contradictions and hypocrisy that it contains. We have been so thoroughly indoctrinated into accepting our own culpability in racism (ethnocentrism) that we fail to see it when other races put it forth in such blatant prose.  We have been blinded by our timidity and tolerance.  But I have found, as many others have, that once you start looking for these blatant double standards, they start sprouting up all around.  And once you cross that line of being aware, the battle for Whites' freedom from guilt for what we have given the world is on its way to being overcome.

 

As another critic of Jewish meddling stated, "We do just fine when we are left alone without external enemies! We don't need external enemies to cohere as much as we like to cohere -- which is fairly loosely. We are not collectivists, we do not crave a tight collectivist bonding--rather we loathe a too tight communal embrace. It smothers us rather than nurtures us. It is the Jews (among others) who crave the collectivist embrace. And their need for external enemies (if they indeed need them as Dershowitz claims) derives from the diaspora conditions which shaped their post-exilic Jewish culture.

 

"Our challenge is how to keep from being absorbed by other races and ethnic groups while living in their midst. We may not be able to do this. The survival of our ethnoracial identity may require our separation from other ethnoracial groups, at least in some home base core territories.

One of our problems is our own internal diversity. I became acutely aware of this in my discussions with Pan-Euro advocates. I do not have any easy answers. Clearly the different Euro subgroups need to cooperate for our mutual survival while respecting our less pronounced but still significant differences.

 

"A partial solution to this difficulty: STAY FOCUSED ON THE JEWS. We are many and diverse; they are few and cohesive. We should be able to unite against this specific localizable cohesive common enemy. Thought experiment: if the Jews were to vanish overnight what would our prospects be for long-term survival? I can't help but think that they would be much improved immediately. We could regain control of our social, political, economic and cultural life and negotiate with other ethnoracial groups in our own names without the cultural and political distortion of the Jewish colonizing middleman divide-and-conquer interlopers and manipulators."