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mardi, 04 juillet 2017

Introducing the Fifth Political Theory


Introducing the Fifth Political Theory

The De-Nationalization of the Global European Diaspora

When the Alt Right speaks about a rise in “white identity politics” or increasing racial tensions, they are observing phenomena which could lead to nationalist politics and the reorientation of Western society towards ethnocentrism and cultural preservation. Conversely, they may also be observing the dying gasps of an older model of existence for Western peoples. Outside of a few Eastern European countries, nationalism is largely civic, not ethnic or racial, for Europeans and Eurocolonials. Anyone can be or become an American. Anyone can be or become British. Anyone can be or become French. Anyone can be or become German. And so forth. Expressions of nationality are almost purely based on location and [sometimes] language rather than, say, a shared biological, cultural, historical, political, and geographic heritage. Most Americans agree that an American can be of any race, ethnicity, or religion. Increasing numbers of Europeans feel that way about Europeans as well. With that attitude, how can one speak of a European or Eurocolonial nation as anything other than an administrative unit of the Atlanticist social and economic order (which is founded upon anti-nationalism in the first place)?

Despite nationalist politics being mostly civic rather than ethnic or “identitarian”—those are more metapolitical and largely lacking in formal representation— nationalist parties and movements are treated as if they were ethnic or identitarian by their opponents. And that’s only when slightly exaggerating. When they really want to throw a punch, they label these parties, movements, and ideologies as fascist or nazi.


It is hard to say which has done more to undo the national sentiments created in the nineteenth and twentieth centuries: globalization and the erosion of local identity, or deliberate social and political initiatives to suppress and morally deconstruct national sentiments. The poisoning of the nationalist “brand” is potent, but so too are the effects of global mass media in homogenizing and leveling the interests and tastes of their consumers across the Western world. Just as media was instrumental in creating a sense of national unity, it may have become instrumental in undermining it. Even civic nationalist outbursts like 2016’s Brexit or the election of Donald Trump as President of the United States are still taking place within a firmly integrated Atlanticist context (which is a form of liberal globalism). Britain will remain economically and ideologically tied to continental Europe, even if it has its own currency and trade regulations. The United States will remain the engine of NATO and heavily involved in the geopolitics of Europe.

Regardless of what has greater explanatory power in determining why nationalism is dying on the long arc of history, nationalism is evidently dying. If most members of the ethnic French nation or the ethnic (white) American nation saw themselves as members of ethnic nations, there would be ethnic nationalist politicians in power. Labeling them as “nazi” would fall flat. Most people would not view themselves as the political personification of evil for sharing views with ethnic nationalists, if most people were ethnic nationalists. The fascist/nazi accusation works precisely because an audience of people who are either civic nationalists or liberals are already primed to oppose nazism and fascism, as such ideologies are popularly conceived of as forms of evil.


Narratives of these nations being oppressed by “globalists” fall flat when one realizes that most Westerners outside of Eastern Europe see themselves not as members of an ethnic nation, but as colorblind communities of people whose ethnic or racial similarities are politically irrelevant to them. The most agency rests in the ethnic nation itself in suppressing its ethnic nationalism. Otherwise there would simply be too large of a politically nationalist majority for it to be discarded.

What this means is that we should not be terribly surprised when Westerners have little or no reaction to the projection that they are going to become minorities in their historical geographic ranges of Europe, North America, and British Oceania due to mass migration and declining fertility. (The Southern Cone [2] as well may become less European over time due to migration from the rest of South America and intermarriage, though the racial and political contexts are different in Latin America).

These are powerful currents. We should not assume that the attempt to form a global order built upon the free movement of capital, goods, and people will fail any time soon. Capitalism generates lots of profits. Entertainment technologies give idle minds something to be engrossed in. And diversity and multiculturalism are popular enough to remain the elected state ideology of much of the Western world. These are all things that the masses permit, out of choice or inaction. As long as they can still go shopping, what does it matter? Also if you care about the ethnic composition of a country you are a bad person.

The reality is that Europeans and Eurocolonials in the aggregate do not believe their own nations matter enough to be perpetuated as demographic majorities inside what were once their nation-states. While an extremely grim picture for people who believe in celebrating and continuing our Western heritage and legacy for generations to come, the problem is ultimately one of attachment to a form of social organization, that of the nation-state. The notion that “we” will become minorities in “our own countries” is not appealing to us, but it is of no negative political consequence to everyone else. A minority of Westerners care about this (and of that minority, some actually celebrate becoming a minority as atonement for racism or colonialism, etc.). As the minority that cares about this from a self-interested perspective and not one of masochism, we need to ask ourselves different questions about how to continue our traditions, our cultures, and our lines. We need to think in the terms of the world we are living in, a de-nationalized world.


Europeans and Eurocolonials are de-nationalized peoples. Most became political nations, centered around a shared biological, cultural, historical, political, and geographic heritage in the nineteenth and twentieth centuries, but they have since lost this feeling. The national sentiment, the concept of a folk-based unity and shared ethno-cultural identity, is clearly gone to anyone observing our politics from a mental state of non-hysteria, no matter what the paranoid style of political journalism churns out. America, Britain, France and the like have still refused to ban immigration knowing full well it will make Americans, the British, the French, and so forth, into minorities. For them, there is no fundamental distinction between current Americans and to-become Americans, current Britons and to-become Britons. They are separated by paperwork, perhaps an ocean or two.

Once a civilizational feeling of that magnitude is lost, it is very difficult to resurrect. It may remain in our memories like the Roman Empire has—who could ever forget the centuries of splendor of Britain, France, and the United States for that matter—but in the political lives of Westerners it will be a corpse.

You cannot bring a corpse back to life. That’s the premise of the Fifth Political Theory (5PT [3]) with regard to ethnic nationalism. The way forward is not to cling to the nation-state or to try to carve one out of a multi-ethnic imperial state. It is to reorient ourselves towards a diaspora model. The West is becoming de-nationalized. Years from now, all these national identities that existed are going to be gone and the people inside the former nation-states will look and behave quite differently. If we are to become a minority in what is becoming someone else’s country, and we want to continue our Western heritage, we will need to embrace the ur-identity, that of the tribe. Because we are a tribe inside a vast, multi-ethnic superstate that is increasingly foreign to us (and us foreign to it), we are also a diaspora.

The nation was, in many respects, just a large tribe. But with it came increasing social complexity and geographic dispersal that resulted in regionalism and political splintering. We who embrace our identity and heritage as sons and daughters of Europe are a minority among people who share “our” heritage in all its forms (cultural, genetic, ethnic, political, religious, etc.), and we can only convert so many people to our way of thinking in what is frankly a race against time at the national level. As our tribe scales down, it will fortunately become more cohesive and resilient. And if we reject the national model, we do not need to burden ourselves with pursuing fruitless objectives at that level. We can focus on the tribal level.

Ultimately, 5PT sees nationalist politics and building a mass movement to “take our country back” or “save our nation” as a futile waste of resources that we need to build our tribe. 5PT is about Westerners with a future, not Westerners with a death wish. You cannot save those who do not want to be saved. What you can do is find those who want to save themselves, and build them into the network. If those of us alive today fail to link together the remnants of our atomized people who still feel the vague stirrings of self-preservation and civilizational perpetuation, it will not happen. We will fold into the new kind of race and materialistic philosophy that is being created, and all that came before it will be obliterated to make room for more shopping malls and immigrant communities. We shall lose our noble virtues, our Promethean fire, and the legacy of thousands of years to the successors of managerial liberalism and their precious “end of history.”


5PT says our choices are as such: We become that immigrant community living in a strange land, or we go to the mall and never come back. There are forces which cannot be fought, but only ridden. The Atlanticist order will not allow itself to be voted out of existence, and if we are to be pushed from the world stage as nations, we will simply have to find another abode as a people.

Source: https://fifthpolitical.wordpress.com/2017/05/05/the-de-na... [4]

Article printed from Counter-Currents Publishing: https://www.counter-currents.com

URL to article: https://www.counter-currents.com/2017/06/introducing-the-fifth-political-theory/

URLs in this post:

[1] Image: https://www.counter-currents.com/wp-content/uploads/2015/06/Demuth-number-5-large.jpg

[2] The Southern Cone: https://www.amren.com/features/2017/04/argentina-a-mirror-of-your-future-buenos-aires-latin-america/

[3] 5PT: https://fifthpolitical.wordpress.com/2017/04/29/5pt-intro/

[4] https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/: https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/

Sub-National & Trans-National Identity as a Response to the Loss of Nation-Statehood


Sub-National & Trans-National Identity as a Response to the Loss of Nation-Statehood

For the most part, Western nations are over. There will only be the diaspora, or there will be nothing at all. We are faced with the choice of being absorbed into a materialistic, multicultural mess, or becoming who we are, that is to say, exiles of a defunct world.

The Fifth Political Theory (5PT [2]) believes we should work towards becoming a diasporic tribe rather than focusing on state-level nationalism(s). In other words, we can only “save” European and Eurocolonial peoples who want to be saved by bringing them into a networked tribal community, not converting the de-nationalized masses to an increasingly occult worldview of ethnocentrism, race realism, gender norms, nativism, reactionary politics, etc. I say this not as an evil racist or fascist, but as someone who cares about the continuity of my people, who cannot exist if they are transformed from their roots into something completely foreign. While a certain amount of change and flexibility is endurable, and even in some cases desirable, total replacement is not. And because the national subdivisions of Western civilization are moribund and unable to assert their own existence, we must return to the primordial levels of human social organization if we are to keep the totality of our heritage alive while innovating for an interconnected future.

5PT means fully embracing de-nationalization [3] and working the terms of that situation to our advantage within the post-modern, globalized world. As always, we cannot reverse the flows but only ride them out. Western peoples are going to become a diaspora, even in the West itself. Our response must be to engineer a tribe to face the problem of anomic, atomized life in our society and the failure of political nationalist movements to preserve European and Eurocolonial heritage against the decline in all its forms. We achieve this not by standing athwart history yelling stop, but by grasping the flow of history and letting it pull us as we adjust to the changes of post-modernity.

Put less esoterically, the breakdown of national borders and of national sentiment among Western peoples is not the end of Western peoples but of the nation-state as the organizational unit where our affinities stop. This collapse, rather than leading to seamless superstate blocs as predicted, has created immense identity-driven angst and convulsion as every matter of local folk resists the sprawling explosion of the soulless, materially-driven cosmopolis. These identitarian outbursts are telling us something about the fringes of Western political life. People who care about more than material growth or achieving progressive utopia are speaking up louder than ever. Yet, they often do so out of a passionate bond to dilapidated, outdated, and doomed forms of modern social organization—most problematically they do so as a minority. The ethnos squirms but the demos, which has voted for de-nationalization, retains a firm grip around its neck.


The demos are ultimately following the lead of the cosmopolis. Its paradigms demand that all “citizens of the world” are eligible to live there, whether there is work or not, whether they are assimilable or not. What matters is the ability to be an economic cog, not national integrity. So if anyone can politically belong to any “nation” and claim it as their identity simply by moving there and demanding accommodation, what is to stop the people who resist their grand remplacement [4]from being bound into one identity, which like the one opposing it crosses all borders and subverts all national sentiments? Just as we see a current of decline, we must also look for that counter-current.

Communication technologies and our ability to correspond with one another in real-time—about the social, political, cultural, economic, moral, and spiritual challenges we face as members of the European and Eurocolonial family—draw us closer together than ever before. This happens without regard for borders and makes the decline of the nation-state all the more salient. We become less American or Norwegian or German, and more composite, more Western. Our tribe is already being created from this diaspora of of like-minded Westerners, out of our pre-existing similarities and affinities which technology has seen fit to amplify, even as our nations are being dissolved.

In the long-term, 5PT seeks to make this identity formation more geographically concentrated and clustered, while maintaining its sense of global connectivity and fraternity. We want to reach a point where we can talk concretely about the size, dispersion, and economic niche of the Western diaspora in any given country. The diaspora model thus posits the adoption of sub-national and trans-national identity as a response to the death of national identity and as an extension of the identity formation processes granted to us by post-modern technology.

By sub-national we mean that the Western diaspora will exist in any state where we intentionally form generational communities and tribal networks. Thus there will be a Western diaspora in countries in North America, Europe, and British Oceania, and perhaps further in Latin America and South Africa. There will be American Westerners, French Westerners, Australian Westerners, and so forth. These will have their own local concerns and idiosyncrasies and practices, as they must. At the same time, they will not become those local traits. The Western diaspora of France is not synonymous with “French people.” French people vote for their extinction while the Western diaspora will elect to perpetuate itself.

By trans-national we mean that the Western diaspora will not be walled off into geopolitical cells. Our congregations will be in communion with one another, and our tribal networks will be borderless. Our concerns will be mutual. Since we are all living in foreign countries so to speak, we will naturally have more affinity for one another as members of the same tribe than we do with our out-group neighbors. To be trans-national is to belong to a community not limited by territory. So the Western diaspora will exist in multiple countries, but not be of those countries. I am a Westerner if I am in Chile or in Britain, though I may have come from the Western congregation in Chile to the one in Britain. Our shared culture and values will be deeper than that we have with other peoples living in Chile or Britain.

Members of a foreign minority form their own distinct people regardless of where they dwell, so long as their ties to their own kind remain stronger than their ties to those who are foreign to them. That is the power of the diasporic model, that congregations of Westerners can exist anywhere enough former European or Eurocolonial nation-states are found, and retain their sense of cohesion. They are in, but not of.

In many ways, it is a return to the ways of the Old World and its scatterings of people across pre-modern states both large and small, such as the Jews, Armenians, Greeks, and Germans of Europe and the Middle East. This rather differs from the modern, national impulse of gathering of all X into the state of X-land, or converging all people of X-land into the identity of X. And it of course challenges the contemporary impulse of denying that X exists in the first place while claiming that X-land belongs to the world. Rather, we observe that the borders and demographics have fallen where they are, and that X can be found irrespective of where X is “supposed to be” or originally from. We are interested in the ur-identity of the tribe, not in the ancestral urheimat. This detachment will become our strength.


This is an entirely different way of thinking about ourselves and our place in the world than Westerners are accustomed to. Even the descriptive terms I have preferred to use in place of “white people” so preferred by nationalists—Europeans and Eurocolonials—reflect that older (but not primordially older) conception of geography-plus-nationality. What we are approaching now is the possibility of nationality-sans-geography. The European stock and its extra-continental stocks overseas are part of the same people. Even if all other ethnocentric and civilizational rationalizations for this could be deconstructed it would still be so that they are one people, if only because a coalition of Others have declared them so. Rome and her allies became Rome just as Carthage and her allies became Carthage.

The external pressures upon the Western diaspora will facilitate this, since those who are most ethnocentric and culturally traditionalist will react by doubling down and passing those memes and genes on, while those who are the least will leave the diaspora and fold into the identity of the state they live in and the people they dwell among. The sub-national, trans-national character of the Western diaspora will intensify as time progresses.

This is not necessarily a happy situation. But the worst that can be said about the diaspora model is that people do not want it to happen, not that it can’t work. Reaching back into history for the super-structure we called the nation-state and trying to drag it into the future is not viable. What is viable is the primordial sentiment, that most basic idea that kindred people are an extended tribe, regardless of their geographic dispersal and the composition of the polities they dwell in. If my brother lives in Britain, he is still my brother.

Source: https://fifthpolitical.wordpress.com/2017/05/10/sub-natio... [5]

Article printed from Counter-Currents Publishing: https://www.counter-currents.com

URL to article: https://www.counter-currents.com/2017/06/sub-national-and-trans-national-identity/

URLs in this post:

[1] Image: https://www.counter-currents.com/wp-content/uploads/2017/06/dandelion_seeds_being_blownCROP.jpg

[2] 5PT: https://fifthpolitical.wordpress.com/2017/04/29/5pt-intro/

[3] de-nationalization: https://fifthpolitical.wordpress.com/2017/05/05/the-de-nationalization-of-the-global-european-diaspora/

[4] grand remplacement : https://translate.google.com/translate?hl=en&sl=fr&u=https://fr.wikipedia.org/wiki/Grand_remplacement&prev=search

[5] https://fifthpolitical.wordpress.com/2017/05/10/sub-national-and-trans-national-identity/: https://fifthpolitical.wordpress.com/2017/05/10/sub-national-and-trans-national-identity/