Category Archives: ethnostate

The Society of Measure

In the mid-20th century, especially in the 1960s, it was commonplace to see articles or features about the supposed coming “age of leisure” which would be facilitated by machines and advanced industrial techniques. Now (since the 1980s), those predictions are often laughed at, as society (eg in the UK) finds itself enmeshed in the “long hours culture”, the workaholic culture, the low pay economy. Was this inevitable?

The fact is, that the predictions of the past about a future “society of leisure” left out one crucial fact in particular: that the benefits of industrial efficiency and the emerging developments in computing, robotics etc would be taken by the owners of capital, by shareholders and others.

Since the 1970s, real pay (whether absolute or per hour) of most employees has stagnated and indeed even declined across the advanced Western world generally. At the same time, the profit accruing to capital and the remuneration of the upper strata of executives, higher managers and their professional counterparts has rocketed.

The above was true to some extent even in the Soviet Union, except that there, the developments in technology and efficiency were not spread equally across all industrial sectors and the benefits were used mainly for State power and prestige: military and naval upbuilding, space programmes and other large-scale projects such as the BAM railway.

The result (focussing on the West and particularly the UK) is that people have to work ever-longer hours for ever-lessening real pay. If public services, amenities and State benefits are taken into account, the contrast between the optimistic promises and predictions of the 1960s and 1970s on the one hand and the realities of 2016 on the other is even more stark.

There is another factor to be taken into consideration: there are three “work/leisure” faces:

  • work as unwelcome and/or repetitive drudgery, with little free time;
  • leisure as mere absence of work, for whatever reason;
  • creative work, balanced with stimulating leisure or free time

Adolf Hitler was referring, by implication, to the above alternative lifestyles when he noted “the Aryan ideal of creative work“, to be contrasted with (as he saw it) uncreative Jewish profit-making, as well as equally-uncreative paid drudgery [see Adolf Hitler, Mein Kampf 2:7]. In explaining, for example, the symbolism of the red-white-black NSDAP banner, Hitler wrote:

And indeed a symbol it proved to be. Not only because it incorporated those revered colours expressive of our homage to the glorious past and which once brought so much honour to the German nation, but this symbol was also an eloquent expression of the will behind the movement. We National Socialists regarded our flag as being the embodiment of our party programme. The red expressed the social thought underlying the movement. White the national thought. And the swastika signified the mission allotted to us — the struggle for the victory of Aryan mankind and at the same time the triumph of the ideal of creative work which is in itself and always will be anti-Semitic.

In our contemporary society, we see the temporary victory of uncreative work/leisure modes: on the one hand, soul-less profiteering (whether by manipulations on stock and bond markets or by buy-to-let parasitism etc); on the other hand, everyday work becoming less and less interesting for most people. Soul-less economic serfdom. Creativity and a decent work/life balance become the province of the artist, the maverick off-grid person, the creative writer. Most people are excluded.

At the same time, those without paid work and who are under pensionable age cannot even enjoy the one major benefit of being unemployed: leisure! They are harried and chased around by Department of Work and Pensions drones. In other words, in place of actual paid work, there is a ghastly and ghostly simulacrum of work consisting of the tick-box applying for (often non-existent) job vacancies or the attending of pointless “courses”, in return for which the unemployed claimant is paid a shadow version of a very low real salary: State benefits.

It is estimated that, between now and 2030 or so, developments in robotics alone will mean that 20%-30% of UK jobs will disappear, including some presently “professional” ones (eg in the medical and legal fields). The numbers of unemployed, under-employed and poorly-paid will increase. The “precariat” will include ever-more people.

The solution to all of the above is not a “society of leisure” but a “society of measure”:

  • strict limits on hours worked by employees, perhaps 30 hours per week;
  • strict enforcement of break-times within the working day;
  • strict demarcation between work-time and free-time (leisure time);
  • strict limitations or barring of employees being “on call” when at home;
  • payment to all citizens of “Basic Income”
  • more equitable distribution of the fruits of the economy.

Such a society will have time for those important things which have traditionally been part of “leisure time”: home, family, culture, rest, sleep, entertainment, sport. This must be the way to go and will cure many of the ills of the present society.



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The Organization of Community

When new social-national communities emerge, as they will in the coming years, the question is posed as to their organization.

It is important to note that, in the UK, a social-national community will not, in general, be anything akin to a commune, paramilitary encampment or religious settlement such as a monastery or convent. It will be a community which interpenetrates the existing or pre-existing ordinary village, suburb, town or city. The template can best be explained in relation to what might happen when social nationalism arrives in a large village or small town.


A social nationalist with capital buys a country house or estate, somewhere near a small English or Welsh town. He or she needs workers or retainers to help with the house, grounds, park, perhaps farmland too. Those people are sourced from the wider social-national community in the UK. At the same time, these people gradually infiltrate the local community, not in any sinister way, but by doing the things that they would have done wherever they lived: sending their children to local schools, joining local non-political groups (am-dram, allotments, churches, residents’, neighbourhood watch etc).

Other social nationalists arrive, buying houses locally, renting property, getting jobs or living off pensions or even State benefits. Some buy or rent farms, cafes, pubs, shops. Some start to work in the local offices of larger enterprises, in the local Jobcentre (if any), or in the local council offices. Others are able to work from home, thanks to the Internet.

Nothing alarming or noisy happens. There are no marches, demonstrations, or other disruptions. People get on with normal life. Underneath the surface, however, there is purposeful movement, a current beginning to flow. There are meetings, discussions, social events; nothing too large or noisy. In time, the social nationalists number in the hundreds and are a significant proportion of the local population, with more gravitating to the area every week. The time has then come for overt political action.

A by-election for a council ward is held. Few of the original local inhabitants even bother to vote. A social nationalist is elected, either under Party banner, as “Resident”, or “Independent”; even perhaps under System party aegis.

The local council is taken over before very long. Social nationalists are then in the driving-seat locally. The area and the wider region becomes a magnet for social-national people from across the UK as it becomes known as a place where censorship and hostile opposition is unknown or swiftly checkmated. The local librarian is a social nationalist, the Mayor, the schoolteachers, the council officials, the friendly innkeeper and his wife, the sub-post office people.

The election for Westminster is held and the social nationalist candidate is elected, perhaps under social nationalist party banner. By this time, the national press, radio and TV is trying to spread lies about the people in the movement, but can do nothing against a solid phalanx of believers, living, working and acting in a situation where the Zionists and others can do nothing substantial to harm or impede them. Locally, social nationalists run an Internet radio station, even local transmitted radio, as well as the local free newspaper. It is not long before the movement spreads throughout the whole region. People of like mind are fleeing London, Manchester, Birmingham etc so that they can live in such a region. A mini-ethnostate has been created.

The story does not end there, but on a wider stage.

Fortress-Centres of Culture and Science

In the Dark Ages, the flame of civilization and culture was kept burning in fortified centres: walled cities, monasteries etc. It may be that the time has come to think in terms of “back-up” for the knowledge and human expertise that we take for granted today.

What does that mean in practical terms? There can be little doubt that, were a breakdown of law and order to occur (whether as a result of war or natural calamity), the British cities would probably become chaotically lawless in a short space of time, especially if fuel, food, water or utilities were unavailable.

It seems to me that those inclined to social-nationalism should think in terms of relocating to areas some distance from major cities, to small towns and villages where like-minded people can become either the majority or a strong minority. Such clusters of people can take over the local councils, local businesses and farms, as well as doing the usual run of employed work which they might do in the cities where they, perhaps, now live.

The idea has the following merits:

a. Political (electoral or other) bases can be created, with voting weight;

b. The clustering effect would enable concerted action;

c. In the event of catastrophes in the wider world, these centres would become the places looked to by the wider masses for leadership.

Clausewitz said that, in order to extend power, one must first have a secure base. It is that that social-nationalism lacks at present in the UK. The above proposal aims to address that lack.



A New Civilization For Eurasia

From the defeat of the German Reich in 1945, which destroyed, at least temporarily, the idea of Central Europe (and so split Europe between East and West, symbolically in Berlin itself), an international order comprising such organizations as the IMF, World Bank, United Nations Organization etc has been the skeleton of the “West”.

The “East”, meaning the Marxist-Leninist world of the Soviet Union, China and their offshoots, fell to pieces after 1989. The present necessity for both Europe/Eurasia and the world in general, is for, not the faked-up and largely Zionist-controlled “New World Order” made public by the first President Bush in 1990, but a REAL New Order which will be a synthesis of the best of the former and existing ideologies (National Socialism, “private enterprise” capitalism, socialism/communism), together with and held together by an acceptance of the general principles of Rudolf Steiner’s Threefold Social Order (cf. the works of Valentin Tomberg et al).

This will be a social order which reconciles the superficially conflicting demands of social cohesion (collectivity) and individual human rights (individuality). Spiritually, the new social matrix will accept the right of every individual to his or her own spiritual path, while protecting the right of society as a whole not to be placed under the tyranny of any particular religion.

Geographically, the new social order will be based in, though not limited to, Northern Europe and Russia/Siberia. Ethnically, the new civilization will be based on, but not limited to, those of White Northern European racial background. The important factor will be culture and not race; however, race must, for many centuries, play its important part as foundation for the new society.

I call upon all those interested in the future of Europe and the world to come together in this enterprise.