1/ America was not founded as a proposition, nor as an abstract idea divorced from flesh and blood. It was established as a nation for Europeans—a people bound by common ancestry, language, religion, and civilizational form. The nation took shape through their labor, their laws, and their sacrifices, not through slogans or abstractions.
That foundation has not eroded by accident. It has been deliberately dismantled.
What follows is not a list of ideological commitments, but the principles required to recover America from its degradation, to restore it as a real nation, not a territory filled with incompatible peoples and hollow ideals.
2/ Halt and Reverse Demographic Replacement
The United States is undergoing a demographic transformation that threatens the survival of its historic character. Mass immigration, reinforced by policies designed to displace and replace Whites, is dissolving the core from which the nation once drew its identity, cohesion, and strength. This is not an accident of history. It is a deliberate and sustained effort, protected by law and enforced through cultural intimidation.
To halt the damage and begin the work of restoration, all immigration—legal and illegal—must be brought to an end. A serious program of demographic recovery must follow. This begins with the immediate deportation of illegal aliens. Immigration laws must then be fully enforced and expanded to target not only unlawful entry, but also those who facilitate it—employers, landlords, and institutions that profit from national erosion. Birthright citizenship must be abolished to prevent the automatic conversion of foreign presence into legal claim. The process of denaturalization must be streamlined for those who obtained citizenship through fraud or who act in clear opposition to the survival of the nation.
The future of the American people is not subject to compromise. It will be secured through decisive action, or it will not be secured at all.
3/ Defend the Right to Arms and Civic Responsibility
A free nation does not endure without the means to defend itself. The right to bear arms is not simply a legal clause, but a reflection of the civic character of a free people. It affirms that sovereignty resides not in bureaucracies or standing armies, but in the citizen himself. Disarmament is always a prelude to subjugation.
The right to keep and carry arms must be protected without compromise. All laws that restrict this right under the guise of public safety or administrative control must be repealed. A nation that expects its men to bear responsibility must allow them to bear arms. There is no freedom where the individual is defenseless, and no nation where the citizen is disarmed.
4/ Restore Moral Order and Uphold the Family
A healthy nation begins with healthy families. No institution is more vital to the continuity of a people than the natural union of man and woman, ordered toward the bearing and raising of children. When the family is weakened, the nation dissolves with it.
Today, the American family is under siege. It is assailed by pornography, ideological subversion, and a culture that rewards dysfunction while ridiculing virtue. The natural roles of men and women are pathologized, and moral limits are treated as forms of oppression.
This cannot continue. The state must actively promote the formation of stable, fertile, and morally grounded households. Public policy must support marriage, affirm the biological family, and encourage the birth and upbringing of children by White Americans. A future worth preserving cannot be built upon sterility, inversion, or decay.
5/ Abolish Anti-White Discrimination
No nation endures by turning against its own. In the United States, a comprehensive regime of policies has been constructed to disadvantage Whites under the guise of equity, diversity, and historical justice. These include affirmative action, racial quotas, and educational programs that portray Whites as inherently guilty and undeserving of continuity.
These measures are not mistakes. They are deliberate tools of dispossession, designed to strip Whites of confidence, status, and legitimacy within the nation their ancestors built.
Such policies must be abolished in full. “Equality” in this context is not a principle of fairness, but a weapon used to justify exclusion and erasure behind the mask of morality. The logic of these programs has extended far beyond law, embedding itself in every level of institutional life. It is now routine for government officials, corporate executives, and educators to speak of Whites as a problem to be managed or removed. A regime that permits this cannot claim neutrality, much less legitimacy.
Those who design, implement, or publicly promote anti-White discrimination must face legal consequences. A nation that refuses to protect its majority from targeted hostility is no longer a free society. It is an occupied one.
6/ Restore Sovereignty and the Right to Association
A nation that cannot determine its own composition is no longer sovereign. The right to choose with whom one lives, works, and builds community is essential to any enduring social order. This right has been systematically dismantled through judicial rulings, federal mandates, and ideological coercion, all under the pretext of equality and inclusion.
In practice, these measures have served one purpose: to prevent Whites from maintaining their own institutions, neighborhoods, and ethnocultural continuity. The Civil Rights legislation of the 1960s, particularly its prohibitions on freedom of association, must be repealed. No people can survive if they are denied the ability to draw boundaries around their own existence.
The American nation must reclaim its sovereignty. That includes the freedom to associate by heritage, conviction, and shared loyalty. Without this, there can be no real community, no trust, and no future worth preserving.
7/ End Foreign Wars and Reorient Military Purpose
The strength of a nation is measured by its ability to defend its own, not by its willingness to police the globe. For decades, the United States has squandered blood and treasure in wars that serve no legitimate national interest. These conflicts, often framed as moral crusades or strategic imperatives, have left Americans poorer, weaker, and more divided, while advancing the agendas of foreign states and transnational financial powers.
This posture must end. The American military exists to protect the borders, people, and interests of the nation. It is not a tool for exporting ideology, subsidizing the defense of others, or enforcing global abstractions.
War must be treated as a last resort, justified only by the need to preserve the American nation or to defend the survival of our European allies. A republic that wages permanent war ceases to be a republic. It becomes a machine that consumes its own people.
8/ Break Corporate Power and Reassert National Control
The American economy no longer serves the American nation. It is controlled by corporations and a managerial class that is increasingly parasitic and, in many cases, foreign in origin, loyalty, and interest. These figures have no attachment to the land, the people, or the civilizational order they exploit.
They manipulate legislation, steer media narratives, and fund movements that undermine national identity and dissolve ethnocultural continuity. They operate across borders, answer to no electorate, and treat the American population not as a people to protect, but as a resource to extract.
This condition is intolerable. Corporations are not sovereign entities. They exist only by permission of the state and must be held subordinate to the national interest.
Monopolies must be dismantled. Hostile executives must be removed. Strategic industries must be brought under patriotic discipline. An economy directed by foreign and parasitic elites is not a system of free enterprise. It is a mechanism of conquest.
9/ Protect the Environment as an Inheritance
A nation does not own its land in the way it owns property. It holds it in trust, to be cared for and passed down. The natural world is not a disposable asset, but a living inheritance—an extension of the homeland that shapes the character, health, and spirit of its people.
The destruction of forests, soil, air, and water in the name of short-term profit reveals a deeper cultural disorder. Just as a people without memory cannot endure, a people without land cannot remain rooted. Environmental protection must be restored as a duty of national stewardship, not a fashion of ideological convenience.
The preservation of forests, farmland, and rural landscapes must be pursued with seriousness and restraint. Conservation is not weakness. It is fidelity to blood, to soil, and to those yet unborn.
10/ Reform Education and Cultivate National Character
A nation survives not only through its laws and borders, but through the minds and souls of its children. Today, American education does not form citizens. It produces deracinated individuals conditioned to hate their heritage, distrust their ancestors, and dissolve themselves in the language of grievance and guilt.
The teaching of history has been reduced to moral accusation. Literature is stripped of meaning. Discipline has been replaced by therapeutic indulgence. At every level, education is used to fragment identity and prevent the emergence of a conscious, loyal, and self-respecting people.
This must be reversed. Education must begin with character—instilling honor, duty, loyalty, and restraint before technical skill. The school must once again form the citizen, not the consumer. Curricula must be rebuilt from the ground up and purged of anti-White dogma and ideological subversion.
No nation endures when its youth are trained to despise it. The future does not belong to abstractions, but to a generation formed in discipline, memory, and purpose.
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Professor Tenney Frank confirmed what Livy, Cicero, Seneca, Tacitus, Juvenal, and countless others knew millennia ago.
Rome’s decline began with racial replacement; everything else was merely its consequence.
Rome fell because it ceased to be Roman.
Civilization is shaped by many forces, yet its foundation is ALWAYS biological. It is the living soil from which culture rises, the inherited substance made visible in the world.
Change the people, and you change the culture; change the culture, and the civilization that rests upon it is transformed.
Is the Harare of today the same city that once stood as Salisbury, the capital of Rhodesia?
What is the underlying factor behind its collapse? Demography.
The city has been remade because those who now inhabit it are not the people who built it, nor the people who carried it through its years of strength and prosperity.
1/ In his most famous work, Politics, Aristotle shows that democracy and tyranny express the same governing principle. Both rule by flattery and elevate the weakest. Democracy relies upon on women and slaves; tyranny survives through the importation of foreigners.
2/ Aristotle writes that women and slaves “delight in being flattered” because they stand outside deliberative authority within the city. Their position is defined by obedience rather than command, participation rather than authorship of order. Drawn to rulers who substitute indulgence for rule, they respond to authority that reassures rather than directs. Where command withdraws, favor takes its place.
When authority no longer gives form to appetite, political influence ceases to follow judgment shaped by rule and experience. It gathers instead around those most responsive to praise and permission. Power thus shifts toward men who govern by accommodation, not because they impose order, but because they affirm desire. In such conditions, rule no longer elevates those capable of command, but those most easily mobilized by favor, and the character of public life adjusts itself accordingly.
3/ This inversion reaches the city at its root because authority is detached from ancestry and from the ordered succession through which rule is sustained over time. Those least capable of judgment are raised into power, while those formed within ancestral peoples shaped for command are restrained or rendered politically ineffective. Authority no longer follows inherited capacity refined through habituation, but drifts toward dispositions that are compliant and dependent.
Public life ceases to preserve the qualities required for durable rule and instead favors traits compatible with immediate control. The city no longer renews the lineages from which rulers must arise, nor does it transmit the habits necessary for command across generations. Weakness advances into authority, strength becomes a liability, and power maintains itself by suppressing the kind of men capable of replacing it. What presents itself as stability is in fact the managed exhaustion of the city’s ruling potential.
1/ “Man in his highest and noblest capacities is Nature, and bears in himself her awful character. His dreadfulness is the fertile soil from which alone all greatness has grown.” —Nietzsche
Let us consider the ancient Greeks and the excellence of their biopolitical order.
2/ The world of the ancient Hellenes, the Greeks, did not emerge ex nihilo from a vacuum. It was a continuation of what had come before, developing from older Indo-European traditions and merging with the early peoples of Europe, among whom kinship and ritual shaped the first structure of life. The Greeks then gave this inheritance a conscious form, turning what had been custom into reflection and creating a world in which descent and law became the foundations of order.
Alfred North Whitehead wrote that Western philosophy is a series of footnotes to Plato, and in a wider sense Western civilization, “civilization” being the key term here, begins with the Greeks. It was among them that the European mind first sought to bring life into accord with nature and to discern within existence the principles that govern man and the world.
Their political life, like that of all pre-modern peoples, was never abstract. It was the organized expression of necessity, shaped by the demands of survival and the discipline of inheritance. Power was understood as the means to preserve life, and life itself was secured through the unbroken continuity of descent.
The polis, the city-state, was born from the family, as the family was born from the necessity of reproduction and protection. Aristotle records that the household arose from the union of man and woman and expanded through the relation of parent to child and master to servant until it became the village and finally the city. The political community was therefore the natural enlargement of the household, an extension of biological and moral kinship.
The city carried forward what the family had begun, ensuring the passage of life and estate, the keeping of ancestral law, and the remembrance of those from whom its order had descended. The citizen was not a faceless entry in a meaningless voter register but a living participant in the common life of the polis. The Greek word idiotes, from which “idiot” derives, referred to one who lived only for himself and took no part in the affairs of the city. The true citizen was his opposite, bearing the blood of the founders and sharing in the duties that sustained their order. The civic life of Greece rested on this continuity of ancestry, without which there could be neither culture nor state.
Numa Denis Fustel de Coulanges later made explicit what the ancients themselves took for granted. In “The Ancient City,” he explained that the earliest political institutions were born from the religion of the household. The hearth, the ancestral tomb, and the domestic cult were the first sources of authority. When many households gathered beneath a common altar, the city arose as a sacred extension of family life. Aristotle described the process by which the polis grows naturally out of the household, and Fustel showed that this natural process was also a religious one, for it united the living with their forebears in an unbroken order of memory and obligation.
3/ The principle of descent defined citizenship at every level, and it was the ancient Greeks who, like in so many other things, first codified what we now take for granted in the Western conception of the citizen. Herodotus, in his “Histories,” described the Hellenes as men “of the same blood and speech, who share the same temples and sacrifices, and the same customs.” In this understanding, ancestry and worship, language and custom formed a single unity. To be a citizen was to belong to a people bound by descent and by rite. The polis was not an artificial creation imposed upon men but an organic expression of inherited being.
Athens and Sparta embodied dual sides of this Greek Welthanschauung in distinct form.
During the Athenian Golden Age, the great statesman Pericles expanded participation in public life while restricting citizenship to those born of two Athenian parents. Equality was confined to those who already belonged by birth. The freedom of the city depended upon cohesion, and cohesion required the preservation of ancestral descent.
Civic order rested on ancestral patrimony rather than residence or belief. This law reflected the Athenian understanding that their democracy, unlike the modern system of mass enfranchisement, could exist only within the bounds of a shared people. At its height, less than a tenth of the male population held the honor of citizenship. Generosity within the polis required a clear sense of who that people were, and correspondingly, who they were not. Foreign skill and commerce were welcomed, though always with caution, yet the political life of the city remained an inheritance guarded by those of Athenian blood. In this balance between openness and exclusivity, the Athenians preserved both the integrity of their laws and the continuity of their kind.
Sparta gave this principle a harder outline. The laws attributed to the Dorian lawgiver Lycurgus forged a people shaped by martial discipline and selective breeding. The Spartiates were citizens by birth and warriors by vocation, their lives ordered toward service to the state. They were forbidden from commerce, manual labor, and the pursuit of luxury, for such pursuits were thought to corrupt character and weaken resolve.
Their existence was one of perpetual preparation, devoted to strength and the defense of the common good. Education began in infancy, when the weak were set aside, and continued through a regimen that bound each man to the polis through the discipline of the agoge. The women were trained for strength and composure, for the bearing of healthy offspring was regarded as a sacred duty. Every institution, from the household to the army, for the army was the body of citizens, served the same end: the preservation of vigor and constancy of spirit. Through this unity of purpose, a small and austere people maintained their independence against powers greater in number and wealth.
Religion gave visible form to the same foundation. Each city revered its ancestral gods, whose worship was bound to the life of the people. The civic altars rose from the hearths of the household, and the festivals that gathered the citizens were acts of remembrance joining the living with the dead. The Olympic Games expressed this same spirit on a broader scale, uniting the Hellenes in celebration of shared descent while excluding the foreigner. To compete in any of the four great Panhellenic games was to be recognized as Greek by blood. The exclusion was not an act of hostility but of reverence and delineation, for the festival renewed the sacred kinship of those who shared a common origin and destiny.
This same bond of origin guided the Greek resistance to Persia. When the invasion came, the consciousness of shared blood and faith gave the Hellenes a unity stronger than empire. The stand of the Spartan king Leonidas at Thermopylae and the Athenian-led victories at Salamis and Plataea preserved more than territory or power. They defended a way of life founded upon descent and courage. Herodotus saw in these deeds the triumph of men who knew themselves as a distinct people and refused to vanish into the anonymity of empire.
1/ America was conceived and carried out as an ethnonational project.
It was a Republic built by Europeans for their posterity, the continuation of their people and their civilization on new soil.
Not an idea, but a people made sovereign.
Let us discuss.
2/ The absurd notion that “America is an idea” is one that we hear often. It is peddled by the self-hating and the resentful alike, repeated by those too narrow of mind or too governed by ethnic interest to confront the plain historical record.
It has become a creed for the deracinated within and the alien now among them, a false consolation for those who refuse to see that nations are born of blood and soil, and of the will of a people conscious of who they are and of their destiny.
The line of attack usually proceeds along familiar lines.
It is said that America is a political and moral project founded on abstract principles such as liberty, equality, individual rights, and self-government. From this premise, it is concluded that anyone who professes belief in these ideas may become fully “American,” irrespective of ancestral identity.
This argument, of course, is not historical but philosophical in character. It is what may be called Creedal Universalism, the most pervasive of the myths that sustain the “idea” interpretation.
Creedal Universalism presents America as a proposition, an abstraction, divorced from the people who created it. It asserts that the Republic should be defined by principle rather than lineage, that allegiance to an ideal replaces the bonds of kinship and heritage.
It is an a priori doctrine, that is, derived from theory rather than experience, born from the Enlightenment’s rational philosophy rather than from the lived reality of a people.
In this view, America’s founders become apostles of a universal creed, and their nation only the first vessel of a global moral enterprise.
It is a moral argument, not a historical one, for it speaks of what America should mean rather than what it was, and still is.
Its purpose is plain: to detach American identity, born European and forged White (ethnogenesis), from its ancestry, and to make belonging a matter of sentiment rather than birthright.
3/ The second and nearly as common claim may be called the Immigrant Nation Mythology: “we are a nation of immigrants.”
It is not philosophical but narrative, appealing to emotion rather than reason, and built upon a shallow reading of history; a confusion of the immigrant with the settler, of arrival with creation.
Here the story is told that America has always been a “nation of immigrants,” that its true purpose was to transcend the limits of race and origin, and to serve as a universal refuge for all mankind.
The Founders are recast as imperfect apostles of diversity, men whose racial prejudice is acknowledged only to magnify the supposed nobility of their universal vision. Thus the narrative preserves its own contradiction: the Founders are denounced as racists, yet credited with conceiving a nation meant for everyone.
Settlement and conquest are presented not as the work of a people creating a continuation of European civilization upon new soil, but as moral failings to be redeemed through inclusion, a sin to be eternally atoned for. The Republic’s European foundation is treated as a temporary stage in a broader human drama, a prelude to the arrival of all peoples.
What began as a historical reality, the transplantation of Europe itself across the Atlantic, is retold as a myth of perpetual arrival in which immigration becomes a sacred rite of renewal.
This view gained strength after 1965, when the old demographic order was dismantled and diversity was enthroned as the new civic faith.
The absolute degeneracy of the modern West captured in a single scene.
An Afghan invader, scheduled for deportation months ago, sexually assaults a young Irish girl while living in luxury at public expense.
The so-called “refugee center” where he is housed is in truth a commandeered hotel in the heart of Dublin, packed with over two thousand foreign men of fighting age, fed, clothed, and sheltered by the very people they are displacing.
The state imports these men, parades their “diversity” as virtue, and compels the native population to fund its own subjugation through colonization and slow demographic extinction.
The parasite contributes nothing, produces nothing, yet is held up as a symbol of progress while the native Irish are told that resistance is not only hateful but illegal.
Outside, the people finally rise, and the police, funded by those they oppress, form a cordon around the invader’s quarters, defending not Ireland but the treachery committed against it.