Ethnic & Racial Relations:

Ethnic States, Separatism, & Mixing

By Lucian Tudor
http://www.counter-currents.com/2014/03/ethnic-and-racial-relations/
In our previous essay, ace, Identity, !ommunity,"#1$ we discussed a num%er o& su%'ects: most
importantly, the varyin( levels and relations o& ethnic and cultural (roups, the matter o& cultural
communication, openness, and closure, the relationship %etween race and culture, the necessity
o& resistin( misce(enation &or the sa)e o& ethno-cultural sta%ility, the error o& individualism and
the value o& social holism, and the importance o& the sense o& community to ethnic and racial
identity.
In the present essay, we will not reiterate the ma'or points which we made %e&ore, e*cept those
which are relevant to the matters discussed. +he purpose o& this essay is to serve as an e*tension
o& the previous one and to e*pand upon certain points which were not made su&&iciently clear or
covered properly, and it thus must %e read in the conte*t o& the precedin( essay. ,ere we aim to
discuss the topic o& social, cultural, and political relations %etween ethnic and racial (roups, the
pro%lem and varieties o& social and %iolo(ical mi*in(, and the practices and &orms o& ethnic and
racial separatism.
Identity and Interaction
-articularities and particular identities de&ine human %ein(s. contrary to e(alitarian and
universalist ideolo(y, one cannot %e truly human without a %elon(in( to particular (roups,
includin( reli(ious, political, cultural, and racial (roups. /& course, %elon(in( to a (roup and
possessin( a conscious identi&ication with this %elon(in( are two di&&erent thin(s 0'ust as we can
say that there is a conscious and unconscious aspect to identity1. ,istory and o%servation show
that ethnic, cultural, and racial identities come into %ein( and are awa)ened %y awareness o& and
interaction with other ethnic and racial (roups. 2s 2lain de 3enoist wrote: +he (roup and the
individual %oth need to %e con&ronted %y 4si(ni&icant others.5 +here&ore, it is nonsense to %elieve
that identity would %e %etter preserved without this con&rontation. actually, it is the opposite:
con&rontation ma)es identity possi%le. /ther su%'ects ma)e a su%'ect %ecome su%'ect." #2$
+hus, interaction with other types o& human %ein(s is an essential part o& human e*istence, since
they draw their very awareness o& %ein( who they are %y this interaction. 6urthermore, as we
have already mentioned in our previous wor) 0ace, Identity, !ommunity"1, the various
cultures 0in terms o& %oth smaller and lar(er (roups1 develop and are enriched not only %y
internal development, %ut also %y interaction with and the e*chan(e o& products and ideas with
other cultures or peoples. It is &or these reasons that it is 'usti&ied to assert that the ori(inality
and the richness o& the human herita(es o& this world are nourished %y their di&&erences and their
deviations . . ." #3$ as -ierre 7re%s stated, similarly to many other 8ew i(ht authors.
/& course, reco(ni9in( the value o& diversity and di&&erences, and appreciatin( these di&&erences
in other peoples and learnin( &rom them, does not mean that all peoples o& the world can or
should %e appreciated e:ually. It is, o& course, per&ectly natural that one people will &ind certain
&orei(n peoples to %e unattractive in some cases, and will distance themselves &rom them. +his is
why, althou(h diversity is valua%le, the present e(alitarian and multiculturalist propa(anda that
all cultures and ethnic (roups must %e appreciated and accepted e:ually, is simply wron( and
a%surd. 8o healthy people show e:ual li)in( &or all others, althou(h it is possi%le to respect all
&orei(n peoples even i& one does not treasure them all. It is, &or e*ample, completely natural that
a ;uropean may %e repulsed %y the culture o& an 2&rican tri%e %ut simultaneously &eel admiration
&or ;ast 2sian culture, while still accordin( to each people a certain level o& respect.
It is also a &act o& li&e that without %arriers, without a certain level o& separation &rom other
peoples, and without a speci&ic territory on which to live as a distinct and relatively
homo(eneous people, an ethnic or a racial (roup would disappear throu(h mi*ture or
assimilation into other (roups. +he e*treme modern li%eral-(lo%alist propa(anda advocatin(
complete openness and mi*in( %etween cultures and peoples, usin( as its 'usti&ication historical
e*amples o& cultural e*chan(es, is &allacious %ecause normal cultural dialo(ue and interaction
never involved complete openness %ut always a limited &orm o& interaction.
+otal openness and mi*in( eliminates identities %ecause peoples do not merely chan(e throu(h
such processes, %ut lose who they are or mer(e with another people entirely. +o :uote 3enoist,
it is the diversity o& the human race which creates its richness, 'ust as it is diversity which
ma)es communication possi%le and (ives it value. <iversity o& peoples and cultures e*ist,
however, only %ecause, in the past, these various peoples and cultures were relatively isolated
&rom one another."#4$ !ulture trans&orms over time due to internal creativity and development as
well as throu(h communication with other cultures, %ut contact with other cultures must always
%e limited and imper&ect, otherwise the very inte(rity o& a culture is undermined. +here&ore,
Identity is not what never chan(es, %ut, on the contrary, it is what allows one to constantly
chan(e without (ivin( up who one is."#=$
The Problem o Mixing
It needs to %e reco(ni9ed that mi*in(, %oth the social &orm 0so-called inte(ration"1 as well as the
%iolo(ical &orm 0misce(enation1, is a complicated human pro%lem. >i*in( has occurred all
throu(hout history in a variety o& &orms and circumstances, as a result o& di&&erent &orms o& close
interaction %etween di&&erent ethnic and racial (roups. +he :uestions o& why mi*tures occur and
whether this is a normal and accepta%le phenomenon there&ore naturally present themselves, and
they must %e answered with the proper level o& sophistication in order &or us to de&eat our
opponents.
6irst, it needs to %e reco(ni9ed that mi*ture %etween two di&&erent peoples %elon(in( to the same
race is a distinct matter &rom mi*ture %etween two di&&erent races, and involves di&&erent
principles and circumstances. ;thnicities %elon(in( to the same racial type share the same
%iolo(ical and spiritual %ac)(round, which serves as a lar(er &oundation &or identity which
connects them. In cases where two or more ethnic (roups o& the same racial type no lon(er live
separately and choose to mi* socially 0&rom which intermarria(e inevita%ly &ollows1, it is
o&tentimes %ecause these (roups ? within a particular time and conditions ? have %ecome closely
connected culturally and spiritually or %ecause they no lon(er &eel their distinctions to %e
si(ni&icant.
+his phenomenon cannot %e re(arded as a%normal and wron( any more than when two racially
related ethnic (roups choose to separate instead o& mi*, %ecause %oth occurrences are rather
&re:uent in history and do not normally have ne(ative e&&ects to identity 0even i& identity
under(oes some chan(e in this1. 6or e*ample, many ;uropean ethnic (roups 0the ;n(lish, the
6rench, the 3al)an peoples, etc.1 are the result o& an inter-;uropean mi*ture that occurred
centuries a(o, althou(h they also have a ri(ht to separate. +hus, within a race, separation and
mi*in( can %oth %e re(arded as normal phenomena, dependin( on the circumstances and the
nature o& the ethnic (roups in :uestion.
/n the other hand, %etween di&&erent races, mi*in( can %e ar(ued to %e an abnormal
phenomenon %ecause the relations and e&&ects are di&&erent. the state o& normality is to desire
racial separation. !ontrary to the assertions o& many e(alitarian multiculturalist
0multiculturalism" here si(ni&yin( the %elie& and practice o& ethnic mi*in(1 propa(andists, racial
identity and the concept o& race is not a modern phenomenon, &or, as 3enoist pointed out, the
idea o& race is almost as old as humanity itsel&."#@$ Ao it is clear that reco(ni9in( the importance
o& race and practicin( racial separatism does in &act have a historical and even a universal %asis.
human %ein(s were never in a condition where they completely lac)ed racial &eelin(s and mi*ed
&reely.
+he reasons &or racial mi*in( 0social and, &ollowin( that, %iolo(ical1 throu(hout history are
comple* and di&&er %ased on the circumstances in :uestion. In some cases, it was due to a
power&ul, militant people con:uerin( another people and &orce&ully reproducin( with the women
o& the con:uered in order to secure their con:uest throu(h %reedin(. In other cases, as some
authors have ar(ued, it is due to the decadence o& a people who have lost certain spiritual
:ualities, their sense o& di&&erentiation, and their racial identity, and have as a result chosen to
mi* with other peoples, even those racially di&&erent 0these other peoples may %e immi(rants or
con:uered peoples who &ormerly lived separated1. /& course, where mi*in( occurs willin(ly,
%oth sides have surrendered their uni:ue identity.#B$ +here may %e other causes, and in a sense
racial misce(enation is inevita%le %ecause it is always %ound to occur at certain times and places
where di&&erent races come into contact 0even i& only to a small e*tent1.
,owever, it is always important to reco(ni9e and reassert that despite its occurrence throu(hout
history, &or whatever reasons or causes, race-mi*in( is not a rule. It is actually rather a%normal,
and that it occurs all throu(hout history does not invalidate this &act. 3ecause the identity, %asic
anthropolo(ical and psycholo(ical &eatures, and character o& ethnic (roups and cultures are
in&luenced %y racial type, and %ecause o& the spiritual and sociolo(ical dimension o& race, race-
mi*in( means a deep and pro&ound chan(e completely trans&ormin( a &amily or, when it occurs
on a lar(er scale, a people. +his idea cannot %e associated with %iolo(ical reductionism, which
we must re'ect as &allacious. even thou(h culture, society, and cultural identity cannot %e reduced
to race, and race is only one &actor amon( many which a&&ects them, racial %ac)(round is still
undou%tedly an important &actor.
+hus, since preservin( their racial type means maintainin( who they are, their identity as a &ol),
peoples are thus historically compelled to resist race-mi*in( and to separate &rom other races. It
is not only &or the sa)e o& their survival that they are so compelled, %ut also %ecause o& the primal
impulse to live with their own people in their communities. 2s 7re%s pointed out, modern
etholo(y clearly esta%lished the innate tendency o& man to identi&y with individuals who
resem%le him . . ."#C$ +here is, &urthermore, also the &act that, as ;vola pointed out, %lood and
ethnic purity are &actors that are valued in traditional civili9ations too," which means that the
maintainin( physical racial type is a practice which holds a meta-historical value.#D$
Ee should note that, o& course, a people which (oes throu(h minor amounts o& race-mi*in( does
not lose its identity or its %elon(in( to its ori(inal racial type. 6or e*ample, the ;astern Alavic
peoples and Aouthern ;uropeans peoples who have endured some level o& misce(enation
historically still %elon( to the Ehite-;uropean race, %oth in terms o& their (eneral
anthropolo(ical-physical type as well as their racial and ethnic identity. ace is de&ined not %y a
strict purity, %ut %y the possession o& a (eneral physical &orm 0the (eneral anthropolo(ical
&eatures associated with a race1, the (eneral spiritual &orm associated with it, and the cultural
style and identity which is sociolo(ically lin)ed with race.#10$
It also needs to %e mentioned here that resistin( race-mi*in( is not necessarily a racist"
phenomenon 0which means racial supremacism1, %ecause placin( value on racial di&&erences and
practicin( racial separatism can and has ta)en on non-racist &orms. It is clear that it is e*tremely
naFve and erroneous to associate all &orms o& racial separatism with racism and inter-racial
hostility.#11$ 2s Guillaume 6aye once wrote:
In e&&ect, 'ust as it is normal and le(itimate &or the 2ra%, the 3lac) 2&rican, the Hapanese
to desire to remain themselves, to reco(ni9e that an 2&rican is necessarily a %lac) man or
an 2sian a yellow man, it is le(itimate, natural and necessary to reco(ni9e the ri(ht o& the
;uropean to re'ect multiracialism and to a&&irm himsel& as white man. +o lin) this
position with racism is an inadmissi%le %luster. +he real racists are, on the contrary, those
who or(ani9e in ;urope the esta%lishment o& a multiracial society.#12$
Practices o Separatism
;vidently, racial and ethnic separatism has ta)en on a variety o& &orms throu(hout history. /ne
commonly reco(ni9ed &orm is the creation o& a class or caste system, separatin( people into
di&&erent castes %ased on their racial %ac)(round 0or, in a typical analo(ous system, %ased on
ethnic or cultural %ac)(round1. +he class structure o& racial separation, which is usually the result
o& con:uest, can %e seen in numerous cases throu(hout history, includin( in !lassical
civili9ation, in certain ancient 8ear ;astern civili9ations, in India, and in many parts o& !entral
and Aouth 2merica a&ter ;uropean coloni9ation. +he most ne(ative &eature o& this practice is
o%viously that it involved racism" and su%'u(ation, althou(h it also had the positive e&&ect o&
preservin( the racial types which have &ormed, even a&ter misce(enation 0the new, mi*ed racial
types. mulattoes and mesti9os1, due to the &act that it discoura(ed race-mi*in( %y class
separation.#13$
2nother &orm o& separatism is what is commonly reco(ni9ed as ethnic nationalism," which has
its primary %asis in ethno-cultural identity, althou(h it is o&tentimes accompanied %y racial
identity where inter-racial contact e*ists. 8ationalism is de&ined, in the most simple terms, as the
%elie& that ethnic (roups or nationalities 0in the cultural sense1 are the )ey cate(ory o& human
%ein(s and that they should live under their own independent states. It implies complete and total
separation o& ethnic (roups into separate nations. 8ationalism is o&tentimes associated with
ethnic chauvinism, inter-ethnic hostility, imperialism, and irredentism, althou(h it is important to
remem%er that there have %een certain select &orms o& nationalism throu(hout history that were
not at all chauvinistic and imperialistic, so it is erroneous to assume that it always ta)es on these
ne(ative &eatures.
,owever, nationalism" is a pro%lematic term %ecause it has %een de&ined in di&&erent and
sometimes contradictory ways. In one, very (eneric sense, nationalism means simply the desire
o& a people to live separately &rom others, under its own state and %y rule o& leaders o& its own
ethnic %ac)(round. in essence, a %asic ethnic separatism and desire &or independence. In this
sense, nationalism is a very ancient idea and practice, since all across history one can &ind cases
where a people o& one particular ethnic %ac)(round desired to %e independent &rom the rule o&
another di&&erent people and &ou(ht &or this independence. +his is not, however, the way
nationalism is always de&ined, and aside &rom the &act that it is sometimes de&ined as %ein(
necessarily chauvinistic, it is also o&ten de&ined in a certain manner that ma)es it particularly an
early modern phenomenon.
>any 8ew i(ht as well as +raditionalist authors have de&ined nationalism as a &orm o& state in
which the nation" is politically or culturally a%solutised, at the e*pense o& smaller local or
re(ional cultural di&&erences, and re(ardin( other nations as completely &orei(n and o& lesser
value. +his &orm o& nationalism" is e*empli&ied %y the Haco%in nation-state and &orm o&
soverei(nty 0since the 6rench evolution was a )ey &orce in initiatin( the rise o& this state &orm1,
and is identi&ied %y the elimination o& su%-ethnic di&&erences within its %orders and the re(ard &or
di&&erences with other peoples or nationalities as a%solute. 8aturally, this &orm o& nationalism has
the conse:uence o& creatin( hostility and con&lict %etween nations %ecause o& these ideolo(ical
and political &eatures.#14$
6rom the adical +raditionalist" perspective, e*empli&ied %y ;vola5s thou(ht, nationalism is an
anomaly, a deviation &rom valid state &orms. It is re(arded as ne(ative, &irstly, %ecause this &orm
o& traditionalism considers ethnicity and nationality as secondary :ualities in human %ein(s.
althou(h they have some level o& importance, they are not valid as primary &eatures around
which to or(ani9e states and leadership, which should %e %ased solely upon the values o& elitism,
aristocracy, and spiritual authority. 8ationalism also contradicts the practice o& the ;mpire ? the
imperial state, which is not necessarily imperialistic ? since nationalism means the a%solutisation
o& the nation," whereas the traditional empire is or(ani9ed as a supra-national &ederalistic union
with a central spiritual authority.#1=$ 2ccordin( to ;vola,
+he scheme o& an empire in a true and or(anic sense 0which must clearly %e distin(uished
&rom every imperialism, a phenomenon that should %e re(arded as a deplora%le e*tension
o& nationalism1 . . . sa&e(uarded the principles o& %oth unity and multiplicity. In this
world, individual Atates have the character o& partial or(anic units, (ravitatin( around . . .
a principle o& unity, authority, and soverei(nty o& a di&&erent nature &rom that which is
proper to each particular Atate . . . due to its super-ordained nature, would %e such as to
leave wide room &or nationalities accordin( to their natural and historical individuality.
#1@$
In the imperial state, which ;vola asserts is the true traditional model o& the state, ethnic or
national (roups are thus separated &ederally. di&&erent peoples live under the same state and serve
the same ultimate monarchical authority, %ut they live in separate parts o& the )in(dom or
empire. +o :uote one his )ey wor)s: the >iddle 2(es #and also certain ancient civili9ations$
)new nationalities %ut not nationalisms. 8ationality is a natural &actor that encompasses a certain
(roup o& common elementary characteristics that are retained %oth in the hierarchical
di&&erentiation and in the hierarchical participation, which they do not oppose."#1B$
Identitarian Separatism
+he ;uropean 8ew i(ht and the Identitarian >ovement, the latter %ein( closely related to and
derived &rom the 8ew i(ht,#1C$ also advocates the practice o& &ederalism, althou(h their
thin)ers have some disa(reements with the claims o& adical +raditionalists" concernin( certain
essential principles. +he 8ew i(htist" concept o& &ederalism involves the vision o& a &ederation
0or %etter, con&ederation, which more clearly e*presses this decentrali9ed type o& &ederalism1
which is %ased upon the principles o& su%sidiarity, o& (rantin( autonomy to its re(ions, and o&
local and re(ional political structures holdin( the power that is due to them, while the central
authority rules primarily when decisions a&&ectin( the whole state must %e made. +his &orm o&
state and soverei(nty implies plurality, autonomy, and the interlacin( o& levels o& power and
authority."#1D$ Au%sidiarity and allowin( decisions to %e made at lower levels are also &eatures o&
the adical +raditionalist concept o& the &ederalist state, %ut in contrast they assert the
importance o& the ultimate authority o& the soverei(n 0the central ruler1 &ar more.
2side &rom supportin( a partly di&&erent conception o& soverei(nty and authority &rom adical
+raditionalists, Identitarians and 8ew i(htists also support the practice o& a participatory and
or(anic &orm o& democracy as the ideal state &orm 0which, it must %e noted, is still compati%le
with respect &or authority and hierarchy1. +his idea does indeed have a historical %asis, &or, as
3enoist pointed out, (overnments with democratic tendencies have appeared throu(hout history
. . . . Ehether in ome, in the Iliad, in Iedic India or amon( the ,ittites, already at a very early
date we &ind the e*istence o& popular assem%lies &or %oth military and civil or(anisation.
>oreover, in Indo-;uropean society the 7in( was (enerally elected . . ."#20$
6urthermore, 8ew i(htists and Identitarians stron(ly assert the value o& ethnic, cultural, and
racial di&&erences and identities, and there&ore, accordin( to this conception, or(anic democracy
coincides with the reco(nition o& and respect &or ethnic di&&erences.#21$ 3ecause or(anic
democracy, meanin( true democracy, is %ased o&& o& respect &or ethnic di&&erences, 3enoist
ri(htly asserts that:
<emocracy means the power o& the people, which is to say the power o& an or(anic
community that has historically developed in the conte*t o& one or more (iven political
structures ? &or instance a city, nation, or empire . . . ;very political system which
re:uires the disinte(ration or levellin( o& peoples in order to operate ? or the erosion o&
individuals5 awareness o& %elon(in( to an or(anic &ol) community ? is to %e re(arded as
undemocratic.#22$
+he 8ew i(ht advocates the idea o& respectin( the identities o& smaller, local, and re(ional
ethnic or su%-ethnic (roups as well as reco(ni9in( the importance o& lar(er ethnic and cultural
relations and unities. +hus, &or e*ample, to %e a 3reton, a 6renchman, and a Ehite ;uropean#23$
all have importance, and each level o& identity and %elon(in( has value in a hierarchical
relationship. ;thno-cultural (roups o& all levels and types have the ri(ht to live with &reedom and
separately &rom others in di&&erent states and territories. +he 8ew i(ht ac)nowled(es that there
are cases where complete state separation &or a people is appropriate 0a)in to the simpler, (eneric
idea o& nationalism"1, %ut there are also cases where the &ederalist state system in which each
people has its own autonomous re(ion in which to live is more practical or desira%le.#24$
2r(ua%ly, the 8ew i(ht or Identitarian vision is not only the most desira%le, %ut also the most
realistic in the modern world %ecause it o&&ers the most %alanced solution to the current pro%lems
and ethnic-racial chaos. In a world where democratic &eelin(s have %ecome permanent amon(
most peoples it o&&ers an or(anic participatory democracy to replace the corrupt li%eral
democracies presently dominant. Ehere there are countries composed o& multiple ethnicities
which are not in a position to divide themselves entirely 0complete nationalism1 it o&&ers the idea
o& a &ederation o& autonomous re(ions. 6inally, in a world where ethnic and racial (roups are
threatened to %e disinte(rated %y multiculturalist inte(ration" and mi*in( it o&&ers a peace&ul
and &air solution o& territorial separation, the creation o& unmi*ed ethnic communities, and
cooperation %etween the di&&erent races and peoples o& the world to achieve this vision.
!otes
#1$ Jucian +udor, ace, Identity, !ommunity," @ 2u(ust 2013, Counter-Currents Publishing,
http://www.counter-currents.com/2013/0C/race-identity-community.
#2$ 2lain de 3enoist, /n Identity," Telos, Iol. 2004, 8o. 12C 0Aummer 20041, p. 3D.
#3$ -ierre 7re%s, Fighting for the Essence 0Jondon: 2r)tos, 20121, p. CD.
#4$ 2lain de 3enoist, Ehat is acismK" Telos, Iol. 1DDD, 8o. 114 0Einter 1DDD1, p. 4@-4B. +his
wor) is availa%le online here: http://www.alainde%enoist.com/pd&/whatLisLracism.pd&
#=$ 3enoist, /n Identity," p. 41.
#@$ 2lain de 3enoist, Ehat is acismK" p. 3@. It is worth mentionin( here that there are certain
mainstream historians who have admitted and studied the history o& racial &eelin(s since ancient
times 0in Eestern and >iddle ;astern civili9ations, speci&ically1. 2mon( their wor)s include
3en'amin Isaac, The Invention of Racism in Classical Antiquity 0-rinceton: -rinceton Mniversity
-ress, 20041 and >iriam ;liav-6eldon, 3en'amin Isaac, N Hoseph Oie(ler, eds., The rigins of
Racism in the !est 0!am%rid(e: !am%rid(e Mniversity -ress, 200D1. <espite the e(alitarian %ias
and hostility to racialism these authors may reveal in their wor)s, these still have research value
&or us %ecause o& the historical &acts they provide.
#B$ Aee &or e*ample the chapters Ji&e and <eath o& !ivili9ations" and +he <ecline o& Auperior
aces" in Hulius ;vola, Revolt Against the "odern !orld 0ochester: Inner +raditions, 1DD=1 and
7re%s, Fighting for the Essence, pp. 23 &&. N BD &&.
#C$ Ibid#, p. 2=.
#D$ ;vola, Revolt Against the "odern !orld, p. =B. /n this matter, see also the chapter +he
3eauty and the 3east: ace and acism in ;urope" in +omislav Aunic, Postmortem Re$ort%
Cultural E&aminations from Postmodernity 0Ahamley Green, M7: +he -ali(enesis -ro'ect,
20101.
#10$ 2 num%er o& i(ht-win( authors have already written much more on this matter. 6or the
Ehite 8ationalist perspective in particular, see especially +ed Aallis, acial -urity, ;thnic
Genetic Interests, N the !o%% !ase," 1C 8ovem%er 2013, Counter-Currents Publishing,
http://www.counter-currents.com/2013/11/racial-purity-ethnic-(enetic-interests-the-co%%-case.
6or the 8ew i(ht perspective, see &or e*ample: the entries >isce(enation" and ace, acism,
2nti-acism" in Guillaume 6aye, !hy !e Fight% "anifesto of the Euro$ean Resistance
0Jondon: 2r)tos, 20111, pp. 1D4 &&. N 22B &&.. 3enoist5s commentaries in his Ehat is acismK".
+omislav Aunic, ;thnic Identity versus Ehite Identity: <i&&erences %etween the M.A. and
;urope," The ccidental 'uarterly, Iol.12, 8o.4 0Einter 2012/131, availa%le online here:
http://www.tomsunic.com/KpP444.. +he articles in Ae%astian H. Joren9, ed., Elementos% Revista
de "eta$ol(tica $ara una Civili)aci*n Euro$ea, 8o. 4B, ;lo(io de la <i&erencia, <i&erencialism
versus acismo," 02C >ay 20131, http://ur)ultur-imperium-
europa.%lo(spot.com/2013/0=/elementos-n-4B-elo(io-de-la-di&erencia.html
#11$ Aee the citations o& 6aye, 3enoist, Aunic, and Joren9 in the previous note 0Q 101.
#12$ Guillaume 6aye, Ja Aociedad >ultirracial," 13 Hul y 200B, +uillaume Faye Archive,
http://(uillaume&ayearchive.wordpress.com/200B/0B/13/la-sociedad-multirracial. 8ote that this
article was repu%lished in print in Escritos $or Euro$a 03arcelona: +itania, 200C1.
#13$ /n the matter o& historical e*amples, see our previous citations o& Isaac5s The Invention of
Racism in Classical Antiquity and The rigins of Racism in the !est. <ealin( with the racial
%asis &or the Indian caste system, see &or e*ample the pre&ace to 2rvind Aharma, Classical ,indu
Thought% An Introduction 0/*&ord: /*&ord Mniversity -ress, 20001, and 2lain <aniRlou, India% A
Civili)ation of -ifferences% The Ancient Tradition of .niversal Tolerance 0ochester: Inner
+raditions, 20031, the latter ar(uin( that the caste system is not truly racist" %ut a natural racial
orderin(. /n the race-%ased case/class systems in !entral and Aouth 2merica, one classic
mainstream resource is >a(nus >orner, Race "i&ture in the ,istory of /atin America 03oston:
Jittle, 3rown, 1D@B1. +here are, o& course, numerous other academic resources on this su%'ect
matter.
#14$ Aee 2lain de 3enoist, 8ationalism: -henomenolo(y N !riti:ue," 1@ >ay 2012, Counter-
Currents Publishing, http://www.counter-currents.com/2012/0=/nationalism-phenomenolo(y-
and-criti:ue. >ichael /5>eara, 0ew Culture1 0ew Right% Anti-/iberalism in Postmodern
Euro$e, 2nd edition 0Jondon: 2r)tos, 20131, pp. 22C &&.. ;d(ar Hulius Hun(, -eople, ace,
eich," in Euro$a% +erman Conservative Foreign Policy 234562785, ed. N trans. %y 2le*ander
Haco% 0Janham, ><, MA2: Mniversity -ress o& 2merica, 20021. the overview o& ;vola5s position
in the chapter 8ations, 8ationalism, ;mpire and ;urope" in -aul 6urlon(, 9ocial and Political
Thought of :ulius Evola 02%in(don N 8ew Sor): outled(e, 20111.
#1=$ Aee 2lain de 3enoist, +he Idea o& ;mpire," Telos, Iol. 1DD3, 8o. DC-DD 0<ecem%er 1DD31,
pp. C1-DC, availa%le online here: http://www.(ornahoor.net/li%rary/Idea/&;mpire.pd&.
#1@$ Hulius ;vola, "en Among the Ruins% Postwar Reflections of a Radical Traditionalist
0ochester: Inner +raditions, 20021, p. 2BB.
#1B$ ;vola, Revolt Against the "odern !orld, pp. 33C-3D.
#1C$ Identitarianism is &ounded upon the ideas o& 8ew i(ht intellectuals such 2lain de 3enoist,
Guillaume 6aye, +omislav Aunic, -ierre 7re%s, <omini:ue Ienner, and -ierre Iial, who
themselves are sometimes desi(nated as Identitarian." ,owever, we should also note that some
o& the %asic ideas o& the Identitarian >ovement can %e &ound in !e Are +eneration Identity
0Jondon: 2r)tos, 20131, althou(h %y itsel& this %rie& mani&esto may %e insu&&icient.
#1D$ 2lain de 3enoist, Ehat is Aoverei(ntyK" Telos, vol. 1DDD, no. 11@ 0Aummer 1DDD1, p. 114.
+his wor) is availa%le online here: http://www.alainde%enoist.com/pd&/whatLisLsoverei(nty.pd& .
Aee also 3enoist, +he 6irst 6ederalist: Hohannes 2lthusius," Telos, vol. 200, no. 11C 0Einter
20001, pp. 2=-=C, and the articles in Ae%astian H. Joren9, ed., Elementos% Revista de "eta$ol(tica
$ara una Civili)aci*n Euro$ea, 8o. 3B, 6ederalismo -oliTr:uico 8eoalthusiano," 02C
8ovem%er 20121, http://ur)ultur-imperium-europa.%lo(spot.com/2012/11/elementos-n-3B-
&ederalismo-poliar:uico.html.
#20$ 2lain de 3enoist, The Problem of -emocracy 0Jondon: 2r)tos >edia, 20111, pp. 14-1=. Ee
should note that this %oo) is one o& the most essential resources on the matter o& democracy, &or
the idea o& an or(anic and ethnic-%ased participatory democracy and &or de&endin( the idea o&
democracy as a political system.
#21$ Aee !hapter I. +he 2ncients and the >oderns" in Ibid#
#22$ 3enoist, Problem of -emocracy, p. 103.
#23$ Ehen we re&er to the %roader, more encompassin( cultural identity o& ;uropeans, it is %etter
to re&er to a (eneral ;uropean" culture rather than to Indo-;uropean" culture %ecause not all
Ehite ;uropean peoples are entirely Indo-;uropean, and there clearly are and have %een non-
Indo-;uropean peoples in ;urope who are o& the same racial and (eneral cultural type as Indo-
;uropean peoples 0well-)nown modern e*amples includin( the 6inns, ,un(arians, ;stonians,
Jivonians, and 3as:ues, althou(h there were also numerous white pre-Indo-;uropean peoples in
ancient times who had disappeared throu(h mi*ture with Indo-;uropeans1.
#24$ 2lon( with our previous citations o& 3enoist5s essays on soverei(nty, empire, and
&ederalism, see also 6aye5s entries ;mpire, Imperial 6ederation" and <emocracy,
<emocratism, /r(anic <emocracy" in !hy !e Fight, pp. 130-32 and 111-14.