White Flight and White FIGHT
“Before we can put the White Man back in the fight, we must first put the fight back in the White Man.” – William L. Pierce
by Martin Kerr
THERE IS A PHRASE that has migrated from the world of scientific investigation into that of popular discourse. It describes how animals react when confronted with a sudden danger: They experience a fight or flight response. When an animal feels threatened, it reacts either by attacking the perceived threat or by running from it. Initially, this term was used to predict the behavior of animals in the wild, but quickly it was noted that it could be used to explain the behavior of humans in a more general sense.
And indeed, it can be used to describe what has happened with American Whites who a have been subjected to forced racial integration — while some fight, most flee.
Dr. Samuel Hoon Kye is a scholar of Korean ancestry. His racial descent allows him the right to explore topics and to say things that are forbidden to White academics. Such is the state of so-called “White privilege” in 2018 America.
Most recently, Dr. Kye has been investigating what is popularly known as “White flight,” that is, the practice of White people abandoning their communities and relocating elsewhere when non-Whites move into these neighborhoods. After studying this phenomenon, Dr. Kye has come to the unremarkable conclusion that White people prefer to live among their own kind, and do not prefer to live among those who are racially alien to them.
But before looking at this new study, let us review the recent history of White flight.
THE FIRST WAVE OF WHITE FLIGHT
The term “White flight” goes back to the 1950s, but it was not until the late 1960s or early 1970s that it entered the everyday vocabulary of racial conversation in the United States. Prior to that time, the US was universally recognized as a White people’s country, notwithstanding the presence of some Blacks and other racial minorities. As late as 1960, the population of the US was approximately 90 percent White. There were small communities of non-Whites in most large cities. Such a Black community was normally termed “the ghetto.” A Latino neighborhood was called “the barrio.” Chinese lived in “Chinatown.”
Neighborhoods and businesses were strictly segregated. In some areas, such as the South, this segregation was legally mandated. But even in the North and elsewhere, where it was not a matter of law, the various races kept to themselves.
This all changed following the Supreme Court decision in the case of Brown vs. the Board of Education in 1954. Remarkably, the Court ruled that the previous policy of “separate but equal” accommodations for different races and ethnicities violated the US Constitution. This was certainly not true, as the Constitution was a racialist document written by White supremacists, who had no conception at all of Negroes being in any way equal to Whites. Even less did they intend the forced racial integration Brown implied.
In a sane world, this would have been the time for Whites to rise up in a second American revolution and restore racial normality to their country. But this did not happen, and slowly the forced racial integration of American society proceeded.
Gradually, previously all-White neighborhoods began to get a sprinkling of non-White inhabitants. First there would be one Negro family, for example, and soon another one. One or two non-White families out of a couple hundred did not change the nature of the neighborhood. But once the percentage of non-Whites reached a certain level — for Negroes this was about 10 or 15 percent — things did start to change. Crime went up, drugs arrived, and property values went down. Those Whites who could do so moved away. At first, Whites living in a city simply moved to another, Whiter area of the same city. In retrospect, this was a form of White flight, although at the time it was not recognizable as such.
A further change came when the schools in the city were integrated. Often children from families living in all-White neighborhoods would be put in the same school district as children from non-White areas. White parents did not want their children to be exposed to all of the undesirable effects that school integration brought. At this point, Whites began to flee the cities for the suburbs. Sociologists called this “White flight.”
Prior to this, most US cities were overwhelmingly White. After White flight set in, the cities became non-White bastions surrounded by all-White (or mostly-White) suburbs.
In some cases, however, White working-class families who were not wealthy enough to flee the darkening cities fought to maintain the racial integrity of their neighborhoods. An outstanding example of this was on the west side of Chicago, in which the largely Italian neighborhood of Gage Park and the Lithuanian neighborhood of Marquette Park fought a long and hard battle against forced integration. In 1966, they won a temporary reprieve when, following the leadership of George Lincoln Rockwell and American National Socialists, they were able to decisively defeat the forced integration of their, quiet, neat, all-White communities.
Another example of a White urban population that forcefully resisted Federally-ordered integration of their schools and streets was the Irish neighborhood of South Boston. The tough White workers of “Southie” fought to preserve their neighborhood and way of life for about a decade (1975-1985), but eventually lost the fight. Likewise, in the end the White Chicagoans were defeated by the combined forces of Negro militants, the Federal government, a hostile news media, and race-betraying churches. All of these, of course, were spurred on by the powerful Jewish community, which encouraged every effort to break down the racial homogeneity of White neighborhoods.
As recently as 1984, anti-Puerto Rican riots rocked Lawrence, Massachusetts, as racial tensions and population pressures boiled over. Working class Whites from French-Canadian, Irish, and Italian communities took to the streets for two nights of violence in defense of their neighborhoods.
One point that is glaringly obvious is that the White communities that held out the longest against forced immigration all had a specific ethnic identity that fostered group cohesion: Italian, Lithuanian, Irish, and French-Canadian, respectively.
Yet although there were such sporadic efforts to defeat integration on the part of economically marginalized ethnic populations, for the most part, the Whites who could afford to flee to the suburbs did so.
Which brings us to the work of Dr. Kye.
THE SECOND WAVE: FLEEING TO THE ‘EXURBS’
His research has confirmed what many Whites already know: there has been a second wave of White flight, as the previously all-White suburbs have become settled by non-White refugees fleeing the cities. Those Blacks, Latinos, and Asians who can afford to move away from the unlivable inner-city ghettoes have migrated to the suburbs, creating what Dr. Kye calls “ethno-burbs” — suburbs populated predominantly, and sometimes exclusively, by non-Whites. In response, the White population that previously fled the cities for the suburbs is now fleeing further out, to what are termed the “exurbs,” satellite communities far removed from both the cities and the suburbs.
Notes Jewish reporter Alan Greenblatt:
There’s even a tipping point for when whites typically pack up and move: “White flight eventually becomes more likely in middle-class neighborhoods,” Kye writes, “when the presence of Hispanics and Asians exceeds 25 percent and 21 percent, respectively.”
And once again, it is the more affluent Whites who move out. Although they claim that they support integration and multiculturalism, hypocritical liberal Whites are often the first to flee to the still-White communities that lay beyond the suburbs, leaving poorer, White working-class families behind to fend for themselves in the new suburban ghettoes.
An example of one county that has experienced this double White flight is that of Prince Georges County, Maryland, which is a suburb of Washington, DC.
Up until the late 1950s, the nation’s capital was still predominantly White. However, a tipping point was reached around 1960, and Whites began a mass exodus. Many of them settled in Prince Georges County, which was then largely rural, and had a reputation as being a “redneck” area. By the mid-1970s, however, the county was swamped by a wave of middle-class Negroes who could afford to flee the city.
The response was swift, and Prince Georges County became one the first ethnoburbs, with Whites relocating elsewhere as quickly as they could. Today, the county is itself a Black ghetto of sorts, with a reputation for having a high crime rate, gangs, a collapsed school system, governmental corruption, and police misconduct.
In all fairness, we should note that there are still White suburbs in some areas, such as those outside of Detroit. But one wonders just how long they will last.
It is easy to imagine that the exurbs themselves will become “culturally enriched” over time, to use a cynical, hypocritical phrase so beloved by anti-Whites. When the wretched refuse from the Third World is dumped on their communities, former White flighters will again have to decide: Stand and fight or flee even further away, perhaps to the forests or mountaintops. And where do they flee from there? Antarctica? The dark side of moon? Or, at some point, will the White Man finally decide to fight, rather than flee?
Indeed, if American Whites are to avoid extinction, at some point they are going to have to stand and fight for what is theirs — and the sooner they do this the better.
THE ALTERNATIVE: WHITE FIGHT
American National Socialist founder George Lincoln Rockwell had already realized this in the 1950s. His fundamental insight was that what was killing the White race was not lack of fine ideas, but rather a lack of fighting spirit. Indeed, his famous battle cry was “White Man, Fight!” An early leaflet he produced called for an end to White flight from Washington, DC. He thundered, “White Man! Are you going to be run out of your nation’s capital – without a fight?” But his heartfelt entreaty fell on deaf ears.
Commander Rockwell hoped that by his own heroic example other Whites would be inspired to fight for their racial existence. But while many were willing to clap and cheer him on from the sidelines, precious few were willing to follow him in practice. After his death, his followers continued in his footsteps, with no better result.
We wish that there was some quick and easy way to restore the White Man’s missing backbone. But if such a magic formula exists, it has eluded us. Decades of Jewish brainwashing and easy living have taken their toll, and White people, collectively speaking, simply cannot rouse themselves to the standards of their ancestors.
Over and over again, modern Whites take the easy way out: They give in and they run away. The short term result of this behavior is that Whites are able to maintain a high standard of living without having to make any sacrifice. But in the long run, they are mortgaging the future of their children and their children’s children. It is future generations of Whites who will have to pay the price for the shortsighted cowardice of those who have chosen White flight over White fight.
Some racially conscious Whites are already in a state of desperation. We mentioned earlier that the country was 90 percent White in 1960. By 2016, it was only 60 percent White, at best. It seems inevitable that sooner or later — and probably sooner — American Whites will become a minority in their own country. From there, their percentage of the population will continue to decline, until a numerical point of no return is reached — or so the defeatists fear.
In fact, falling to minority status may not be the end of the fight for White survival, but rather its real beginning. For once their backs are to the wall and there is nowhere further to flee, the healthiest and most vigorous elements of our race will be forced to fight back. And at that point, the warrior spirit that gave the White Man control of 95 percent of the earth’s surface by 1914 will reassert itself. Because there are many Whites who will fight when they have no other option but to die.
As a side note, we should mention that there is somewhere in our society in which Whites are already a tiny minority, namely, the Federal and state prison systems — and there our racial brothers do fight back. When racial violence occurs in a prison, all Whites are compelled by prison culture to fight on behalf of their race. Those who fail to do so are subject to fierce retaliation by the other White prisoners. White prison gangs dominate some institutions, despite the fact that Whites are only a small minority, because once the White Man’s fighting spirit has been awoken, numbers alone do not play a deciding role.
We National Socialists see our task in encouraging and aiding the awakening of this fighting spirit in every way possible. Adolf Hitler discusses this topic in Mein Kampf, casting his comments within the context of the political situation in Germany in the 1920s:
…[T]he question of regaining German power is not: How shall we manufacture arms? but: How shall we manufacture the spirit which enables a people to bear arms? If this spirit dominates a people, the will finds a thousand ways, every one of which ends in a weapon! But give a coward ten pistols and if attacked he will not be able to fire a single shot. And so for him they are more worthless than a knotted stick for a courageous man. (Mein Kampf, Manheim translation, Volume I, Chapter 12, p. 332)
Spontaneous acts of White defiance happen on occasion, such as the ones discussed earlier. Certainly, they are a good sign and are to be applauded. But without focused and sustained National Socialist leadership, any success they achieve will only be short-lived. That is where our Movement comes in.
Our public outreach can be seen as a call to arms, urging Whites to defend themselves, their families and their folk in every way possible. But words alone will not suffice. Rather, we must provide a living National Socialist alternative to White genocide.
Our goal is the formation of White folk communities based on National Socialist principles. By this we do not envision isolated compounds or hippie-style communes.
Such ventures have had a poor track record. We frrecall the CSA (“Covenant, Sword and Arm of the Lord”) compound in Arkansas, the Aryan Nations compound in Idaho, and the more recent Traditionalist Worker’s Party compound in Indiana, all of which ended in disaster. In contrast, short term success was achieved by the National Alliance campus of Dr. William Pierce in West Virginia, and by the National Socialist Volksberg community in Northern California in the 1990s, both of which are to be admired and which provide valuable lessons for the future.
But what we have in mind is something of a broader nature.
We mentioned above that the White communities that have been most successful in defending their racial and cultural integrity have been those possessing an ethnic identity. We see this as signpost pointing to a successful strategy for long-term White survival.
Ultimately, our goal is to provide a new ethnicity for embattled American Whites, specifically for those who want to maintain their racial identity, both biologically and culturally — that is, for those who want to fight and not flee. We seek the formation of a new Aryan folk on this continent.
Right now, the NEW ORDER is organized as a community of belief, comradeship and struggle. At some point in the future, when our resources allow it, we will form an actual physical community. Over the long run, we seek to establish an interlocking network of folk strongholds throughout the United States and Canada. In time, a new ethnic identity will emerge from these communities, based on Faith, Family, and Folk. At that point, serious resistance to White genocide will be possible.
But right now, we are in the early days of our struggle. The first step is to build the NEW ORDER into a powerful National Socialist organization.
We invite all White brothers and sisters to join us in this great, historic endeavor by joining our community of belief, comradeship and struggle.
Colin Campbell, “Two Nights of Rioting Brings Curfew to Lawrence, Mass.,” New York Times, page one, November 8, 1984 https://www.nytimes.com/1984/08/11/us/two-nights-of-rioting-bring-a-curfew-to-lawrence-mass.html
Alan Greenblatt, “White Flight Returns, This Time From the Suburbs,” June 2018, http://www.governing.com/topics/urban/gov-white-flight-suburbs.html
Martin Kerr, “Forgotten History: The Chicago White People’s Uprising of 1966 – Part One”, https://neworderorg.wordpress.com/2017/09/17/forgotten-history-the-chicago-white-peoples-uprising-of-1966-part-one/
Martin Kerr, “Forgotten History: The Chicago White People’s Uprising of 1966 – Conclusion,” https://www.stormfront.org/forum/blogs/u224711-e4362/
Samuel Hoon Kye, “The Persistence of White Flight in Middle-Class Suburbia,” Social Science Research, (2018) https://www.sciencedirect.com/science/article/pii/S0049089X17305422
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Source: New Order