How William Pierce Saw the World, part 2
American Dissident Voices broadcast of May 18, 2019
by Kevin Alfred Strom
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WHAT MAKES the National Alliance different? As the Alliance’s founder, Dr. William Pierce, taught us, the Alliance does not fit neatly into any of the typical ideological or political pigeonholes that people typically use. We’re not Republicans; we’re not Democrats. We’re not conservatives; we’re not liberals. We’re not communists; we’re not capitalists. What we are is 100 per cent. dedicated to the existence, long-term survival, and progress of our people, whatever that requires. And we define “our people” as men and women of European descent, the founders and maintainers of European civilization, the people who almost single-handedly — at a level of around 99 per cent. — brought modern science and technology into being.
Whatever social policy or program is good for our people — for all the generations to come of our people — is good. Whatever social policy is bad for the future of people of European descent — for White people — is bad. We don’t define good and bad based on primitive ancient books written by non-Whites — no, that’s ridiculous. We don’t define good and bad based on what makes us feel good — no, that’s both selfish and absurd.
To help you understand us, we now present part 2, the concluding part, of Robert S. Griffin’s introduction to Dr. William Pierce’s ideas in his The Fame of a Dead Man’s Deeds, read by Vanessa Neubauer. Listen:
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A White future
WHITE PEOPLE have always struggled. We always have resisted alien domination. We are a race of conquerors, of inventors, of builders, not slaves or couch potatoes. We always have fought for a better future instead of just relaxing and letting other people tell us what was good for us. A very troublesome trait, this determination to be masters of our own destiny, this determination to live in accord with our innate values instead of someone else’s, this determination to hang onto our traditions and our lifestyle and to do things our way. This troublesome trait of ours is really a big obstacle to the planners of the New World Order, who want us just to relax and not struggle while they mix us with Haitians and Mestizos and Vietnamese to produce a blend without racist traditions or racist habits or racist ambitions to shape our own destiny.
So why do we not want to be blended? Why do we insist on remaining a race of conquerors, inventors, and builders; a race of explorers; a race of poets, philosophers, and dreamers; a proud race, an independent race, a race with our own traditions, instead of the agreeable, placid race of coffee-colored consumers and couch potatoes those nice Jews in the media and those nice politicians in Washington want us to be? I guess the best answer to that question is that that’s just the way we are. That’s our God-given nature, and we want to keep it. In fact, we are determined to keep it, and by God, we’ll send all those who try to take it away from us straight to hell.
The White future I dream about, the White America that I want for my people is an America of proud, independent men – manly men – and feminine women. It is an America based on our history and our traditions and our ways: history and ways and traditions we brought here from Europe. It will be an America governed by our values and our standards: our standards of behavior, our standards of performance, our standards of quality, our standards of beauty. It will be an America where little White boys and little White girls go to schools and learn how to be proud and productive White men and women. It will be an America where there are no advertisers trying to push racial mixing by putting a few Black and Mestizo and Asian faces into every group illustration, advertisers who like to pair off White girls with Black boys in their ads. It will be an America without drugs and without rap music and without the dark faces and alien sounds which pervade our cities today.
Can you imagine such an America? We used to have a White America back before the Second World War. Ask your parents or grandparents about it. Go to the library and look at some of the old magazines published back in the 1920s and 1930s. Look at the advertisements in these old magazines and compare them with the advertisements produced today. Yes, even New York City was once White. Los Angeles was White, except for its Chinatown. Look at the nineteenth-century paintings. Look at the photographs taken before the Second World War of scenes on university campuses, of street scenes in American cities, of sports events, of outdoor recreation. The people are all White. That is hard to imagine today, isn’t it, but seventy-five years ago one could walk through downtown Los Angeles or New York and hardly ever see a non-White face.
Of course, in a White America we still will have problems to overcome; that’s what life is all about, overcoming problems. We still will have a certain amount of crime, even without non-Whites, who commit the majority of crimes of violence and vice in America today. Although our streets and homes will be much, much safer than they are today, we still will have criminals – but we will know how to deal with our criminals. In this regard, let me recite for you a little poem written by one of the truly great English poets, Rudyard Kipling. It is a poem you won’t find in our schools today. It was written in a saner, prouder, Whiter, less Jewish time, a much less hypocritical time. It is titled “The Stranger.” Kipling wrote:
The Stranger within my gate,
He may be true or kind,
But he does not talk my talk –
I cannot feel his mind.
I see the face and the eyes and the mouth,
But not the soul behind.
The men of my own stock
They may do ill or well,
But they tell the lies I am wonted to,
They are used to the lies I tell.
And we do not need interpreters
When we go to buy and sell.
The stranger within my gates,
He may be evil or good,
But I cannot tell what powers control –
What reasons sway his mood;
Nor when the Gods of his far-off land
Shall repossess his blood.
The men of my own stock,
Bitter bad they may be,
But, at least, they hear the things I hear,
And see the things I see;
And whatever I think of them and their likes
They think the likes of me.
This was my father’s belief
And this is also mine:
Let the corn be all one sheaf –
and the grapes be all one vine,
Ere our children’s teeth are set on edge
By bitter bread and wine.
That was Rudyard Kipling’s view of things a century ago, and it also was the view of most of our people in a time before they had been deceived and led astray by the alien masters of the mass media.
A feeling of community, a feeling of family, a feeling of common blood and common soul and common history and common destiny: that is what it takes to make a viable nation, and that is what we must have again if America is to survive. A White future for America is much more than a material thing; it is much more than safe streets and clean cities and a lower crime rate; it is much more that a huge reduction in taxes for the support of welfare queens; it is much more than a more efficient and productive workforce and an end to the injustice of affirmative action. It is more than all these things: it is a spiritual thing, this feeling that one’s neighbors are one’s kin; this looking on White faces and feeling a genuine sense of brotherhood that rises from the heart – not the strained sense that one ought to feel brotherly when one looks on alien faces; this feeling of sharing in their joy when one looks on a young White couple in love – not the sense of obligation to give a Politically Correct smile when one passes a racially-mixed couple and tries unsuccessfully to suppress the rage in one’s heart.
There are young people growing up today who have never known what it means to live in a White country, who have never known the feeling of racial community which one can feel in a White environment and which Americans used to take for granted. They have been robbed of this knowledge by the people who for their own selfish purposes have taken over our mass media and swamped us with their poisonous propaganda of rootlessness and cosmopolitanism and the wonders of the “melting pot” – and by the politicians who have implemented their destructive racial policies: policies which have darkened America so noticeably during the past fifty years.
My dream of a White America is not nostalgia. I know that we can never return to the past. But I also know that if we are ever to move forward again we have to get rid of this racial mess which has engulfed America. I know that no multiracial society can be a healthy or stable society. Some people who agree with me that the present racial situation is untenable and can only become worse under the government’s present policies nevertheless cannot conceive of rectifying the situation. They believe that once a country has been integrated racially it cannot be unintegrated. But it can be – although the process of un-integration is likely to be an extraordinarily painful and bloody process. It is likely to require a civil war much worse that the one we went through in the last century. Much worse. It certainly will disrupt the lives of everyone involved. The soft couch potatoes and the trendy consumers would much prefer to avoid the disruption, so that they can continue their TV-viewing and their consuming. Even people made of somewhat sterner stuff are horrified by the prospect of straightening out our racial situation. But we must do it. We must plan for it. We must not refuse to think about it just because it will be difficult and so unpleasant. We are in our present mess because we failed to act when action would have been far less painful.
In these uncertain times in which we live there is one thing of which we can be certain: and that is, the Jews and their collaborators in the government, the media, the schools, and the churches will cling to the death to their plan for the destruction of our people through miscegenation. They have a tiger by the tail, and they know that they must not let go. And so conditions in America will continue to grow worse and worse, as the enemies of our people continue desperately to push us to the point of no return. Our schools and our cities will become more jungle-like; our popular culture will become more alien, more debased, more Negroid and more Mexican and more Asian; the behavior of our politicians and our sports and entertainment stars will become more animalistic; our government will become even more corrupt. And White Americans will run out of suburbs to which they can flee. And when they no longer can evade the situation, when they no longer can ignore it, when they no longer can parrot the Politically Correct lies about race without any danger of being contradicted by reality – then more and more white Americans finally must make decisions about the future they don’t want to think about now.
And we know that many of them will just wring their hands and cry in womanish despair, “Oh, why can’t the races get along with each other? Why can’t there be peace and cooperation between the races so that I can continue to consume in comfort and safety and Political Correctness? Oh, why must I deal with this difficult and unpleasant problem of race?” And we know that more of the weakest and most degraded of our people, the most corrupt and selfish of our people, will join our enemies in the hope of temporarily improving their own personal situations. But we also know that many others, when there no longer is a safe suburb to which they can flee, finally will be ready to stand and fight.
And my message to these last is this: Don’t wait until the last minute to make your decision; much better to make it sooner than later. Don’t fall for the defeatist lie that we cannot un-integrate America because it will be too difficult and too violent and too painful. Don’t refuse to think about the grim and bloody remedy of a civil war – because the alternative is far grimmer and far bloodier. Civil war is thinkable, civil war is plannable – when the alternative is extinction. Be a man and face reality and steel yourself to do whatever must be done to undo the damage that our enemies have done to us, so that our people will have a future.
This wonderful gift of life that we have, what does it mean? What is its real value? Is it simply a collection of sensations, of feelings? I’m sure that for many people that is what life is. The more pleasurable their collection of sensations, the more pleasant their feelings, the more enjoyable the things they see, the better their life is. And that’s understandable. That’s what life always has been for animals – and we are animals. We are creatures of instinct, and our instincts tell us to survive, to find food, to seek shelter, to reproduce, to avoid danger. In a prosperous, civilized society the drive to satisfy these basic needs expresses itself as a quest for wealth, for enjoyment, for comfort.
A thousand years ago our ancestors also sought wealth, enjoyment, and comfort. But they didn’t believe that these things were quite so important as most people today think they are. In that age before television, people were perhaps a little closer to the earth, and they were a little more aware of just how temporary an individual’s life is, and they reached out for things with a little more permanence, things beyond comfort and pleasure, things which to them seemed to have more real meaning. I remember a poem which expressed this feeling among our ancestors in Scandinavia – and more generally in the Germanic parts of Europe – back during the Viking age. Those lines are:
Cattle die, and kinsmen die,
And so one dies oneself;
One thing I know that never dies:
The fame of a dead man’s deeds.
For our ancestors a thousand years ago, of course, cattle were wealth, and kinsmen were power, and though they sought these things just as we do today, they understood that they were transitory; the value of these things was not permanent. The only thing that is permanent is the mark that one makes on the world with one’s deeds. Everyone wants to live well, of course, but it is better to live effectively: to live so that one is remembered for what one has accomplished.
And to put a little finer edge on the concept, it is not just fame in itself which is important. What counts also is the type of fame, the type of renown. The goal was to be remembered not just for being able to throw a spear farther than others or to swing a battle-ax harder or to use a sword more skillfully; it was to be remembered for having lived a meaningful life, a significant life. For some that meant a life of accomplishment, of changing the world; for others it meant a life lived as closely as possible in accord with the ideals of personal honor and of service to one’s people, so that one’s life could be held up as a model and remembered as such.
In any case, the life that had lasting value was a life of participation; never a life of sitting on one’s hands and playing it safe. Perhaps too much television and too much comfort have caused us to lose sight of this very important thing which our ancestors understood. I think that they saw their individual lives more clearly in the larger context of the ongoing life of the race than we do. They were on more familiar terms with birth and with death than we are and were not as likely as we are to slip into the folly of believing that they would live forever. And so being constantly aware of the reality and inevitability of death they were more concerned than we are to use their lives effectively and to give lasting meaning to them.
For those of us today who do want to participate in life, who want to live significant lives, there is no more significant activity in which to participate than working to assure a healthy future for our people, for our European race. And there is almost no limit to the ways in which you can participate in this activity. Whether you’re a housewife or a computer scientist or a machinist or a secretary or a bulldozer operator or a law-enforcement officer or a teacher or a writer or an artist, you can participate. The only reason that a rabble of feminists and homosexuals and Jews and Blacks and Mestizos and liberals are running America into the ground today is that decent people are sitting on their hands. We must be willing to accept personal responsibility.
And so my message today to every decent person who is listening is this: Don’t be a shirker. Don’t try to be a smart guy by continuing to cheer from the sidelines but refusing to join the team and get out on the field. Stand up and become a participant in life. Make of your life a model that people will remember and talk about long after you’re gone.
The importance of courage
There are plenty of people who agree with us about the type of society we want, the type of future we want for our people. There are many people who are disgusted with the rotten politicians and the rotten political system we have in Washington, people who are angry about what non-white minorities have done to our schools and our cities, people who are sick and tired of seeing television and the other mass media promote everything which is sick, perverse, and destructive. Many people don’t feel guilty when the media tell them to feel guilty. There are plenty of people who want a clean, decent, white society for their children to grow up in. But these people are afraid to say or do anything. Many are terrified even to have other people know what they are thinking.
I understand the difference between prudence or reasonable caution on the one hand and cowardice or unreasoning fear on the other hand. Prudence is no vice, but cowardice is. The times we are living in tend to make cowards of us all. We are pressed to make moral compromises every day, and it becomes a habit. We adjust our behavior in order to get by without a lot of trouble. We do not act heroically because heroism is out of fashion. We try to do what is prudent rather than what is heroic.
I’m not asking for courage from people who have none in them, but there are still a few individuals who are capable of being honest. Even in our universities. Even in our government. A few who have the courage to be honest if they are given a little encouragement, if someone else will set an example for them. We should never think, “Well, I am only one person. What I do or don’t do isn’t important. I can’t make a difference by myself.” That kind of thinking is wrong. We can make a difference. Courage is contagious. It spreads from person to person. And it is powerful. One courageous truth-teller can back down a thousand cowards and liars and hypocrites. There has never been a time in the long history of our race when we were more in need of a few honest men and women, a few people of courage and integrity. There has never been another time when a few good men and women had the opportunity to make such a big difference as they can make right now.
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Thank you, Vanessa Neubauer. You’ve been listening to the conclusion of “How William Pierce Saw the World,” right here on American Dissident Voices.
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