Racial Nihilism
by
Richard McCulloch
Life is a continuum of generations. The existence of each generation is temporary, limited in time, but the existence of the larger life of which the generation is a passing part continues through the successive generations, each succeeding and replacing its predecessor. Each generation is part of the same life, and its foremost task is to continue that life by the successful creation of the next generation, which will replace it and continue the life they hold in common. The different branches of life — species and races — are themselves separate and distinct continuums, composed not only of genetically similar individuals in the currently existing generation, but also of a potentially unlimited number of generations, each genetically linked with its ancestors and descendants.
Human continuums are cultural as well as genetic. Each generation transmits both its culture and its genes to its successors. Normally a racial continuum includes cultural as well as genetic transmissions. It is their racial continuum, to which they belong and of which they are a part, from which humans normally receive their identity, their sense of self and purpose, and within which they define themselves and their existence. The generations in the racial continuum come and go, and gradually evolve or change over time, but the life they embody and share in common continues through the continuum of its generations.
The continued existence of a continuum cannot be taken for granted. A continuum can cease to exist, can be ended, can cease to continue, in spite of the implications in its name, if any succeeding generation should ever fail to continue the legacy bequeathed to it by its ancestral generations. This applies to every type of continuum, whether cultural or genetic, of any species or race, or even of life itself as a whole. But only human continuums can be ended by choice. Only human races have the freedom of will to choose the ending of their continuum, the rejection or repudiation of their cultural or genetic heritage, the destruction or extinction of their racial type, the nonexistence of the life they embody. The choice of racial nonexistence over existence, of racial death over racial life, of racial discontinuation over continuation, the rejection or repudiation — or willingness to reject and repudiate — the racial continuum of which one is a part and to which one belongs, is racial nihilism.
The term nihilism is derived from the Latin nihilum , which means “nothing.” Nihilism is literally nothingism. There are various forms of nihilism, each either denying the existence, or promoting the nonexistence — through a reduction to nothing — of a continuum that has existed through many generations. Literary and artistic nihilism rejects and repudiates distinctions or standards in literary or artistic merit or value. Moral nihilism is the rejection and repudiation of moral distinctions, standards and values. Racial nihilism is the rejection and repudiation of all racial distinctions and values. It either denies racial existence or seeks its annihilation — literally, its reduction to nothingness or nonexistence.
The ideological motivation for nihilism is often a radical or extreme egalitarianism, which seeks to abolish all inequalities by abolishing all distinctions, differences and diversity, as well as all values and standards. But whatever its motivation or form — whether moral, cultural or racial — nihilism is an ideology of denial and destruction. It often denies the very existence of the continuum it repudiates and seeks to destroy, unwilling to admit that the object of its destructive intent even exists. As moral nihilism commonly asserts that morality does not exist, so racial nihilism often denies the existence of races, claiming that nothing exists to preserve or conserve. This is racial deconstructionism , the ideological annihilation of race or ideological reduction of race to nothingness, defining race out of existence by “deconstructing” its terms or classifications.
Racial nihilism is the opposite or antithesis of racial preservationism and conservationism. It is opposed to racial preservation (continued racial life), and to the conditions required for preservation (separation and reproductive isolation). In ideological terms, racial nihilism can be defined as any system of ideas, beliefs and values that opposes racial preservation and conservation, that supports or promotes the causes of racial destruction or devolution, or that denies racial rights, especially the racial right to life and the conditions of separation required for continued racial life (racial preservation).
An essential condition of nihilism is that it rejects and repudiates the continued existence of the continuum of which the nihilist is a part and to which the nihilist belongs. A racial nihilist must include their own race in their rejection of continued racial existence. They must reject and repudiate the continuation and preservation of their own racial continuum, their own ancestral line and heritage. Those who reject the continuation or preservation of their own race are racial nihilists regardless of whether or not they also oppose the continuation of other races. Thus some racial nihilists only reject the continuation or preservation of their own race, while approving the continuation of other races. Other racial nihilists reject the continuation of all races, all racial differences and all racial diversity, seeking an egalitarian leveling of all humanity into one uniform race consistent with the goal or dream of the “One World” ideology.
Racial nihilism, in its rejection of racial values, caring and love, and goal of racial leveling, holds that it is wrong to value, care for and love one’s race, and even more wrong to value, care for and love it more than others, or to accord it any preference or special concern. This is contrary to the natural tendency of life — and of human nature in particular — to value one’s own life and one’s own branch of life more than others, to accord them special concern, attention, love and devotion. But racial nihilism demands the egalitarian elimination of all racial particularities and distinctions in preferences and concerns, and asserts that it is wrong to value, care for and love one’s race in any degree, even the same as others, if that valuing, loving and caring includes a desire for the preservation and continuation of one’s own race as a particular type distinct from the others.
Racial nihilism can be passive as well as active, be characterized by acts of omission as well as commission, as the preservation or continuation of a continuum often requires positive, sustaining and affirming actions. The lack of racial caring or interest, the lack of affirmation of racial rights and values, and the acquiescence to the causes of racial destruction, are all examples of racial nihilism by default, the nihilism of indifference. This type of racial nihilism — a simple lack of interest, care and concern, often not consciously intended — is by far the most common form, and also the most insidious. No statement expresses the essence of nihilism more than the rhetorical question, “Who cares?” It is an expression of denial and rejection of caring, and even of contempt for caring. The foundations of nihilism are not so much a militant and active destructiveness as a much more pernicious resignation and passivity that rejects caring for and loving those things and values — including civilization, culture, freedom, morality and race — that require effort and commitment to uphold, maintain and preserve. When nihilism rejects or denies the value or importance of something, or even denies its existence, it condones its sacrifice or destruction, and resents and condemns as immoral those who do care for, and seek to uphold and preserve, that which is threatened.
Under conditions of racial geographic separation and reproductive isolation, such as nurtured and preserved racial diversity for thousands of generations, a widespread indifference to racial concerns posed little danger to racial preservation, but under multiracial conditions, such as are becoming ever more common in the modern world, racial indifference has emerged as a major threat to the continuation of the different human racial continuums. If racial diversity is to be preserved in the modern world, where the preserving barriers of geographic distance have been overcome by advances in transportation, racial nihilism — even in its passive, acquiescent, indifferent and unconscious form — is a luxury humanity can no longer afford.
The two causes of racial destruction are intermixture and replacement. Intermixture causes racial destruction by genetic dilution or submergence, replacement involves one race being dispossessed — or “squeezed-out” — by others who take its place. Multiracialism is the ideology, or system of beliefs and values, that supports multiracial conditions and the resulting racially destructive processes of intermixture and replacement. Racial nihilism is the underlying ideology, psychological attitude or view of existence that provides the foundation for multiracialism by denying and rejecting racial rights and values, particularly the right of a race to life, independence, and the condition of separation required for both.
In the chain of causation, racial nihilism causes or supports multiracialism, which causes or promotes multiracial conditions, which cause — or make possible — racial intermixture and replacement, which cause racial destruction. Each leads to the other in a progression of cause and effect. Each also requires the other as a precondition for its existence, each effect requiring its cause. Thus racial destruction requires racial intermixture or replacement, which require multiracial conditions, which requires the effective dominance of multiracialism, which requires racial nihilist beliefs, attitudes and values — whether passive or active, conscious or unconscious, intended or unintended, knowing or unknowing. It follows that racial destruction by intermixture and replacement is an effectively unavoidable consequence of a multiracial society, but is effectively prevented in a monoracial society. The reasons why certain individuals interbreed with members of different races are many and varied, but only occur under multiracial conditions (where there is contact between different races). They do not occur under monoracial conditions of geographic racial separation and reproductive isolation, the conditions in which the different races were created and preserved until modern times.
A “wasteland” is a land, place, society or situation where life is deprived of the conditions it needs to exist. A multiracial society is a racial wasteland, where racial life cannot be continued, where the forces that cause racial death, destruction and extinction are dominant over those that promote racial life, preservation and continuation. In the Middle Ages the term “Wasteland” was used to refer to an orthodox religious ideology that denied and prevented individual freedom, uniqueness, growth and development, and promoted the submergence of the individual in the collective mass. The wasteland of the Modern Age is the secular faith or dogma of multiracialism — the interracialist and internationalist ideology of universalism or “Oneness” — that denies and prevents racial freedom (independence), uniqueness (variety and diversity), growth and development (divergent evolution), and continued racial life, and promotes the submergence of races in a multiracial “melting pot,” replacing the racially creative process of divergent evolution with the racially destructive process of convergent devolution.
The Oneness goal of “One World” and “One Race” seeks to eliminate human diversity by a process of blending or convergence of all into one, replacing the great variety of types with one uniform type. It began with the concept of “One Religion,” a universal religion for all humanity which would replace all other religions. This set the pattern for numerous secular universalist creeds which also sought to impose themselves on all humanity. The process of ideological missionary work, proselytizing and conversion, both religious and secular, continues on a vast scale to this day, promoted by the universalist goal of Oneness, which is consistent with multiracialist and racial nihilist ideology.
The modern multiracial society is a racial wasteland, and its orthodox ideology is racial nihilism, promoted and enforced by both secular and religious authorities or priesthoods. All “mainstream” cultural, political and social institutions conform to it. Any deviance from its doctrines, particularly any manifestation of racial preservationism, is marginalized to a fringe position outside the “mainstream,” where it is denied serious consideration as an alternative.
Racial nihilism seeks racial nonexistence, and it tends to deny or minimize the value, or even the existence, of the entity whose nonexistence it seeks. Given its interest in denying, ignoring or minimizing the value and importance of racial existence — sometimes to the extent of denying that races really exist — so as to justify its denial of the racial right to existence, racial nihilism is inherently hostile toward any affirmation or acknowledgment of the reality of racial existence. Given the dominant status of racial nihilism in the mass communications media and educational institutions, a situation exists where racial knowledge and appreciation are discouraged, and any objective study or discussion of racial matters — of racial differences and diversity, or the conditions required for continued racial existence — is regarded as a forbidden subject, and effectively repressed, banned or censored.
Racial nihilism, in its denial and rejection of the value and importance of race, racial diversity and racial existence, has made race a “bad” word, taboo for all but its priesthood, who are entrusted with its use or incantation solely for the purpose of promoting the racial nihilist agenda of racial destruction.
Racial nihilism has created an air of unreality with regard to racial matters, where the subjects of racial evolution, variation, diversity, differences, uniqueness and continued existence are confronted with evasion, dissimulation or denial, where it is regarded as morally proper to pretend that races and racial differences do not exist, and where those who openly acknowledge, recognize and affirm these differences — and especially those who celebrate them and assert their value and importance — are regarded as immoral. In this ideological climate, human racial diversity and differences — the creation or work of nature through thousands of generations of divergent evolution — are denied, trivialized or belittled as unimportant and not worth preserving, or are actually regarded as immoral and as something which should be destroyed. It logically follows that racial rights are also denied or belittled, and their assertion regarded as immoral.
To the racial nihilist racial differences are something evil, and racial diversity, variation and uniqueness is something to be denied, belittled and destroyed rather than affirmed, loved and preserved. The racial nihilist seeks the egalitarianism of sameness and oneness, and wants all humanity to be the same, the rich diversity of human racial types to be reduced to one uniform type. Racial nihilism is racial egalitarianism in its most extreme form, eliminating all racial inequalities by the elimination of all racial diversity and differences.
Extreme racial nihilists deny the existence of races while working to destroy and undo racial existence. They believe it is immoral to even admit that different races exist, and it would seem that some “true believers” actually believe that races do not exist, as their ethical beliefs (that the existence of different races is immoral) and values (preference for a world without racial diversity) determine their factual beliefs. Others dissimulate, seeking the end of racial diversity and knowing that the denial of racial existence promotes the actual destruction of that existence. Racial rights cannot be logically acknowledged or defended if the existence of races is not recognized. Without the factual belief in the existence of races there is no basis for the ethical belief in racial rights.
The factual belief that there are no racial differences, or that they are trivial and unimportant, or that different races do not really exist, is often asserted to support the ethical belief that races have no right to life, liberty and independence, and to justify the denial and violation of those rights. If a race does not exist it has no rights that can be violated. By denying racial existence, racial nihilism can rationalize its opposition to racial rights and assume a moral pose while promoting racial destruction. But to be logically consistent, the denial of the existence of different human races not only requires the denial of the existence of genetically distinct human populations, but also the effective denial of the creative process of divergent evolution, and by implication the denial of the existence of all different life forms. If one is an illusion all are an illusion, and at this point racial nihilism becomes racial gnosticism.
Gnosticism is the belief that physical life and existence are not real, that everything in the material world is an illusion, without meaning or value. It is a form of metaphysical nihilism. Gnostics belittle or deny the importance — in fact the reality or existence — of all that is physical or material, claiming that the only true reality is nonmaterial or spiritual. They seek to escape from life and physical existence, or to end it. The word “gnosticism” is derived from the Greek word for knowledge, and the original gnostics — “those with knowledge” — were the initiates in the Greek Mystery religions. It was not until the Hellenistic period (the three centuries preceding the Christian era) that gnosticism became associated with a disbelief in the reality of physical existence. This development can be attributed in part to the influence of Indian Buddhist missionaries, who brought their ideas to the Mediterranean world during the Hellenistic era. [Note 3] In the Christian era various gnostic sects developed within Christianity which believed in an incorporeal or illusory Christ who never existed as a real or physical man.
As gnosticism does not believe in physical reality, but regards it as an illusion, so it also does not believe in the reality of any differences or distinctions in the material world. It believes that all people and peoples, all individuals and races, are the same, interchangeable and impersonal, that none are unique, different or special in any significant way. It follows that gnosticism is completely egalitarian, regarding all as equal and the same, with no important differences or distinctions. The gnostic is especially egalitarian in love, believing it is immoral to love any person or people more than any other, but that all people and peoples should be loved and valued equally. This egalitarian form of love was called agape in Greek, and it was applied equally to all, impersonally, without differentiation, distinction or discrimination. [Note 4] Both personal love and love for one’s race or people, which differentiate, discriminate and draw distinctions, which value a particular person or people more than others, were condemned. The gnostics practiced no exclusivity, loyalty or fidelity in love, advocating equal and nondiscriminating love for all, to be given equally to all, without preference or special emotions, loyalties or attachments. The gnostics were no more loyal or attached to their race, people or nation than they were to their sexual partners, professing themselves to be kosmopolites , cosmopolitans, or citizens of the world.
Gnosticism, in its denial and rejection of the reality and value of life and existence, is a quest for nonexistence, seeking the end of existence, the destruction of the continuum of the generations. Thus many of the gnostic sects, both pagan and Christian, condemned procreation as a continuation of the life and existence they sought to bring to an end. Racial gnosticism, the belief that race is not real, but an illusion without meaning, significance or value, also seeks the end of racial existence, the destruction of the racial continuum, and opposes procreation or anything else which tends to continue or preserve racial life.
The modern Western world has witnessed a resurgence of gnostic thinking, again — as in ancient times — largely influenced by Hindu and Buddhist thought. Much of the philosophy of the so-called “New Age” movement, a continuation of the “counterculture” which began in the mid-sixties, is directly attributable to Hindu and Buddhist influence, with many of its members proclaiming themselves to be followers of various Asian “gurus.” The strong current of gnosticism that runs through this movement should therefore come as no surprise. The “love” which was the leitmotif of the counterculture was agapic love, the egalitarian and promiscuous love that is characteristic of gnosticism; universal, impersonal and nondiscriminating, unfocused, without any special intensity of emotion or feeling for any particular person, people or thing. In sexual relations this promiscuous love (agape) was euphemistically referred to as “free love.” In political and social matters it expressed itself as universalism and the cosmopolitan “One-World, One-Race, One-People” goal of Oneness.
Somewhat similar to gnosticism, and to some extent an ancestor or harbinger of it, and even more pervasive in its influence, is dualism , the factual belief that there are two realities or “planes” of existence, one material or physical and the other nonmaterial or spiritual. In a tradition dating back at least to Plato, it usually includes the belief that the physical dimension or plane is inferior to the spiritual. But dualism, although holding physical existence to be inferior to spiritual existence, differs from gnosticism in that it does recognize the reality of physical existence. Dualistic values are evident whenever the value or importance of the material world and natural, biological-physical existence is belittled as inferior to a supposed “higher plane” of non-material, spiritual or supernatural existence. Since biological existence or life is part of material existence, it — and all that is associated with it — is also, by extension, regarded as inferior. Typically, dualism regards race as a purely physical or biological phenomenon, without any existence in the spiritual plane. Whereas racial gnosticism denies the physical existence or reality of race, dualism recognizes its physical existence but denies its spiritual existence. The effects of these factual beliefs on ethical beliefs are very similar, with the result that both deny the value or importance of race.
The influence of dualism over both religious and secular thought has been sufficient to create a pervasive intellectual and ethical bias or prejudice against the physical or material, and by extension against biological existence, genes and race. This bias can be seen in the belief that the higher functions of the mind belong to a spiritual plane of existence unconnected to the biological-material plane (the mind-body dichotomy), and the resulting opposition to the idea that the mind and its traits could be determined or influenced by something physical such as genes, or created by something physical such as biological evolution. Dualism separates the existence of the mind from the physical body and brain, denying the material-biological basis of its existence. It rejects the role of genes, a physical-material structure, and evolution, a process of physical-material-biological genetic change, in the creation and determination of mental traits such as intelligence, personality and identity. Since dualism sees race as a physical-material-biological phenomenon, with racial traits and characteristics, differences, diversity and variation existing only in the material or physical “plane,” racial concerns are not regarded as valuable or important, but as inferior to spiritual or nonmaterial considerations.
The dualistic belief in more than one reality is not necessarily harmful to material reality. Nor is it necessarily harmful to material reality to judge it to be inferior. But it is harmful to material reality to judge it to be so inferior as to be without value, meaning, purpose or importance, or even to be an illusion which does not really exist — the belief that is the essence of gnosticism. It is harmful to material reality to regard everything that has a material or physical basis for existence — including the human body, the genes that determine its form and traits, and the process by which it was created — as unimportant. And it is harmful to material reality to regard the great continuums of physical-biological existence or life, including the diverse races of humanity, to be without value and unworthy of care, concern and preservation. This is the train of logic that leads from dualism and gnosticism to racial nihilism.
But gnosticism and dualism in general, and their influence on racial beliefs and values in particular, are only part of the explanation for the current dominance of racial nihilism in the Western world. The dominant trend of the “popular” or mass culture in recent times, from “pop” philosophy to “pop” psychology, has been to emphasize the individual while ignoring, denying, rejecting, violating and sacrificing the interests of the larger entity — the evolutionary continuum or race — of which the individual is a part and from which the individual came, the larger — and potentially immortal — genetic entity whose existence continues through the generations while the existence of the particular individual is limited to one generation. This cultural trend is not limited to the secular sphere, but dominates in the religious sphere as well, where the “salvation” that is promised is the salvation of the individual, not the salvation or continued life of the racial continuum to which the individual belongs.
Some racial nihilists are extreme individualists, who only recognize the rights of individuals (and perhaps only the existence of individuals) in a very atomistic sense, not recognizing the rights (and perhaps the existence) of the biological group of which they are a part, whose existence transcends the sum of its parts and is potentially immortal. This excessive preoccupation with the atomized individual, divorced or separated from the context of the larger genetic continuum of which it is a part, is a classic example of not being able to see the forest because of the trees. The individual entities, whether tree or human being, come and go in their generations, but the larger entity of which they are a part, whether forest or race, lives on. It is the enduring reality, the continuing reality, the continuum. The life of the individual is transient and passes quickly. It is the life of the forest or race that is potentially immortal. But one cannot exist without the other. The single individual and the forest or race, the part and the whole, both depend on the health and well-being of the other.
In ancient Greece persons who were excessively preoccupied with their own private or individual affairs, to the point of neglecting or rejecting their responsibilities or involvement in the larger entity of which they were a part, and thereby separating themselves from it, and from care or concern for its interests, were called idiotes . It is therefore etymologically correct to refer to the condition in which an individual is so preoccupied with their own private interests as to be separated from involvement in — and care and concern for — the interests of their race, as racial idiocy. This common condition of racial idiocy is a major cause of racial nihilism, in both its active and passive forms. In a healthy culture racial idiocy would be regarded as dysfunctional, but in the present culture the dominant position of racial nihilism enables the racial idiot to enjoy the conceit of moral superiority over those individuals who do not separate themselves from their race, but who care for it and promote its interests and preservation.
Another cause of racial nihilism is an excessive preoccupation with economic matters and concerns. As a result, racial considerations, including racial preservation and independence, are routinely subordinated to economic considerations. Much of the impetus behind the “One-World, One-Race” movement comes from economic interests. The call for a unified world economy without restrictions on the movement of “labor” (people), permitting the free movement or immigration of people into the homelands of other races, is a clear expression of racial nihilism, denying and violating the right of every race to life and independence by denying it the racially exclusive territory required for both. The essence of this form of racial nihilism is that it sees all people as interchangeable units of production and consumption, without any differences — including racial differences — worthy of caring about or preserving. It is willing, even eager, to sacrifice racial interests for the sake of economic gain. Typically, it promotes multiracial immigration for economic purposes (especially to lower labor costs) with racially destructive effects on the existing population (displacement and replacement, or extinction by intermixture and genetic submergence).
Racial nihilism, particularly in its more activist forms, is often associated with internationalism and the “One-World” goal of a world government. For many persons this goal is motivated by a desire to end war and conflict by establishing a rule of law among peoples, nations or races similar to the rule of law that government enforces among individuals. This rule of law is a worthy goal provided it is based on the concept of racial and national rights as well as individual rights, but many internationalists adopt the racial nihilist position that human conflict can only be abolished by the abolishment of human diversity and differences, by the destruction of whatever separates humanity into different types and distinguishes one type from the others. Some people sincerely believe that the world would be a better place if all the races would join and become one, and are motivated by this belief to support racial nihilism in the conscious knowledge of its racially destructive effects. (John Lennon’s song Imagine was an expression of this belief and desire.) Others are motivated by racial nihilism and the desire for racial annihilation — the reduction of race to nothingness — as an end in itself, and merely use internationalism as a pretext to justify their position and a cloak to cover their true motives.
The “One-World, One-Race” dream provides an effective vehicle to promote racial nihilism, as it allows no race a right to its own territory, independence or existence, but would consign them all to the multiracial “melting-pot,” where the traits that once distinguished the different races would exist only in solution, blended with all the others, effectively diluted out of existence. The dream of racial “Oneness” is really a simplistic and reductionist dream. It seeks to reduce the complex to the simple, to replace the many existing forms and types with one uniform type, by diluting racial differences to the point of nonexistence or nothingness. It would impose its dream upon nature, changing the course of nature, by replacing the complex racial diversity created by the natural process of divergent evolution with a simple uniformity caused by a process of convergent devolution. It is an irony of semantics that the racial intermixture that is often referred to as racial integration actually causes racial disintegration, the dissolution and destruction of races and racial diversity.
The influence of racial nihilism permeates contemporary culture. Its values are promoted in the schools and the churches, in print and on television, by teachers and preachers, journalists and talk-show hosts. Even so, the support for racial nihilism among the general population is more passive than active, more unconscious than conscious, more the result of ignorance and misplaced trust than knowledge and understanding. The public is well-indoctrinated with racial nihilist values, but not well-informed regarding the effects of racial nihilist policies, or the existence of possible alternatives. The combination of pervasive indoctrination with inertia and conformism, and the exclusion of possible alternatives from consideration by the mainstream media, maintains the culture on a racial nihilist course and permits the pace of racial destruction to be gradually increased, even if the fanaticism of the “true believer” is limited to a relative few. The few who are driven by a passionate intensity have more influence than the many who lack all conviction, who do not care, and who consign their race to oblivion with the deathstroke of indifference.
In the multiracial society, ideologically justified and supported by racial nihilism, the different races are denied their sense of racehood or racial identity, their organic connection to the continuum of life of which they and their own life is a part, from which it came and to which it belongs, the natural object of their loyalties and affections, their love and responsibilities. People are taught from childhood to neither value their race, nor have any love or care for it, or loyalty toward it. Such are the values instilled by racial nihilism, depriving the race of the love and loyalty of its members, so that its existence is not regarded as a value but is denied and violated. These are the genocidal values of racial destruction through alienation and disaffection of natural love and loyalty.
Racial conservation has much in common with the conservation of nature. The conservation and protection of nature and the natural environment depended on the development of a conservationist or environmentalist ethic, a system of morals and values that appreciated and recognized the importance of the natural environment and sought to preserve it. Racial preservation depends upon the development of a conservationist ethic for race, or human nature, similar to the conservationist ethic developed for non-human nature. It requires an ethic, a morality, of racial affirmation and conservation to replace the current ethic of racial denial and destruction, a morality with a positive view of race as a good to be appreciated, cherished, valued, loved and preserved rather than the current negative view of race as an evil to be discarded, rejected and destroyed. Such an ethic or morality is the essential foundation of the Racial Compact.
Source
Smash Cultural Marxism 