Entrepreneurialism & Community Service:
A Strategy for Ethnic Interest Activism
Entrepreneurialism, Economic Sanctions, and Tribalism
Prior to attacking Serbia and Iraq militarily, the US used so-called “economic sanctions” against these countries. One hears the term, “economic sanctions,” and thinks that it only applies to whole countries. Think again.
On October 29, 2009, the MetroWest Daily News, which covers the area west of Boston, published an article called:
“Anti-Defamation League calls Jim Rizoli Holocaust denier”
Rizoli does a public access cable television show, and on one of his shows he provided a link to the web site One Third of the Holocaust. So now we have a large, well-funded, ethnic interest organization publishing an article in a major local newspaper attacking this individual, Jim Rizoli, by name. A particularly chilling quote in the article by an apparently Jewish woman with a hyphenated name calling for “economic sanctions” against Jim Rizoli:
She sent a link to the Framingham Community, or Framcom, e-mail list this week and suggested people boycott Rizoli’s carpet-cleaning business.
Now if Rizoli had been an employee somewhere, this highly aggressive and organized effort would have most certainly sought to get him fired, and probably succeeded.
“If way to the better there be, it exacts a full look at the worst.”–Thomas Hardy
As a regular reader of TOQ, Occidental Dissent, and Occidental Observer, I see in the writers a true desire for ideas to translate into effective action. These aren’t people writing for writing’s own sake, as many are.
This is no longer the time for mere incitement to passion at outrage and wrongdoing. This is the time for cold eyed strategy, and the hard work of implementing it.
Economic sanctions is the enemy strategy that needs to be defeated before we can make progress. Everything else depends on countering economic sanctions, which our enemies are able to implement with minimal cost. If we can defeat economic sanctions, then we up the ante.
The reason economic sanctions are so effective against European-Americans is precisely because we are less tribal, less collective-minded, less organized, than those who put our names in newspapers for the purpose of holding us up to community condemnation. And the reason we are less tribal is because we choose the mobile, “highly skilled professional” life rather than the more drab but stable life of “shop-keeping.” This is not a vice; it was perfectly understandable. Being a skilled professional offers the promise, though perhaps not the reality, of doing something heroic, or at least “meaningful.” The shop-keeper cuts an amiable but unheroic figure; usually chubby and friendly, and maybe a little bit bored.
The problem is, mobile professionals don’t establish life-long friendships, generally don’t live near their relatives, and don’t develop strong ties in whatever community they keep their car parked. So it’s very easy to pick off these highly atomized individuals.
Meanwhile, the white working class has less and less guidance from the middle class, and it shows. Tattoos, piercings, methamphetamine, and sexual license are all too typical of the less educated whites. Thus they are not disposed, or even capable of organizing for their group interests.
Because we didn’t grow up in tribalism, only a small minority of us are able to be reliable enough to one another to actually be a tribe. Those who grew up in tribalism have the benefit of habit and custom, and thus know what to do to maintain community cohesion. But it’s a totally new thing for most of us. The writer personally knows dozens of people who have some motivation and some interest in being part of a tribe, but are not able to “follow through” on the hard work, commitment, and integrity that it takes for a newly founded would-be tribe to function.
Those who are able to be consistently “tribal” have two characteristics; they are very industrious, and they are patient and diplomatic in dealing with others. I have these personality characteristics because I am driven by a vision of what could be, if we have a functioning tribe with dozens or hundreds of members locally, who each have a role to play and find great satisfaction in being part of a group.
White Americans are very lonely, but they only have a vague understanding that this is what they are missing in life. Professional sports purposely took the place of tribalism, and combined with the mobile lifestyle, we got totally disconnected from each other as a people. It’s already a cliche that modern life has seen a massive increase in use of anti-depressant drugs in our group.
Once the better sort of person gets a taste of tribal living, he likes it and values it and becomes a fully contributing and functional member of the tribe. If you’re broken down on the side of the road in your local area, can you dial someone on your cell phone and have a ride out of there in less than an hour? Do you have any friends in your town or a nearby town that you talk to every day? Or are all relationships, except maybe with a spouse, maybe with children if you have them, based on economic transactions?
This is truly what’s missing in our lives, and yet there’s an implicit idea, probably implanted by mass media, that it’s unmanly or uncool to admit it. I have a vague memory from childhood of seeing Barbara Streisand on television on the 1970’s singing her song, “People . . . people who need people, are the luckiest people in the world” and scoffing, “Nonsense, I don’t need anyone!” And the real message I learned is that “people who need people, are icky needy people who are weak.” I think we all heard that message, loud and clear. The chains of consumerism and individualism were clapped on us, from within our own brains.
Individualists are not so rugged any more. Now they are getting their lunch eaten by tribalists who always took it for granted that people need people.
The modern tribalist should strive to be a small business owner, rather than an employee, for several reasons.
First, an entrepreneur generally stays put. You aren’t going to be transferred to the branch office 2000 miles away if you want to keep your job. You own your own life, and own your time.
Second, an entrepreneur is more confident and gregarious. He lives by his wits, meets lots of people, gets out and about town, so he has an opportunity to develop a more sociable personality and actually develop long-term relationships with local people. Eventually this translates into influence.
Third, an entrepreneur is able to hire fellow tribalists or probate tribalists, and see what kind of character they possess. See if they show up for work, see if they steal from the cash drawer, see how they interact with the public, and have many hours to converse with the probate tribalist to get to know him or her very well. For that matter, the entrepreneur may coach the probate tribalist on human relations, which is something we need to systematize and teach anyway.
Fourth, being an entrepreneur sharpens the survival instinct, and pairs it with the creative faculty. Like a wild animal, the entrepreneur is always alert and looking out for the next opportunity to “eat.” A person whose creative-mindedness would go underutilized at a “job,” will make full use of this talent as an entrepreneur. He or she may open multiple businesses, or find that one business that worked for a while, no longer is profitable, and transitions to a new opportunity in a smooth and timely fashion. He’s every bit as alert to his surroundings, and to society in general, as a cheetah on the hunt.
Fifth, and to get back to the above case of Jim Rizoli, the ADL can’t get an entrepreneur fired from his job. The punchline of the story about the ADL calling Jim Rizoli a “Holocaust Denier” in the local newspaper, is that it won’t even hurt his business. Entrepreneurialism is the solution to economic sanctions and is also the economic model for building a modern tribe.
Entrepreneurialism and Community Service
One thing that characterizes the tens of thousands of foreign owned convenience stores is their lack of involvement in the local community. The Indian and Pakistani owned quick-stop stores rarely sponsor local Little Leagues or soccer leagues or scholarships. This is why there is an incredible opportunity for European-American activists to begin taking back the convenience stores. Ordinary Americans will vote for a store that cares about the community, over some jibbering foreigner who is sending all his money back to his own tribe and his own tribal territory. A nativist-minded convenience store need only drop the most subtle hints, like stenciled lettering on the plate glass window, “We speak English,” “We give directions” (be sure to have high speed Internet and a printer for Google maps), and “Clean public bathrooms.” Also, have a wall dedicated to all the community service activities such as team pictures of the sponsored Little League teams, a scholarship contest to the local community college, references to activities such as “Walk for Cancer” and “Can drive for the homeless” and the like.
Nativist convenience stores are an idea that’s been staring us in the face for years, but we have ignored it. Once people start overwhelmingly patronizing a nativist convenience store, the nearby foreign owned one will suffer and hopefully go out of business. And then we buy up more and more stores for our own tribal members and give them “nativist” themes.
There are many other businesses we can be doing besides convenience stores, though that one is a good “anchor” for a European-American tribal community. One way to do research on “the next business” is to volunteer around the community so as to be in contact with hundreds of local people, and get to know them better. This way, you can get a sense of what is most needed around the community, and how you might be able to provide a solution.
A very useful community service organization to get involved in, that is, if you aren’t too paranoid about getting involved peripherally with the US government, is “Community Emergency Response Teams.” A European-American tribalist organization, “Bay Area National Anarchists” are part of CERT in the San Francisco area. From the CERT web site: http://www.citizencorps.gov/cert/about.shtm. This guide, from Ammo.com, is also useful: https://ammo.com/articles/why-prepare-for-a-disaster.
Following a major disaster, first responders who provide fire and medical services will not be able to meet the demand for these services. Factors as number of victims, communication failures, and road blockages will prevent people from accessing emergency services they have come to expect at a moment’s notice through 911. People will have to rely on each other for help in order to meet their immediate life saving and life sustaining needs.
One also expects that under these kinds of conditions, family members, fellow employees, and neighbors will spontaneously try to help each other. This was the case following the Mexico City earthquake where untrained, spontaneous volunteers saved 800 people. However, 100 people lost their lives while attempting to save others. This is a high price to pay and is preventable through training.
If we can predict that emergency services will not meet immediate needs following a major disaster, especially if there is no warning as in an earthquake, and people will spontaneously volunteer, what can government do to prepare citizens for this eventuality?
First, present citizens the facts about what to expect following a major disaster in terms of immediate services. Second, give the message about their responsibility for mitigation and preparedness. Third, train them in needed life saving skills with emphasis on decision making skills, rescuer safety, and doing the greatest good for the greatest number. Fourth, organize teams so that they are an extension of first responder services offering immediate help to victims until professional services arrive.
The Community Emergency Response Team concept was developed and implemented by the Los Angeles City Fire Department (LAFD) in 1985. The Whittier Narrows earthquake in 1987 underscored the area-wide threat of a major disaster in California. Further, it confirmed the need for training civilians to meet their immediate needs. As a result, the LAFD created the Disaster Preparedness Division with the purpose of training citizens and private and government employees.
The training program that LAFD initiated makes good sense and furthers the process of citizens understanding their responsibility in preparing for disaster. It also increases their ability to safely help themselves, their family and their neighbors. The Federal Emergency Management Agency (FEMA) recognizes the importance of preparing citizens. The Emergency Management Institute (EMI) and the National Fire Academy adopted and expanded the CERT materials believing them applicable to all hazards.
The CERT course will benefit any citizen who takes it. This individual will be better prepared to respond to and cope with the aftermath of a disaster. Additionally, if a community wants to supplement its response capability after a disaster, civilians can be recruited and trained as neighborhood, business, and government teams that, in essence, will be auxiliary responders. These groups can provide immediate assistance to victims in their area, organize spontaneous volunteers who have not had the training, and collect disaster intelligence that will assist professional responders with prioritization and allocation of resources following a disaster. Since 1993 when this training was made available nationally by FEMA, communities in 28 States and Puerto Rico have conducted CERT training.
Your own town may very well have a CERT team, and if it doesn’t, you can start one by getting the free training. The people who volunteer for CERT are generally in the helping and skilled professions — nurses, electricians, construction contractors, veterinarians, and older people who retired from a hard driving career and need to keep some challenge in their lives. My impression is that it’s a very good group of people, and almost totally self-selecting. And these are people you will see on a semi-regular basis. CERT is not a terribly burdensome commitment, and if there’s a disaster in your area you will be much better off being involved in the rescue and recovery efforts, rather than a hapless victim and refugee.
In sum, CERT and/or becoming a volunteer EMT, firefighter, town government like the zoning board, or some other such thing, has great value for the entrepreneur and the modern tribalist.
The “way to the better” is to become tribalists, entrepreneurs, and settlers once again. We need to come home in the deeper sense, and home needs to be more than the place we park our cars. We need to put down roots, and defend our territory, both geographical and ideological.
Very interesting and pertinent, especially in today’s economy. Being an ’employee’ even just for a steady income while perhaps ‘organizing’ elsewhere is increasingly a dead option. More and more of us will be ‘forced’ into starting our own business, if only a a last resort. but what if no one else has any money to provide a customer base?
However I was puzzled by this: “Tattoos, piercings, methamphetamine, and sexual license are all too typical of the less educated whites. Thus they are not disposed, or even capable of organizing for their group interests.”
I recall that tattoos and piercings were made fashionable by soi disant “Modern Primitives” at least partially as a ‘return to the tribal’ [see G. P-Orridge’s Psychick Bible and my review at my blog]. At the worst, as they became ‘fashionable’ and ‘hip,’ wouldn’t they be an indication of group-think and conformity, thus tribal as well? H. Hesse comments negatively on such ‘primitive’ fashions through the title character in Demian, already in the pre-WWI student circles: “it’s just like the men’s house in a primitive village.” Then as now, a pseudo-alternative to the frat house. But still, hardly ‘individualist’.
As for meth, I thankfully have no personal experience, even of knowing a user, but Jim Goad in his Redneck Manifesto discusses it as the ideal drug for the lower working class, as it produces bouts of intense focused work. Of course, useful for mindless assembly line employees, but surely also useful for the entrepreneur? And indeed, the user will often become a producer, for the money and easy access to their own supply [see Burroughs ‘Junky’], and meth labs are already often the most productive and successful businesses in large swathes of the Rust Belt. One shouldn’t let the moralistic attitude of ‘law enforcement’ obscure this example of White solidarity and entrepreneurship. Moreover, when the collapse comes, the law enforcement will be little problem.
Again, sexual license may be a distraction for the entrepreneur, but it is characteristic of precisely ‘tribal’ groups [Evola condemns the ‘promiscuity’ of lunar, telluric cultures and their influence on Roman and other Aryan civilization]. And at least to some limited extent, it may provide opportunities for ‘being one’s own boss’ as well as a target audience willing to spend money; the ‘tribal’ hipsters also popularized the idea of the exploited but spunky ‘sex worker’ as an idea for disaffected youth needing money but not wanting [or able, viz the tattoos] to work for ‘the Man.’
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