London: Arktos, 2010
One thing that always struck me about William Pierce’s broadcasts is that out of the two hundred or so that he recorded during the late 1990s, only one ever talked about the world he aspired to see after his revolution. One. Worse still, his utopian vision was thoroughly uninspiring, being, for all practical purposes, a return to 1933. This, unfortunately, is not uncommon among those who, in some measure or another, share his ideas—even among those who are far less radical and apocalyptic, and think in terms of a ‘velvet revolution’, or co-opting, or electioneering.
As I have written in previous occasions, if there is to be transvaluation of values, and a purge of the top echelons of academic, media, and political power in the West, those who desire it will need more than just a return to the past: they will also need a vision that is forward-looking, indeed futuristic, even if ultimately founded on archaic principles. Otherwise, any movement for change in the direction of elitism and tradition will condemn itself to irrelevance, perpetuating the impression many ordinary people have that such a movement would necessarily consist of aging nostalgics, who feel left out in the brave new world of progress and equality, and are reduced to waving an angry fist at modernity because they have no new ideas of their own. ‘Bankrupt’ is the term often used within the mainstream to describe elitist or traditionalist ideas and morality.
To get anywhere, a movement needs to know where it is going; and to get others to come along and make the hard journey to the promised paradise, its supporters have to be able at least to describe what it looks like.
This is why I was interested in Guillaume Faye’s book, Archeofuturism, which Arktos Media published for the first time in English translation during the Summer of 2010. Along with Alain de Benoist, Faye is a leading exponent of the Nouvelle Droite, the European New Right. Faye, however, is more radical than de Benoist, who has accused him of extremism. Some also say he is more creative. For a long time, I only knew Faye by name and affiliation. Was it because of that photograph I have seen of him, grey-haired and scowling with bug-like mirror shades? Whatever the answer, I was pleasantly surprised when the present tome revealed that Faye’s outlook is very similar to my own. Indeed, it turns out that in Archeofuturism he articulates positions that I have articulated in some of own my writing. No wonder the book’s editor, John Morgan, was keen on my reviewing it.
Readers will easily infer at least one of the positions Faye and I share, as I have reproduced it in the second paragraph of this review. The difference is one of emphasis: I think archeofuturism is necessary to move forward; Faye thinks of it as the paradigm that must replace egalitarian modernity, come what may.
There is no question for him that the liberal project is doomed: although its proponents paint it as good and inevitable, liberal modernity is, in fact, a highly artificial condition, an unsustainable one, which will fall victim to the very processes it set in motion. Faye believes that we are currently facing a ‘convergence of catastrophes’. These include: the colonisation of the North by Afro-Asian peoples from the South; an imminent economic and demographic crisis, caused by an aging population in the West, falling birthrates, and unfunded promises made by the democratic welfare state; chaos in the countries of the South, caused by absurd development and development programs sponsored by Western nations; a global economic crisis, much worse than the depression of the 1930s, led by the financial sector; ‘the surge of religious fundamentalist fanaticism, particularly in Islam’; ‘the confrontation of North and South, on theological and ethnic grounds’; unchecked environmental degradation; and the convergence of these catastrophes against a backdrop of nuclear proliferation, international mafias, and the reemergence of viral and microbial diseases, such as AIDS. For Faye, the way out is not through reform, because a system that is contrary to reality is beyond reform, but through collapse and revolution. As a catastrophic collapse is inevitable, revolutionary thought and action must today be post-catastrophic in outlook. He further suggests that inaction on our part will only open European civilisation to conquest by Islam.
How does Faye visualise the post-catastrophic Earth? For him, the deprecation of modernity results in a two-tier world, in which most of humanity reverts to traditional or neo-Medieval societies (essentially pre-industrial reservations), while an elite minority—composed of Europeans and South East Asians—rebuilds advanced technological societies across Eurasia and parts of North America. These societies are to be, of course, archeofuturistic—hierarchical and rooted in ethnotribalism, fiercely protectionistic, yet also ones that fully exploit science and technology, even if ‘esoteric,’ non-humanistic versions of them, ‘decoupled from the rationalistic outlook’. There is to be no global flow of capital, spreading wealth and technology everywhere: the world economy is to be based on quality over quantity. There are also to be no nation states: the European Imperium is to comprise over a hundred regions, with their own languages, customs, and garb. The United States is to split in to ethnic regions, and is to stabilise for the most part according to an eighteenth-century agrarian model. The world, in sum, and in contradiction to liberal aspirations, is to become more ethnic and more differentiated, not less.
In other words, if Faye rejects modernity it is not because he a nostalgic who dreams of returning to a bygone golden age, like so many conservatives today; but because he is an elitist who thinks the world must be rebuilt on entirely different foundations—foundations that are in harmony with nature.
In order so that we may get a better sense of what he means, he concludes the book with a Science Fiction novelette, titled One Day in the Life of Dmitri Leonidovich Oblomov, and set in the year 2073.
Interestingly, and to Faye’s credit, the latter does not really describe a utopia, where everyone sings and lives happily ever after; but rather showcases Faye’s imagining of what he considers will be the most likely consequence of an archeofuturist new world order. It has its own unique set of problems, as any reasonable person would expect. Yet for Faye dealing with problems is part of living, and the choice is therefore not between having or not having problems, but which set of problems is preferable to another. In any event, one can well imagine Faye’s archeofuturistic vision will make egalitarian liberals, and perhaps even some conservative revolutionaries, shift uncomfortably in their seats.
Oblomov, however, is just a scenario. As Faye states repeatedly, we must not forget about Islam. Faye stresses that it is here, among us, facing us, right now, and that no amount of appeasement or accommodating will cause it to become less of a threat. This is because, he argues, Islam is an inherently intolerant, aggressive, theocratic movement that will abide no religious pluralism. Faye believes that Islam, and for that matter the Afro-Asian immigrants colonising our continent, must be expelled from Europe, as was done in the past. ‘Where there is a will, there is a way’, he states. Naturally this presupposes either deposing the indigenous ethnomasochists, the deluded cosmopolitans, the xenophiles, and the immigration fraudsters, or being ready to replace them once they fall by the weight of their own corruption and the catastrophic consequences of their own ideology.
How do we get there? For Faye, the first step is understanding where we came from, where we are, and where we are going. Faye begins the book by evaluating the current with which he was formerly affiliated, the Nouvelle Droite, and outlining the factors and ideological errors that led to its loss of vitality and eventual eclipsing by the Front National. He then presents his vision, which includes corrections of some previously held positions. This is followed by a series of politically incorrect statements—fast sniper attacks against the contemporary West that aggregate into a global analysis of its present condition. An outline of Faye’s future world system follows, in incremental order. Finally, the reader is immersed in the finished result through an exercise in fiction.
That is the first step.
The next step, having read Faye’s text, understood it, reflected, discussed it, and reached individual conclusions, is elucidating how to put the theory into practice—a task that will require a sustained collective effort at all levels.
I find Faye’s one of the most lucid propositions currently out there. It is both creative and logically structured. It is both analytical and refreshingly constructive. And it is both intelligent and unflinchingly radical. What is more, the text flows with urgent velocity, thanks to a skilled English translation, and is copiously supplemented with useful informative notes. What more can you ask?