White Zion, Part 1:
Jewish Survival Strategies
American Dissident Voices broadcast
November 30, 2002
Dr. William L. Pierce
Kevin Alfred Strom
Welcome to American Dissident Voices. I'm Kevin Alfred Strom.
On today's broadcast, I'm going to present something unique -- something
which has not seen the light of day for over 18 years. It's a speech by
the founder of the National Alliance, Dr. William Pierce, entitled White
Zion. It was given originally at the national convention of the Alliance
in Arlington, Virginia during the Labor Day weekend of 1984. I'll be
presenting it in two parts, this week and next. The first part is
subtitled Jewish Survival Strategies, and it's a lively and amusing
history of the singular "dual mode of existence" which has proved to be
the secret of the Jews' survival among hostile peoples for thousands of
years, along with a frank assessment of how our own survival strategies
-- to the extent we Whites have had any at all -- have fallen short.
About ten years ago, I was planning to release this speech as a part of
the series of pro-White speeches I had just begun producing for National
Vanguard Books on cassette tapes. But Dr. Pierce said "no." He said that
the time wasn't right for the public to hear this speech. The ideas he
had expressed in it had not yet come to fruition, and people wouldn't
understand them. The predictions he had made were too far in the future.
But times have changed in ten years. Some of Dr. Pierce's predictions
have come true in spades. The lessons we can learn from studying Jewish
survival strategies are more relevant than ever before. And the
community that Dr. Pierce had just begun to build in West Virginia in
1984 has grown, and new Alliance communities are flowering all over this
continent. And so the time is now right for White Zion. I give you the
founder of the National Alliance, Dr. William Pierce.
* * *
ome 4,000 years ago, in certain parts of the world, there were nomadic
tribes who made their living from their flocks of sheep and goats. They
lived on goat's milk and goat's cheese; they killed and ate a sheep
occasionally; they sheared their sheep for wool; they made sandals and
wineskins and other utensils from their animals; and they followed their
flocks from one place to another in search of grass as the seasons
changed. The nomadic life was a hard life. And it was a life with no
past and no future. There was nothing permanent in the lives of the
people, except their way of life. They had no fixed habitations, no land
to which they belonged -- just land through which they passed with their
flocks. They had no buildings, just their tents, so they had no
architecture, no art, no literature. When someone died, he was buried on
the spot and the tribe moved on. So they had no graves of their
ancestors around them to remind them of a past, of a heritage, of an
identity. They were tribes without roots. Only the present -- the here
and now -- had any real meaning for these people.
There were towns and cities in this part of the world, but the nomads
didn't live in them. They had to keep moving to find grass for their
herds. When they passed a town, they might trade some of their wool or a
few goat skins for pottery or for metal tools or weapons. Then they
would move on. And the various nomadic tribes also traded with one
Each of them was like a large extended family, headed by a patriarch,
with his wives and his sons and his grandchildren, and their wives and
so on -- perhaps 200 to 300 individuals in a family. But all of these
families or tribes remained quite similar in character, because not only
was their environment the same, but there was a continuing genetic
interchange among them. They customarily raided each other for women, or
in more amicable times they purchased brides from one another.
But even in the best of times, some tribes didn't get on well with the
others. One tribe in particular was headed by a patriarch who was
especially rapacious and unscrupulous. He began to acquire a reputation
among the other tribes for dealing in diseased camels. The members of
his tribe would customarily make their sheep drink as much water as they
could hold, so they would appear fatter than they really were before
trading them to some unsuspecting father in another tribe for his
daughter. Eventually, this particular patriarch and his fellow tribesmen
had such a bad reputation for crooked dealings that they could no longer
even stop at towns to trade. The townspeople would see them coming, and
would throw stones at them.
And, of course, since one bunch of nomads looked pretty much like any
other bunch to the townspeople, this one tribe's bad reputation began
affecting all of the tribes. They were all likely to get stoned if they
came near a town. And so the patriarchs of the other tribes got together
and made a plan to gang up on the crooked one and fix his wagon good.
They planned to get even with him for all of his cheating.
But old Abraham got word that they were coming. And so, in the middle of
the night, he and his kinsmen folded their tents and stole away to the
west. After a long trek, they ended in Egypt.
But in Egypt they persisted in the bad habits that old Abe had taught
them. And so it wasn't too long before their popularity among the
Egyptians was pretty low. And the more the Egyptians disliked them, the
more they hated the Egyptians in turn, and the more they felt justified
in cheating the Egyptians. It was a self-reinforcing process: Jew cheats
Egyptian -- Egyptian finds chance to get back at Jew -- Jew feels
wronged and is more likely to cheat next Egyptian he meets, and so on.
Eventually, the Egyptians were fed up with the process, and they ran the
Jews out of the country.
So the Jews were still nomads, still on the move. They still had no
past, other than a few oral legends, and no future. And in fact they
were now worse off than before, because they had become so accustomed to
cheating as a way of life and so disinclined to do the hard work
involved in being a nomad, that the life rankled them as never before.
When they left Egypt, they headed northeast into the land of the
Philistines and the Canaanites. They sent out spies ahead of the tribe
to feel out the country and survey the possibilities for this tribe
whose bad relations with the rest of the world had made it cautious and
cagey. When the spies reported back that the hill country where the
Canaanites lived was full of rich cities, and that the inhabitants
seemed to be off their guard, the sons of Abraham decided to go for it.
Now, I don't need to go into all the details. You've all heard about how
"Joshua fit de battle ob Jericho, Jericho, Jericho, Joshua fit de battle
ob Jericho." The outcome of it all was that the nomads acquired a
ready-made homeland for themselves, and the whole course of their
history changed in the most radical way as a result.
If they hadn't stolen the Canaanites' cities, and eventually the coastal
plain belonging to the Palestinians as well -- if they had instead
remained nomads -- then their destiny very likely would have been the
same as that of the other nomadic tribes. As Abraham and his cheating
faded from memory, they gradually would have re-established their
trading and wife-swapping contacts with other tribes. But in the cities
of the Canaanites and the Palestinians, they acquired the art of
writing, which others had developed. And with writing, they could for
the first time hold on to their past. They could preserve their memories
from generation to generation. They could more easily institutionalize
the tricks of trade Abe had taught them. They could nurse the wrongs
they imagined the world had done them, and they could fan the flames of
their hatred by bringing out the holy books on special occasions and
reciting everything that had happened to them. So not only their special
trade tricks, and their hatreds, but also their sense of "us versus the
world" became the basis for a religion which preserved all of these
And now they were living in one place all the time, instead of wandering
with the seasons. So the land around them, and the events and people
associated with it, began to acquire significance for them and to enter
their racial memory through their religion, through their sacred
writings, which more than anything else were a tribal history. Certain
buildings and hills and streams gained emotional meaning for them over
the course of generations, and added texture and detail to their concept
of who they were. It was here in this stolen land that they really
developed their sense of identity.
Unfortunately, acquiring a past and a stronger sense of identity didn't
make this tribe any more lovable. And a few centuries later, the Romans
began to feel about them the same way the Egyptians had felt. So the
Romans finally lost their patience, and laid waste to the tribe, ran
them off the land they had swiped from the Canaanites and the
Palestinians, and dispersed them throughout the Middle East and
Now, for most people, such a calamity would have marked the end of their
history. Their remnants, very soon, would have been absorbed by other
peoples. But the Jews were different. They resisted being absorbed. They
continued to nurse their hatreds. They clung to their past. They exalted
in their notion that they were a special people, different from and
superior to all others, even though they were spread among other peoples
all over the world. And, for the most part, they maintained their
identity -- certainly better than anyone else ever has done under
Part of the secret of their success is that they were different. The
thousand years they spent in Palestine breeding among themselves had
frozen a special kind of nastiness into their genes. And partly it was
their religion, which ritualized their hatred of the world. But more
than anything else, it was their strong sense of peoplehood, which was
intimately tied up with the land that they had formerly occupied.
What held them together was the idea of Zion. Whether they lived in
Poland or Italy or France or Morocco or America, they developed no
spiritual roots in those places, no sense of loyalty or belonging or
past. Their only roots were in Zion; their only loyalty and sense of
belonging were to those with the same roots. Even though they had not
been there physically for hundreds of years, the idea of a place to
which they belonged provided a sense of unity and gave them the strength
to resist forming any loyalties to the various places in which they were
Very recently, of course, they were able to re-establish their physical
presence in Palestine, and doing so gave them renewed strength. Even
though most of them stayed where they were among various Gentile
populations, the fact that they actually had their own turf in Palestine
-- a place to which they could run if they got in trouble, to be sure,
but even more: a place on which they could focus their imaginations,
their loyalty, their sense of belonging, even more strongly now that
some of their kinsmen were actually there running the place -- this fact
gave them even greater self-confidence, greater arrogance and
aggressiveness than they had when Zion was only an idea.
In addition to this psychological advantage, they now have also a real
tactical advantage enjoyed by no other people: the advantage of being
able to maintain a dual mode of existence, of being able to wage war
against the world on two different fronts simultaneously. One front is
the Diaspora. The other is Zion. If they were all in the Diaspora, they
would eventually perish through absorption into the peoples around them:
Even though they held out for many centuries in the past, the modern era
has brought on a greatly increased rate of intermarriage nearly
everywhere. In Zion, of course -- in Israel -- marriage with a non-Jew
is illegal. So there they can preserve their genes and all of their
cultural peculiarities. There they can resurrect their ancient language,
which they couldn't have done anywhere else. Israel gives them the
ability to maintain the physical and cultural identity they had been
losing rapidly since the Napoleonic Wars in the last century, when the
walls of the ghettos came down everywhere in Western Europe. So in the
modern world Zion has become even more essential to Jewish survival, by
serving as a genetic and cultural repository, than it was in the Middle
Ages where its value to the Jews was only psychological.
But if it were not for the Diaspora, the Jews couldn't survive either.
In particular, Israel couldn't last six months if there were no Jews in
America to control the minds of the goyim and to keep the politicians
bought. Then there would be no American jets and tanks and napalm going
to Israel to keep the Arabs in line. And so both the Diaspora and Zion
are essential to the survival of the Jews.
Today the Jews have the best of both worlds. They live among us, milking
and controlling us -- but exposed to certain dangers in doing so. And
they have their own exclusive turf, accessible only to them, where they
can keep their secrets, preserve their genes, and plot their offensive
against the world without interference or prying eyes.
In thinking about how we ourselves can survive, my mind has often turned
to this unique survival advantage the Jews have: a place to themselves,
plus a continued presence in the rest of the world. No one else has
that. And in thinking about this, I eventually became convinced that we
had to gain a similar advantage for ourselves if we were to survive.
Now, I must confess that I feel a little sheepish about using the Jews
as an example for us. We certainly don't want to give the impression
that we are modeling ourselves after the Jews or that we must turn to
them in order to learn how to survive. But they do provide us with an
instructive example that I find useful in illustrating certain ideas.
And that's why I've used the past five or ten minutes to develop this
concept of a dual mode of existence: Zion and the Diaspora working
together for the purpose of survival and mastery.
I've written about survival considerations in the [National Alliance
member's] Bulletin in the past, and I've written about them again in the
August  issue of National Vanguard, at least in a very general
way. At the same time as I've been developing the general
considerations, however, I've been thinking about the specifics --
trying to solve certain problems in my mind relevant to the
implementation of a long-range survival plan.
Before I begin talking about specifics, I'll briefly review our general
considerations. We've needed a way to make what we're building
independent of any one person. We have needed to tie it to a living,
growing community which embodies our values and our goals. If the whole
community truly does that, if it is composed of the best of our people,
if it is large enough and has enough resources to sustain itself, then
it should be able to survive the loss of any one person and continue
working toward our goals. If our goal were to get a candidate elected
president in 1988, then survivability would not be an urgent
consideration and we would be foolish to waste much time on it. But, as
a matter of fact, our goal lies far beyond 1988.
I've been working to build the Alliance since 1970, and I'm now 50 years
old. It becomes increasingly important to take steps to insure that the
work of the Alliance goes on without interruption in case something
happens to me. Even if I were immortal, however, and could remain at the
helm indefinitely, we would still have a survivability problem.
We need, very soon, to have something concrete -- something visible and
positive that everyone can see -- as evidence of our progress, as
evidence that we are permanent and have substance, as evidence that it's
all not just words, or some kind of trick done with mirrors. And for the
most valuable people that we recruit, for the ones who have the most to
offer in terms of putting their skills and talents to work for us, we
need to be able to provide a totally supportive environment, an
environment which not only keeps their morale up permanently, but which
makes it physically possible -- economically possible -- for them to
give up everything they have to give, and put it into our cause.
If we had unlimited funds, I suppose that we could solve that latter
problem, and the morale problem as well: We could simply hire people at
a higher salary than they could hope to earn anywhere else, and put them
to work full time. And if they needed a little extra motivation to work
harder occasionally, we could simply threaten to fire them. But that's
not realistic. We still depend largely upon people's idealism, upon
their willingness to make sacrifices, and we always will, even if we
become a lot richer than we are.
And there is another aspect to morale in addition to just keeping up the
enthusiasm necessary to get out of bed in the morning and tackle the
day's work. We need to have a spiritually healthy environment, or we
ourselves run the risk of becoming spiritually ill.
* * *
Next week, we'll continue this speech, White Zion, by Dr. William
Pierce, originally recorded in September 1984 and unavailable since that
time. Dr. Pierce will show us how he began the building of the White
community that is necessary for our race's survival, a community that is
now thriving more than ever before, a community that is now spreading
its message of love and hope all across the White world. I hope you'll
join me then.
Until next week, this is Kevin Alfred Strom reminding you to love your