In the aftermath of “Pride Month,” there can be little doubt that modern society is beyond lost, but the question remains as to how we should go about fixing this mess. One strain of thinking suggests that the best way for traditionalists to restore society is to first begin with localism, which can be summarized as “building the world we want at home.” If you are unhappy with society, then set about implementing a better way in your own community first and let it grow from there, or so the thinking goes. Some take this a step further into proposing the building of entirely new communities where the taint of the past does not exist and where proper ideas and values could be the foundation of something wholly new. Take, for example, the so-called “Northwest Territorial Imperative” that calls for white nationalists to move en masse to the Pacific Northwest so that they might eventually come to form their own nation. This is the aim of the Northwest Front, which seeks to establish a “Northwest American Republic” wherein only those of “unmixed, non-Semitic, Caucasian European ancestry” may live and citizenship must be “earned in adulthood through military service, by civic service to the state, or by demonstrated worthiness and value to the racial community” (Source). Such thinking is also not limited to white nationalists. For example, “The Citadel” is a project seeking to build a fortified, multiracial community in Idaho (Source), guided by a quote from Thomas Jefferson (Source):
But rightful liberty is unobstructed action according to our will within limits drawn around us by the equal rights of others.
The problem with all such movements is that the projects can last for years or even decades without coming to fruition because their dreams outpace their actual support in the short-term, and that is at least partly due to the fact that they lack realistic plans to get them from A to Z. The proverbial cart has been put before the horse, and it is hardly surprising that grandiose-yet-nebulous endeavors have trouble finding real support. The Northwest Front may want to form a Northwest American Republic, but it would take millions of people to join the movement before even one State could be taken over politically. Even if 10,000 white nationalists moved to the Pacific Northwest, there would be little effect on a statewide or regional basis. “The Citadel” may have much smaller dreams, but it is still difficult to find the planned 3,500-7,000 people who would be willing to commit to such an endeavor when they do not even know where the community will be. This does not mean that any and all such projects would be doomed to failure, or rather the usual perpetual limbo, but it does mean that it would take a firm goal and then clear plans to achieve that goal in a reasonable time frame.
For example, let us consider the possibility of establishing a traditionalist Catholic community, which, for our purposes, we shall refer to as Aachen (after Charlemagne’s capital). The natural considerations must include where it should be established, how many people would be needed to do so, how the community would be governed, how the local economy would be set up to provide for the population, and so on. It is simple enough to declare the nebulous goal of starting a community, but much would have to go into the planning for the goal to become realistic and for people to truly believe that it is within the realm of possibility. People may not be willing to risk everything they have for a mere dream, but they might flock to something that seems to be on the verge of becoming reality. They must have something to believe in that can be achieved.
First, Aachen must be unabashedly Catholic, which means that it must be more in line with Pope Paul IV than Pope Francis. The founding stock of the community must be drawn from those who speak fondly of Crusades and Inquisitions; those who see their duty as being to Holy Mother Church and the faith, not to whatever liberal modernist heretic may be hugging female Lutheran bishops at any given time. The objective of such a community must be to allow medievalist Catholics to live their faith and to show others that they can too.
Second, Aachen would need to be incorporated. This is important as it would provide legal recognition as well as the ability to levy taxes, enact ordinances, form a police force, &c. In the absence of incorporation, such a community would be at the mercy of outside authorities. For example, depending on relevant state law, an existing municipality can take control of an inhabited yet unincorporated area. Accordingly, we must ponder which state has laws that are the most amenable to such a project. For example, the state of Montana only requires a minimum of 300 inhabitants wherein two-thirds of voters support the petition (Source) with the decision then being left to the voters themselves (Source). This is vital as many, if not most, states require county or state approval for incorporation, have long lists of qualifications to be met, and the like.
Third, Aachen would need to seek a system of government within the bounds of law while finding a balance with the theocratic monarchism or clerical fascism preferred by most traditionalist Catholics. Simply put, virtually every state has laws and regulations in place requiring some form of democracy be implemented in every municipality, and it is far better to work within that system and receive the benefits of incorporation than to not. That is especially true when illiberal governance could actually work within the system. For example, Montana allows for the so-called “commission-manager government,” which involves a number of elected commissioners who appoint a city manager to an “indefinite term” (Source). The manager then has sweeping authority to enforce laws, administer the government, direct all departments and agencies, appoint employees, and so on (Source). The commissioners would face re-election every 4 years per statute, but the city manager would not and legally could only be removed by a majority vote of the commission (Source).
This hardly sounds like theocratic monarchism or clerical fascism, but it is all in how one applies the law. For example, let’s say that Aachen implemented the optional system wherein candidates for the commission must be nominated and then elected at large (Source). By ordinance, there could be a certain number of seats to be filled, all duly nominated and voted on per statute, and they could then appoint the city manager to a lifetime appointment. By ordinance, the city manager could be named as the King of Aachen while members of the commission could be named as Prince-Electors. For all intents and purposes, a monarchy along the lines of the Holy Roman Empire would have been declared by ordinance while remaining legal in the eyes of Montana as the commissioners would still be elected and would ostensibly have the authority to remove the Crown.
Fourth, Aachen would need to implement an economy that is best suited to moral economics and serving the community as well as the individual. To this end, the domestic economy should be distributist in nature. This means that individuals within the community should own the productive property needed to perform their jobs and provide for themselves—a blacksmith should own his tools rather than providing labor to someone else, a farmer should own the land he cultivates, and so on. In this way, the members of the community could provide services to each other while avoiding the wage slavery and usury that plague modern society.
Outside of domestic trade, the economy would need to be mercantilist, which would mean minimizing any imports, maximizing exports, and ensuring that no one is engaging in trade that harms the community. For example, a blacksmith may need to acquire raw materials from outside of Aachen, but that should then be offset by utilizing some portion of said materials to produce manufactured goods that could be sold at a premium outside of the community. In this way, Aachen could ensure that there is a net gain for any outside transaction so that wealth would continue to flow into rather than out of the community.
Finally, Aachen must be a bridge to our traditions. Indeed, Catholicism itself is medieval in nature—from the language of the Church, to the traditional dress of clerics, to the art and architecture of Latin Christendom—but most Catholics today need to be reminded of that. They have forgotten that much of the modern world is a byproduct of the godless Enlightenment. This is why the architecture and art of the Renaissance—largely sponsored by the Church—has long been abandoned, replaced by monstrosities that are as harmful to the eye as they are to the soul. Classical music has been replaced with vile and lewd descriptions of hedonism set to the rhythmic tones of tribal drumbeats. We need a reset button against the heresies of modernity.
This is not to say that Aachen must be populated with Luddites, but the point is rather that we must find ways to not simply espouse traditionalism but to live it. If tradition surrounds us and permeates our daily lives, we each become a mighty sword aimed at the very heart of modernity.