Parallel Hierarchies and Tribal Communism

by Andrew Yeoman


This article is a discussion on the possible ways a tribal society can be reconstituted in a Western country by an examination of 20th century tribal and Communist structures in Eurasia and Indochina.

The primary problem of such an endeavor is the long forgotten cultural memory tribes in a Western context and the on going and indeed terminal weakening of the traditional family unit. These processes can be seen as the direct result of institutional forces that fears a strong ethnonationalist or tribal identity forming within its eminent domain. Key to these institutional forces goals is to destroy any quasi-kinship based bonds based on the assumed blood ties among members of a demographic group.

That is an important milestone since anthropologists starting with http://en.wikipedia.org/wiki/Clifford_Geertz have identified six “primordial ties” or sentiments of ethnic and nationalist group identity’s that bond a group together: assumed blood ties, race, language, region, religion, and custom. Removing one or more of these sentiments produces a debilitating effect and will eventually lead to the desolation of the group organism.

In searching for the ultimate solution to this sociopathic problem we face it will be productive to examine efforts to replace social systems considered corrupt or decadent vis-à-vis the needs of the people.

Tribal structures have a wide variety of expressions but with few exceptions are conservative, patriarchal, male headed, and usually feudal in economic outlook and development strategies. Contrary to modern Western nations, a tribal society views the good of the tribe as a higher moral value then the good of the individual and tribal leaders are consulted for the approval of marriages, business dealings, and education opportunities.

Tribal relationships are so vital and intrinsic to the human experience that I contend that with a lack of vertical institutional pressures (compulsory education, mass communications, conventional militaries, transnational corporations, etc) any given ethnic group will revert to a tribal social system within days- not weeks, or months- of the vertical pressure directing the course of society.

If we examine the Tay ethnic group of Vietnam (current population about 1.5 million) prior to the institution of Communism, Tay areas were managed in the following manner:

Hamlet (ban): po ban, chief (10-20 households)

Village (xa): xa truing, chief

Canton (tong): chan tong, chief
pho tong: secretary
tong doan: defense group

Chau guan chi, chief
lai muc, assistant
thong lai: assistant
…: secretaries
chau doan: head of guard forces
linh: subsidiary guard
loi le: leader of subsidiary guard

Province (tin) tong doc, chief
bo chanh: administrative assistant
an sat: judicial chief
doc hoc: educational overseer
de doc: military leader

I believe that one day it will be necessary for similar community organizations to be in place all across North America.

But during the Second Indochina War (more commonly referred to as the Vietnam War in America), the Viet Minh needed the various ethnic tribes support and for their support the chiefs were promised autonomy after the French and later American forces were driven out of the country. What they were too late to discover was their political and cultural independence erased through the Viet Minh’s front organizations and parallel hierarchies and other tactics used to weaken the the tribal leaders influence among the people.

Establishing parallel hierarchies is standard Marxist-Leninist practice and elements of this can be traced in the writings of Lenin such as The State and Revolution. In Russian practice, the parallel hierarchies were worker (and to a lessor extent, peasant) associations or Soviets that decided on matters that effected their members. Front groups were also created based on the older concept of the “workers circle,” an informal study group of workers who taught each other how to read and other activities.

Lest you think this is only something that happens in other countries, modern Marxist-Leninist parties such as the International Socialist Organization have a vast number of campaigns that lobby on particular issues. For example, they have a front group to campaign on placing a moratorium on the death penalty in states. They have been successful in doing this with the broad collation of people they are able to attract to this campaign, in particular among non white groups, in at least a few states. Continuing on I want to note that this article will not focus on the operating procedures of the cadre units or secret police networks that were instrumental in the systems success in current or former Communist countries but study into those subjects should be very fruitful.

In China the local Communist Party had vastly differing social conditions requiring a different approach to earn the trust and legitimacy to represent the Chinese people. Besides the Party, front groups of all forms were formed by cadre members in a given area such as Youth Associations, Workers Associations, Young Girls Associations, Peasants Associations, etc, that had the effect of engaging the movement with the general population.

As David Moore explains in Tribal Soldiers of Vietnam: “These organizations, either by design or nature, will eventually break down the traditional family/clan social structure into various committees. A son, for example, would no longer be able to consult with his father, or any other family member for that matter, on personal decisions, i.e., marriage, travel, occupation, etc. He would now have to propose his decisions to his respective front organization members for their approval.”

Thus it can be seen how the authoritarian tribal structure was superseded by Communist organizations in any given area. Although the authoritarian process remained the same, individual interests still remained subordinate to perceived group interest, the change in the decision makers was the decisive aim of the front groups and parallel hierarchies in tribal areas.

In America a similar socializing initiative to breakdown traditional family/clan loyalty is accomplished through the education system. I can personally recall how Orwellian this is within standardized tests. There are questions included about race designed to promote an egalitarian attitude: all of the non egalitarian answers to the questions are obviously wrong. Psychologically this internalizes the attitudes of egalitarian thinking in the test takers.

Since the traditional family role in America is in macrocosm so badly broken, it is in my opinion that these associations can reverse the damage done to our folk to direct, guide, and mentor our people into a volk into a neo-tribal structure is the essential National Revolutionary task we have before us today. There are some organizations achieving this task already but for us to be ultimately successful in our aim of establishing politically independent ethnic territories we have to examine how parallel hierarchies worked.

In non tribal dominated areas such as the Vietnam lowlands, the role of parallel hierarchies in the Second Indochina War was to consist of mirroring government functions a so-called shadow government. They would regulate commerce, collect taxes, resolve disputes and met out punishment. Communists engaged in these activities were seen as an extreme threat by American forces in South Vietnam. So much so that individuals were subject to arrest and imprisonment for five to ten years without trial or “terminated with extreme prejudice,” a euphemism for assassinated.

In Western countries we have a different set of cultural and political problems to bring about the autonomy and survival of our ethnic group but the vital need for parallel hierarchies of our own is just as clear.

Related to this is issue is the work of another anthropologist named Barth who created a framework to analyze how individuals who come into contact with more advanced societies called the New Elite Theory. He shows that they have three choices they can make:

1) Incorporate into the new society and accept their place at the lower end of the socio-economic system. An example of this would be African-American blacks from the period 1970s-1990s.

2) Accept minority status in their own cultural areas and reduce their economic backwardness through education. African-Americans from 1910s-1940s. Irish-Americans from 1830s-1850s.

3) Emphasis ethnic identity to “… develop new positions and patterns to organize formally not found in society.” This can create new social movements or new states. Examples include the Black Panthers, Mexican separatists organizations.

Although this framework was not developed to analyze the dominant ethnic groups decision making process with regards to the future it will have in a multiracial society, I think that given current trends, it can be shown decisively that the white demographics in Western countries are by and large following the first option or acquiesce to the second.

It is our task to make sure, with no room for any excuses, that the vast majority of our ethnic group accept the third choice. We are a long and painful way away from that happening. The reason for this are varied but it can be shown that there has never been a existential need or an incentive found good enough for this pattern of behavior to change.

Explicit organizing for this goal used to be favorable in more wise times then the one in which we live. However since this is no longer the case, opponents of white ethnic-nationalist identity can easily mock the pretentious nature of our groups appearing out of the blue to represent white ethnic interests when the majority of those that oppose public expressions of white ethnic solidarity come from their own ethnic group. What these opponents are saying in anthropological terms is that the quasi-kinship of Geertz’s “primordial ties” on a collective scale are morally repugnant or abhorrent to them. In nearly all cases that can be due to the influence of vertical institutional propaganda efforts. However despite the diehard appearance of some of these ethnics, in some cases it can be certain that these activists are engaged in this hostile behavior pattern to avoid the social penalties for expressing ethnic solidarity.

As National Revolutionaries our job is to reverse the effectiveness of anti-folk activities. In practical political sense establishing Parallel Hierarchies through the National Autonomous Zone and entryism as a tactic has been discussed elsewhere.

For parallel hierarchies it is clear that organizing ‘activities for activities sake’ is the wrong approach and a great pitfall with this type of organizing work. The only real basis that can create an effective coordination of these different groups is a cadre member of an umbrella organization, such as the National-Anarchist Movement, that has been trained in public relations and community organizing and is coordinating these efforts with local, national, and international participants in line with current political objectives.

There is a counter argument that current social, familial, and cultural norms are sufficient to bring about a reverse to the demographic, cultural, and moral decline we are facing. There are those who persist in the myth that vain hope in political reform, nativist political solutions, a particular religious creed, or first or second amendment rights or the legal system to redress what are causing the fundamental dissolution of our people. The refutation of this argument is elementary: if the particular movement in question was not able to change our previous social problems there is no reason to be believe it will be possible to change them in the future.

What we are left with is this: establish or merge implicit associations of like minded people around an activity that our people find popular and organize activities that improves the moral, physical, or economic abilities of our folk. Organizations may be formed on the basis of career, child care, literature, sport, age, debate, chess, foundry, airsoft, sewing, hackerspace, etc.

This done hopefully it can be managed to bring about a greater level of acceptance of our ethnonationalist agenda before it is too late.

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2 replies »

  1. Keith: I liked your article. Most importantly, I am glad somebody read my book. I wrote the thesis in 1982 and people still don’t care about the negative blowback of insurgency and counter-insurgency. With your help, maybe they will.

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