The English Folk Church aims to build an ethno-religious indigenous Anglo Saxon English community with a positive sense of identity and purpose. We will be part of the general indigenous community and there is no reason why we should not live amongst them and work with them. But we will be a community within a community, both in the sense of being awake to the importance of identity and particularly in terms of our religious identity.
Communities are groups of people who have common features or interests that form the basis of group interaction. We talk of ethnic and religious communities, but also of professional communities (the medical community for instance) and groups with shared interests, such as the surfing community. Communities offer companionship and support in the face of external threats. Increasingly, being part of an ethnic English community will be seen as a way of providing security in the face of a fractious and disintegrating world.
There is much talk about building separatist English communities, using places like Orania in South Africa as a model. There is certainly a place for such communities, especially for us as a religious as well as ethnic group. But England is not South Africa. There are still many, many towns and villages which are almost entirely or overwhelmingly populated by Anglo Saxon English people and where we can live amongst our own kin folk whether they hold to the same religious tradition as us or not. These areas offer the best opportunity for developing truly independent, sustainable village based communities. We can live in these places as an invisible or semi-visible part of the indigenous majority. We can form larger minorities or even majorities within some of them. We can use this to promote a positive sense of Englishness and draw more people into an identarian view of their place in society.
Furthermore, England is our homeland - our sacred soil. Community building cannot just mean retreating into isolated enclaves or reservations and excluding ourselves from society as a whole. England belongs in its entirety to the English!
However, whilst we can live anywhere in our country and especially in areas still dominated by the ethnic English, there is a strong argument for focus. As a particular religious sub-group of the indigenous English, it makes sense for us to create areas of strength. These will be areas where we can maintain religious and cultural activities at a reasonable scale and support larger infrastructure such as Church buildings, community halls and schools.
Developing a separatist mind set
Equality is no longer good enough. It must be reinforced with diversity and integration. But these are fancy words that mean destroying the traditional societies we have had for generations before. Diversity means sustained mass immigration. Integration means breaking up traditionally homogenous white communities and placing large numbers of migrants and their off spring into them. Community cohesion is the most hypocritical term of all. After destroying our traditional, ethnic based communities and replacing them with diverse and often conflicting groups, we must celebrate this diversity and integrate more in the name of improving community cohesion. Even George Orwell would have struggled to come up with this one!
The first task of separatism then, is to get people to switch off from this culture. They need to understand the sheer stupidity of these terms and the social experiment behind them. They also need to understand that these ‘new communities’ do not create better living environments for our people. Indeed, they are often extremely dangerous and unpleasant places to live in. Once people understand this and the hypocrisy of the rhetoric that supports it, they will start to question it. We need to develop a folk mind-set that sees diverse, multiracial and multicultural communities as unnatural and disadvantageous to us as an ethnic group. We need to show that the only way to sustain genuinely cohesive communities is through ethnically and culturally homogenous societies and that the only way to achieve this for us is through Separation.
Living in a particular geographic location used to make you a part of that community. However, this is no longer the case. A place is no longer necessarily the basis of a community. There are still plenty of place-based communities, particularly in rural England but many residential areas particularly in the larger towns and cities are now a much more complex patch work of different communities or none. Within such areas, distinct and definable communities are often based around ethnic groups and recent immigrants. The general English population has still to learn to view itself in this way. The Jewish community in Stamford Hill, London is a good example of a well established ethno-religious community.
A ‘loose’ place-based community is where people live in the same general locality, but not close enough to say they live in the same neighbourhood. They may live in different parts of the same town, city or suburb. Such people can interact with each other fairly easily and will have common ties to the place in broad terms; such as being Londoners or Brummies. But they do not all live in the same immediate neighbourhood and will live mainly amongst people from outside our particular ethno-religious community.
A ‘close’ place-based community is where people do live within the same neighbourhood or village. This may be a town, village or even a street or two in which everyone, or nearly everyone is part of our ethno-religious community.
In practice, there is a large grey area as you move from a very loose based model where people have to travel great distances to meet up and a very close based model where the entire occupants of a place are made up of the same community.
Some folks will wish to live in isolated settlements, maybe an isolated cottage in the deep countryside or simple farmsteads of a single or extended family. Others may gravitate to small villages or live within pockets of larger villages or small towns. This model allows specific places to be targeted for settlement and the creation of close place-based communities.
But, the reality is that there are still settlements around large parts of England that are exclusively or predominantly Anglo Saxon English. It is possible to live in such communities as the only person with specifically separatist views, although many others are likely to share these views to some degree. A single person, family or small group can do an awful lot in such a community to foster a greater sense of awareness of identity in such areas. And they can be a focus that attracts other people of similar outlook to that community.
Non Place-based Communities
A non place-based community is where people associate primarily in terms of shared characteristics other than where they live. So, ethnic communities can be both place-based and non-place based. People who consciously identify as part of the ethnic English community and wish to strengthen and preserve this identity are, for the time being at least, more likely to live amongst other people than in communities of like-minded people. Their communities may be mostly made up of ethnic English people, as we do tend to cluster together even if sub-consciously, or they may be minorities within our cities and larger towns. In such circumstances, the focus must be on developing strong non place-based communities.
Non place-based communities, by definition need something other than their geographical location to act as a focus. This can be a building such as a Church, a day centre, a social club or school. It can be an activity, such as an annual fayre, a cultural or sporting event, discussion and learning groups or music and art groups and concerts. These can be small, family based or localised events or larger regional and national events.
This is where an ethno-religious ‘community-based’ organisation such as the English Folk Church can play an important role. Such a Church can provide a focus for people to meet up not just for worship but also for fellowship in terms of social events, religious and secular discussion groups as well as outings and other activities. Social events could include Church suppers or lunches, barbeques in either a communal location or at someone’s home, camping weekends with various activities and music or other cultural events. The Church could also provide courses in Anglo Saxon history, culture and language and so on as well as instruction in its own religious tradition. These could be held as night school classes, weekend classes and could be tailored to young people to give them a better grounding in their English identity. These could even evolve into Church schools providing the full range of child and adult learning.
These groups will also provide an opportunity for people to meet, make friends and form relationships. Their purpose is to provide the basis for the vast majority of a person’s non working-time – maybe even that too. They will remove a person’s need to interact with wider multi-cultural society except where this is necessary. They also provide a basis for issues and ideas to be passed both downwards from national community bodies and upwards to them from all these different groups.
There is more opportunity these days to interact with people using the internet or skype. Whilst these do offer a useful way of keeping in touch, they are no substitute for real life communities.
Community within community
In practice, English Folk Christian communities can form part of wider ethnic English communities. We should therefore work closely with other indigenous English advocacy groups that are looking to establish separate and semi-separate communities.
It is important that the English community as a whole does not entirely disengage from public life within the state. To do so would further disenfranchise our people. We need to fight our corner and promote our interests. Following on from thinking of the English as an ethnic tribe, we need to encourage the notion of tribal voting. Our interests have often been ignored because we do not vote tribally.
We need to develop local ‘bases’ where we have strength in numbers and can exert ourselves in the political arena. We need enough of these in specific areas so that we can influence national politics; the ethnic English vote becoming something that politicians need to take note of.
Above all, we need to encourage ethnic English people to start voting for candidates that address issues of concern to us.
We believe in building ethnic English Folk Christian communities throughout England and beyond. They may be place-based or they may be focussed around specific congregations and family groups that draw from a wider area. These communities will be an integral part of wider ethnic identarian and folkish English communities and will contribute to overall communal life and the promotion of the English community’s interests within wider society.
There is, in practice, no one size fits all approach to community building. Neither, for most people, will it be a case of being prescriptive as to where they live. The challenge for developing an ethnic based community is to, on the one hand, develop mechanisms that enable existing like-minded groups of people to come together to form non place-based communities and, on the other, to facilitate, support and encourage the creation of place-based communities as well.
As the Theod develops, so a strategic plan should be drawn up that identifies opportunities to create such villages and encourages members to move to them. Local organisations should concentrate on investment in such areas, developing social infrastructure such as schools and church buildings that will encourage members to gravitate to these areas. Some people will prefer to live in more isolated settlements, and these should be encouraged as they will form the bedrock of agrarian communities. Some of these smaller communities may form simply because that is where interested people own land. But where they are established from scratch there should also be a strategy in place to ensure that they are reasonably well related to larger communities so they can take advantage of the facilities these provide. That way, they gain strength through association, strength in numbers and proximity to social facilities.
There are opportunities to develop a similar pattern of settlement even within the urbanised central heartland, though daily life is much more likely to involve interaction with modern England, especially in the larger settlements. These locations may appeal to many because they are where people grew up, where their families still are, close to their place of work or have better job opportunities. Some people may just want to live near to larger urban areas and the wide range of facilities they offer, including a diverse range of restaurants. To some, the idea of being close, but not too close to modern England will appeal!
Strategically important towns and cities should be identified as growth locations for the community. These may be towns with a historical importance to the English people; York, Winchester and Canterbury for instance.
A pre-requisite for all of this is to put in place an organisation that can do this. We need some form of ‘English Community Corporation’ that overseas everything else. Its task will be to develop and support local community organisations in fostering both place-based and non place-based communities.
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