(NACAZAI or the North American Committee against Zionism and Imperialism is a now despanded group, it had ties to the DPRK and was big in the early 2000’s. It also seemed to have ties to the Rural People’s Party as well, their site can be found on the Wayback Machine.
“Contrary to the psychobabble and socio-babble of the ‘social scientists’ who serve the globalist agenda, there is nothing normal and healthy about a ‘generational gap.’ In healthy societies there is solidarity among generations. Young people look up to their elders and are eager to learn from them. The middle-aged and elderly cherish young people and are eager to teach them. There are a few isolated pockets of the world where this kind of social health still exists (e.g. northern Korea), and it is a shocking contrast with the social alienation to which we have become accustomed. It has gone on so long in the USA that some of the early youth rebels are themselves elderly now. Those who wouldn’t trust anybody over 30 are now over 60.
The styles of music pushed on the younger generation by the Jew music industry keep changing and becoming more bizzare and decadent. Rock replaced Jazz. Punk replaced rock. Rap replaced punk. Greater levels of promotion of promiscuity became acceptable in film. The elderly were in turn sold the concept that they should isolate themselves from young people and establish ‘retirement communities’ from which young people are banned (such as Sun City here in Arizona.)
This social alienation did not develop spontaneously, nor can it be blamed entirely on some nefarious Jewish conspiracy (as much as Jews love encouraging it and helping it along). It developed from the internal contradictions within imperialism. European-American children of the early Cold War era grew up in an anomalous environment of prosperity coupled with fear. Unlike their parents and grandparents, they had not suffered the real hardship and poverty of the Great Depression, and they were also concious that most of the world’s people did not enjoy living standards as high as those they enjoyed. They also grew to understand that, although they ate well, they did so with a gun pointed at their heads. There was the constant threat of nuclear anihilation as a result of Cold War policies. There was the recent history of the Korean War, and the possibility of being subjected to actual war loomed with the start of the Vietnam War at a time when military conscription was accepted practice.
The authority figures and role models to which the young people looked for direction failed them. With few honorable exceptions, the teachers, parents, clergymen, and government officials told young people that they owed the government their obedience and ought to go fight the war in Vietnam and make no trouble about it. Naturally many yougn people couldn’t accept that they should fight over a country across the Pacific which had never been the territory of the USA and posed no threat to their homeland just for Cold War political interests. Many of them doubtless felt betrayed by the adults in authority who wanted them to submit to this imperialist war.
With solidarity among generations broken in this way, young people naturally searched for a sense of community elsewhere and a way to oppose the imperialist war and other injustices which they perceived were part of society. They were easy prey to ideological hucksters. Some were taught that the material prosperity of their society depended upon imperialist wars, and this notion was certainly reenforced by the adults who told them to be grateful for such a fine country and to willingly serve it. In reaction to this, many tried to drop out of society and into communes, accepting voluntary poverty. Some were sold on the idea that drugs were a form of liberation and ‘mind expansion.’ Many learned the hard way that drugs brought nothing but harm to them. Some were sold on the idea that the traditional family was itself a problem. After all, the adult members of those families had misled them towards war. They were told to experiment with ‘free love’ as an alternative family which really became sexual promiscuity. This cause futher alienation, as the next generation grew up without fathers or with unstable families.
The Vietnam War eventually ended, and so did conscription. Even the Cold War eventually ended. Despite the reduction in the threat to young people that had caused the social disruption and alienation, the damage once done tended to propagate (and, as earlier mentioned, was encouraged by those seeking to destroy the social fabric of European-American society). Apart from the disruption to the family unit caused by promiscuity, it was hard for parents to teach solidarity among generations to a new generation given the example they had set, even assuming they wanted to teach it. Diminishing living standards faced young people as the Cold War ended. Despite the growing wealth of society overall, it was going to the bourgeoisie. Working people could not expect to do as well as previous generations had done. The inability of a man to earn enough money to support a family naturally helped prevent stable family life, requiring two-income households and latchkey children.
Many of the old distractions remained. Drug use and promiscuity continued, though few people were still foolish enough to uphold them as social ideals, as was done in the late 1960s and early 1970s. Young people eager to improve society’s lot were given a number of new wrong answers. Some were and are being sold on the idea of anarchism. They were told that being white was something to be ashamed of at a time when solidarity among white people was necessary to resist imperialism. They were told they needed to engage in the vegan lifestyle and support all sorts of fetish causes giving lower-order animals “rights” that many human beings do not enjoy. Some were sold on all sorts of environmentalist hysteria into wasting time fighting imaginary hazards or hazards whose dangers were grossly exaggerated. Those who opposed imperialist wars in Iraq and Yugoslavia usually did so in a grotesque parody of the protests of the 1960s, promoting vulgar pacifism, not genuine anti-imperialism.
Imperialism’s most effective tactic is “divide and rule,” and if our people cannot show solidarity among generations, it will be all the harder for us to resist imperialism and globalism. To the elderly and my fellow middle-aged people, I say that we should try not to be alienated by our young people, however strange and decadent they may seem to us. It’s our duty to guide them towards the right path. We can’t do that by hiding from them in retirement communities or otherwise avoiding them, nor can we do it by harshly berating and bullying them rather than engaging in constructive criticism. We also need to include self-criticism in sharing our experiences and our knowledge. We don’t have to appear to be paragons of perfection. If we made mistakes when we were young, we should explain these to them so that they may learn from our mistakes and not repeat them.
To our young people, I say don’t regard us as alien beings with alien thought processes. We were young once, and we remember what it was like to be young. Don’t hesitate to talk to us. We have much to teach you, and you will find that we can sympathize with the problems you face. We’ve been there. Once you talk to us, you may be surprised to find that the nonsense you’ve been taught by the enemy is often simply a repackaged form of the rubbish we were taught and that we also sometimes fell for it. When we fight the enemy together, it is harder for the enemy to break us.”