The problem lies elsewhere, mainly in what is known as feminism. It is this, I believe, that mainly explains collapsing white birthrates. For several decades, white women have been reared in an unprecedented manner: They have been encouraged to do almost anything but marry and have children. It is extremely difficult for any society to make its young women unattractive to its own young men, but the West now appears close to succeeding (an achievement attributable, no doubt, to our high IQs).

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Feminism has encouraged the erosion of traditional Christian and European standards of conduct and has replaced them with a polygamous mating pattern in which women compete for the most attractive men. This is something we see in primate packs, but even among humans, polygamous societies are nothing new, and a great deal is known about how they operate. It so happens that the most polygamous part of the world is West Africa, the ancestral homeland of America’s own black population. A look at these societies may shed light on what is happening in the West today under the influence of “women’s liberation.”

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This is not a universal human pattern. On average, Africans appear to make the tradeoff between mating effort and parenting effort differently, with the result that sex assumes greater importance over a longer period of time. White writers of earlier days frequently noted the prominence of sex in the black man’s thoughts; when recalled now, these observations are cited with horror. In fact, early observers were reporting what they found, and what is still noted by professional anthropologists today.

As monogamy decays in the West, our mating system increasingly comes to resemble the more competitive African model, and with similar results. Young women devote more effort to maximizing their allure in order to snag high-status men, and men compete for status in order to attract these women. This comes at the expense of childrearing and family life.

At the same time, the feminist program of cajoling women into the workplace means they become self-supporting, as are the female farmers of West Africa. The Dilbert world of work cubicles may not resemble the farming plots of Africa, but both stand in marked contrast to the male-breadwinner tradition of the West, in which childrearing was a woman’s most important duty. Indeed, the modern workplace, optimized for risk-free, repetitious, sedentary work is probably the best environment for eliminating women’s economic dependence upon men. By the same token, it discourages the moderately large families of well-brought-up children that are the indispensable preconditions of Western Civilization. If enough women fail or refuse to marry and become mothers of such families, our way of life cannot be sustained.

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The most important effect of economic autonomy upon women is that it reduces the benefits to them of monogamous marriage. They can mate as they please, in competition for the most attractive men. That is what the college “hook-up” scene is really about — it is not callous men preying upon wide-eyed virgins. Later, women use affluent men for their resources (either not marrying or marrying and then divorcing them). In any case, economic independence means they do not need a man in the same way previous generations of women did.

A second economic factor influencing female family behavior is easy consumer credit. Using a credit card is a little like providing for African children through fosterage. It shields young, present-oriented women from the need for frugality.

The American economy is fueled to a great extent by massive consumer debt. How much of this spending is by married men with children to support? Feminists complain that men continue to earn more than women, but they say little about which sex spends more. And, of course, the more time and effort women devote to careers and personal consumption, the less they have for the children they do manage to bear. The problem of “latchkey children,” raised by television sets and peer groups, was a predictable result of feminism.

To summarize, the contemporary West resembles traditional West African society in:

female economic self-support;
polygamous and unstable mating patterns;
absence of long-term planning;
low-investment parenting.

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Sociobiologists speak of high-investment versus high-fertility reproductive strategies, but it is clear the contemporary West does not fall into either category. We are practicing both low fertility and low parental investment. It is uncanny how many of the “progressive” causes being pushed among us involve thwarting procreation: female careerism, unrestricted abortion, so-called safe sex, and special political protections for homosexuality. A society that makes these things its priorities can only have a death wish.

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In contrast to European nationalists, American race realists have not yet had political success. When we do gain influence, we will have many more important things to worry about than mixed-race marriages or men who seek Venezuelan brides: things such as how to dismantle 50 years of “civil rights” legislation, the repatriation of millions of aliens, and ending anti-white indoctrination in our schools.

Many racially conscious whites worry about the absence of women in our ranks, but I believe they have it backwards. We do not need women on our side to succeed politically; we need to succeed politically to have women on our side. As soon as we start winning, the ladies will find our arguments plausible, our faces handsome, and our jokes witty. Direct political action by women is not part of the European tradition; respect for the vital female role in the family is. When we have done our work, they will gladly do theirs: bear our race’s children.