Dream of Scandinavia
We stand with Scandinavians.
We strive for love, honesty and idealism.
We want a society based on the natural communities like family and people. Here one finds the love and structure necessary for a good life. In that which is Scandinavian we find a common ethnicity, culture and future - our identity.
We want decisions to be made by those whom they affect. A radical decentralization and relatability to those making decisions is necessary. A certain localism and sense of community is necessary for a society based on honesty.
There is more to life than shallow consumerism. Europe bears a traditional ideal of a better man, striving for something greater and more noble than his own personal benefit; an idealistic man who fights for Europe’s freedom.
We fight smart and colourfully whilst maintaining a sense of fun..
We work smart and efficiently to achieve results. We are always ready to evaluate and improve on previous methods. We are here to make a difference.
What we do should be aesthetic and effectual. We create reactions and impressions and we affect our environment through always being expressive.
We have fun while we work! life is too short to be wasted in boredom. We maintain a sense of fun while working for the freedom of our people.
We are Scandinavians who together create a better society.
We are Nordisk Ungdom!
Nordisk Ungdom is a Scandinavian activist organization. We want to change how people think and perceive the world. This is done by bringing attention to societal injustices, events and our ideals with the help of direct action. We are political artists whose goal and purpose is to provoke and awaken people's’ emotions - all for the purpose of encouraging action. A good action can, even with small means, generate much attention in different types of media and a film or picture from such an action can speak directly to people’s hearts.
Nordisk Ungdom stands firmly rooted in both the European and Scandinavian heritage. Therefore we distance ourselves from all artificial ideological constructs and instead our starting point is in human nature – in our identity. In the following pages we present our worldview and the society we strive for. Sometimes we refer to ourselves as belonging to the “social right”, meaning the original sense of the term and not its contemporary bourgeois perversion. Instead we believe an an objective truth, treasure our traditions and oppose the fragmentation of our people into various parties and interest groups.
Nordisk Ungdom also has a social agenda. Many of the activities in Nordisk Ungdom are inward oriented, involving our activists and supporters and are meant to build a sense of community where we support each other. We live in a time and a society that have broken down our norms and values and we need to reconquer and apply them again. Other activities also take the shape of social activism. There our goal is to undertake tasks that need to be done but from which the state has withdrawn. Nordisk Ungdom doesn’t participate in the field of parliamentary politics, rather we want to help create a better, socially responsible society with our own, concrete work.
With the “dream of Scandinavia” we are laying the ideological foundation for our continued work. The challenges we face in Scandinavia today aren’t isolated occurrences but part of a systematic oppression against us and our identity. These are challenges that all the European peoples are now faced with. In the following pages we present the ideas upon which the resistance will be operating.
Global plurality undermined
The process called globalization is not only about how different cultures become more accessible and economic markets are “opened”; this is the false picture formed by a global power structure. It’s method and platform of propagation is a universalistic and egalitarian ideology. This ideology is used as a moral justification for bombings, environmental exploitation and (anti-)cultural expansion, but under the guises of humanism, democracy or liberalism.
This ideology aims for an equation and levelling of all cultures, the equal value of all forms of cultural expression is assumed without any interest in letting them retain their particularity. This leads to a conformity and ultimately an erasing of the world’s different cultures. This ideology doesn’t acknowledge any cultures inherent worth, instead the value of a Scandinavian culture lies in it being one amongst many others, not that it is special or in a certain way points to unique characteristics and expresses a unique identity. When all cultures are equal and interchangeable it is not regarded as a loss when one disappears, is weakened or its particularity is lessened. The ultimate consequence of this is that all the peoples of the world and their cultures will be dissolved and replaced by a universal proletariat; deprived of its history, roots and patrimony.
This ideology of cultural levelling is a forceful weapon for the global power structure and works on several fronts. It breaks down natural identities and forms new ones based on its own premises. It disrupts human relationships and replaces them with political substitutes: RFSL “The Swedish Federation for Lesbian, Gay, Bisexual and Transgender Rights”, the Church of Sweden (the former national church that openly embraces the feminist and gay agenda) and public broadcasting are only some of the clearest examples. It is also this ideology that has given rise to all the identical gray public housing projects, the same sterile shopping malls and the same soulless culture that are to be found throughout the west. The culture, society and people are finally left unable to express their will and progress independently.
The process of globalization shatters the family, society and other natural communities in favour of “self-actualizing” individuals and abstract groups often controlled by political forces. We believe that the acknowledgement of this process is the first step towards freedom. To halt it enables the construction and appreciation of an own culture and identity, the basis of freedom.
Fewer own less
Whether the convergence of the worlds’ cultures is a cause or an effect of the monopolisation of the worlds’ resources which occur simultaneously with it is up for discussion. What is clear however is that the ongoing integration of the world's economic systems has resulted in increased concentration of ownership. Through market deregulation global actors interests are protected, not the rights of peoples, the environment or the welfare of nations.
The free trade treaties that have been negotiated during the second half of the 20th century have enabled a development where the influence of multinational enterprises far exceeds the rights to self-determination granted to nations. Through the linking of the world’s currencies to the US dollar and the private lending of the same currency to the American state a private power structure has emerged, which can hardly be called anything less than a stateless empire. Opposition to this development has been met with unjust wars of aggression.
All this has occurred in connection with an overconfidence in the material as being necessary for the development and happiness of man. Economic growth has been prioritized to such an extent that other considerations have been ignored and we can see a historic development towards a society revolving around economics. This leads to the influence of citizens being diminished and the freedom of action and speech are reduced to the sphere of consumption - you are what you buy. As a result of this we can see how the very terms of human interaction are redefined. Simultaneously or maybe as a consequence of this the concentration of ownership of the worlds’ resources continues, with greater resources being controlled by a decreasing number of persons.
Fewer rule more
We see also how the process of political decision making is moved further and further away from the individual citizen. The number of elected persons have been reduced dramatically over the last 100 years, only to be replaced by an expanding sector of administrators, functionaries and rigid bureaucracies. While the number of elected persons decreases, the power in the hands of those elected has grown. A smaller number of people have positions of power influencing more people and larger areas, while personal responsibility and the possibility to hold individual persons in elected offices accountable has diminished. This is what the projects of the political elite (the EU, the African Union etc) are about: centralized political power disconnected from personal accountability is used to introduce changes that rock the very foundations of society for the sake of furthering globalization.
We believe that these problems are leading towards the creation of a global state with totalitarian leanings and with commerce at its heart; where the worth of a man is determined by his ability to produce and consume. As an antidote we instead want to work for tradition: a tradition that finds its roots in what we are and where we come from - our identity.
AN ORGANIC SOCIETY
We exist in a context
Both the individual and the collective are, as concepts, modern myths. No human has the ability to completely place themselves outside of human contexts - that would be suicide. Inclusion in an anonymizing collective is equally problematic, since the individual human is reduced to a cog in a vast machinery. Both concepts deprive the human of his inner driving forces, his ideas and initiatives as well as the interhuman, the foundation of society.
A sound society finds a balance between person and community and allows for them both to play their roles rather than place them in mutual opposition. Such a society can truly be designated as being organic, having its foundation in that which is natural. The family in this regard takes a special position as the smallest community of society, and the foundation upon which other organization rests. In the family one finds love, hierarchy, responsibility and clear roles, like man and woman, parent and child; united in a community. An organic community doesn’t oppress or suppress the constituting parts. Each person in a family remains with their own distinct personality while they are united in a larger unit which is not merely the sum of the different persons that belong to it but represents something larger of its own.
Authority and freedom
The nordic understanding of freedom has historically been linked to an identity and a context. An example of this has been the absence of serfdom and spirit of freedom that have characterized nordic history. This idea of freedom hasn’t taken the form of a subversive will to tear things down in favour of novelties and material egoism, such as the manifestations of modern ideologies often are, but instead a constructive force both on a societal and personal level. This freedom and self-ownership have been treasured as a valuable patrimony and regarded as vital for personal and moral improvement. This freedom has also manifested itself in the Scandinavian institution of the local council, the“thing”, an early example of a locally grounded rule of law and democracy. Thus freedom has always been an important part of our tradition.
In today’s democracy authority is something that is constantly criticized and undermined, to the degree that it’s very principles are en route to being negated. To question authority is a core value in our “culture”. In contrast to this one can in the Scandinavian institution of the “thing” see a desire for not only freedom but also authority. Certain powerful institutions played an important role in society, without necessarily becoming oppressive. They were manifestations of common norms whose role it was to defend the common view of freedom and tradition. Power was entrusted to certain institutions for the sake of these values and not for personal enrichment or influence. This view differs decidedly from today’s politicians and the political structures who abhor personal responsibility. Traditionally power was strongly associated with accountability, which increased with the extent of the power.
Seen from this perspective authority is necessary for freedom. In an organically developed society tradition, freedom and authority are indivisible assurances for each other, as they are all manifestations of common norms. The construction of a society must have this underlying concept at heart if it is to survive in the long term.
Pluralism in unity
The modern history of Europe provides many examples of the fragility of communities built upon an ideological basis. The idea of a perfect model of society, a “utopia” has been used as an excuse for totalitarianism and proletarianization. Millions upon millions of Europeans have lost their lives under the banner of the utopians and their false idea of human uniformity.
True unity can only exist where it expresses a common morality, which never loses a continuity. As such unity is an expression of an organic harmony whose foundation is shared by all constituting parts. From such a foundation a truly sustainable diversity can emerge. In a healthy society the state’s role is restricted and instead there exists a multitude of different organizations. These are firmly grounded at a local level, and are manifestations of an existing natural community that fills a specific purpose in society. The state must grant a considerable amount of freedom of action to these organizations and allow them to fulfill their purposes. Such a diversity is a major positive force and contributes to the development of society, being strong enough to incorporate personal expressions and forms.
In the modern theories of multi culture and democracy man is reduced to the bearer of empty and highly abstract rights. He is thus an individual amongst others, exchangeable and without personal worth and expression. In a traditional society there is room for us being something more, with a unique worth and personal responsibility which make us part of a context. This doesn’t create the catastrophic ethnic, social and economic tensions of modern society as it is only such a viewpoint that acknowledges the fundamental condition of society; tradition. Only this common continuity can guarantee and balance societal progress and personal development.
Tradition lives still today through the people who through their lives bear witness to our common roots and norms. To form a family, stand true to one’s word, fight for ones people’s freedom, even to throw out the TV are examples of how a person can orient his life towards tradition.
A SCANDINAVIAN PEOPLE
We fight for our identity.
For self determination a consciousness of, and a will to understand one’s own context is necessary. This understanding is based on philosophical questions that are equally valid on a personal and common level: who am I? What is my role in history? Where do I belong?
The understanding for the organic context is central to one’s own identity. It places you in a time and situation in history determined by previous generations. One’s own identity become the compass, with whose help each person and society can find their direction.
To know yourself is a part of being human and this is, interestingly enough, a right that must be acquired. Unalike the abstractly defined human rights that belong to the universal proletariat an identity is a right under certain terms. It required a consciousness and a deliberate custodianship over the generations.
The right to an identity is the right to differentiation, to one’s own language, perception of reality and own history, but above all the right to one’s own future. We want to approach problems from a Scandinavian perspective to ensure solutions that are for the common good of Scandinavians instead of benefitting any class or strive fruitlessly for the realization of utopias. We want to fight for a people, give a voice to our forefathers and treasure our common future by protecting those that are the most vulnerable: unborn children.
Danes, Norwegians, Swedes and their descendants are one people, the Scandinavian. We speak one language, share a culture, form an ethnicity and are united by a common future. The Scandinavian people isn’t connected to any state but can freely define its own context. Who is Scandinavian is not determined by citizenship but rather by an identity that stems from a common past. We are one Scandinavian people and it is for Scandinavians that we fight!
We fight for the rule of law, a local and free society.
We believe that a thorough restructuring of the political system is necessary, where decision making is moved closer to citizens according to the order that ruled before the large political centralizations. An important part in this aspect is an increased direct democracy and open list elections on both a local and regional level.
A further step in this decentralization is the abolition of political parties as political platforms. The formation of parties leads to a distancing of the exercise of power and the creation of deficient elites. It is a false form of political work which leads to a falsified debate and flight from responsibility. The political arena should be accessible through concrete, socially beneficial actions and be a tool for common development, not for the doomed aspiration towards the realization of utopias or the power desires of individuals. All people have something to contribute to the betterment of society, but a proper identification of one’s own context is crucial to the ability to contribute. A society that doesn’t work for a unification of its inherent parts works for its own dissolution.
We see the rule of law as an absolute exigency to freedom. The rule of law must however be founded on, and protect, nordic interests. These are formed by a common history and a common future and thus the rights and duties associated with citizenship become extremely valuable to our common development.
The right to property is a cornerstone in a just state and any place where freedom is treasured. The possibility to acquire property and pass it on within a family from one generation to the next is part of a tradition-based attitude. The ability to form an own, personal sphere is an important aspect of freedom and therefore any healthy society will allow the family a large degree of independence. The right to property cannot however be allowed to become a threat to freedom and personal integrity by becoming diffuse and abstract.
The right to information through amongst other things the internet, as well as the right to anonymity and integrity are important. The entire concept of immaterial rights must become subject to revision and to a large extent abolished from the sphere of jurisprudence. There is otherwise a large risk of companies controlling our intellectual development by restricting the free movement of information. We must also be free to use what we ourselves produce or cultivate, which is why major amendments into the emerging field of global patent law must also be made.
We don’t just want to see a radically decentralized political structure but also a radically decentralized economy that favours locally produced goods, services and entrepreneurship. The concrete and local allows man to orient himself in what really means something to him. Beyond the abstract we can again find and further develop the nordic freedom that is our birthright.
A FREE EUROPE
We fight for a European power bloc
Europe is both a cultural and geographic entity, that under the course of history has united the European peoples. We are different peoples with the right to differentiation and freedom but we are united in a civilization with a common future. The Scandinavian people is one of the many peoples of Europe and we stand proud, side by side, with our sister nations in a common pursuit of freedom.
In a time more and more marked by empty consumerism, the traditional ideal of Europe of a better man, a more idealistic man must be insisted upon as a possible way forward. This is a vision of a man who strives towards something higher and who no longer allows himself to be defined by his own benefit or pleasure. This is a man who has freed himself from the shackles of materialism and fights for a free Europe.
The right to a distinctive character depends upon one’s own capacity. Therefore the material and intellectual means we possess from the very ground to our continued existence. The degree to which we can determine our future is totally dependent on the will and capacity we muster today.
The establishment of an economic sphere of interest is of vital importance to the independence of Europe. To be dependent upon non-European production capacity and price setting is a perilous, short sighted and insecure strategy. Instead European production ought once again to focus on ecological agriculture, small scale industries and development of technology. European self-sufficiency is condition for economic freedom. In the era of population growth access to food and other natural resources is vital and will be a major source of future conflicts. European self-sufficiency is however primarily a means and shouldn’t be an empty goal, since the acquisition of resources should be subject to the overarching goal to guarantee Europe’s position in the future.
Europe forms a geopolitical bloc with one interest on the international arena. This view is the very antithesis to the EUs greedy infringement on our liberty and construction of a corrupt political elite. Europe should protect its peoples freedom against external threats and protect its resources. A natural development with that goal in mind is a common military force able to guarantee the freedom of Europe.
We don’t give up. But we want peace.
When we started Nordisk Ungdom in 2013 the goal was never a traditional organizational structure. Our idea was to build a platform from which we could quickly adapt, influence and provoke. We thought of ourselves as creating an environment in which young activists could get an outlet for their ideas and creativity. We allowed ourselves to fail and make mistakes, as long as what we did was new and experimental. Our aspiration was instead to go as quickly as possible from thought to action, it was action itself that was the goal. We wanted to counteract the failures of previous generation and we wanted to do it quickly.
That we brought something new to the table was clear from the very beginning. When we launched Nordisk Ungdom we did it to the tones of a reggae song, which was hardly well received in all quarters but it showed in an honest way that we were ready to both question old methods and try new ones. The political climate that reigned at the time was extremely black and white, and when we couldn’t be classified with any of the existing labels both our opponents and allies were confused. Our goal? Political correct “syntax error”
From an early stage we saw ourselves as political artists, mocking our environment and its picture of us. We weren’t scared to use our opponents own art forms against them and many of our actions took the form of pure performance art. Through our methods we have revolutionized the basis of oppositional work in Scandinavia. We now lay a further cornerstone for our future.
The result of our work is now in your hands. It is a manifesto that illustrates all that we haven’t been, but that we unceasingly strive to be.
Honorary President Nordisk Ungdom