National Democratism means overcoming individualism by incorporating the personality into the whole. In this view basic cell of society is not the individual, but the smallest form of human coexistence – the family. Strong family makes a strong nation. The family is not only the foundation of the nation, but also of the state – all classical political theories, which are based on natural law, express the position that the state is formed by the unification of families. In the sense of nationalism, the common good that defines family life is extended to the nation as an organic community of families, which acquires the state as a form of their political organization. The family is the place where the ideals and values that strengthen the state are formed in a person. In the family man’s selfish inclinations are subordinated to the principle of common cooperation, making man a mature, social being. Both father and mother in this micromodel of society have their individual tasks in developing a healthy personality of a child. Therefore, Neo-Marxist attacks on a family, the core of which is a marriage between a man and a woman, are an attack on society. The meaning of natural family must be popularized, so as not to allow left-wing totalitarians to equate it with other models of living that have nothing to do with ensuring the sustainability of the nation. The family must also be protected from interfering in its functions – state institutions cannot replace the role of parents in upbringing.
If family is person’s first bond of trust, then the next is his community. National Democratism is for the principle of subsidiarity: power must be exercised at the lowest possible level, in the most concrete way possible. Democracy is not a vote once in four years for the latest polittechnological projects of the oligarchs have to be able to decide their own destiny every day within a community where it is most possible to see the fruits of their work. The rebirth of a local community opens the door to the re-emigration of our compatriots and the moral rebirth of the people. As the experiments of the ethologist John B. Calhoun (1917-1995) have shown, overpopulation, even at the level of mice and rats, is biologically harmful and leads to social disintegration, psychological and behavioural abnormalities that are very strikingly reminiscent of neo-Marxist policies and that end in extinction of the species. Excessive urbanization can thus be a contributing factor to the crisis of Western society. Therefore, a state that cares about the physical and psychological health of a nation must pursue a policy of deurbanization.
It is necessary to change agricultural policy of the state by supporting small farmers that are producing niche agricultural products and creating rural model of life, allowing to preserve Latvia’s unique cultural environment and nature. Family households are the backbone of the economy of organic community: agricultural policy is an opportunity to implement this idea in the most direct way. Learning from the example of Estonia, it is possible to create a support mechanism for families who want to move to live and work in the countryside. Of course, the education system and public communication are also important – the awareness of core value of native land and family will encourage people to move to the countryside much more than the entropy process of the “consumer society” left of its own accord, but the effect is reciprocal – rural life itself reinforces these values, especially if farmers unite in strong corporations, as it was in the first stage of Latvia’s independence. Our land is our identity. Without a land, person loses roots – he becomes “international” and quickly forgets his responsibility towards previous and future generations. This is why it was so important for the Bolsheviks to deprive people of their family land – it was the most important element in destroying ethnic identity, ending intergenerational links and establishing control of the totalitarian regime.
Strengthening rural communities is also possible through tax policy, for example by limiting the emergence of large farms that deprive others access to private property; reducing property taxes and shifting the tax burden to exclusive or harmful consumer goods; with a special housing policy that does not finance the construction of inhumane and aesthetically repulsive block houses, but supports the establishment of private houses and farms; as well as the improvement of the infrastructure between the “periphery” and the centre. Of course, the various community financing projects are not possible by relying on the good will and understanding of foreign banks and to the needs of our nation, but only through a nationwide network of credit unions that serve as the strongest shield against otherwise vulnerable small family farms.
In today’s economy, where employment is becoming less based on being in a certain place, more people will be able to work from home and live outside the cities. These are processes that can help revitalize the local community. A nation organized around strong communities must replace the so-called ‘welfare state’, which is, in fact, a waste of resources, the building of a dependent society in the interests of Neo-Marxists and the bribery of people for their own taxes. Such system would also be much better for the nation’s demographic than a simple policy of benefits.
Because the organic understanding of the people prevents both the totalitarian subjugation of the individual to the collective and the dissolution of the community into atomized individuals, particularly important role is the spirit of the people’s self-organization and the defence of their interests in the economic and political sphere through democratic corporatism. Democratic corporations form the next level of human loyalty after the community by protecting individual households from the arbitrariness of state power and oligarchy.
 John B. Calhoun Film 7.1 [edited], (NIMH, 1970-1972), https://www.youtube.com/watch?v=iOFveSUmh9U&feature=youtu.be