Responding to White Supremacy

Responding to
White Supremacy
A Guide for Frontline Workers
This guide has been produced by Exit White Power, a project run by All Together Now.
This project is supported by funding from the Australian
Government Attorney-General’s Department under the
Building Community Resilience Grants Program.
This resource has been produced for frontline
workers who are concerned about an individual’s
involvement in white supremacy.
CONTENTS
01. Introduction
It provides information about the white supremacist movement in
Australia and strategies for responding to someone who is involved
in, or at risk of becoming involved in the white power movement.
Research shows that radicalisation and the adoption of extremist
white supremacist ideology is a gradual process, which is best
responded to early.
02. Information about the White Supremacist movement
in Australia
03. How people get involved in White Supremacy
04. Why people get involved in White Supremacy
05. How White Supremacy groups operate
06. The radicalisation process
07. Leaving a white supremacy group
08. H
elping a person involved or at risk of involvement
in White Supremacy
Once involved in the
movement, the costs
to an individual can be
high, for example the
loss of relationships
with family and friends,
loss of job, gaining a
criminal record and
living a life dominated
by anger and hatred. It
can be very difficult for
an individual to leave a
white supremacy group.
Frontline workers in regular contact
with an individual are ideally placed to
notice changes in a person’s behaviour
and to intervene early.
Through this resource it is hoped that
frontline workers will feel confident in
responding to signs of radicalisation and the
adoption of extremist views as they arise.
INTRODUCTION
09. Useful resources / sources of further help and information
This resource is suitable for all frontline workers, such as youth workers,
counsellors, community service workers, psychologists, social workers,
teachers, and those who work in a supervisory capacity.
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What is
• Information about the white
supremacist movement in
Australia
• Information on the
radicalisation process
and how to recognise it
• Information on why people
get involved in white
supremacy and who is
most at risk
• Information on assisting
someone involved/at risk
of involvement in white
supremacy group
• Information about how white
supremacy groups operate
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What is white supremacy?
White supremacy is the belief
that white people are superior to
people of other racial backgrounds
and therefore whites should be
politically, economically and
socially dominant. Different forms
of white supremacy have different
ideas of who is considered ‘white’,
and different white supremacist
groups identify various racial and
cultural groups as their primary
enemies.
Prevalence of white
supremacy in Australia
Fortunately, a relatively small
number of people have engaged
in white supremacy in Australia,
though the problem has persisted
for a number of decades. Currently
there is no information available on
just how big the white supremacy
movement is in Australia, however
research shows that 12% of people
living in Australia have strong racist
attitudes. Given a population of
just over 23 million, over 2 million
people have strongly racist views.
Additionally, figures released
by the Australian Human Rights
Commission show that in 2013
there were 192 complaints of racial
hatred made under the Racial
Discrimination Act, which is up 59%
from the previous year.
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“Radicalisation is a process in which
individuals develop, adopt and
embrace political attitudes and
modes of behaviour which diverge
substantially from those of any or
all of the established and legitimate
political, social, economic, cultural
and religious values, attitudes,
institutions and behaviours
which exist in a given society”.
(Australian Multicultural Foundation)
Radicalisation is not necessarily
negative. Many positive changes
in Australia are the result of social
activism that at the time was
considered radical. For example,
those who challenged the White
Australia Policy and campaigned
for Indigenous civil rights in the 1960s
were in direct conflict with social
norms and cultural values of the day.
Radicalisation becomes concerning
when individuals begin advocating,
threatening or using violence in
order to promote a cause.
Pluralist /
non-racist
attitudeS
White pride/
racist attitudes
How white pride
differs from
white supremacy
Some Australians are
nationalistic and
have strong views
about multiculturalism
and protecting the
‘whiteness’ of Australia.
While these views may
be quite radical and
contrary to Australian
social values in
general, this does not
necessarily equate
with white supremacy.
It is useful to consider
white pride and white
supremacy as being
on a sliding scale.
Violent / white
supremacist
views
White pride involves a strong sense of pride in white culture and
a degree of antagonism towards culturally and linguistically diverse
groups. Individuals at this point on the scale may express racist
views and advocate for the protection of white culture, however
they are unlikely to engage in illegal or violent activities.
At the far end of the spectrum, white supremacists subscribe
to extreme views about white superiority and the inferiority of all
others who aren’t ‘white’. At its most extreme, white supremacist
ideology actively rejects social, legal and government structures,
and promotes changing society through the use of violence
or other illegal means.
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Many individuals and groups have a
preference as to which label they use to
describe themselves. This is because the white
supremacy movement is far from homogenous.
Within the movement there are ideological
differences around who is considered white,
who the enemy is and what should be done to
advance the cause of the white supremacist
movement. Some of the labels used include:
• White Power
• White Supremacist
• White Nationalist
• Right-wing extremist
• Neo-Nazi
Individuals argue that these terms have
different meanings. Essentially though,
these terms mean the same thing.
Throughout this resource the terms will
be used interchangeably when referring
to white supremacy.
The following quote
is from The Turner
Diaries, a text that is
widely read in white
supremacist circles.
“Ultimately we must
separate ourselves from
the Blacks and other
non-whites and keep
ourselves separate,
no matter what it takes
to accomplish this.
We must do this not
because we hate blacks,
but because we cannot
survive if we remain
mixed with them. And
we cannot survive if we
permit the Jews and the
traitors among us and to
repeat their treachery.
Eventually we must hunt
them down and get rid
of them.” William Pierce
Research shows that
most people tend to
get involved in white
supremacy when they
are teenagers or young
adults. Individuals are
often introduced to
the white supremacy
movement through
friends, more senior family members, or their partners. White supremacy
groups also use a variety of recruitment strategies that target young
adults. Overall, people tend to initially join for personal or social reasons,
rather than ideological reasons, and white supremacy groups use
recruitment strategies that will appeal to people’s social and emotional
needs
How people get involved
in White Supremacy
Social occasions as a recruitment tool
White supremacy groups often have social gatherings, such as barbecues
and “meet and greets”, to promote themselves as a place where
individuals can make like-minded friends and become part of the white
supremacy “brotherhood”. These social occasions are designed to foster
camaraderie amongst members and are a pathway into the extremist
worldview of white supremacy groups. They also appear harmless and
are particularly attractive to individuals who are seeking a group to spend
time with.
Music as a recruitment tool
White supremacy groups use music and music festivals. For example
the “Hammered” Music Festival, held on the Gold Coast in 2012, was
sponsored by the Gold Coast chapters of the Neo-Nazi groups Crew
38 and Blood and Honour. White supremacy groups use music to
expose people to their hate messages and keep them in people’s minds.
The music has violent and hateful lyrics which attack Jewish people,
gay people and people from other culturally and linguistically diverse
backgrounds.
Sometimes white power music is passed out for free on the streets
or at events where white supremacist groups know a lot of teenagers
and young adults will be.
Music is rousing, emotional and provides a natural way for a person
to feel connected and bonded with those alongside them without
having to know anything else about them.
Any rock concert is multi-sensory and a White Power concert
activates all these senses as well as sending a message about
how it is okay and righteous to be angry; at whom they should
be angry; and what they should do about it – wrapped up in
the full package of music videos, lyrics and heightened shared
emotions. If alcohol or substances are taken at these events,
this can serve to intensify the experience even further.
Music concerts and free music are particularly attractive to young people
who are angry but have trouble articulating the reasons behind their anger.
The music provides an outlet that is linked to the hateful narrative of the
White Supremacist movement.
T he in t e r ne t a s a
r e c rui t me n t t o o l
Like many youth-based social
movements, White Power and other
anti-social groups are particularly
active online. The internet enables
people to connect with each other
in a space that is not limited by
geographic considerations and,
more importantly, is not tempered
by a wide range of views.
sites do not provide a balanced
view. They also have a strong
interactive component, allowing
group members to connect with
each other online and participate
in online discussion forums. The
interactive component assists
in reinforcing white supremacy
messages and group conformity.
Several white supremacist groups
have their own websites, which
they use to disseminate white
supremacist messages. These
websites feature carefully selected
news stories and articles that are
used to add credence to claims
that white culture is under threat.
It is important to know that these
Whilst it is unlikely that an individual
previously uninterested in white
supremacy will be radicalised
online, these websites can serve
to reinforce and strengthen any
existing beliefs in white supremacy
and to facilitate meetings between
like minded individuals.
VIDEO GAMES AS A
recruitment t ool
White supremacist groups
also make and distribute
their own video games.
As with white power
music, these games
provide a platform for
sharing messages of white
supremacy and hate. The
games are violent and
involve attacking people
from culturally diverse
backgrounds. These
‘enemies’ are negatively
stereotyped and the way
a person succeeds in the
game is by fighting these
enemies off.
As people are playing these
types of games they are
exposed to dehumanising
messages about people
from culturally diverse
backgrounds, and being
rewarded for being violent
towards them. Games
have titles such as “Ethnic
Cleansing” and “Shoot the
Blacks”, and glorify hatred
and violence.
Ethnic Cleansing is
advertised as “the most
politically incorrect
video game ever made”.
Players kill Black and
Hispanic characters before
descending into a subway
station “where the Jews
have hidden”.
Black characters make
monkey and ape noises
when shot.
The advertisement for a white supremacist video game continues:
“Then if your (sic) lucky you can blow away Jews as they scream ‘Oy
Vey!’ on your way to their command centre.” http://www.theguardian.com/
technology/2002/feb/21/games.internetnews
In simple terms, video games that hunt, torture and kill ‘enemy’
groups based on ethnic, religious or other identity markers provide
desensitisation to the idea and the practice of real life violence
against these same targets. This is an indicator that parents might
notice more than schools or other frontline workers.
Stirring up trouble
to recruit
White supremacist groups
deliberately stir up trouble
between different cultural and
social groups in order to exploit
people’s experiences of being
bullied or excluded. They play on
people’s fears, anger and mistrust.
In the following example, former
white supremacist T.J. Leyden
describes how white supremacist
groups exploit existing tensions
between different cultural groups
as a strategy for stirring up trouble
and recruiting new members.
“They cause controversy on the
campus. A lot of times they’ll go
on campus and put leaflets in the
lockers. Knowing that when the
black and Hispanic kids come the
next day they’ll blame a certain
group of white kids on the campus
for being racist, whether they are
or they’re not. They start attacking
white kids, the skinheads come and
look like the good guys. And they
start recruiting kids”.
T.J. Leyden ex-white supremacist
talking about recruitment
www.youtube.com/watch?v=6ukrgYWNSs0
In the following example, former
white supremacist Frank Meeink
describes how he used to seek
out the individuals who were
being excluded or bullied because
they were vulnerable and could
be manipulated to join white
supremacy.
“We’d start hanging out with the
alternative kids, not that alternative
kids like skaters and punk rockers
are racist..... but these groups of
kids....were kind of picked on a little
bit. I remember these main kids
threw a battery at them, like the
jock kids one day.....So I went over
to the jock kids, pretty big kids,
big football players, I went over to
them and I said ‘Hey who threw it?’
and they wouldn’t tell me......[But
the other kids saw that you were
fearless?-interviewer] Yeah. And
then I went back over to the skater
kids and said ‘Hey, these kids are
never gonna throw anything at you
again’. So then you start recruiting
them.”
Former Neo-Nazi Frank Meeink
speaking about recruiting new
members for his group.
www.youtube.com/watch?v=mAjo9_WQVEE
As a frontline worker, actively responding to bullying and cultural
tensions at a school or university campus can help reduce the
risk of individuals being manipulated and becoming involved in
white supremacy.
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There are many reasons why individuals
are attracted to white supremacist
ideology and each person’s radicalisation
into white supremacy is a unique process.
It is vital that frontline workers have
a good understanding of the beliefs
and experiences motivating a person’s
involvement in white supremacy, and
the ways in which belonging to a
white supremacy group meets their
needs. Without this understanding it is
possible to further alienate a person and
strengthen their involvement in white
supremacy.
Although everyone’s radicalisation process
is unique, there is a correlation between
certain negative life experiences and being
susceptible to finding white supremacist
ideology appealing. Below are some of
the most common experiences that many
white supremacy group members share.
A sense of alienation
Many of the people who are attracted to
white supremacy groups have a sense
of alienation; a belief that they do not fit
in anywhere and that they are on their
own in the world. They often feel rejected
and betrayed by classmates, family and/
or society in general. White supremacy
groups offer people a sense of belonging
and an opportunity to feel valued.
White supremacist
groups promote
themselves as
places where a
person can find
camaraderie with
like-minded
people and be
part of the white
supremacy ‘family’.
At the same time the
groups actively reject
those in society with
different world views,
creating an “Us and
Them” situation
whereby those who
aren’t for the white
supremacy group
are enemies of it.
This demarcation
strengthens
the individual’s
connection with the
group and furthers
their alienation
from society.
“Old friends suddenly shied away from me.....in the group it is a
collective experience that almost everybody turns their backs on
us. One of the things that keeps us together is this shared feeling
of isolation”
A 17yr old Neo-Nazi (Bjørgo, T. (2009) ‘Processes of
disengagement from violent groups of the extreme right,’ in Bjørgo,
T. and Horgan, J. Leaving Terrorism Behind: Disengagement from
Political Violence, New York: Routledge, p35)
An e xperience of
being wronged
Many of the people who are
attracted to white supremacy
groups feel like they’ve been
treated unfairly and that society
has let them down. For instance,
they may be being bullied at
school; may have been assaulted
by someone from a different
cultural background; may be
being abused or neglected by a
family member or other figure of
authority; or perceive that some
cultural groups are getting treated
better and have more rights than
they do. Maybe they are having
difficulty finding a job and see
others from a different cultural
background gainfully employed.
This experience of feeling
wronged can lead to anger
and hatred. White supremacy
groups offer people support and
acknowledgement of perceived
unfairness. Their explanation is
that it is the people they identify
as ‘non-whites’ who are to blame
for all these problems. They
provide vulnerable people with
someone to direct their anger
and hatred toward in order to feel
powerful.
Quotes from Australian members
of a white supremacy website
Stormfront:
“Hey everyone, I’ve been visiting
stormfront for a while and I’ve
decided to join up. I’m a 24 year
old guy from Victoria. I have been
raised by a strict Italian nationalist
family that has maintained Italian
racial purity for many generations.
My family came to Australia due
to it’s pro white policies in the
60’s. Unfortunately whites are
becoming second class citizens
now. I am angry at the situation
here and look forward to getting
to know fellow WN’s and helping
the cause”.
http://www.stormfront.org/forum/t773564-42/
“I’m a white aussie chick from
Syd and new to this site. I have
been browsing and finding it
all so interesting! I came here
because I have been really
frustrated at uni-you’d think
I was studying in Asia! And
don’t even get me started on
the special treatment they get.
Ridic! But anyway I have been
reading up now on all these new
issues and it is eye-opening”.
“I wasn’t born or raised as a
“racist” but that all changed
when my grandmothers
house was trashed and
ransacked by a pack of
Sudanese youths. She almost
suffered a heart attack!”
www.stormfront.org/forum/t773564-42/
www.stormfront.org/forum/t773564-16/
An experience of searching
for an identity and life
meaning
Many of the people who are attracted
to white supremacy groups are
searching for a sense of identity and
trying to find meaning in their life.
Often people get involved in white
supremacy when they are teenagers
or young adults. This search for
identity and life meaning is an
important stage of development in
young adulthood for everyone and is
completely natural. However, white
supremacy and other anti-social
groups can appeal to an individual
who is struggling with these issues.
Messages about needing to fight to
protect and secure a future for the
‘white race’ can make people feel
valued and part of a larger cause,
providing them with meaning for
their lives and an identity.
“What we must fight for is to
safeguard the existence and
reproduction of our race and our
people, the sustenance of our
children and the purity of our blood,
the freedom and independence of
the fatherland, so that our people
may mature for the fulfilment of the
mission allotted it by the creator
of the universe. Every thought and
every idea, every doctrine and all
knowledge, must serve this purpose.
And everything must be examined
from this point of view and used
or rejected according to its utility”.
Adolf Hitler’s Mein Kampf, Volume 1,
Chapter 8
“Looking at my life at that time, I
was a searcher. I was looking for
something larger in life, and one of
the things that really attracted [me to
white supremacy] was the feeling of
being part of a group that wasn’t just
any kind of group, but a group with
a unique and special cause, a very
important cause and I was a part of
that very important struggle”.
Former Neo-Nazi Robert Orell
speaking about what attracted him
to white supremacy.
http://exitwhitepower.com/who-white-supremacygroups-want/
A need for protection,
affiliation, revenge
AND retaliation
Many of the people who
become involved in white
supremacy groups have
experienced feelings of being
unprotected, powerless and
unable to fight back. This could
be due to experiences such
as neglect or abuse by family
members or other figures of
authority; social, economic or
political hardship; or being in
the minority in a social setting
where there is conflict.
White supremacist groups present
themselves as a place where a person will
be part of a strong family that protects its
members. Their rhetoric that culturally and
linguistically diverse people are to blame
for all of society’s problems (and therefore
the individual’s negative experiences),
“So, all these skinheads start walking in,
and they go in and they start fighting.
And this big skinhead said “don’t worry
about standing against the wall, I got
you”, and puts me on his shoulders. He
goes into the mosh pit, he grabs the
first man ‘POW’ spins around and says
“Kick him Frank”.........now here comes
that guy with the mullet, the one we
were trying to kick..........and that look,
that look of fear in his eyes, he was so
scared, and I know he wasn’t really
scared of me, I was like this little 14 year
Low self-esteem and
feelings of self-worth
Often individuals who get involved
in white supremacy have low selfesteem and a lack of hope for the
future. White supremacy messages
about white people being superior
and “God’s chosen people” can be
attractive, providing them with a
sense of self-worth and validation.
provides an easily identifiable enemy to
blame and seek revenge against. White
supremacist messages promoting the use
of illegal means, such as violence, to fight
against their enemies, provide individuals
with an opportunity for retaliation and
feeling powerful.
old kid with this big F***ing farm boy,
he was sacred of him. But to me at the
time he was scared of us. And I LOVED
that. I Loved that. For the last four
years of my life I feared everything. I
feared going to school. I feared coming
home from school. I feared going to
my house. I feared if my dad was going
to have food at the house..... I feared
everything as a fourteen year old kid
and now someone feared me”.
Frank Meeink former neo-Nazi
www.youtube.com/watch?v=LVHMXpIIdv8
RISK FACTORS FOR WHITE
SUPREMACY INVOLVEMENT
Any behaviours or situations
that result in an individual having
the experiences outlined in this
booklet are potential risk factors
for white supremacy involvement.
Behaviours such as truancy,
poor classroom performance
or non engagement in positive
social activities can reinforce
a person’s feelings of isolation
and alienation from society,
and criminal behaviours can
increase a person’s disconnection
from society. A negative family,
school or work environment
can reinforce feelings of being
wronged, feeling powerless or
being devalued, and result in
anger and a desire for revenge
and retaliation.
“I mean most of us end up there
because we have sort of been
let down in different stages by
society.....the minute you start to
feel like you belong somewhere
else you sort of start to withdraw
from everything else.”
A female former neo-Nazi, name
withheld.
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White supremacy groups are
very careful to control what
information individuals have access
to. To a non-member visiting a
white supremacy website, the
groups appear to be little more
than a social support group for
people with beliefs about white
supremacy. These groups present
themselves as a welcoming place
where a person can socialise and
make friends, a place where they
can find brothers and be part of
a like-minded family that enjoys
a good Aussie barbecue and a
beer or two. The groups are very
careful to appear law abiding
and don’t publicise any extremist
views. However, as an individual’s
involvement with white supremacy
increases, they are introduced to
the more violent extremist ideology.
Expectations of white
supremacy groups
Membership in a white
supremacy group requires
members to adopt white
supremacist ideology,
conform with group norms
and obey group rules.
Members are expected to
commit time and energy to
the group and to be active
participants.
“If you live in a city with
a SCHS [Southern Cross
Hammerskins] presence you
will be required to attend
all SCHS gatherings and
meetings”. www.schammerskins.org
Individuals must constantly
prove their loyalty and
commitment to the group
to achieve and retain their
membership.
“Generally the first thing we do
is see where else you’ve been
on the internet, what you’ve
been posting on other websites,
and who your friends are.”
“You will be expected to be the
friend of our friends and the foe
to our foes”.
http://www.schammerskins.org
Within the groups there is
elitism, and many groups have
levels of membership and
prerequisites that an individual
must meet before being able
to fully belong.
“It is to be understood that
the SCHS is not for everyone.
We are a tight knit group
who have a code that may be
difficult for some to attain.”
http://www.schammerskins.org
To achieve this conformity and obedience, white supremacy
groups use specific manipulation techniques that aim to
undermine an individual’s personal identity and dominate it
with an identity that is steered by the group’s ideology.
This new group or social identity occurs when the person
identifies so strongly with the group’s beliefs, values and norms
that the person operates with others based on group identity
rather than on an interpersonal basis.
Aggression
Members who doubt or criticise the
group’s ideology, or do not conform
to group norms are met with
strong criticism, aggression and
punishment. This punishment often
includes physical violence or threats.
Aversion
Loathing and hostility are directed
towards external critics of the white
supremacy movement, such as
family members and the media,
feeding the feelings of aversion
towards anyone critical of white
supremacy.
Some key messages of
the white supremacist
movement
White supremacy messages
exploit people’s fears and aim
to foster an “Us and Them”
attitude, where anyone who is
not in agreement with the white
supremacist messages is an
enemy and part of the conspiracy
to eradicate white culture. The
rallying cry of white supremacy
messages is that there is a war
that needs to be fought to protect
white culture and that those
Alienation
White supremacy groups usually
distance themselves from general
society, creating an “Us and them”
scenario. Relationships with nongroup members are strongly
discouraged and the group
becomes the individual’s ‘family’
and social support network.
Absolute truth
Within the group, the leaders alone
have the right to set the group’s
ideology. Members must not
question the leader’s views and
there are no shades of grey.
involved in the movement are
members of an elite group.
Examples of white
supremacy catch phrases
• Anti-racism is code for anti-white
• Multiculturalism is code for white
genocide
• White people are God’s chosen
people
• 14 words: “We must secure the
existence of our people and a
future for White Children”.
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PR O CE S S
Radicalisation is a process by which
an individual or group comes to adopt
increasingly extreme political, social, or
religious ideals and aspirations that reject
or undermine the status quo.
Radicalisation is a cumulative process that
occurs over time. It doesn’t happen after a
single incident and individuals don’t tend
to radicalise on their own. Every person’s
radicalisation process is unique and
affected by their personal experiences,
state of mind and environment. When
thinking about whether an individual
is radicalising or not it is important to
consider the person’s usual behaviour
to determine if change is occurring.
For example, a person may already be
oriented towards criminal behaviour so
this is not necessarily an indicator of
white supremacy involvement.
Indicators of radicalisation
towards white supremacy
Changes in worldview and beliefs
As an individual radicalises, their thinking
and beliefs can change to match the
ideology of the white supremacy
movement. They may increasingly preach
about white supremacist ideology or
increasingly conflict with those who don’t
support these views.
Mainstream values,
political and cultural
norms are increasingly
rejected and replaced
with white supremacist
values and norms.
At its most extreme,
a person will have
a political goal of
disruption, destruction
or overturn of cultural
norms and structures,
and advocating for
replacement of the
existing system by
non-democratic
and/or violent means.
Changes in identity
As an individual’s involvement in
white supremacy increases they
may start defining themselves less
as an individual and increasingly
as a member of their group.
Simultaneously, they are likely
to reduce their identification with
other identity groups like family
or sporting groups, so that the
social identity of being a white
supremacist becomes their
dominant and singular social
identity.
In a tightly structured, controlling,
rule-driven group, as is the case
for many white supremacist
groups, a person’s unique personal
identity becomes less prominent.
Social psychology research
demonstrates that an individual’s
commitment and loyalty to a
group is directly proportional to
their level of social identification
with the group. This means a
person who identifies with a white
supremacist group, even at a
social level because they feel they
have been rejected by others, is
likely to adopt and conform to the
beliefs, values and behavioural
norms of the group.
Changes in behaviour
There are several behavioural
changes that may be observed
as an individual undergoes the
radicalisation process:
• Physical/social withdrawal from
mainstream society - this can
include doing things like dropping
out of school, not going to work
and moving to an isolated area.
•D
isconnection from friends and
family - individuals may start to
devote more of their time and
energy to their white supremacy
group and withdraw from social
activities with other friends
and family.
• Increased interest in white
supremacist music and/or video
games - e.g. ‘Ethnic Cleansing’.
Changes in internet usage
Given that white supremacist
groups are particularly active online,
there are a number of changes in
behaviour that may be observed.
An individual may become
increasingly secretive about the
webpages they are visiting and
what they are downloading.
Increased orientation to criminal behaviour
As a person adopts the narratives and norms of a white supremacy group
they can start to normalise engaging in criminal behaviour. Threatening,
advocating for or engaging in illegal activity can be regarded as justified,
and necessary to further the white supremacist cause. For example, a
radicalised person may think it is okay to physically attack someone
who is perceived to be an enemy of white supremacy.
Changes in appearance
An individual may change their appearance to indicate their
allegiance with a white supremacist group. Changes may include
shaving their head; wearing symbols such as the swastika; wearing
12-hole boots; or wearing merchandise from white supremacist bands.
For examples of white supremacy symbols, refer to the glossary at the
end of this resource.
However, it is important to note that an individual may not change
their appearance in any way, choosing instead to ‘fly under the radar’
as a white supremacist. In Australia, there is some indication that white
supremacist groups are attempting to distance themselves from the
images of the stereotypical neo-Nazi skinhead, due to the social stigma
that surrounds white supremacy.
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Leavin
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As a family member or friend
of someone who is involved in
a white supremacist group it is
important to know that many
people who join these groups
do not stay for life. There is
‘disengagement potential’ from the
moment they become interested
in the movement, though leaving
a white supremacist group can be
extremely difficult.
Many individuals who investigate
joining a white supremacy group
soon choose to leave and do not
become active group members.
While they may have white
nationalist beliefs, they find the
groups to be too extreme in their
ideology and actions. Having
good support networks and other
interests that provide alternative
narratives is also a protective
factor that increases a person’s
probability of choosing to leave.
Good relationships with any family
member, including extended
family, or a supportive person
from the past is invaluable. This
support might come in the form
of a cousin, teacher, coach or peer.
Additionally, positive interactions
with non-members of white
supremacist groups – however
small – can serve to seed
or crystallise doubts in the
individual’s mind about the white
supremacist narrative. It might
also provide the practical and
emotional support a person needs
as they choose to leave.
Reasons identified by former white supremacists for leaving a white
supremacy group include:
•D
isillusionment that the group isn’t everything it presents itself to
be. Over time it becomes evident that the group is not the close knit ‘family’ it first appears to be. There is often infighting within the
groups, and violence between different white supremacist groups,
despite all white supremacist groups having a shared goal.
•D
isillusionment that there is a gap between espoused group values
and actual lived values within the group, for example, although
abstinence from drug and alcohol use is promoted as a value,
this is not practiced by group members.
• Becoming tired of living a life of hate and
anger. Former white supremacists report
that within the groups there is limited scope
for happiness. Maintaining hatred and anger
is essential for surviving in a society where
the white supremacist is in the minority and
against so many perceived enemies. This can
become exhausting.
• A change in perspective brought about by
an event or change in life circumstance. For
example, some former neo-Nazis report that
once they had a child they began to reflect
on their actions and what their child might
think of them if they knew. These critical
incidents, or triggers, can be small or large.
For example, an accumulation of smaller
experiences can implicitly challenge the
white supremacist viewpoint to the point
where the person can no longer push away
these doubts. Time away from the group
(such as a holiday with family, travelling
alone, or even in prison) can give a person
time to reflect on their experiences and get
back in touch with their personal identity
and values.
•A
change in life
circumstances
and the inability
to continue with
the high level of
commitment to the
group, for example,
starting a new job or
having children can
limit an individual’s
ability to devote
time to the group.
Often it is as simple
as moving interstate
for school, university
or work that
makes the break,
or starting to date
someone outside the
movement that acts
as an opportunity
for the person to
‘drift out’.
It is important for family, workers and friends to realise that this process can
take weeks, months or years before a person is ready to take the step of
actually leaving a white supremacist group. It is not uncommon for a person
to have serious doubts, contemplate leaving, and then have a period of
renewed commitment where they attempt to convince themselves there is
nothing wrong. In this time they might even become more ‘pure’ and more
‘vicious’ as they try and eliminate doubts because they are aware of the
enormity of their impending decision and how difficult it might be.
The challenges of leaving a white supremacy group
It can be extremely difficult to leave a white supremacy group, particularly
if the individual is deeply involved. The member often needs to prove to the
group why they should be given permission to leave. These reasons might
include that they have been involved for several years and have ‘done their
time’ in the group, or they are leaving to ‘better’ themselves and therefore
help improve the ‘white race’. If the individual does not receive permission
to leave the group, they run a serious risk of recrimination and punishment
for leaving.
In other countries such as Sweden and Germany there are support
organisations that were established to help people wanting to leave
white supremacy groups. However, without the existence of such specialised
programs in Australia, individuals will predominantly need to call on their
family and local social networks for support.
When leaving a white supremacy group there can be significant losses
for the individual, including a loss of social network, a loss of identity, and a
loss of an identified enemy. Individuals can experience a crisis as they try to
reintegrate into a society they have shunned and form new social networks.
The community they are trying to integrate into may not be very welcoming
if it is aware of the person’s background.
Individuals can struggle to develop an identity separate from the group.
It can be a time of great confusion, as the individual lets go of white
supremacist values and ideology and identifies their own values and beliefs.
Emotions such as guilt, shame and sadness may arise as the individual
reflects on their time in the white supremacy group. Underlying needs and
emotions which first prompted the individual to join the group, may also
reappear once the group is no longer meeting these needs, for example a
need to feel powerful and in control; feelings of anger and hatred which the
group provided an outlet for. It can be a time of great turmoil and without
a strong support network, the risk of relapse is high.
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Helping a p
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When responding to someone’s
involvement in white supremacy,
early intervention is optimal.
Radicalisation is a cumulative
process that occurs over time. It
does not occur after an isolated
incident and most people do not
radicalise on their own.
Providing support and alternative
messages to a radicalising
individual can prevent their
radicalisation progressing. Many
former white supremacists say
that a perceived lack of caring
by anyone in their communities
contributed to their involvement
in a white supremacy group and
subsequent radicalisation.
Most say that having a trusted
adult to talk to would have made
a big difference, so identifying
sources of social support, other
than that of a white supremacy
group, is crucial.
Once an individual has become
entrenched in white supremacy
and adopted violent extremist
views it can be very difficult to
engage them in discussion, let
alone intervene to try change their
worldview and beliefs. However,
it is possible, and for these
individuals the need for support
and understanding from others is
perhaps even greater.
Communication style
When talking to someone about their involvement in white supremacy
it is essential that you remain non-judgmental and maintain open
communication. Being curious and interested in their views will let
the person know you are there for them, and will allow you to identify
and understand the triggers and drivers that have led to them getting
involved. It is also important to distinguish between the person and
the behaviour, as this will allow you to let the person know they are
valued even if their behaviour is not.
Figure 1 - Steps in achieving change
Simply telling the person that what they are doing is wrong is likely to drive
them further into white supremacy and radicalisation. White supremacy
groups provide strong messages and conspiracy theories to their members
that the rest of society is against them. Any perceived bias against white
supremacy is likely to be interpreted as a threat coming from the enemy,
reinforcing involvement in the group.
A useful theoretical model to use when working with someone involved in
white supremacy is motivational interviewing.
Motivational interviewing allows the practitioner to avoid finding
themselves in an oppositional role to the individual, and helps the person
to explore the benefits and costs of their different choices. This facilitates
increased awareness and critical thinking by the individual, without the
practitioner needing to challenge them directly. Motivational interviewing
can be used with an individual at whatever stage they are in their
involvement with white supremacy i.e. a frontline worker is able to work
with a person around their involvement in white nationalism, independent
of whether they are contemplating leaving or not.
Pre-Contemplation
RELAPSE
Contemplation
MAINTENANCE
PREPARATION
ACTION
Figure 1 illustrates the different steps that are involved in achieving
change. The stages are non-linear and an individual may switch back
and forth between the different stages or even skip a step. This is a
completely normal part of change. Most importantly, relapse is a part of
change. Relapse can occur at any stage and is common. Through each
experience of relapse comes more knowledge about the triggers and
difficulties that need to be overcome for longer-term change to occur.
Interventions
The frontline worker needs to
use interventions appropriate
to where the individual is at
in terms of change. These
interventions should assist the
person to engage in critical
thinking and develop their
own motivation for making
a change.
The frontline worker is not
responsible for motivating
the person to change. In
fact, their role is to be as
neutral as possible, so as
to facilitate the person to
explore the pros and cons
of their choices themselves.
Stage of Change
CHARACTERisED BY
Interventions
Pre-contemplation
Not currently considering
leaving the white pride
movement. Unlikely to
be interested in hearing
anything against white
supremacy. “Ignorance
is bliss”.
•V
alidate the person’s choice to be involved in white pride as their own to make e.g. “It’s your life and I
respect your right to make your own decisions”
-P
rovide information about potential dangers of white pride groups, as this may help the person
develop a reason for changing. E.g. “White power groups promote the use of violence and illegal
methods. This could result in you getting a criminal record”.
• Encourage self-exploration e.g. “How does belonging to a white pride group make you feel?”
•L
et the person know you are open to talking with them
if/when they decide they’d like to.
contemplation
Experiencing some
ambivalence about white
supremacy involvement, but
still not ready to leave in the
near future. “Sitting on the
fence”.
• Validate the person’s experience
•A
cknowledge that ambivalence is completely normal and there are often good and bad things
about any situation.
• Assist the person to identify and explore the pros and cons of white supremacy for them.
•E
ncourage self-exploration about why they might be ‘sitting on the fence’. What has changed from when
they were at the pre-contemplation stage?
•A
ffirm that they are in control of the decisions they make and when they make them. E.g. “It’s completely
up to you to decide whether white supremacy is right for you and something you want to be involved with.
Whatever you choose, I’m here to support you”.
Preparation
Considering leaving and
trying out small ways of
becoming uninvolved.
Planning to act in the near
future. “Testing the waters”.
•A
cknowledge the magnitude of deciding to make a change. E.g. “I imagine this is a big decision deciding to
leave the white pride group”.
-D
evelop a plan for acting and identify small initial steps they can take. E.g. “Before leaving the group
altogether, let’s start by you spending less time talking online to other group members.”
- Identify potential difficulties and strategies for managing them. E.g. “If you stop being so active
online how will the group members react? Is there something you can tell them that would make it
easier for you to not spend so much time talking with them?”.
• Assist the person to identify social supports who can help them make their change.
Stage of Change
CHARACTERisED BY
Interventions
Action
Cutting ties with white
supremacy group and
adjusting to no longer
being involved in white
supremacy. This stage
occurs over at least 3-6
months.
• Acknowledge the magnitude of making a change.
• Provide encouragement as the person enacts their plan developed during preparation.
•A
cknowledge that ambivalence is a normal part of the process. E.g. “I completely understand that although
you have decided to leave the group, you also miss it”.
• Assist the person with any obstacles that arise and strategies for overcoming them.
•S
upport the person to develop new behaviours and social connections that will protect against relapse.
E.g. supporting them to join a local sporting group where they can make new friends and engage in a
positive activity.
Maintenance
Relapse
Continued commitment to
non-involvement in white
supremacy movement.
• Recognise the person’s achievements.
Returning to white
supremacy involvement
• Acknowledge that relapse is a common occurrence in change and normalise the person’s experience.
• Support them with the same strategies as outlined in the Action stage above.
• Identify the triggers for relapse and strategies for managing that trigger next time. E.g. If a person were
to return to white supremacy due to feelings of alienation from society, this would indicate more intensive
social and psychological supports are required for change to occur.
Examples of questions to ask a person when exploring the pros and cons
of white supremacy involvement:
What’s Good about......
What’s Less Good about......
• What do you like about white
supremacy?
• Is there anything you don’t
like about white supremacy?
• What’s good about being in
a white supremacy group?
• What’s not so good about
being in a white supremacy
group?
• What would be good about
leaving the group?
• What would be good about
staying in the group?
• What would you miss if you
left the group?
• What would be the costs of
staying in the group?
In addition, asking questions about how the groups operate can help a
person to use critical thinking in their decision-making. For example:
• Who makes the rules in the group? What happens if you don’t agree
with them?
• What are you expected to give up in order to be part of the group?
• Are people free to leave the group? What happens to people who leave?
Strengthen social networks
For many individuals, the feelings of isolation and alienation from society
are a key factor in determining involvement in a white supremacy group.
Individuals with strong social networks are likely to have more resilience,
and be less susceptible to joining, remaining in or returning to a white
supremacy group. Strong social networks assist a person to feel
connected with society and less isolated. They provide the individual
with alternative narratives to white supremacy doctrine, and they
support an individual to follow their interests and meet other
like-minded people.
Social networks can be strengthened in a number of ways, including:
• Assisting an individual to engage in education, training or employment.
• Supporting them to get them involved in social activities with new
peers, for example, at a local sporting club.
• Connecting them with a positive role model/mentor who can encourage
and support them to explore new interests.
• Linking the individual in with support services such as a youth service
or a trained counsellor who can assist with issues such as social anxiety
and adjusting to participating in society.
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It can be challenging for an individual who has been involved in white
supremacy to let go of the white supremacist worldview and ideology.
White supremacist ideology promotes hatred, rejects mainstream social
and political structures and advocates that change can only occur through
non-legal, non-democratic means. While the person may be aware that
white supremacist ideology is flawed, they may struggle to identify their
own values and beliefs, and know how to participate in the social and
political structures they were taught to reject.
Some strategies for supporting ideological change include:
• Supporting a person to become involved in community actions that
promote political and social change through legal and non-violent action.
• Help the person to identify their values and beliefs and practice these
values in daily living.
• Support critical thinking and teach the individual how to question ideas,
texts and leaders in a respectful way.
• Help them interact with people who hold different belief systems and
to negotiate difference in a positive way.
• Exit White Power (http://exitwhitepower.com) publishes articles
targeted at young people which aim to debunk the myths and
conspiracy theories of white supremacy which you can refer
a person to, or use to inform your conversations with them.
Development of identity
For a member of a white
supremacist group, their identity
as a group member is everything.
Individual identity is replaced by
their identity as a group member
and becomes a way of life. They are
no longer Joe Bloggs who belongs
to Blood and Honour (a white
supremacist group), they are Blood
and Honour Joe Bloggs. When a
person leaves a white supremacy
group, they can struggle to find
a sense of self separate from the
group and struggle with their
identity in relation to society. For
example, once labelled a neo-Nazi
by society it can be very difficult
for an individual to see themselves
differently and to have society
regard them differently.
Strategies for developing
self-identity:
• Connecting the person with a
trained counsellor, social worker
or psychologist where they can
explore identity and sense of self.
• Connecting the individual with
social networks that support the
individual’s sense of self.
• Working systemically with the
individual’s network (such as
family members, teachers, peers)
to support them to view the
individual behind the label.
Health
Contacting the police
Many individuals will need to access
professional health care and in
some cases mental health services,
and it is extremely hard for a person
to make a new life outside of white
supremacy if they are in physical
or mental pain. Both community
workers and family can help
enormously with this, for example
by locating local services to refer
the person to, making and taking
them to appointments, or checking
that they kept appointments.
There may be times where an
individual indicates that they
or someone else is going to
carry out violence or other illegal
actions. Although instances of
such violent extremism are rare
in Australia, if this occurs then
the most appropriate response
is to contact the Police.
Call 000, or see below for relevant
contact details.
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and SYmbols
Aryan - a racial term that describes a person of Anglo-Saxon
or Nordic lineage.
14 Words – a sentence well-known among people deeply involved in
white nationalism: “We must secure the existence of our race and the
future for white children.”
18 – the first and eighth letters of the alphabet are A and H, the initials
of Adolf Hitler.
88 – using the same coding as above, HH means Heil Hitler.
Blood and Honour - a major group of white supremacists
operating in Australia, often distinguished by the number 28 which
refers to the group’s intials.
Neo-Nazi - someone who adheres (to differing degrees) to the racial
ideologies of Hitler and the Nazi Party in Germany.
RAHOWA - stands for Racial Holy War and refers to a continual White
Nationalist struggle to remove everyone they believe to be ‘non-white’
from society.
Skinhead - a person with a shaved head who is a white supremacist,
also referred to as a Bonehead to distinguish them from other non-racist
skinheads.
Southern Cross Hammerskins - a major group of white supremacists
operating in Australia with links to the global Hammerskins movement.
Stormfront – an international white supremacy forum with a dedicated
Australian section.
White Genocide - perception that society is exterminating white people and
their culture through immigration, multiculturalism and political correctness.
White Nationalist (WN) - someone who believes in establishing a nation
purely for white people reminiscent of the White Australia Policy.
White Supremacist - someone who is deeply racist, believing that white
people are superior to all other races.
These symbols are regularly used by different white supremacist
groups in Australia. However they can also have meaning for nonextremists, and should not be taken as stand alone evidence that
someone is involved in white supremacy.
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National Security Hotline: hotline@nationalsecurity.gov.au,
1800 1234 00 – a single point of contact to provide information on
possible signs of terrorism, all calls are taken seriously and you can
report something anonymously.
To contact your local police to discuss a local security issue in your
area: 131 444. For emergencies dial 000.
Exit White Power: http://exitwhitepower.com/
Exit is aimed at young people at risk of involvement in white supremacy
and aims to debunk the myths and conspiracy theories promoted by
these groups. Exit also has information aimed at community workers
and friends and family of a young person at risk.
Living Safe Together: http://www.livingsafetogether.gov.au/
Provides information and resources about all types of violent
extremism. It is also a place where you can share stories about the
work you are doing within communities to build resilience to extremist
ideologies.
Against Violent Extremism: http://www.againstviolentextremism.org/
Against Violent Extremism is a network of former violent extremists
that work to counter extremist narratives and prevent recruitment of
young people at risk.
Kids helpline: 1800 55 1800
Lifeline: 13 11 14