Why Xeroism?

Why Xeroism? is a book written by Lausán author Arika Ronango'O. It serves as a critique of both Kumjeyrism and Lavenderism, in advocacy of Xeroism. It was published in 301 TE.

The book was written after Ronango'O became involved in advising the East Azcorian government on political schemes and realizing that many of them had critiques of Xeroism that came from alleged misunderstandings about the ideology. Throughout the text, she seeks the simplify and bring better understanding of the Xeroist ideology to new people.

The name of the book is in reference to the book titled "Why Socialism?" by Lavender Star which made criticisms of Xeroism.

The book has an introduction, and its first chapter is mostly dedicated to defining Xeroism and what makes it different from others' ideologies. The second chapter is dedicated to specific history and criticisms of these other ideologies, most namely the works of Gunk Kumjeyr and Lavender Star. The book was complimented by Kumjeyr.

= Why Xeroism? =

An Introduction
As the Xeroist project in Serrona long exceeds its bicentennial, one is inclined to review the history books, the theory, and the legacy, all to learn how it has reached its present moment. Namely, it is realized that there are many people across the world who are furrowing their brows and find themselves stumped as to how any nation, any movement, and anything at all can be so impermeable to time, invasion, and struggle.

We live in a world where nations are seldom lucky enough to last five decades, so how can it be possible? It is not luck — we know that for sure! Xeroists have endured many acts of violence for their existence, but it is apparent that still, we persevere!

In this long existence, the Xeroist has also stumbled into a frequent encounter with folks who seem to tread where they fail to look. That is to say that many come to conclusions about what Xeroism must mean and consist of without knowing what it means to be a Xeroist. It is not exactly a secret that many have tried and — with numerous failures — attempted to disgrace the name of the movement and claim it to be things it isn’t. To us, we say that is no good! It is a failure on our behalf to some degree or another that so many can feel the confidence to come to these conclusions! Sure, there will almost definitely be some who do not argue in good faith and simply wish to see the ideology’s dismantlement, but it is seemingly apparent that for many, they are simply uninformed. It is our job to educate them so they may know they are trapped in a fog, it is our duty to enlighten them; so they may find their way to as much success as we have achieved. So, why Xeroism?

What is Xeroism?
“The population in question is permanently and unequivocally split into opposing parties; those who have power and those who do not” -Xeroise Ronango’O, Economies, 162 TE

Xeroism is the coalescence, or combination, of numerous principles that came together into a definable ideology under the career of Xeroise Ronango’O; a Serronan politician and communist. It is not a series of vague ideas or aesthetics, nor is it a utopian dream. It is a scientific process that corrects itself through history and experimentation; creating new lessons for new situations over time. It is a wholesale analysis of the world, and what we can learn from it.

First it looks at the world before us, and tells us, what can we do to make it better? It does not attempt to achieve a world without problems or faults, it attempts to create a world of stability, equality, and opportunity. Its purpose is to change the world. We must first analyze the status quo to pick the fruits of Xeroism and understand it.

The status quo of the vast majority of the world, excluding those already socialist in nature, is defined by class. There is a higher or ruling class(es) which dominate the political, social, and institutional fabric of the nations they live in. They form a definable caste, this may take multiple forms and are often simply referred to as “status quos” or “bourgeois states” by Xeroists. Take monarchies for instance, where generally hereditary lineages decide who is worthy of power and your presence within or outside of that lineage determines your worth to the social order. Others may be more complex, some may have racialized caste systems, some may even declare themselves republics!

The ruling class is what defines the status quo, and in almost every situation, most individuals are members of a lower class. These folks have little institutional power, their say goes nowhere, and their worth to the state is defined by their proximity to the ruling class. We’ve seen military juntas where folks can easily ascend or descend this ladder based on “skills” in war, and we’ve seen a surplus of self-declared republics which ostracize the majority of their community from performing political power. The “anti-venom” to these systems is revolution.

Revolution is defined by the Xeroist as the inversion of the social order. The lower class of peoples is emancipated. There is no functional ruling class, there is no longer a lower class because there is no ruling class to define it by! There is only a singular working class of people. Every individual has the same opportunity and ability to perform within the social fabric and make contributions to their society. The workers now own the state, and this revolution shall not extend merely to the government! It is social in nature, the revolution shall place property in the hands of the people, and any other forms of caste are abolished to make way for a new — profoundly equal —- social order. This new state does not exist to perform the interests of the higher class, it now exists to exclusively perform the interests of the working class! May it be housing for all, food, workplace access and equality, or any other variety of programmes; the state serves its people, not a caste. This is, at its most agreed upon definition, the introduction of socialism.

Likewise, Counterrevolution is defined as the inversion of the socialist social order, a return to the bourgeois state, a return to inequality and barbarity. This is often opportunistically done through exterior intervention and within the chaos of war, though there have been unique exceptions in the tolls of history.

The Xeroist is defined by their study of revolution, seeking how it should be performed and how socialism can be achieved. It does not merely seek to liberate the lower class in the short term, but build a future for the new working class. It is a study of how to craft liberated society, from its ganks to its peaks.

We recognize that it is theoretically possible for revolution to be achieved without violence, but it is self-apparent to most why a non-violent revolution will encounter numerous problems in the vast majority of applications. Those who sit at the top of a ruling class have a state which exists to perform their interests, regardless of how many concessions they have had to make to appease the lower class. There is little to no reason whatsoever why someone at the top of this caste system shall seek to liberate those beneath them. The ruling class has privileges and power that comes as part of your status in that system, so it is in the interests of those at the top to maintain it by all means necessary. Many a socialist, and some Xeroists, have tried to perform the processes of revolution within these systems, and most generally fail. If you wish to change and overhaul a system to create a better society, your priorities should not be to do so with the appeasement of those who benefit from the inequality. Unless of course you are content with persecution, oppression, execution, inevitable wars, or ostracization. To those that do succeed, congratulations, though many do so with the integration of those who days prior were willing to crush them, and many do so with concessions, laying faulty and unstable bricks for their socialist project’s future

It is understood therefore that revolution is almost always a violent affair, and so for as long as the socialist exists underneath the status quo, every decision made should be towards revolution and the understanding that success means having a society that can last longer into perpetuity, and that revolution is  frequently uncompromising.

Now! You understand that the Xeroist is defined by their calling for revolution, and you now understand already what makes them different in some capacity from some of their peers, who have not yet seen the flaws in their decision-making in building revolution; assuming they aspire to have one at all. Furthermore, there are some principles involved in the socialist state that tend to make the Xeroist stand out.

The Xeroist often holds the view that in the process of revolution there shall be a united front under one banner, this is what is often called the “vanguard”. The politically conscious elements of the movement shall form an organization that allows for a consistent view on revolution and allows for the entire aligned lower class to have goals in achieving socialism. This may take the form of a political party, a mass labor union, or any other variety of organizations that can take the heat of revolution and plan for the specific outcomes of it. What your vanguard may look like, is highly situational and dependent on your conditions. This is opposed by some who consider it “undemocratic”, stating that it is preferable to have smaller individual organizations, many of which will not be in support of the socialist project and will come to detest it the moment it comes to power, assuming it ever does.

Likewise, the opponent to Xeroism considers any one organization to be incapable of holding diversity of thought. Almost every single Xeroist will resist that opinion — and any meeting or analysis of an existing Xeroist political party can probably tell you precisely that. The Communist Party within the United Socialist States of Eldham for instance has a surplus of diversity in thought, and actively promotes both citizens and foreigners to produce “open letters” to the people and encourage discussion on all political matters. The number of supposed “counterrevolutionaries” who have been exiled or ostracized from public life in the country, let alone the party, is so small that it can be counted on two hands. In fact, one could argue — and some have — that the Communist Party has exiled too few and keeps around too many who are detrimental to the movement.

The Xeroist not only actively encourages but participates in self-criticism! As stated earlier in this text, Xeroism is a scientific movement which seeks to study revolution. Debate and understanding opposing opinions comes as a natural part of Xeroist life, in fact anybody who considers themselves one, should not only be critical of others but themselves! The namesake of the movement, Xeroise, saw a natural progression in her lifetime and her opinions at the beginning of the career were not the same as those towards the end of her life, and she proudly encouraged debate within the country of the USSE. This is indeed how politicians like Chelovek Serebra and Urabon Gaboliver came to prominence, as initial critics of Ronango’O and her successors.

There is therefore a paradox to some critics of Xeroism, who attest that we are purgers who detest democracy and debate, all the while Xeroists actively encourage it and seek to reach material conclusions as a part of the scientific process. I must assume this comes as a misunderstanding of the movement and what it calls for, and indeed I applaud anyone who seeks to study the repertoire of Xeroist theory and come to opposing conclusions about it. Perhaps they [anti-Xeroists] see “vanguard party” or “one-party state” and they flee for the hilltops assuming the worst. It is through those opposing sides that we may hopefully find a material answer and a better guide for how to conduct revolution, all under one banner of a Xeroist movement. Unity does not neglect diversity, and diversity shall be aspired for, even in unity. The Xeroist believes in a centralized initiative to abolish the status quo; representative of numerous thoughts all moving towards the Xeroist revolution.

Other beliefs commonplace in the movement is the value of industrialization and communal living using an understanding of Xeroist economics. The early decades of the movement developed collectivist storage systems, free food programmes, free housing distribution, and other such apparatuses. These allowed for an incredibly high standard of living miles ahead of many other nations, but failed in other aspects, namely the amount of money available to citizens. In the USSE, projects of nationalization and economic centralization began to take place by the 90’s TE. Factories were built across the metropolitan areas of Serrona that were completely public and accessible to all residents, and even foreign workers. Goods would then be sold to the government — building nationally owned warehouses of commercial items. The early economy focused primarily on mining and experience, and this rapidly drove up the AGDF of the country, including per capita.

Furthermore, by the 200’s TE, the Ortangon reform programmes were pursued by the USSE. These overhauled and further centralized the economy, with quotas and national stores being operated by the Commission of Industry. Other forms of commercial goods were also mass produced with new factories being built, such as jammeries, cheeseries, smitheries, apiaries, mining depots, and more. The government, whether on the city or national level, would provide tools and manufacturing assets for the production of goods, which rapidly made the workplace accessible to all workers. With the selling of these goods to the government, and the further exportation of these goods to foreign powers where there was surplus, the USSE government made drastic profit that could then be resourced back into the civilian-base, and drastically shot up the AGDF per capita.

The USSE today maintains the highest known AGDF per capita of any large country on either Eldham or Rathnir, and maintains such a high overall AGDF that it's only been exceeded on Eldham by perpetrators of the 2023 Duping Incident. This was the Xeroist state-market model at an incredibly powerful stance, so much so that the server’s owner — Stoney — called Xeroism an ideology that “can lead to immense wealth”, a testament to the strength of the system.

One final note is needed to understand Xeroism, and that is communism. It is defined by classlessness, the lack of currency, and the lack of the government as we know it today. Perhaps, to some degree or another, the first and third notes can be achieved. However, commercial activity and the presence of money is presently inevitable on Stoneworks. Claims require the use of money in order to expand, maintain, and present themselves. Xeroism generally builds towards communism; a society without such margins of subjugation. When the day comes that Xeroism in inevitable across numerous nations of the world, the petition shall be delivered, and the socialist will have their horizon of communism.

Ultimately, we reach an answer as to what Xeroism is at its core. It is a socialist and communist philosophy governed by scientific progress and history. It advocates for the revolution, it wishes for the prosperity of the oppressed, and it creates a centralized initiative against inequality. Xeroism is uncompromisingly successful because it has done what no other socialist movement has before; it has learned — and through the natural selection of geopolitics — survived.

Observations
''“It is prudent for the educated observer of Eldham to consider Xeroism. To perhaps embrace it wholeheartedly…” -Alexios Nikkelos Roussakis, For the Defense of the Mäntíchí, 280  TE''

Within Eldham, there are two primary socialist movements which can vary drastically from one another. This is Xeroism and a collection of smaller ideologies, generally called Kumjeyrism. Both were born out of the Serronan continent, Xeroism found its start on Kiurtrog in the East, and Kumjeyrism was birthed in Azcoria to the West. The formation of the two movements was marked by their contrasting nature, neither developed in a vacuum, but instead at times acted as reactions to one another.

The modern formation of Kumjeyrism is quite recent however, formerly being called Unitism. It includes sub-ideologies such as Lavenderism which found its start in Manzland. These “anti-Xeroist” movements coalesced into one — modern day Kumjeyrism — which to this day is most prominent in Western Serrona.

As with many critics of the Xeroist programmes and beliefs, I frequently observe that these criticisms come with a misunderstanding of what the ideology means. So, I spoke with the Kumjeyrists, went to their homes, and traveled to their former hubs, all so I could learn.

My introduction to Gunk Kumjeyr, the namesake of the movement, was profoundly early in my career, however I did not know him. I would later come to learn of the Liberational Army of Serrona and the forced expulsion of the communists from Azcoria as they fled around the North. Today, many of these communist Azcorians and their descendants live in the territories of the former Azcorian Democratic Republic — or East Azcoria, now part of the Republic of Azcoria. So, I went there, and spoke with their people. These included some Lo’Oix from the USSE, even! I sat with them, and I discussed what they hated about Xeroism in an attempt to learn where these criticisms came from. It was there that I read Kumjeyr’s books detailing his ideology, which to this day, most of its values are practiced by the East Azcorians and the wider Kumjeyrist movement at large; with some notable changes.

I found one overwhelming attitude among the East Azcorians, this perception that to be a Xeroist you must purge the undesirable, that Xeroists are authoritarians who will ostracize any political opponents, even their brothers in arms. There was this unilateral consensus that Xeroists are lap-dogs of imperialism, and seek the ethnic erasure of diverse peoples to form a singular nation-state. Furthermore, there was this understanding that the individual had few rights in the Xeroist countries, and that they were overwhelmingly poor and could not even start their own businesses. As a resident of a Xeroist country and a member of a Xeroist party, I found myself quite surprised by some of these interpretations! However, it reminded me of many events experienced by my forefathers, these ideas were not new. So, we shall discuss it in chronological order.

The formation of Nova Azcoria saw the rise of Gunk Kumjeyr as a politician. Gunk was raised in Old Azcoria, in the town of Prosperita, and learned of socialism from his mother, who lived formerly in the United Socialist States of Eldham. He soon became an orphan in the Azco-Kaladinian War and fled to the town of Horizonte as with many other Azcorian refugees. Gunk soon traveled to the USSE where he learned of Xeroism and the legacies of Xeroise Ronango’O and Aboniert Ormnidus. His beliefs transformed into a unique brand of socialism, which he would bring back to Nova Azcoria. Gunk initially joined the Azcorian Reformist Party (ARP), representing its socialist faction. Soon however — after a devastating election season — he would found the Worker’s Party of Azcoria (WPA), which governs in East Azcoria to this day.

At this point, Nova Azcoria — including Horizonte — were owned by the Batu Khaganate. The Azcorians desired independence, and this is what inspired Gunk to author his first texts and the foundation of what was then called Unitism, what would later become Kumjeyrism. With the signing of the Treaty of Horizonte, the First Republic of Nova Azcoria became independent and the Worker’s Party of Azcoria ascended to a position in the Azcorian Parliament.

The first tenants of this new ideology that was adopted by the Worker’s Party were described by Kumjeyr in his text called the “Manifesto of Socialismo Unitista '', a short text meant to act as an introduction to the movement.

One of the first clear differences of this ideology from mainstream Xeroism was the antagonism towards the idea of a vanguard. Gunk correctly maintained that “socialism is the very basis of democracy”, and that real democratic processes cannot exist in a society with a ruling class, and for that to be undone, it shall be through revolution, just as Xeroists believed. However, he radically opposed that this should be a centralized initiative; at least in his early writings.

Gunk is specifically quoted as writing: “A variety of organizations, both warlike and pacifist, must individually work towards socialism. Labour Unions, mutual aid funds, political parties, activist groups, these movements must stand united but independent.” This is an explicit antithesis to the Xeroist idea of a vanguard, that movements shall fight one revolution. The Xeroist concept relies on the idea that there shall be one working class, and they are united by their collective interests, and the vanguard represents those interests and is reliant on the initiatives of that class interest. Kumjeyr rejects this idea outright; whether or not he personally believed this, the anti-vanguardist principle relies on the notion that there is no such thing as one class interest. Indeed, this is where the original name of the movement comes from, Unitism, the idea that numerous organizations that very well may disagree with each other — if not outright combatting with each other for power as a consequence of their lack of one interest and vision of socialism — should be united in working towards socialism, and that through democratic process socialism should be built, welcoming all opposing visions.

Xeroism is however, not anti-democratic as we discuss in the prior section of this text. Indeed, it relies on the ideas of a “mass line”, or the direct consultation of the working class for every policy decision. No decision is made by the Xeroist on “behalf” of the working class, but the decisions are the profound will of a working class! This was the case even before we started to call it the mass line, the movement has always relied on democratic consensus of both the politically conscious members of the party, and the understanding and consent of the wider populace.

As is another major tenet of Xeroism however, is creative adaptation. Xeroists understand that from one society to another, what this democratic precipice should look like may differ. Regardless, democracy and socialism go hand in hand, and Xeroism is the forefather of understanding this process.

Finally, Kumjeyr proclaims that the economy shall not be restrained, though his ideas lacked the state-market model, nor any real fruition of what it should look like. He advocated for a decentralized economic structure where individual and lower level businesses and organizations can act freely. He promoted “worker’s choice” in this aspect, however we clearly see some failures off the bat. Take in an industrialized Xeroist country, where every worker has access to multiple publicly accessible industries in their community. Then observe a nation with privatized industry, accessibility to work is almost immediately cut in half and the amount of money being earned by working people is almost entirely restricted to mining, preventing any important higher level production. The economy in this respect becomes entirely dependent on importation of higher level commercial products and only has value in mining — which even then, many workers have lackluster access to due to lack of publicly accessible tools.

Gunk proclaimed support for an economy that is “...an economy designated and ran by the workers, and for the workers”, but when you analyze the material assets and work relations of Kumjeyrist states, you realize that privatization neglects the interests of the working people, and that the economy functions around the assets and interests of a ruling class which has not been dissolved as demanded by the socialist.

With that understanding of the Azcorian argument, the debate then turns South to Manzland. This country was a fascinating case study, though for many of the worst reasons. Its territory was formerly that of Kolssonafell, a nation-state later turned into an autonomous state of the USSE. After the original Kolsson people largely died out except for in the most unpopulated regions of the state, the USSE began a program of importing Lo’Oix laborers from metropolitan areas like Kazkaya and Laria. This is how folks like Lavender Star and Mandes of Manzig got their starts in Kolssonafell — soon their efforts, combined with other nationalists, argued that they were not Kolssons nor did they have connections with the Lo’Oix elsewhere. They were instead, a self-proclaimed new ethnic group called the Manz, and demanded the state be renamed Manzland. This was denied by the USSE government, which prompted an illegal independence declaration.

From the start of the resettlement programs, cities like Manzig were founded, this was deeply unlike other cities in the USSE namely because it was in an autonomous state, and therefore did not have to abide by the economic policies that existed elsewhere in the country. Manzland, and its cities like Manzig, were not deeply communal, had private enterprise, and were notably unpopular in nationwide politics. That is to say, a significant portion of its population did not identify as communists, something contrasted by other states where as much as 75-90% identified as communists.

With Manzland’s independence, they continued down their path away from socialist infrastructure. Their cities had previously been built largely using storage from other socialist cities and using their architects, and without them, activity and development dipped towards zero. At this point, with internal strife in Manzland, they would join the Vulperium, an empire to their West. Manzland at this time would create one of the world’s largest banks and create programmes which intended to turn the nation even further away from socialist infrastructure. After multiple Manz and Vulps participated in a raid on the USSE city of Sanguinople, war was on the horizon. This prompted people like Lavender Star to begin publishing numerous literary works; though their history extended even to the time they were a Kolsson citizen!

One of Lavender Star’s first texts to make its debut in the USSE homeland was that of “Why Socialism?”. It begins with a standout introduction, stating “Socialism. The utopian ideal to some, literal hell on earth to others ''. He correctly posits that there are a million separate interpretations of what socialism is, and this short eleven-page text attempts to explain what socialism is and what its value is; however it attempts to fulfill one other job, as it stands as a denouncement of “authoritarian socialism.” This denouncement would light a metaphorical fire, and lay way to centuries of deviation and misunderstanding of the Xeroist projects in Serrona, and it was the failure of many a forefather to clear the fog, and tell the peoples of the world directly, “Why Xeroism?”

Lavender makes one correct conclusion, stating that any state which is ruled and controlled on the behalf of the People, and not by the People, certainly cannot be considered truly democratic. He however points the finger inwards at the United Socialist States of Eldham, stating that the USSE is in fact a democratic state, but its democracy ends in the workplace, implying the economy is not socialist in nature.

Any person who studies the USSE economy or has read the remainder of this text thus far can probably see where the problems lay with this conclusion. The USSE economy is run and operated by the executive branch, which almost every single USSE citizen is employed under. Specifically, the Commission of Industry maintains quotas, employs laborers, and controls economic and commercial activity within the country. The Commission must be approved by the democratically elected Supreme People’s Assembly, be appointed by the democratically elected General Secretary, and must adhere to the people’s party lines of the Communist Party. At any point, where a Commissioner acts not within the interests of the people, the USSE Constitution permits a referendum to be held for their immediate removal — assuming the Supreme People’s Assembly or General Secretary does not do it first! The economy functions on the will of the people, it is a democratic system. Furthermore, no country in history has ever had a comparable workplace accessibility. There is no country where industry is so firmly in the hands of the people, even when compared to other existing and past Xeroist nations.

Soon, Lavender would form the Lavenderist Academy in the newly independent Manzland which he helped found. This ideological school was intended to host Eldham’s largest library, and bolster the relatively new Lavenderist movement. This movement was founded more or less on the same principles as Unitism/Kumjeyrism, and today all self-proclaimed Lavenderists widely considered themselves also to be Kumjeyrists. Therefore, we do not need to discuss the Lavenderist critiques specifically, because they are the same as the Kumjeyrists: the disfavor for vanguards, the promotion (in some cases) of multi-party systems, conditional electoralism, and a dislike of centralized commerce. However, the Lavenderists critiques were much more personal, considering they originated from the USSE in some capacity, even if they did not personally live under the socialist infrastructure that existed in the standard states, unlike the dependent infrastructure of Manzland and Kolssonafell; which to the day it died, relied on higher governments and powers to remain fruitful.

Soon, the Lavenderist Academy — based directly outside of Manzig — was left derelict following the declaration of war between the Vulperium and the USSE, and eventually Manzland was dissolved in its entirety.. At the time of writing, in 301 TE signs lay outside the Academy’s grand library, reading the following:

“NOTICE: Books in the Academy have been moved to another city for safekeeping during the war. After the war, the library will be refilled and the book displays rebuilt in an easier to navigate layout” - Akko Soleth

It has been 119 years since the war in question ended. The amethyst and quartz floors and walls remain in the Muspell Desert of former Manzland to this day, although tiles have been torn throughout the century from their bases. The once vibrant halls of the library have merely one book left, titled “The Shackles” by Lavender Star. It is assumed to be the last text he ever authored and is a display of a fragmentary hope and a desperate dream of a death sentence to the socialist project. It shows the unscientific nature of the Lavenderist movement, and its adherents under Kumjeyr; its unwillingness to analyze the world materially and instead be based on loose aesthetics.

Lavender Star, in his penultimate text, stated the following: “Once you have an enemy, you’re doomed, you are no longer able to think straight. I revive a rather archaic example; the USSE General Secretary Chelovek and his successive governments were doomed.” He is — in the sense of his first sentence — correct! However, he uses this to plead pacifism and peace, attempting to cripple the name of the USSE and other socialist projects by accusing them of ill-intended violence. This is in spite of the fact that Lavenderism was in fact built on a counter-revolution that did not consider peace and enacted its will through acts of force on behalf of a minority of the population. Furthermore, it should be understood that merely existing gives you enemies as long as there is a ruling class which has an insatiable hunger for more; a desire to make war to dismantle socialism. Perhaps in the final years of his life, Lavender had an epiphany and became a nihilist and pacifist — but I do believe actions tend to be stronger than words. Throughout the text he laments that the USSE’s dream is impossible, and that our socialism is an impossibility because it is “authoritarian”, it has enemies, and it will not stop until those enemies are crushed.

I stand here over a century later, and we are victorious! Our successive governments were never doomed, and each and every one of our enemies who have attempted to vanquish Xeroism have fallen flat. In fact, at Star’s time of authorship we were at the eleventh ever General Secretary of the country, we are now on our twentieth! It is the longest lasting government in the entire history of Stoneworks. The USSE does not dip its toes in international conflict for the sake of spreading socialism, like Star claims; and to the disagreement of some, and we have no interest in “purging” those whose interest conflict with the Xeroist narrative. War is undesirable to us and a waste of resources, we have only stepped to the battlefield where we had knives pointed at our necks and we were forced to stab back to maintain our nation. Star assumed, from the very beginning, that he was ostracized from political life for disagreeing, the reality is that he and his people were ostracized because they did not have the consent of the people, and wished to operate the national government of the USSE, and in turn Manzland, in antagonism to the desires and better interests of the people. Manzland defaulted on its loans, its bank that Star ran collapsed just as Xeroise Ronango’O predicted in “Economies”, and it died; not as a socialist project, but as a lap-dog of the anti-communist Vulperium.

I will let this next section of Lavender Star’s text speak for itself:

“They couldn’t STAND their enemies. They couldn’t stand the Capitalists. I myself don’t care for them either but they didn’t count them as people at all, deposed them more than Monarchists or Dictators. As soon as the USSE was given the opportunity, the government knew straight away that the enemy must be crushed, enemies which they had to overcome step by step in a world revolution. Even if, by some miracle they succeeded, what next? What other enemies would they have invented? And look where it got them? The [USSE] was crushed by the forces of reaction they tried to destroy and began its steady decline into its present petty despotism. Chelovek threw himself into a hail of arrows and died in battle, the final victim of an international struggle against the enemy.”

The United Socialist States of Eldham has never cared for the monarchist, the dictator, nor the capitalist. Their ideology runs in contrast to the interest of the working people, and as a country consisting of and run by the working people, they will seldom even see a humble position in a local electorate. Our people are not enemies of the socialist projects and have never been, because everyone knows of the success we have, and most every government has attempted to replicate it, even when they are attempting to dissociate the words “Xeroism” and “Socialism” from our models.

Our goal as Xeroists is revolution, but we do not need to intervene everywhere to make that happen —- and that has, not even once, ever been the goal of this country. The ideology of the ruling class runs in antagonism to the interests of the lower class, the people will liberate themselves in most instances. This is what happened in Othmyrr and Noskyé, to the shores of Taernsbia and Hrabia! Star neglects the fact that for as long as there is a ruling class, there will be a lower class, he does this because his beliefs were not based on analysis, but on emotional antagonism to the USSE. That is why his Lavenderist project failed miserably and became the petticoat of capital and now lays at the bottom of a bedrock gank in Manzig.

Star also makes the argument that the USSE had been crushed by the forces of reaction, well, how is that going? The largest economy on the planet, the third largest population, thriving metropolises, the largest military resource reservoirs, and persevering beyond every single one of the nations of reactionaries that have tried to kill us? Xeroism is scientific, and that is what has kept us alive, unlike the nihilist capitalism of the Manz and the misunderstandings of the Azcorians!

The world of Eldham is dying, as has been affirmed by many. Indeed, there are plans for people to desperately find new worlds in light of this. Not everywhere will see Xeroist liberation by the time Eldham dies, in fact not even most people will see it, and that is content with us, because we have proven the effectiveness of socialism and of Xeroism, we have built a community fostered and bolstered on comradery, friendship, and mutual success. We won, and the anti-Xeroists are attempting to catch up while every Xeroist critique of their systems remains fervently true, and will be their undoing.

If they wish to see the success that we have given ourselves, they know what to do. They know the answer to “Why Xeroism”?