The Patriotic Societist Manifesto: Patriotic Societism is the nemesis of Islamo-Communism

The Patriotic Societist Manifesto

by Payam Fazli

Patriotic societism stands in direct opposition to globalist-Marxist pseudo-socialism. The term “socialism” has been systematically misrepresented, if not abused and hijacked, by Marxists, who have emptied it from its original meaning, reshaping it for their ideological agenda. For over a century, they have propagated a false definition, monopolizing the concept and distorting it to serve their interests. What is widely recognized today as conventional socialism is merely the product of approximately 150 years of Marxist and Communist propaganda, designed to frame socialism as a struggle between economic classes.

At its semantic core, societism is simply intended to denote a tendency towards improving society without sacrificing individuality. In its most fundamental sense, to be a socialist was intended to mean to have a commitment to societal advancement. However, Marxist interpretations have manipulated this meaning, falsely equating socialism with the forced redistribution of wealth—stripping the most productive members of society of their earnings to sustain the unproductive. Moreover, Marxist socialism dictates that only members of the working class have the right to be concerned with societal well-being, deliberately excluding entrepreneurs, innovators, and the economically successful from participation. The more radical iterations of Marxism openly promote the “dictatorship of the proletariat,” reinforcing a divisive, authoritarian structure. If societism turns into a zombie, it will become conventional socialism.

In reality, the drive to improve society has existed since the dawn of civilization. From ancient governance structures to modern nation-states, societal advancement has never been confined to class struggle. Patriotism and societism are inherently linked—to care about one’s homeland is to care about one’s society. If you are invested in making your nation stronger, wealthier, and more productive, you are both a patriot and a societist, regardless of whether you are a billionaire, middle-class, or unemployed.

Patriotic societism has nothing to do with conventional socialism and in fact is in almost all aspects against the fake and dogmatic narrative of Marxist socialists. It reintroduces basic logic and common sense into 21st-century political discourse, reminding us that a true socialist is a societist, and by definition, a patriot. Conversely, those who identify as Islamo-communists or leftist pseudo-socialists—while opposing the nuclear family, undermining the most productive segments of society, and advocating for class warfare—are not socialists at all. Rather, they are anti-social agents working towards the destruction of human civilization.

Neo-Marxist socialists opposing the nuclear family, undermining the building blocks of society, and advocating for class warfare—are NOT socialists at all. Rather, they are anti-social agents working towards the destruction of human civilization.

Patriotic Societism vs. Islamo-Communism: an Ideological Dichotomy

In examining the political and ideological battles of the 21st century, the tension between patriotic societism and Islamo-communism reveals a profound ideological dichotomy. On the surface, these two frameworks may appear to share aspirations for societal transformation. Yet, their foundational principles, methods of mobilization, and societal visions are fundamentally at odds, rendering patriotic societism an existential threat to the rise of Islamo-communism. I will try to unpack these distinctions, analyze their roots, and argue why patriotic societism holds the moral and strategic high ground in this ideological conflict.

Defining Patriotic Societism and Islamo-Communism

My definition of patriotic societism distinguishes itself from existing ideologies in the following key principles:

Synthesis of Patriotism and Societism: Patriotic societism integrates socialist economic principles, such as equity, public welfare, and redistribution of resources, with a profound respect for national sovereignty, cultural heritage, and the love of one’s homeland.

Rejection of Marxist monopoly over socialism : Societism predates Marxism and has existed as an intrinsic part of human civilization, dating back to ancient societies like Sumer and Elam. Patriotic societism liberates the wish for a better society from ideological dogmas of the left and reclaims it as a universal and timeless framework.
Patriotic societism challenges the Marxist monopoly on socialist thought, asserting that socialism’s core principles—equity, justice, and collective welfare—are not confined to Marxist dogma.

Patriotic societism, in my narrative, focuses on preserving and celebrating national sovereignty, cultural heritage, and individual freedoms rather than engaging in Marxist critiques of Western political or economic influence. If anything, patriotic societism would be more likely to criticize Islamo-communism’s misuse of anti-imperialist rhetoric to mask its own authoritarian ambitions.

Marxism has historically dismissed national identity as reactionary, but patriotic societism integrates national identity as a force for cohesion. For instance, while Marxist movements in the 20th century sought to erase cultural and national distinctions in favor of class struggle, patriotic societism sees these distinctions as valuable assets in fostering a sense of belonging and purpose.

Alignment with Capitalism for Societal Benefit : Unlike traditional socialism, patriotic societism does not treat capitalism as the enemy but seeks to leverage its innovative and economic growth potential for the collective good, ensuring that progress serves society as a whole rather than private exploitation.

While traditional socialism frames capitalism as inherently exploitative, Patriotic Societism recognizes its potential for innovation, economic growth, and national advancement. The focus shifts to ensuring that market forces serve societal well-being, national strength, and cultural preservation rather than unchecked profit-seeking or globalist homogenization.
Entrepreneurs and industrialists who prioritize their nation’s prosperity exemplify this vision. Elon Musk, through Tesla and SpaceX, has demonstrated how private enterprise can drive technological progress while addressing global challenges like energy sustainability and space exploration, benefiting both the economy and society. Similarly, Javier Milei in Argentina has taken radical steps to restore national economic strength by reducing government overreach, cutting unnecessary expenditures, and advocating for economic self-reliance. These figures illustrate how capitalism, when directed towards national and societal improvement, can be harnessed as a force for patriotic economic reform, aligning economic success with the greater good.

Rehabilitation of National Identity : It redefines nationalism positively by fostering a love for one’s country without promoting hostility towards others. Unlike nationalism, which has often been linked to xenophobia and exclusion, patriotic societism envisions a constructive form of national pride. This pride does not manifest as rivalry or aggression but as a celebration of shared history and cultural achievement.
Patriotic societism acknowledges that nations like France, which embrace secularism through laïcité, have successfully balanced national pride with respect for individual freedoms. This contrasts with ideologies like Islamo-communism, which subordinate the individual to collective religious identity.

Commitment to Secularism : Central to patriotic societism is a staunch commitment to secular governance, ensuring the state remains free from religious influence. This includes a 21st-century interpretation of laïcité to eradicate religious dogma, especially Islam, from governance and societal structures. 

Patriotic societism directly confronts the rise of Islamo-communism, opposes the collectivist principles and acknowledges that Islam is not compatible with Western civilization, cultures and values. This opposition is grounded in the belief that Islamo-communism suppresses individual freedoms and hinders societal progress.
In the context of Iran, the Islamic Republic employs Marxist rhetoric to legitimize its theocratic rule, masking systemic inequalities and abuses under the guise of anti-imperialism. Patriotic societism exposes these contradictions, advocating for a secular and egalitarian alternative and wants an end to the hegemony of the ruling Muslim minority as a social class in Iran. It also warns of the same hegemony emerging in Western countries in the near future if Muslim populations continue to rise in the host countries at the current rate.

Empowerment Through Individualism : While collectivism under Islamo-communism stifles innovation and dissent, patriotic societism champions individual freedoms, allowing for personal achievement to enhance communal progress.

Defense Against Totalitarian Ideologies : Patriotic societism positions itself as a bulwark against both Islamo-communism and globalist homogenization, defending the sovereignty of nations and the values of liberty, progress, and human dignity.

Global Solidarity : It extends its ideals beyond national borders, aligning with patriots worldwide to safeguard Western civilization and its heritage against collectivist and Islamist threats. This solidarity underscores the interconnected nature of struggles for freedom and justice globally.

Patriotic societism supports international alliances based on shared values rather than globalist homogenization. It fosters collaboration among nations while respecting their unique identities.
The Laic Patriotic Socialist Party of Iran extends solidarity to Western patriots defending their civilizations against Islamo-communist influences, emphasizing mutual respect and cooperation over forced conformity.

In essence, my patriotic societism is a transformative ideology that fuses love for one’s homeland with the values of social justice and secular governance, offering a powerful alternative to both Islamo-communism and the cultural dominance of neo-communist leftism. It is deeply rooted in a vision of enlightenment, justice, and the preservation of civilization.

Unlike traditional Marxist ideologies, which narrowly define socialism as a class-based struggle confined to the working class, patriotic societism recognizes the universal nature of the human tendency to improve society. This tendency, deeply rooted in evolutionary biology, is a defining feature of humanity’s success as a species and transcends divisions of class, wealth, power, and status. By rejecting the divisive narratives that characterize Marxism—such as pitting social classes or groups against one another—patriotic societism emphasizes the shared stake that all members of a society have in its betterment. Entrepreneurs, innovators, and wealthy individuals, alongside working-class citizens, are equally capable of contributing to societal progress when given the opportunity. This inclusive approach not only avoids fostering conflict but actively seeks to maximize participation from all segments of society. In doing so, patriotic societism departs from the exclusionary and adversarial frameworks of traditional leftist ideologies, offering a unifying platform for collective progress based on shared interests and mutual goals.

Moreover, it challenges the narrative that socialism is solely a Marxist construct. Since the 19th century, Marxists have appropriated (or “claimed monopoly over”) the concept of socialism, presenting it as though one must adhere to Marxist ideology to pursue societal improvement. In truth, socialism has existed as an intrinsic part of human civilization, with early examples evident in ancient Sumerian and Elamite efforts to prioritize societal prosperity over private gain. By breaking free from the Marxist monopoly, patriotic societism reclaims the broader historical and cultural legacy of socialism, showcasing its universal and timeless values while resisting ideological exclusivity.

Another defining feature of patriotic societism is its ability to re-define and rehabilitate nationalist feelings in a constructive manner. Historically, the association of nationalist movements with the atrocities of National Socialism before World War II tarnished any reconciliation between socialism and national pride. However, patriotism—distinct from nationalism—acknowledges the contributions of other nations to the free world of the 21st century. It fosters a love for one’s homeland without descending into “nationalistic rivalry” that demands confrontation with other nations. Instead, patriots in the free world can unite around shared values and mutual respect for cultural heritage. By doing so, patriotic societism transcends the narrow confines of nationalism and champions a cooperative, inclusive vision of patriotism.

This approach reclaims the organic human impulse to improve one’s society from the grip of neo-communist leftist ideologies. These ideologies, remnants of a century-long struggle between Western civilization and communism, have sought to monopolize the discourse on societal progress. Patriotic societism dismantles this cult-like exclusivity and provides a broader, more inclusive framework for social advancement.

Patriotic societism is also a continuum of the individualistic cultural paradigm. It recognizes that human beings are naturally inclined to take pride in their individual achievements and the collective success of their communities, aligning personal and societal progress in a symbiotic relationship. This stands in stark contrast to Islamo-communism , which emerges as the ominous offspring of the collectivistic worldview. Rooted in a framework that prioritizes group identity over individual agency, Islamo-communism subordinates the individual’s role and identity to that of the collective. This collectivism often stifles innovation, suppresses dissent, and reinforces authoritarian control under the guise of collective unity.

By leveraging individualism, patriotic societism offers a model where societal progress stems from the empowerment of individuals within a supportive national framework. It champions the freedom to innovate, criticize, and grow, fostering an environment where the love for one’s homeland enhances personal and communal success. Islamo-communism, on the other hand, uses collectivism as a tool for control, stifling the very elements that drive meaningful societal transformation.

Patriotic societism is more than an ideology; it is a blueprint for societal transformation. It rejects the ultra-extremist pseudo-religious cults of the Marxist collectivism such as gender ideology zombies, child-abusing degenerates, apocalyptical environmental alarmists, men in women sports madness advocates and many other science denying anti-modernist (post-modernist) lunatics, offering a balanced approach that prioritizes justice, equity, and cultural preservation. By uniting patriots worldwide, it aims to safeguard the principles of liberty, dignity, and progress that underpin the free world.

This vision is not merely theoretical. It is a call to action for individuals and movements committed to defending their heritage while embracing the universal values of freedom and justice. Patriotic societism challenges us to imagine a future where nations thrive not in isolation but in solidarity—where the love for one’s homeland becomes a force for global cooperation and enlightenment.

Why I founded the Patriotic Socialist Party of Iran

I founded the Laic Patriotic Socialist Party of Iran because I saw my homeland suffering under the crushing weight of an outdated Islamic paradigm. For decades, Iran has been caught in a false dichotomy: either submit to a theocratic regime or accept a classical opposition still tethered to the same Islamic roots. Neither offers a way forward. Our younger generations, brimming with potential, have no tolerance for these failed ideologies. Iran is no longer a Muslim-majority nation; it is a country undergoing a profound revolution against Islam itself. I saw the dire need for a political movement that truly represents the aspirations of Iran’s new generations. These young men and women no longer tolerate the rule of Islam and its devastating grip on our society. Iran is not a Muslim-majority country anymore; it is undergoing a profound transformation, a total revolution against the Islamic paradigm. This paradigm not only fuels the regime but also underpins the classical opposition—both of which are trapped in outdated, failed ideologies.

This movement, however, is not confined to Iran. Patriotic societism speaks to the shared struggles of nations worldwide—especially in the West, where demographics and cultural dynamics are shifting rapidly. Politicians, faced with a self-inflicted dilemma of appeasement or conflict, have chosen submission. But submission is not the answer. Patriotic societism offers a third way. 

I created this party to boldly declare that Islam must go. Its barbaric teachings have caused untold suffering, and anyone defending its presence in our society must also step aside. To achieve this, we propose a strict, 21st-century interpretation of laïcité that is uncompromising in eradicating Islam’s antisocial and inhuman influence. At the same time, we envision a Laic Republic of Iran—a nation where every citizen, regardless of color, gender, or race, enjoys equal rights under a government blind to such distinctions.

This movement also reflects my deep rejection of the modern left’s political correctness and the extremist pseudo-religious cult of woke ideology. These forces, in their quest for cultural dominance, have abandoned any semblance of rationality or freedom. We, as a party, extend our hand to any political group in the free world that shares our commitment to confronting Islamism and understanding the dangers it poses as a toxic ideology.

But our vision does not end at Iran’s borders. I founded this party to forge alliances with Western patriots who cherish their civilizations and protect their heritage against collectivist ideologies like Islamo-communism. Our struggle is interconnected. When we fight to rid Iran of Islamism, we are also defending the principles that sustain the free world. The fall of Western civilization would mean the end of liberty, progress, and human dignity as we know it.

When we fight to rid Iran of Islam, we are also defending the principles that sustain the free world.

The Laic Patriotic Socialist Party is more than a political entity. It is a rallying cry for all those who believe in enlightenment, justice, and the power of patriotism to transform societies. Together, we stand shoulder to shoulder with patriots worldwide, ensuring that freedom prevails in this civilizational survival struggle.

The Laic Patriotic Socialist Party of Iran embodies the principles of patriotic societism in its purest form. We are a grassroots political party that represents the anti-Islamic regime uprisings in Iran, where new generations no longer tolerate the rule of Muslims. Iran is no longer a Muslim-majority country, and our society is undergoing a total revolution against the Islamic paradigm, upon which both the regime and its classical opposition operate.

We believe that Islam must go, and whoever claims otherwise must go too. We advocate for a strict, 21st-century version of laïcité capable of eradicating the infectious, inhumane, and antisocial influence of the barbaric teachings of Islam. Our proposal for a Laic Republic of Iran outlines common classical liberal civil rights for every citizen. We assert that the law and government should be blind to citizens’ color, gender, and race, treating every individual equally under the law.

We reject the political correctness of the left and the ultra-extremist pseudo-religious cult of woke leftism. Instead, we extend a helping hand to any political party in the free world that shares our values, opposes the barbaric teachings of Islam, and recognizes the dangers of this toxic ideology. We are natural allies of European and Western patriots who defend their civilizations and heritage against Islamo-communist collectivists.

In addition, our party believes in fostering a global alliance of patriotic movements that uphold the sovereignty of nations while celebrating cultural diversity. We emphasize solidarity with nations striving for freedom and justice, recognizing that the defense of Western civilization and the eradication of Islamism are intertwined goals. We actively seek collaboration on initiatives aimed at countering Islamist extremism, supporting secular governance, and promoting educational programs that highlight the values of enlightenment and freedom.

Our vision for a Laic Republic of Iran is not confined to national borders. We recognize the interconnected nature of civilizational struggles and offer our insights and support to global allies who resist totalitarian ideologies. By standing shoulder to shoulder with like-minded patriots, we contribute to preserving the free world and ensuring that the principles of liberty, equality, and secularism prevail in the 21st century. We believe that Islam must go, and whoever claims otherwise must go too.

The fall of Western civilization would mark the end of the free world as we know it. In this civilizational survival struggle, we offer our full support and solidarity.

The fall of Western civilization would mean the end of liberty, progress, and human dignity as we know it.

The Incompatibility of Visions

At the heart of the conflict is a stark incompatibility of visions. Patriotic societism operates on the premise of secularism and rejects religious dogma as an instrument of governance. It seeks to dismantle systems of oppression, whether they arise from class hierarchies, colonial legacies, or religious authoritarianism. Islamo-communism, on the other hand, employs religion as a means of social control, subverting the universal principles of socialism to align with Islamic jurisprudence and power structures.

Historically, Islamo-communism has been adept at exploiting discontent among the disenfranchised by framing socio-economic struggles within a religious narrative. This tactic serves to obscure systemic critiques of capitalism by redirecting blame to external actors, often invoking conspiratorial tropes. Patriotic societism, however, confronts these systemic issues head-on, advocating for workers’ rights and equity without resorting to divisive or dogmatic frameworks.

A Historical Perspective

The rivalry between these ideologies can be traced back to key historical moments. For example, the Cold War era saw Marxist movements in the Middle East divided along secular and religious lines. Secular socialist leaders such as Gamal Abdel Nasser in Egypt or Mohammad Mosaddegh in Iran sought to modernize and nationalize resources while maintaining a degree of cultural autonomy. By contrast, Islamist factions appropriated leftist language to rally support but often pursued policies antithetical to genuine socialist principles.

In contemporary times, the Islamic Republic of Iran represents a poignant case study. The regime’s rhetoric frequently employs anti-imperialist and anti-capitalist motifs, yet its policies reinforce an Islamic hierarchy that marginalizes the working class, women, and minority groups. Patriotic societism challenges such regimes by exposing the contradictions inherent in their fusion of Islam and communism and by advocating for a secular and egalitarian alternative.

And, finally I’d like to address the elephant in the room and make it clear how Patriotic Societism is in many ways the opposite of National Socialism or Nazism: Nazism Is Fundamentally Different from Patriotic Societism

While National Socialism (Nazism) and Patriotic Societism both incorporate national pride and economic structuring, they are fundamentally different in ideology, governance, and social vision. Patriotic Societism cannot be equated with Nazism and it stands in opposition to it.

1. Nazism Was Ethno-Supremacist, Patriotic Societism Is Universalist

Nazism defined citizenship and nationality based on race and sought to establish a racial hierarchy, particularly favoring “Aryan” supremacy. Patriotic Societism rejects racial determinism and asserts that national pride is a unifying force open to all citizens who contribute to the betterment of their society, regardless of race or class.

Key Difference: Patriotic Societism values national identity based on cultural and civilizational ties, not ethnic lineage. It rejects supremacist ideologies and instead promotes inclusivity based on shared values, civilization, and meritocracy.

2. Nazism Was Anti-Individualist and Totalitarian, Patriotic Societism Upholds Individualism and Merit

Nazism enforced collectivist subordination to the state and leader (Führerprinzip). Individual thought was suppressed in favor of state-controlled ideology. Patriotic Societism values individual freedom, personal agency, and intellectual autonomy while advocating for a strong national framework. It promotes merit-based contribution rather than authoritarian submission.

Key Difference: Patriotic Societism opposes state-worship and the erosion of personal freedoms, favoring strong national leadership without crushing individual potential.

3. Nazism Was Expansionist and Militaristic, Patriotic Societism Is Civilizationally Defensive

Nazism pursued aggressive military expansion and imperialist conquest, believing in a “might makes right” philosophy of war and domination. Patriotic Societism advocates for civilizational self-defense rather than imperial conquest. It believes in protecting the sovereignty and identity of nations from globalist, Islamist, and collectivist threats, rather than seeking dominance over others.

Key Difference: Patriotic Societism does not seek to impose itself on others—it supports alliances between sovereign, like-minded nations without enforcing hegemony.

4. Nazism Was Rooted in Pagan Mysticism and Occultism, Patriotic Societism Is Based on Secular Rationalism

Nazism integrated pagan Germanic mythology, esoteric occultism, and pseudo-religious racial theories into its ideology. Patriotic Societism is strictly secular, rational, and enlightenment-based. It rejects all religious dogma (Islamic, Christian, or otherwise) as an influence on governance.

Key Difference: Patriotic Societism is anti-theocratic and anti-mystical, advocating for scientific, rational governance rather than mythological racial destiny.

5. Nazism Was Socialist in Name Only, Patriotic Societism Is a True Reclamation of Socialism

Nazism despite its “National Socialist” label, it was not a socialist system in practice—it operated a state-controlled corporate economy, favoring big business, militarization, and war-driven industry while suppressing workers’ rights. Patriotic Societism advocates for a true form of socialism, detached from Marxist dogma, that prioritizes national prosperity and the well-being of citizens while rejecting class warfare and globalist economic exploitation.

Key Difference: Patriotic Societism rejects both Marxist socialism and Nazi corporatism, advocating for an economic model that balances national strength, individual merit, and collective well-being.

6. Nazism Collaborated with Islam, Patriotic Societism Seeks Its Eradication

Nazism allied with Islamist figures like the Grand Mufti of Jerusalem and sought to use Islam as a tool for controlling the Middle East and opposing Jewish populations. Patriotic Societism recognizes Islam as a civilizational threat and seeks to eliminate its influence in governance, society, and law, particularly in Iran and the West.

Key Difference: While Nazism saw Islam as a useful ally, Patriotic Societism sees it as a force that must be eradicated to preserve civilization.

Patriotic Societism recognizes Islam as a civilizational threat and seeks to eliminate its influence in governance, society, and law, particularly in Iran and the West.