MoranismWardell Moran was a New Aldurian political activist and businessman whose economic, racial and political policies are collectively referred to as "Moranism." A subset of black nationalism and Pan-Esinsunduism, Moranism ideologically focuses on the empowerment of Esinsundu-descended peoples, united in their collective identity, in black majority-populated homelands; those who live in other countries should "return" to these lands. To have a greater understanding of the ideology, it is imperative to have some understanding of the man, and the conditions to which he was responding.
Wardell Moran was born on 2 January 4014 in Moblanc, New Alduria (known today as Moranville). While most Pinnois families in the region were peasants, Moran's father was an artisan; as such his family was part of the petit bourgeoisie, and generally wealthier than most. Nevertheless, Moran was born into a context of Canrillaise and Luthorian minority rule over the Pinnois majority of New Alduria, wherein a colourist social hierarchy was imposed, even among the subordinate Pinnois population. With dark skin, Moran fell within the lowest end of this hierarchy.
Moran received an education at a Abjurantian Church-run school until the age of 15, when his father died and his family became destitute. Moran moved to Roannois and began working in a bookbinding factory, before getting a job as a bookkeeper for Société Dovanaise Cacao (SDC). His position in the SDC would have Moran to travel to Ntoto and Statrica, observing there the exploitation of Esinsundu workers by the Lourennais-owned company. It was during this period that Moran would become increasingly involved with the Sugar Estate Workers Trade Union (SEWTU), through which he would first be exposed to the literature and theories of Pan-Esinsunduism and black nationalism.
Upon his return to New Alduria, Moran founded the Global Esinsundu Improvement Society (GEIS), a fraternal organization which promoted the idea of a common destiny for Esinsundu-descended peoples, and strove to achieve it through promoting economic advancement and self-sufficiency. This mission would lead to the creation of many auxiliary and subsidiary organizations, including the Esinsundu Shipping Company, the Black Manufacturing Company, as well as the Black Caps (Casquettes Noires) paramilitary organization. Shares of these corporations were sold, at relatively low prices, to Esinsundu investors throughout the world who would earn modest dividends for most of the organization's existence. As leader of the GEIS, which would eventually span every continent and attract millions of followers, Moran was one of the most influential leaders of the Pan-Esinsundu and black nationalist movements of his time.
Moran believed that anti-black prejudice was an inherent and foundational pillar of Artanian (and white, writ large) culture, philosophy, religion, and politics. As such, Moran and the GEIS advocated for racial separatism and the return of Esinsundu-descended people "back" to majority-Esinsundu countries, stemming from the belief that whites had no duty to help blacks achieve racial equality, and that blacks could only reach equality with the white race through their own self-development and self-determination. Believing in racial purity, Moran opposed any form of miscegenation, referring to the children of interracial unions as "mongrels who contribute to the mongrelization of the Creator's plan" (Ref. 1).
Moran was staunchly anti-communist, writing that "capitalism is necessary to the progress of the world, and those who unreasonably and wantonly oppose it or fight against it are enemies of human advancement" (Ref. 2). The form of capitalism Moran proposed, however, would be heavily regulated, with strict limits to wealth on individuals and corporations alike, with a greater role for cooperatives and profit-sharing among the Esinsundu community as a whole.
Though he advocated for racial separatism, it would be inaccurate to describe Moran as a black supremacist, as Moran generally sought to promote love and pride for one's black identity, rather than for its superiority over others. Nevertheless, Moran has been critiqued, primarily from the left, for his proximity to racial nationalist and racial supremacist politics, his belief in racial purity, and his belief in the evolutionary model of civilizational modernization. His opposition to integration and miscegenation have also attracted criticism, while his advocacy for capitalism (and ardent advocacy against communism and socialism) have rendered him a relatively marginalized figure within the black nationalist and Pan-Esinsunduist traditions. Some have controversially drawn connections between Moranism and Biranism, due to the shared belief in a common destiny for a racial group, within their "homelands," though most reject such comparisons as overly simplified.
While controversial, Moran remains a highly influential figure who championed a movement for the self-respect, dignity, and pride for Esinsundu people throughout the world—especially those in poverty, languishing under racist regimes. Moran is particularly revered in New Alduria, where many consider him a national hero; descendants of Moran remain influential leaders in business and politics, particularly in and around Moranville. While conservative politics in the country are particularly influenced by Moran's vision of black capitalism, Moranism has also been
invoked by Winston Dumas, the trade unionist most responsible for organizing the
mass protest movement against apartheid in New Alduria during the 4350s-4400s, and
founding the influential social democratic party Le Changement (Change; 4403-4420, reorganized in
4888 and
5093).
Notable QuotationsWardell Moran (OOC: Marcus Garvey, see "References") wrote:- I shall teach the black man to see beauty in himself to the exclusion of all others, and be hanged to the man who says: ’It shall not be so.’ (Ref. 1)
- The Global Esinsundu Improvement Society on the other hand believes in and teaches the pride and purity of race. We believe that the white race should uphold its racial pride and perpetuate itself, and that the black race should do likewise. We believe that there is room enough in the world for the various race groups to grow and develop by themselves without seeking to destroy the Creator’s plan by the constant introduction of mongrel types. (Ref. 1)
References (OOC)1. This quote is attributed to Marcus Garvey, as cited in Hart, R. (1967). The Life and Resurrection of Marcus Garvey.
Race,
9(2), 217–237.
https://doi.org/10.1177/0306396867009002062. This quote is attributed to Marcus Garvey, as cited in Moses, W. J. (1972). Marcus Garvey: A Reappraisal.
The Black Scholar, 4(3), 38–49.
https://doi.org/10.1080/00064246.1972.11431283The above entry in the Journal of Political Ideologies was written by Dr. Paul Desrosiers, a Professor of History at the University of Harat, Cildania.