of Israel as a potential political ally of circumstance against Arabs and Muslims. Later period (1998–2019) Through several books Faye published from the late 1990s onward, which he conceived as an appeal to the "ethnic awareness" of Europeans, Faye became an important ideologue of nativism and advocated a form of racialism that scholar Stéphane François has described as "reminiscent of the 1900s to the 1930s". The "ethnic foundations of a civilization", Faye argued, "rest on its biological roots and those of its peoples." He has also made references to the "loyalty to values and to bloodlines", promoted natalist and eugenicist politics to resolve Europe's demographic issues, and adopted a racialist Darwinian concept of the "struggle of the fittest", regarding other civilizations as enemies to be eliminated. Faye believed the West to be threatened by its demographic decline and decadent social fabric, by a supposed ethnoreligious clash between the North and the South, and by a series of global financial crisis and uncontrolled environmental pollution. To avoid the announced civilizational and ecological collapse, Faye has promoted an authoritarian regime led by a "born chief", a charismatic and providential man protecting the people's identity and ancestry, and taking the right decisions in emergency situations. Faye also condemned what he has called "ethnomasochism", defined as the self-hating of one's own ethnic group. In Why We Fight, originally published in 2001, Faye defined 'metapolitics' as the "social diffusion of ideas and cultural values for the sake of provoking profound, long-term, political transformation." "Archeofuturism", a concept coined by Faye in 1998, refers to the reconciliation of technoscience with "archaic values". He argues that the term "archaic" should be understood in its original Ancient Greek, that is to say as the 'foundation' or the 'beginning', not as a blind attachment to the past. According to Faye, anti-moderns and counter-revolutionaries are actually mirror-constructs of modernity that share the same biased linear conception of time. Defining his theories as "non-modern", Faye was influenced by Friedrich Nietzsche's concept of eternal return and Michel Maffesoli's post-modern sociological works. Political scientist Stéphane François has described archeofuturism as a combination of "post-modern philosophy, some elements of Western counterculture, and racism." Influence In the 1980s, his work was translated into English, Italian, German, or Spanish, and Faye spoke at numerous conferences organized by European New Right groups. Although he had initially abandoned all political activities in the late 1980s, his first books and