France's Intifada

Discussion in 'General Discussion' started by melbo, Nov 8, 2005.


  1. melbo

    melbo Hunter Gatherer Administrator Founding Member

    Got this from a friend today.


    France's Intifada
    By Phyllis Chesler November 7, 2005
    http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=20083


    In 1973, the French novelist Jean Raspail artfully predicted in the form
    of
    fiction the very real Palestinian-style intifada that now rages on the
    west
    bank of Europe: France. Ten years after the book's publication, Raspail
    described the "vision" he had, portrayed in the book, which lasted for
    ten
    feverish months:

    "They were there! A million poor wretches, armed only with their
    weakness
    and their numbers, overwhelmed by misery, encumbered with starving brown
    and
    black children, ready to disembark on our soil, the vanguard of the
    multititudes pressing hard against every part of the tired and overfed
    West.
    I literally saw them, saw the major problem they presented, a problem
    absolutely insoluble by our present moral standards. To let them in
    would
    destroy us. To reject them would destroy them."

    Raspail first published this haunting and apocalyptic novel, Le Camp Des
    Saints (The Camp of the Saints) in France. In 1975, it was published in
    America, where it was compared to Camus's The Plague and to Swift's
    Gulliver's
    Travels. The book imagines a flotilla of millions of immigrants
    traveling
    from the Ganges to France. The similarities between the fictional France
    of
    the novel and the France of today are easy to spot.

    Consider the plot. An all-powerful, multi-culturalist intelligentsia,
    having
    taught France that it must atone for its racist crimes, swiftly joins
    compassionate French Christians in ecstatically welcoming the mass
    invasion
    that brutally destroys France. The solicitude of white Frenchmen-the
    priests, intellectuals, student activists, and prostitutes who wish to
    embrace and assist the implacably angry new arrivals-is repaid by death.
    And
    terror: The immigrants loot everything in sight. They murder for new
    apartments. France is run into the ground. Raw and relentless, the novel
    is
    as brilliant as Orwell's 1984.

    Raspail dares to ask the hard questions: Are we our brothers' keepers?
    Must
    the West share all its resources with a barbarous East-even if it means
    our
    own demise? Can Europe and the West redeem themselves by becoming as
    impoverished as those they once colonized? What will be the consequences
    for
    France should it welcome profoundly hostile immigrants who do not wish
    to
    assimilate and whose own cultural and religious practices sanction
    violence,
    illiteracy, and gender and religious apartheid?

    At the time Raspail published this book, he stood alone. Sympathy was
    very
    much on the "victim's" side. Europe could no longer save the Jews-they
    were
    all murdered or gone. Instead, beginning with France, Europe could save
    itself by saving "victims" from elsewhere, especially those whom France
    had
    previously colonized and who were also French citizens. Indeed, the less
    sympathy one had for France, the more entitled one was to "victim"
    status.
    The inverse held true: Many Algerians who had fought for France in the
    Algerian war of independence and moved "home" to Paris, found themselves
    unwanted.

    Sympathy for victim-uprisings was gathering great force in the world.
    Students rioted in Paris in May of '68, and inspired other such riots
    all
    over Europe and North America. Revolution was in the air, and many
    whites
    viewed it as their own redemption and as the death of Western rot.

    Against this backdrop, imagine how Raspail's work was received in
    certain
    quarters. He was accused of being a racist and a fascist. In 1982, in an
    epilogue to one edition of the book, Raspail recalled the wrath he had
    incurred: "What I was saying was terrible. I waited patiently to be
    burnt at
    the stake."

    As time went on, however, French leaders and thinkers began to read his
    work-secretly to be sure. According to Raspail, "When it finally became
    apparent that in the future the denial of essential and basic human
    differences would work solely to the detriment of our own
    integrity....I,
    the accursed writer, was transformed into a prophetic writer."

    Two realities remain especially curious. First, even Raspail did not
    dare
    portray the dreaded immigrant invaders as Muslims. But this omission
    ignores
    the fact that, in stark contrast to many Muslims in the East and West,
    many
    non-white immigrants, such as Sikhs, Hindus, Buddhists, Chinese,
    Vietnamese,
    African and Caribbean Christians, are neither inclined to violence nor
    averse to assimilation. Not all Muslims are rioters; but most rioters
    are
    Muslims.

    Second, no one in my various intellectual and political circles seems to
    have read Raspail's book. In fact, no one who is now leading the fight
    against the Islamization of Europe seems to know about it either. One
    reason
    may be that the politically correct have censored this crucial
    conversation.
    While Raspail was initially published by Scribners, a major American
    publisher, the subsequent American editions of his novel devolved to a
    series of four different and smaller presses: first, Grosset and Dunlop,
    then the Institute for Western Values, followed by the American
    Immigration
    Control Foundation. The 1995 edition was published by the relatively
    obscure
    Social Contract Press of Petoskey, Michigan.

    Like so many prophets-Jeremiah and Cassandra come to mind-Raspail saw
    what
    was coming, but he was powerless to prevent it. He was mocked and
    scorned,
    then grudgingly acknowledged. But his challenge has not been heeded.
    Some
    admirers of the book have embraced it as science fiction. I suggest that
    its
    true genre is that of prophecy and that Raspail's "vision" has come true
    in
    our lifetime.

    France is on fire. The riots have spread from the environs of Paris to
    Toulouse, Nice, Rennes, Rouen, Lilles, Bordeaux, and Strasbourg. Rioters
    have prevented the evacuation of their own wounded and have attacked
    police
    and ambulances. One group of rioters set a woman with crutches on fire.
    According to the Associated Press, the French Internet is ablaze with
    the
    fury of France's radicalized Muslim community. "Civil war is declared.
    There
    will no doubt be deaths," writes one Rania. "We are going to destroy
    everything," writes someone called "Saint Denis." My colleague, the
    French-American novelist and critic Nidra Poller, tells me that one
    African
    Muslim woman in Paris announced that "we will burn white people's
    houses"
    (Has she just stepped off the pages of Raspail's novel?). Poller also
    tells
    me that one "Fatima," another African Muslim woman, set one of the first
    hellish fires. "Fatima had an assignation with a man but she was not
    pleased
    with how the evening went. Enraged, she set fire to his apartment and
    walked
    out," she explains.

    The official response to the violence has been inept. Poller notes that,
    despite ten days of rioting, French authorities have yet to impose
    martial
    law. The mainstream media in America has done no better. Media outlets
    have
    explained the intifada as the function of "racial and economic
    injustice."
    The role played by radical Islamism has been willfully minimized.

    There is now a temptation to schadenfreude. After all, France applauded
    and
    supported the ongoing Palestinian Intifada against the Jews in Israel,
    possibly in the hope that such appeasement would pacify their own
    restless
    Muslim population. But their comeuppance gives me no joy. As it is said:
    First the Jews, then everyone else. If the war against the Jews is not
    stopped, then it will simply spread elsewhere, in a perfected form. In a
    worrying sign, the rioting French Muslims have begun to call their own
    neighborhoods "territories." Some are demanding that they be governed by
    Shari'a, not French law.

    Difficult questions must now be asked. Did France really believe that
    everyone naturally wants to become "French" and can do so on their own?
    Has
    France's tragic mistake been to allow too many impoverished, non-French
    speaking Muslim immigrants in and to economically subsidize three
    generations of immigrants who are hostile to France and to the West?
    Could
    the ceaseless violence in France's Muslim community have been
    prevented-for
    instance, if French authorities had not refused to jail Muslim juveniles
    and
    adults when they committed crimes, or allowed radical Islamist mullahs
    to
    preach their hearts out via satellite and in mosques all over France?
    Should
    France exile its Muslim immigrants and their French-born children-the
    innocent along with the guilty-by sending them back to countries where
    they
    will have no housing, no health care, no education, and no employment,
    and
    where the lives of women will be even more endangered?

    Raspail posed all these questions in his novel. France, and the West
    generally, have yet to grapple with them.


    Dr. Phyllis Chesler is the well known author of classic works, including
    the
    bestseller Women and Madness (1972) and The New Anti-Semitism (2003).
    She
    has just published The Death of Feminism: What's Next in the Struggle
    for
    Women's Freedom (Palgrave Macmillan), as well as an updated and revised
    edition of Women and Madness. She is an Emerita Professor of psychology
    and
    women's studies, the co-founder of the Association for Women in
    Psychology
    (1969) and the National Women's Health Network (1974). She is currently
    on
    the Board of Scholars for Peace in the Middle East and lives in New York
    City. Her website is www.phyllis-chesler.com.
     
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