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In France, 'Diversity' Claims Two More Innocent Lives

The peculiar genius of the cultural-Marxist Left is to use the conscience, the good intentions, and the noble institutions of the West against it, including European guilt over the Holocaust and simple Christian charity. In this they follow slavishly Saul Alinsky's Rule No. 4: "Make the enemy live up to their own book of rules. You can kill them with this, for they can no more obey their own rules than the Christian church can live up to Christianity."

A case in point is the current push for "diversity" in the nation-states of Europe. Having effectively eliminated the borders among France, Germany, and Italy, the European Union is now trying to erase them between the EU and the rest of the world, as evidenced by the "migration" crisis of the past three years. That there would be no crisis at all were it not for German chancellor Angela Merkel's stupefying decision to effectively end the notion of European sovereignty and throw open her country to Islamic invasion in the guise of humanitarianism continues to go unremarked by officialdom.

Intead, they have embraced the notion that "diversity" is somehow a positive good, rather than a simple noun, along the lines of the American model. Never mind that the United States was unique among nations in its desire for (controlled) immigration, and its ability, via the melting-pot, to transform disparate peoples into Americans: the French, Germans, Italians and many others came here, in order to become Americans -- Americans, with few exceptions, did not go back to Europe to become Europeans.

Is the same true of the Muslims arriving in ever-greater numbers at the heart of the EU -- do they want to become "Europeans" (a literal impossibility, if "European" is to mean anything other than a passport) or do they want to transform Europe into a higher-functioning -- but not for long! -- simulacrum of their own dysfunctional homelands?

Writing in the Spectator, Douglas Murray raises some uncomfortable questions:

On Wednesday, two striking events happened in France. The first was that the President of the Republic led the nation’s mourning for Lieutenant-Colonel Beltrame, the policeman who swopped himself for a hostage at the siege at a supermarket in Trèbes last week. Elsewhere in Paris on the same day there was a silent march past the flat of Mireille Knoll. As a girl, in 1942, Mme Knoll narrowly escaped being rounded up by the French police and put on a train to Auschwitz. Last weekend, at the age of 85, the remains of her wheelchair-bound body were found in her Paris flat. Her body had been stabbed and burned. Mme Knoll, who suffered from Parkinson’s disease had apparently previously told police about a neighbour who had threatened to ‘burn her’. And so the fires that failed to catch the nine-year old Mireille in Auschwitz caught up with her seven decades later in multicultural, diverse, 21st century France.

What are we to think about this? Well, that depends on what we are allowed to know. There has been some outcry about the murder of Mme Knoll (not least because of its similarity to the murder of 66-year old Sarah Halimi last year) and it has been described as an act of ‘anti-Semitism’. But you might have to search – certainly in the English-language press – to find out what variety of anti-Semite might have stabbed a Jewish grandmother eleven times and then burned her body. Was it a member of the National Front? Or Momentum?

Read a report like this one at Sky and all you will learn is that ‘Two men, including a neighbour, have been charged with the 85-year-old’s murder.’ But if you read other parts of the press in France then the reference I made earlier to France’s new ‘diversity’ and ‘pluralism’ begins to make sense.

I frame this in terms of ‘what can we think about this’ for a very particular reason: which is that this is now a question which citizens of free countries must consider very carefully. In the wake of a number of official and unofficial government directives across Europe in recent months there is now a battle going on for the education of the general public.