[6] See the testimony of a student prostitute: Mes chères études: Etudiante, 19 ans, job alimentaire : prostituée, by Laura D. (Max Milo, 2008).
[7] A government-sponsored research organ established in 1989 which publishes statistical information on French student life. –Tr.
[8] Eva Clouet, La prostitution étudiante à l’heure des nouvelles technologie de communication (Max Milo, 2008).
[9] Let us mention the striking case of the monthly classified publication La vie parisienne, an institution since the 1950s. 40 percent of the ads involve couples interested in mate-swapping or ‘men seeking x’, but 60 percent come from prostitutes who publish photos of themselves wearing not very much, with a description of the services on offer and a means of contact. The publisher has never been prosecuted for pimping — so much the better, in any case. NB: about 15 percent of the offers concern transsexuals or transvestites.
Before the Internet or Minitel appeared, about 10 percent of personal ads published came from prostitutes, mostly in Le Nouvel Observateur and free local publications. The Minitel’s ‘pink’ message services, especially Aline, contained 50 percent advertisements for prostitutes (the code by which they could be recognised was ‘courteous man sought...’). The Internet has picked up where the Minitel left off, but with the inconvenience that it is not anonymous, and that its ‘chat’ feature operates much more slowly than that of the Minitel (contrary to a widespread notion, the latter, despite its primitiveness, allowed for faster live chatting and messaging and easier access to messages — but it is true that it was much more expensive than the Internet).
Nevertheless, the Internet today assures customers for thousands of independent prostitutes. They are usually received at home or in specially equipped studios. There is classic heterosexual prostitution — with one or several providers — but a notable proportion of these specialised ‘rooms’ offer men various perverted experiences, including sadomasochism, bondage, urination, etc. Amusing. The principle risk involved in such transactions is obviously fiscal, but this can be avoided if one has a wealthy clientele. This type of prostitution constitutes a serious form of competition for night clubs, massage parlours, and swinger’s clubs.
[10] Let us recall that a transvestite is a man with a normal penis but who, through hormonal and surgical treatment, has acquired breasts and greatly reduced his amount of body hair (a ‘woman with a penis’), while a transsexual is a transvestite who has also undergone a painful operation to remove his male sex organ and create an ersatz vulva and vagina. Men who make these decisions are motivated not only by a psychopathological tendency (wanting to become a woman) exacerbating their homosexuality, but also by the certainty of finding employment as prostitutes and/or in the X-rated industry.
[11] Our age practices legislative inflation, which is a form of impotence. Too many laws kill the Law, just as too many taxes kill Taxation.
[12] In late August of 2011, a preliminary inquiry was opened in Paris at the Autonomous Operator of Parisian Transports on a sex scandal involving a former trade union official. This official used his authority to abuse women who wanted to rise through the ranks in the transportation administration. Sex soirées were said to have been organised at the Paris trade union local.
[13] There are surprising cases such as the following: the female manager of a young advertising firm who had obtained a copy of the budget of a major CAC 40 firm received hints from a lesbian manager at the firm in question that she would only be allowed to keep said budget by sleeping with her. [The CAC 40 is a benchmark French stock market index. –Tr.]
[14] This sexualisation of recruitment and promotion in the audiovisual and entertainment industries, allied with nepotism and patronage, and strongly marked in France, is one reason for the mediocrity of our actors and stars of the small screen, most of whom are not selected on the basis of competence. It was not so in earlier generations.
[15] President of France between 1895–1899.
[16] Fabrice d’Almeida, La vie mondaine sous le nazisme (Tempus Perrin, 2008).
[17] Proxénétisme, which includes everything covered by the English terms procuring, pimping, and sex trafficking. –Tr.
[18] Fernande Grudet, commonly known as ‘Mme Claude’, operated a prostitution network in France during the 1960s and 70s which catered to politicians, organised crime bosses and police officials. –Tr.
[19] Restaurants, bars, or discotheques that only admit adult couples and are equipped with backrooms intended for sexual encounters. The famous Deux plus deux in the Montparnasse neighbourhood was closed by the police for several months in 2010 for having brought in prostitutes to improve their offerings.
[20] The city of Bonn (Germany) decided to impose the use of time clocks by prostitutes in order to raise €6 per hour for the state budget. In Spain, hotels that legally house prostitutes are common close to the French border; the clientele consists of French truckers and border hoppers. In Germany, Belgium, and Luxembourg, legal establishments (Eros Centres) offer prostitutes. In Russia, quality hotels offer — either through their bars or rotating kiosks — calling cards with photographs and telephone numbers of high-end prostitutes charging an average of $100.
[21] Most pornographic actresses prostitute themselves occasionally on a case-by-case basis. The two professions are related. We should also note that a number of pornographic actresses and prostitutes have a ‘companion’. They are not fooling themselves in exercising their profession. Their professional sexuality is mentally divorced from their private sexuality and does not follow the same pattern. Notably, ‘French-kissing’ does not occur in professional sex.
Chapter 8
Sex and Origin
According to both the dominant ideology and common opinion, all the peoples of the world have the same sexuality, the same libidinal, maternal, familial, and conjugal behaviour. The differences are only to be explained by different historical epochs, cultures, socio-economic variables, and individual peculiarities. But, as in all other areas of human behaviour, these variations can also be explained by anthropologic and genetic factors. It is easy to forget that cultures and religions are also the product of collective heredity.
It is imagined, from a certain Eurocentric point of view (that curiously considers itself ‘anti-racist’) that all peoples, ethnic groups, and races experience the same feelings and have the same mental dispositions in the matter of sex, love, conjugality, and eroticism as those of European civilisation.[1]
Nothing could be more illusory. Great efforts are made, for example, to attribute specifically European patterns of behaviour to Africans. The same goes for matters of sex (in a broad sense) along with all other mental dispositions or faculties. Genetic programming is not the same from one hereditary group to another. The ideas of family, love, and sexual pleasure are variables, not constants.
For example, the characterological distinction between man and woman is not identical from one population to another even if there exists, in humanity as a whole, an overall feminine psychology that diverges from masculine psychology.
Even if official ideology tries to obscure and forbid population-genetic anthropology (especially in Europe), statistical sociological observation of collective behaviour allows us to confirm what is already obvious: in all domains, and particularly in those of sexual, marital, maternal, and paternal behaviour, collective heredity penetrates deep into the domain of ‘culture’. The United States and Brazil offer vivid examples: despite a common cultural mold that has already been in place for ten generations, the behaviour of Blacks diverges profoundly from that of Whites.
Since France has become a multi-ethnic country (to its benefit according to some, but more probably to its harm), it now offers a good laboratory for making such similar observations.
The Pressure for ‘Mixed’ Couples and Unions
The ideological onslaught for race-mixing by Whites (in fact, mainly by White women) and mixed marriages is impressive, and constitutes the central proof of surging ethnomasochism. Showing hostility or even suspicion toward the union of a European woman and a non-European man gets one censored, condemned, and placed in the index, alongside all the other cases, of the criminal sin of racism.[2]
‘Domino couples’, as they are called, prevail as models for advertising, films, television series, and ideological speeches. Large White families produced by monogamous couples are sometimes ridiculed and implicitly condemned, as if this were oppressing the woman who had been transformed into a broody hen, while people rave ecstatically over large Black families.
For a Black person to say that he doesn’t like Whites (as did Kémi Séba[3] of Tribe KA), for him to say he prefers men of the same origin as himself — this is not subject to criticism. But if a White woman dares to say she would never sleep with a Black man, she is committing an infraction that is severely punished. Mme Novovitch, UMP candidate for Nanterre, naïvely remarked in August of 2007: ‘I don’t run any risk of being unfaithful to my husband. Nothing but Blacks and Arabs here. I don’t sleep with them.’ She was instantly thrown out of the party. Kémi Séba, although opposed in principle to mixed marriages in order to preserve his African identity, demanded a trial and revocation of citizenship for the lady in question![4]
It is often reported, in the same vein, that very often European girls who refuse to ‘go out’ with a Black African or North African are victims of racism blackmail. ‘If you don’t want me, it’s because you’re racist.’ They often give way under the threat of this baton, this accusation of capital sin — proof that they are brainless.[5]
As with adoptions of third world children, it is show business that sets the tone for the matter of mixed couples, especially in the case whereby the woman is White. Celebrity journalism, which has entirely acquiesced to the dominant ideology, never stops highlighting all the attractive female stars — especially blondes — who marry Blacks or mulattos, or who adopt non-European children. Media success is guaranteed even if the relationships in question quickly flounder, like that of the Slovak fashion model, Adriana, who married the Melanesian football player, Karembeu. The White woman with the Black or Arab boyfriend: such is the ‘it’ model promoted by the celebrity system and its media transmitters for the education of the common people, who are supposed to imitate their idols. Advertising imagery and celebrity journalism are powerful agents promoting miscegenation, much as are films and television.
Recall the United Colors of Benetton advertisements, which that Italian clothes brand developed into what is direct propaganda in favour of the multiracial society.[6] In Poland recently, an advertising placard for Ericsson mobile phones showed a mixed couple (White woman, Black man). Now, in Poland, an African customer base practically doesn’t exist (at least for the moment), so this is much less of an innocent advertisement than it is an ideological and political stand. A television advertisement for washing powder in Italy presented the following scenario: a young woman throws her husband, a somewhat effeminate White man whose advances she rejects, into the washing machine; at the end of the washing cycle, a virile and athletic Black man hops out of the machine and she jumps into his arms.
The whole apparatus of show business, which is the loudspeaker of political correctness, has as its mission of spreading the official message of anti-racist morality and the imperative of race-mixing — or at the very least the preference for race-mixing — whether among couples or in the adoption of children. An ‘artist’ who rebelled against this ukaz would see his career compromised. I will deal later with the question of the sanctification of miscegenation.
* * *
The desire to integrate Africans, Arab Muslims, and so many other peoples of the third world who are converging upon Europe, into the matrimonial, family, and sexual schemas of Europeans smacks of utopianism and ignorance. It means imagining, in accordance with a universalistic reverie, that all humans essentially behave in the same sexual and reproductive manner.
Certain populations are deeply atavistic and always preserve their psychological structures and dispositions: the concept of women as inferior; dominant and non-erotic sex which knows only the briefness of the male orgasm; rejection of monogamy; ignorance of any idea of conjugal tenderness (other than as a temporary varnish); the impossibility of comprehending the very idea of the romantic and long-lasting couple. Exceptions exist, of course, by they do not invalidate the rule.
This is why mixed couples do not work. Native European women who try to start a family with certain types of foreigners encounter failure and terrible disappointment. Very often they are mistreated, beaten, betrayed, and abandoned left with mixed-race children on their hands. Often, a male child is taken by the father to the country of his origin. The women, having heard of the fantastical reputation that their macho spouses have for sexual performance, are disappointed, finding that their partners are distinguished much less for sexual prowess than for suspicion and ferocious jealousy. All these characteristics resurface once the honeymoon period has passed, as soon as the Western varnish begins to crack, and one begins to catch glimpses of their hereditary behaviour. It is very difficult, for example, for a sub-Saharan African to adapt to the European model when it comes to romantic relationships, since his ancestral conception of the family is in fact the community or tribe. One does not suppress thousands of years of evolution with the stroke of a pen.
Trying to impose the European model of the romantic couple on Africans is an exercise in futility. In the United States, principally Black men abandon their children and families, even when their partners are Black women. This proves that anthropological heredity is stronger than cultural impregnation.
* * *
In sociological and everyday reality, one can note the following facts: 1) that interracial couples comprised of a White man and non-European woman are more durable and tranquil than couples in which the composition is reversed; 2) interracial couples comprised of a European woman and a Far-Eastern man function reasonable well; 3) interracial couples comprised of a European woman and a Black or Arab-Muslim man are very often short-lived, characterised by violence, repeated adultery, abandonment, and child abduction. Ideologues and censors have definitively broken with on-the-ground sociology (in favour of library, television, and magazine sociology) since ethnic statistics and behavioural studies are never unveiled and officially forbidden.
* * *
Another point of interest is that in all the countries of sub-Saharan Africa, Black women do nothing but dream of marrying a White man — not only in order to go and live in Europe, but because the White man represents for them the superior man. He is reputed to be rich and attentive, contrary to their fellow Black men, whom they consider unfaithful, brutal, and not very hard-working. Moreover, to have mixed-blood children who have lighter skin works in their favour when it comes to social promotion.[7] In African families, to have a White son-in-law is a great status-marker — even Heads of State often marry European women. This situation reproduces that of colonial Africa; the mentality has not changed. On Internet dating sites, the number of African women hoping to meet a White man is substantial, and the number of Black men who seek a White girlfriend is even more impressive. In both Black and North Africa, the Internet swarms with offers to date European women, who are attractive in three ways: 1) they are status symbols, for the White race is, more or less consciously, reputed superior; 2) they are more sexually attractive to these men; and 3) taking a White wife is a sort of revenge against the White man — a challenge, a revolt against past domination and racial contempt. It is the most schizophrenic attitude imaginable.
There are striking contrasts and parallels between the behaviour of Black or Arab women in Africa and
even in immigrant communities in Europe who look for White men, and those European women who, out of snobbery, or a desire to be provocative, or from a sexual fantasy, or as a reaction to the devirilisation of European men (an unfortunate reality), or from a desire to conform to the anti-racist pattern, take African or Arab lovers or husbands for better or — more often — for worse.[8]
* * *
The mixed-race couple (and their mixed-race children) function in our society as a model of fusion for the naïve dominant egalitarian, anti-racist ideology descended from secularised Christianity. It’s still the same old vision of the unity of humanity, the utopian aim of universal pacifism. Mixed-race couples and babies warm the cockles of people’s hearts. For them, they symbolise the ‘end of hatred and racism’.
On the contrary, anthropologists remark that mixed-race people (the product of crossings between the great races of mankind, of course; not the product of mixture within the same larger race) tend to have unstable and violent personalities without any real ethnic identity of feelings of belonging.
* * *
Corresponding to the increase in mixed-race couples, we notice the fashion for adopting children of colour from the third world by Western couples in Europe and the United States, which for some time now has been strongly encouraged by the dominant ideology. It forms a kind of complement to the mixed-race couples producing mixed-race children. A White couple, instead of having children, or in addition to the children they already have, adopt one of another racial origin.[9] The couple acquires respect, becomes politically correct, and is admired as humanitarian. The example set by a number of celebrities has been a powerful incitement, for they fascinate the masses and even the ‘cultivated’ class. This was the case with, for example, Madonna, who provided newspaper-fodder with her adoption (which occurred under suspicious circumstances) of a Malawian child who was not even an orphan. An enormous burst of media attention followed, of course. We should also mention the case of Johnny Hallyday and his wife, who adopted (with the help of Bernadette Chirac) a little Asian girl. Cases of this sort have been numerous.[10]
Sex and Deviance Page 27
