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THE NEW NEO-COLONIALISM:
The Arab-Moslem Invasion Of France

by Lewis Lipkin

  


Introduction

We are witnessing a massive Moslem colonization of Western Europe. In England, France, Germany, Scandinavia, the Low countries and Italy the invaders have already arrived in numbers sufficient to significantly stress the social welfare programs of the members of the European Union. As of now, the alien influx has reached a level where it is not simply the economy that is strained, but the very nature of the national character is being put to the test. Nowhere in the West is this more marked than in France.

In spite of France's prominence as a leading African and Middle Eastern colonial power in the 19th and 20th centuries, metropolitan France was almost without a Moslem population. Then, after the end of the first World War, she invited Arab and East European guest workers. They were to supplement the manpower required to repair the devastation left in northeastern France in the wake of 4 years of trench warfare with the Germans. The needed reconstruction faced by liberated France in the post World War II era was far greater, but was manned largely by the same method - invited guest workers. This time they were of largely African Arab, Berber and sub-Saharan countries of origin. The flood of immigrants continued unabated until the oil crisis of 1973 and its attendant depression.

Unlike the Moslems of the first wave, the newcomers were unwilling to leave when they were no longer needed nor were they content to slip quietly into the main stream of French labor. The guests in this second wave were mostly agricultural and unskilled construction workers. Almost all were male. Because of peculiarities in French law they were not only enabled but encouraged to bring their families into France. The nation supposedly benefited by thus raising the overall birthrate. On the other hand, the workers and their progeny made for a huge, increasing burden of unanticipated demands on the social security, medical, educational and other benefits of the welfare state.

It is variously estimated that once Moslem-free France now has more than 6 to as many as 10 million Moslems - the guest workers and their children and grandchildren. Moslems are at least 10% of the population and Islam is the second largest religious group and growing faster than Catholicism. Unfortunately for France, an estimated 15 to 20% of the second and third generations of immigrants are responding to the call of Islamists such as the Moslem Brotherhood and the Saudi Arabian sponsored Wahhabi movement. Their Imams are redirecting the immigrants away from French law and custom to the most extreme form of Islam.

The Arab immigrants' refractoriness to nationalism is confronting centuries-old French social theory. The tribulations of the Moslem-parasitized French body politic has many roots, some of them dating back to the social ideology of the Revolution of 1789. Other sources of today's French nationalism reflect reaction to the century long clerical struggle for a Catholic France; this ended officially only in 1905.

The Napoleonic government established consistories which delineate French government policy to the Jewish communities. These have provided a model for the recently legally-defined Moslem community. Certainly 19th and 20th century French colonial policy in Algeria (a major source of the guest workers) has provided a list of Arab/Moslem grievances particularly suited to needs of extremist anti-Western Islamic agitators. Finally, de Gaulle's anti-American, anti-Communist policy developing after the Suez crisis in 1957 presented a difficult problem. France standing alone can no longer play an independent role in European or world politics. At the time, the Arab World was the only remaining possible international French power base. The subsequent wooing of the nations of the Arab League further promoted the Arab "invasion" of France and limited the anti-foreign reaction of the French political right. Any solution to the looming threat to Western civilization posed by this Arab neo-colonialism must be based on an understanding of the complexity of the situation. The French case is almost paradigmatic.


France After The Versailles Treaty

After more than 1,600,000 casualties, France emerged from World War I (WWI) a victor, but obsessed by her future security. After all, had not German armies sucessfully invaded France on 4 separate occasions in the past 100 years? Even after her defeat Germany outnumbered France by about 70 million to barely 40 million. Were the defeated Boche allowed to rearm, France faced the prospect of certain defeat in any WWI type war.

Understandably, Securite formed the basis of French foreign policy. At the peace conference, England and America prevented her from obtaining what General Foch proclaimed as the absolutely necessary secure border - the Rhine as her eastern frontier. In place of the natural boundaries of the Rhine, her nominal Atantic allies offered bilateral treaties to come to France's aid in case of German aggression. To realistic politicians, these treaties were seen to be unfulfillable from the start. Treaties of alliance with the shards of the late Austro-Hungarian Empire (Hungary, Czechoslovakia, Yugoslavia) could not replace the weight of (the then Soviet) Russia in the balance of military might. And at best, the League of Nations had too many members to be of immediate aid in time of danger.

Securite was also sought in more mundane ways. France's position vis á vis Germany would improve if she could reduce the deficit engendered by more than a century of largely negative population growth. She could bring in people and gradually turn them into Frenchmen. She would use the long term tried and true tools of education and social action to bring about the transformation. Despite the extreme right wing character of the postwar government, a hoped for population builder in the form of invitations to foreign workers was extended immediately after the war's end. The first such group to come - in the 1920's -were Poles who were imported to work the mines of the 10 northeastern departments, those which had been devasted by the war and which were also the site of most of France's coal. Other foreign workers included Italian and Polish farmers recruited for work in the agricultural southern departments. Most of the Muslims who came were sub-Saharan. France made particular efforts to retain workers with wives and children. She was partially successful.


The Second Wave

In the years following WWII especially after 1950, France experienced a period of strong economic growth. This was accomplished in spite of more than two decades of political instability; cabinets rose and fell, votes for Communist candidates grew to a worrisome plurality, and de Gaulle waited in the background and maneuvered for the death of the Fourth Republic.

The work of the second wave of immigrants (mainly those from the then North African colonies) contributed to the interval of economic prosperity, often referred to as "The Glorious Thirty." The peoples of the second wave were very different from those following WWI. Europeans, especially those from southern Europe, were numerous, but were outnumbered by Muslims from France's North African colonies. These came to France with the objective of obtaining a competence, to remit funds to families back in the Maghrib, and perhaps return at some future date. There were many illegals among them and these along with their countrymen possessing papers ended up in shantytowns provided by their employers or as emergency housing. The slums that developed, mainly in the immediate suburbs of the larger cities, were mostly populated by immigrants. In later years some of these neighborhoods became the banlieus, effectively off-limits to non-Muslims.

With time and a continued French economic growth, the Muslim immigrants became less bound to homeland obligations and tended to regard their stay in France as a more extended one, perhaps even permanent. Of course their efforts to merge into French society was met by the almost universal (largely unspoken) xenophobic prejudice. France has preferred to present the image of a haven for the persecuted and the unwanted. This posture has been maintained mainly in those times in which the outlander presents no threat to employment of French workers.

The prosperity lasted until the Arab reaction to defeat in the Yom Kippur War had its intended effect on world economy. Massive unemployment followed the 1973 Arab Oil Embargo. French trade unions not unexpectedly complained of the guest workers as threats to native French men and women. They proceded to selectively deprive the Maghribis of union rights and benefits. Unions urged leftist parliamentarians to join the Right in turning the policy of complete prohibition of North African immigration into national law.


Immigrant Demography

The preponderance of the immigrants now in France are Arabs. In France, out of a total population of approximately 60 million people, there are between 6 and 10 million Moslem/Arab "neocolonizers". The largest portion of these are the second-wave guest workers from Algeria, and their children and grandchildren. The other two former North African French colonies, Tunisia and Morocco, have contributed lesser numbers, but taken together the total North African-derived population (the Maghribis) make up from 70 to 75% of the Moslems in France. Together with smaller numbers of Senegalese and other sub-Saharan nations, the Moslems form the second largest religious group in France. They are still outnumbered by Catholics, but it is uncertain for how long. In addition, as of 2003, there were 30,000 Catholic converts to Islam - this too will impact on the French national structure.
(http://www.wordiq.com/definition/Islam_in_France).

Possibly because their roots were in francophone cultures in the view of officialdom, the task of integrating the Magribis was initially minimalized. In spite of the almost country-wide (existing but silent) xenophobia, the first generation of the new neocolonialists were actually encouraged by the French government to bring their wives and children to France and to request French nationality. The families flocked to a France that was not prepared for the additional huge financial demand on the social welfare system when (frequently large) families replaced single unemployed males as the demander of benefits. The fecundity of these newcomers have added considerably to France's population. Children born to Moslem families in France are called beurs. The beurs are the arrowhead of Moslem conversion of the French national image. If unchecked, they will produce a Moslem France within decades.

The peoples deriving from a single colony or country of origin, such as Morocco or Algeria, were not necessarily united. Aside from variations in home territory and political allegiance, there were sometimes deep chasms dividing Muslims from the same country. For example, 400,000 Harkis (Algerian soldiers in the French Army fighting against the revolutionary National Liberation front) and their families were evacuated from Algeria. Harkis had tortured, mutilated and murdered Algerian revolutionaries and had been tortured, mutilated and murdered in repeated cycles, ending only with Algerian independence. Frenchmen welcomed Harkis as they had welcomed the Senegalese who had fought for France in the trenches of WWI.

The dominant European group in Algeria, the colons, were the descendants of the European settlers who had flocked to Algeria in the 19th century. They and the Sephardic Jews (who were Maghribian for almost a millenium) had no place to go (baring the minority that chose Israel) except to France. In general the colons and the Sephardim met relatively little prejudice, as both categories were skilled, adaptable and willing to enter the economy at various levels. For the most part they behaved outwardly as if they had moved from one department of France to another in the heartland. Click here for more information on the Algerian connection.


France and the Alien Individual

Historically, France has perceived herself as the premier receiver of refugees. This is a component of the national belief in the country's excellence - part of her "Gloire." Individuals in need of asylum were welcomed and encouraged to adopt French language and culture. The France of the Bourbons was not built on immigrants as was the United States. America kept her "Golden Door" open until 1923. When the McCarran Act closed it, it was again possible for Frenchmen to return to their belief; once again, they could savor the French position as first resource for the displaced.

Of course, the history of Europe since the Reformation exposes the myth as only a partial truth. There are the Hugueonots who were forced to leave France, the border criss-crossing refugees of the 30 years war, the emigrés fleeing from Girondist and Jacobin enmity, the defeated in the 9 major 19th century French revolutions, Eastern Jews fleeing Tsarist progrom - all this population flow was counter to the proclaimed flow of the oppressed. The fantasy, as is the case with most that deal with national excellences, is cut to fit the national ego.

The foreigner, be he invited worker, refugee or displaced person, presents problems for host governments. There is a sort of spectrum discernable among nations, with the United States near a lenient extreme both as to entry and subsequent naturalization, while Switzerland may allow entry with relative ease but naturalization (and acceptance by local society) is almost impossible to attain. Germany when reunited with east Germany has experienced an avalanche of new citizens, provision for whom is being made by extreme calls on an already sluggish economy. France might be placed somewhere between America and Germany. Restrictions on immigration are part of French law, but there are many exceptions and exemptions.

The treatment of foreigners in France is based largely on the rights and duties implicit in the Declaration of the Rights of Man. The various freedoms enshrined were extended to non-Frenchmen within the patrie. French political thought in the post WWI world noted the phenomenon of the almost innumerable stateless persons and the well-meaning intent of the Nansen passport. It seemed clear that identity should not be dependent on an individual's nationality. Accordingly, the role of internal passports was downgraded in favor of the work permit. (Even in the United States the work permit for foreigners - the Green Card - is usually enough to establish identity.)

The simplistic and sometimes contradictory consequences of the acts of the 1789 National Assembly was supplemented in the 1946 constitution of the 4th Republic and confirmed by the constitution of the 5th. Two sets of laws based on these postwar perceptions are the Secularity principle and the collection of measures written into the laws to fight Exclusion. Both of these affect the Arab immigrants in particular.


The Secularity Principle in Modern France

The relationship between church and state in France has varied widely from the near complete dominance of Gallican Catholicism of the Bourbon Restoration, to the legal disestablishment of the Church in 1905 and now to the constitutionally established secularity of the present day Fifth Republic. Secularity as a socio-political principle has a major source in the Declaration of the Rights of Man (1789). This root of the French polity differs fundamentally from Anglo-Saxon religious principles such as those expressed in the American Declaration of Independence ("... endowed by their Creator with certain inalienable rights...")

The consequences of applying the secular principle include the end of services formerly provided by churches which as such are excluded from public education, publicly administered welfare, etc. The state on the other hand should remove religious coloration from its services. It has not always done this. For example the public school holidays include Christmas, Ascension Day, Assumption Day and All Saints Day, which are also holidays for civil servants. Muslim holidays are not so recognized, nor are any Jewish Yom Tovim. Another less publicized but egregious failing is the failure to abide by the 1905 law in 3 departments constituting Alsace-Loraine, where there are officially recognized and publicly funded religion organizations, as well as strong religious threads in public schools.

Considerable twisting of the letter of the law has been necessary to reconcile non-recognition with the freedom of religion in cases involving the building of mosques, and even more significantly decisions as to which of the Muslim sects will control the Imamate of such new constructions.

But as a generalization, secularization is taken seriously by French citizens, even the very pious.


Exclusion

The Secular principle has a corollary, the combating of what is termed Exclusion. Its place in the French scheme of things is presented in a Jan 2001 article in the France A-Z output of the French Embassy in Britain.

"When people lose their jobs and are unemployed for long periods, they may find their rents too high to pay and may ultimately lose their homes; spiralling problems and a total lack of prospects have in many cases caused socially-integrated people to lose most of their bearings in a few years, or even a few months, and to experience a material and moral deprivation that sets them apart and makes them feel different and rejected by the rest of society. It has become increasingly evident that it is not enough just to provide help and that there needs to be a real fight against exclusion which undermines social cohesion and the "Republican pact" according to which, in a democracy, all citizens are entitled to the same fundamental rights. Action is therefore needed to make everyone feel that they are full members of the national community."

The Act of 28 July 1998 declares "Combating exclusion is a national imperative founded on respect of the equal dignity of all human beings and a priority of all public policies of the nation." Programs (numerous, intertwined and all of benign intent) are directed against the desocializing effects of unemployment. More recently, universal sickness coverage was created to further combat exclusion occasioned by inability to pay a share of the already generous health insurance. The point of particular benefits to the neo-colonials is the extremely generous residency benefits (a permanent resident of France for more than 3 months). The rootless of the banlieus are being wooed into French society not only by medical care at no cost, but by free eyeglasses and dental care as well. Housing is also virtually guaranteed. Not only is rent extensively subsidized, but the fight includes the fight against eviction, where once again the multiplity of agencies and directives are brought to the side of the tenant.

There are many more citizens' rights guaranteed foreigners and immigrants. These include a minimum income, aid of experts in managing debt and taxes, and there is even a right to a bank account.

Taken together, secularization downgrades religion and exclusion puts value on drawing everyone into France's secular society.


France's problem with the immigrants

In a very real sense, the ideology which complicates France's response to the immigrant problem is her own doing. The principles of liberty, equality and fraternity established in 1789 embody contradictions which become obvious and operative when applied to a religious minority, particularly one that wants to maintain its own identity. In 1791, when it was decided to grant Jews "emancipation" the principles underlying the "equality" based decree were expressed by Clermont-Tonnere:

"As a nation, the Jews must be denied everything, as individuals they must be granted everything; their judges [Rabbis] can no longer be recognized; their recourse must be to our own exclusively; legal protection for the doubtful laws by which Jewish Corporate existence is maintained must end; they cannot be allowed to create a political body or separate order within the state; it is necessary that they be citizens individually." (Clermont-Tonnerre Archives parlementairs, x 75-79, cited by Vital, p. 44).

Many observant Jews at the time regarded the revolutionaries' gift as a death sentence for Orthodox observance. I made the point in "French Antisemitism: From the Middle Ages to the Dreyfus Affair" of the impossibility of being a good Frenchman and at the same time a good Jew.

"The 1791 Emancipation of the Alsatian Jews gave them no real alternatives. They could not be legally full French citizens and still remain observant Jews. It was more than just a dilemma. One could accept emancipation, exercise civic rights and indulge in productive labor and commerce - become a "useful" Jew. The price to the individual and to the Jewish people for all this "civicism" was to automatically embark on the downward path to assimilation. The supposed alternative - rejection of "active citizenship" - was not really an option. Continued observance (shekita, circumcision, submission to Bet Din, and so forth) would be bound to occasion conflict with authority. Conflict was even more likely because the prefect's attitude was most likely to be reinforced by the vicious popular anti-Semitism, particularly rampant in Alsace. Lapses from civic virtue, such as marriage under the huppah was, by revolutionary standards, a hostile act by one who thereby ceased to be a citizen of the patrie. The men of the National Assembly regarded their Jewish settlement as structured in exactly the same way as society as a whole had to be organized - by the necessity of revolutionary equality. Any deviation would be suggestive of special treatment, and so give rise to that cardinal revolutionary sin: privilege." (http://www.think-israel.org/frenchAS.html)

Today's observant Muslim immigrants feel the same way about efforts to absorb them into French society. It is more than an issue of girls wearing the hijab . In the pursuit of the ideal of equality which is really a politically correct (but logically invalid) substitution for identity, difficulties are created, not only for the immigrants, but far more so for the would-be benign state. At the very least, government failures to meet all aspects of the Secularity principle provides a platform from which the Imams promote their form of Islam in France.


Sweden And The Middle Way

After WWII France was not alone in choosing a compromise between Stalin-Leninism and AngloSaxon capitalism. The Swedish Middle Way turns out to be in one sense more left radical. Its basic efforts against secrecy in almost any context seems to be one side of a coin. The other, one in which all members are willing informers, hint at a possible strain of totalitarianism in this would-be most democratic state. It is curious that their openness has not prevented problems with Muslim immigrants.

Kristina Orfali's "The Rise and Fall of the Swedish Model" describes Sweden as the nation

...that aspires to universality in the form of pacifism, aid to the Third World, social solidarity and respect for the rights of man... and a nation whose ideological underpinnings are consensus and transparency ...

Swedish society insists on openess to public scrutiny of matters such as income, taxes, etc., which in the United States are considered private. Swedish self righteousness in pursuing tax cheats, according to Orfali, is almost institutionalized. Sweden is the home of the Ombudsman (children have their own). It is an intricately computerized society in which each individual has his identification number. The system as a whole is, at least in Swedish view, governed by collective morality, despite some of its totalitarian overtones. The intention is to make the private sphere of the family totally transparent and to eliminate all its "normally" secret goings on. For instance, social benefits, as in the case of an unwed mother, may depend upon her willingness to identify the child's father.

With respect to the new neo-Colonialist Moslem immigrants, Orfali notes that

"Immigrants in Sweden enjoy many rights: They can vote in municipal and cantonal elections and are eligible to hold office; they are not confined to ghettos but scattered throughout society to encourage integration; they receive instruction in Swedish; and they receive the same social benefits as natives..."

Despite this extreme favoring of Arab immigrants, the results for Sweden of decades of colonization scarcely commends its compromise adaptation of leftist Socialist theory to the rest of the World. As an example, in this issue of Think-Israel, Robert Spencer - reports that in Malmø, Sweden's third largest city, violent Muslim gangs effectively control the city. Even ambulance drivers won't come without police escort. But as Spencer's article suggests, the wave of European appeasement of the Muslim takeover may be slowing.


Banlieus

The term banlieu before the neo-colonial invasion simply meant a suburb or a neighborhood at the margin of a city. For many suburbs of today this meaning is still valid. However in the case of the environs of some of the larger cities in France (Paris, Nantes, Marseilles...), the term connotes a sort of forbidden zone - areas to be avoided by honest Frenchmen. By now, the denizens of these banlieus are the 2nd and 3rd generation of the second wave of immigrants. They are the outsiders, those who cannot or will not become truly French but are nontheless demanding of social, medical and other benefits of the welfare state, just as long as the acceptance does not involved a threat to their Islamicism.

When the guest workers of the 2nd wave began to arrive, around 1950, many were housed in barracks or shacks in the poorest slums. This initial period of ghettoization was short lived. As part of the national effort to recover from the devastation of the German occupation, a huge program of publically funded housing was started. This involved nationwide construction of many types of housing including large highrises. The rate of housing construction has been maintained so that even today about 300,000 dwelling units are built yearly. Most such constructions depend on state aid.

The young are largely school failures or dropouts and unemployment rates among their elders are astronomical compared to the overall French rate of 10-15%. Lack of a job does not prevent legal residents, non-citizens of France, from enjoying all the social benefits of the welfare state. For example the residents of the banlieu, as do all French citizens, receive free medical care, with complete freedom of choice among physicians and hospitals. In those cases (less than 5%) where chosen providers maintain a private practice, 100% reimbursement is provided by the Social Security system

The French view of equality made certain that this new construction was open to the guest workers, especially those that had wives and children. The avowed principle of the government is that every household must be able to find an affordable home appropriate to their needs. Housing is generously subsidized. Income limits on subsidized housing are high enough so that about 2/3 of family units in France are eligible.

Although there was no specific attempt to localize the immigrants in particular neighborhoods, their isolation - due in equal parts to immigrant rejection of French culture and French xenophobia - ensured the North Africans would form local islands. In these socially isolated groups, they could practice their religion and maintain their chosen parts of the culture they had brought from their former homelands. Click here for more information on the Muslim Brotherhood.


Criminal Muslim Antisemitism

The truly fearsome aspect of the Muslim invasion is that it is, at the very least, European wide. Arab neo-colonialism may have been initially haphazard; the initial parasitization for each country was probably opportunistic and unplanned. With the growth of the second immigrant generation, with its increasing alienation and frequent criminality, the opportunity opened for the Moslem Brotherhood, Hizbollah, and the Wahhabis to extend their fields of operation and to orchestrate violence on an international basis. These hostile Arabs brought their antisemitism with them. And Finkielkraut, writes:

" ...it is in France, home to the largest number of European Jews...that synagogues heve been burned, rabbis assaulted and cemeteries profaned. By day we clean the walls of community centers and colleges that are covered with oscenities at night. Only the very brave dare to wear a kipa in the harsh neighborhoods known as cites sensibles, or on the Paris subway." (Finkielkraut, 2004, p. 21)

Because France is also home to more Muslims than any other European nation, it is likely that the attack on French nationality, with an accompanying anti-Semitism, will be the Arab spearhead. The Arabs are as aware as is Finkielkraut of the potential for Europe to become the next killing ground. After all,

"... The final solution took place on its [European] land; the decision was the product of its civilization; and the enterprise found no shortage of accomplices, mercenaries, executors, sympathizers and even apologists well outside of Germany's borders." (Finkielkraut, 2004, p. 24)

One must believe the proclaimed intentions of Hamas and the Islamic Jihad. The intended result of the present intifada is the killing of Jews as well as the removal of Israel from the map of the Middle East. How long will it be before the middle eastern anti-Jewish program is implemented in Europe? How soon will anti-Semitic outrages in France and elsewhere become so serious as to no longer be dismissable as merely unfortunate incidents due solely to the alienation in the banlieus?

What seems in store for France and all Europe for that matter is confirmed as already in progress by some non-Islamist Muslim scholars, for example, Abdul Hadi Palazzi:

Islamists draw on modern European models that posit a scientific revolutionary movement, an elitist scheme of ruling society by means of secret cults that act behind the scenes, and a manufacture of consensus by means of propaganda. They reject those aspects of the Islamic tradition that do not fit with this political outlook.

Theirs is, in fact, an extremist ideology; they consider their organizations and militants as custodians of the projects for Islamizing the world, and whoever criticizes them (be he a Muslim or a non-Muslim) is immediately accused of being anti-Islamic, "Islamophobic," and so forth. Unwilling to be ruled by non-Islamist Muslims, Islamists adopt an approach characterized by political supremacism. Their pious rhetoric does not hide the fact that they exploit the religious feelings of their followers to acquire mundane power and enhance their finances. They claim to be vanguard Muslims, integrating faith and politics, but their cardinal concern is holding power themselves and excluding others. Thus, the goal of these radicals is not genuinely religious but political and even totalitarian.

Like other totalitarian ideologies, contemporary Islamism is blindly utopian. It implies a wholesale denial of history; the Islamists' model of an ideal society is inspired by the idealized image of seventh-century Arabia and an ahistorical view of religion and human development. It is based on anachronistic thinking that rejects modern concepts of pluralism and tolerance. ...

Wahhabism seeks not just to take possession of the whole Muslim world by replacing Sunni Islam with the so-called Salafi school but even to expand its influence beyond it. Dogmatic uniformity has since then begun to suffocate the humane and enlightened Islamic tradition. ... (Abdul Hadi Palazzi, "The Islamists Have it Wrong," Middle East Quarterly, Summer 2001, Vol 8 #3).


Conclusions

There really is cause for alarm.

The disaffected and isolated unemployed in the banlieus outside Paris, Lille and Marseilles are a fuse waiting to be ignited by a Moslem Brother or a Wahabi Imam. Until now they have merely signaled to those who care to see their availability for acts of terrorism. Until now a victim of their Muslim anti-Semitism is "merely" an assaulted Rabbi, a burnt synagogue, a terrorized cheder, an officially unsolved murder - all of which can be dismissed by the bureaucrats of the welfare state as incidental and not indicative of a real trend.

Until now their Islamicism is limited to the chastizing of a sister who is considered immodest, or the murder of an informer or opponent of the growing Wahabbi influence in the southern communities. Once again French authorities are reluctant to probe the crimes of their Muslim guests.

The Wahabbis with their Saudi-funded Muslim pseudo-evangelism regard France as dar al-Harb, essentially enemy territory, to be conquered and returned to Islam from which it was taken in the 9th century. Schools supposedly established to train Imams for French service are bases for Wahabbi subversion and beginning neighborhood rule.

The Moslem Brotherhood and its Hamas spawn are active in the banlieus and are leading in the clandestine and widespread application of Sharia, which is to supplant French and Western law in general.

Even more, the Welfare state is being damaged by its overextended mandatory largesse to all comers - even those who are barely resident in the country. The proceeds of the National lottery cannot meet all of the resulting deficit. France's bloated national debt imperils her position in the European economic community. France's notorious century long inability to create new jobs should but does not discourage future welfare adventurism, which, nevertheless, does not entice the disenchanted Muslim youth to become truly French.

Finally, the parasitization of the Nation prompts increasing numbers of French citizens to question the validity of France's postwar response to the now defunct Soviet challenge. The Gallic version of the middle way between Stalinist bolshevism and a vibrant burgeoning capitalist West is increasingly viewed as a failure. How much of this failure is due to incorporation of the persistent fantasies of 1789 and how much to France's weak and reluctant industrialization in the 19th century is unclear. It is up to the majority of Frenchmen to change the direction of their social economy. In doing so effectively, the management of the 2nd wave of immigrants and their descendants may become more reasoned and attuned to reality.

Truly the French must accept their share of the guilt for the imminent destabilization of their national image. As might be expected the good intentions toward Muslims have been returned by growing violence and subversion. The West must realize that willy-nilly Europe is a present and growing battleground against terror.


Bibliography
  • Bell, David A., The Cult of the Nation in France, Cambridge,Mass:Harvard University Press, 2001.
  • Cobban, Alfred, A History of Modern France, NY:George Braziller, 1965.
  • Finkiekraut, Alain, "In the Name of the Other: Reflections on the Coming Anti-Semitism", Azure No. 18, Autumn 2004.
  • Prost, Antoine and Vincent, Gerard, eds. A History of Private Life. vol 5: Riddles of Identity in Modern Times, Cambridge, Mass:Belknap; Harvard University Press, 1991.
  • Wolfers, Arnold, Britain and France between Two Wars, NY:Harcourt, Brace & Co, 1940.

 
Lewis Lipkin is a member of the Think-Israel staff. He writes on Israel's neighbors, Europe and historical events.

 

 

 

The Algerian Connection

The largely French generated causus belli used by the last of the Restoration Bourbon kings, Charles X, to justify the invasion of Algeria is an often told tale (c.f. for example Rachid Tiempi's article in the March 1997 Middle East Quarterly, http://www.meforum.org/article/338) Its consequences were almost immediately disasterous for Muslims and, in a little over a century, for the French as well. The French invasion in the 1830s was brutal and characterized by an almost "ultra-imperialist" attitude of the military and the closely on-following colonists. The property and civil rights of the indigenous Magrhibis were almost totally ignored. The army proceded to declare most of the best land as French, without any reasonable compensation. European colonists were sought in France and other Mediteranean countries; they came in huge numbers at a rush; bought the good land for a song, and were usually taxed at half the rate of that laid on the natives on their arid acres. The administration was structured to over-represent the colonists (the pied-noir) and downplay the rights of the natives. France formally annexed Algeria in 1834, installing a governor-general who embodied both civilian and military authority derived directly from the minister of war in Paris.

Abd al Qadir, Algeria's legendary national hero, led a jihad against the conquerors, and rapidly brought large areas of the Maghrib under his control, establishing what the French feared would develop into a functioning Muslim state. An initial peace was subverted by the French who moved more that 100,000 troops into North Africa and General Bugeaud embarked on a scorched earth policy

"Bugeaud's strategy was to destroy Abd al Qadir's bases, then to starve the population by destroying its means of subsistence - crops, orchards, and herds. On several occasions, French troops burned or asphyxiated noncombatants hiding from the terror in caves. One by one, the amir's strongholds fell to the French, and many of his ablest commanders were killed or captured so that by 1843 the Muslim state had collapsed. Abd al Qadir took refuge with his ally, the sultan of Morocco, Abd ar Rahman II, and launched raids into Algeria. However, Abd al Qadir was obliged to surrender to the commander of Oran Province, General Louis de Lamoricière, at the end of 1847... Abd al Qadir was promised safe conduct to Egypt or Palestine if his followers laid down their arms and kept the peace. He accepted these conditions, but the minister of war - who years earlier as general in Algeria had been badly defeated by Abd al Qadir - had him consigned to prison in France." (Library of Congress Country Study-Algeria http://lcweb2.loc.gov/cgi-bin/query2/r?frd/cstdy:@field(DOCID+dz0029))

After decades of almost unbridled imperialism, the government of the Second Republic ended Algeria's colonial status and declared it to be an integral part of France, i.e., "Algerie francaise." Although he reestablished military control, Napoleon III was repelled by the greed of the colons and had ideas about preserving Algeria for the Muslims.

"Napoleon III visualized three distinct Algerias: a French colony, an Arab country, and a military camp, each with a distinct form of local government. The second decree, issued in 1865, was designed to recognize the differences in cultural background of the French and the Muslims. As French nationals, Muslims could serve on equal terms in the French armed forces and civil service and could migrate to metropolitan France. They were also granted the protection of French law while retaining the right to adhere to Islamic law in litigation concerning their personal status. But if Muslims wished to become full citizens, they had to accept the full jurisdiction of the French legal code, including laws affecting marriage and inheritance, and reject the competence of the religious courts. In effect, this meant that a Muslim had to renounce his religion in order to become a French citizen. This condition was bitterly resented by Muslims, for whom the only road to political equality became apostasy. Over the next century, fewer than 3,000 Muslims chose to cross the barrier and become French citizens." (Library of Congress Country Study-Algeria (http://lcweb2.loc.gov/cgi-bin/query2/r?frd/cstdy:@field(DOCID+dz0029).

In ending the military regime after the Franco-Prussian War in 1870, decrees by Adolphe Cremieux provided for a heavily weighted colon representation in the National Assembly, and their further control of local administration. However the pied-noir were not pleased by his almost incidental grant of French citzenship to all Algerian Jews. A new wave of European settlers, refugees from Alsace-Lorrain, further stressed relations with the Muslim majority in the Maghrib. Several years of famine and disease preceded the outbreak of an insurrection in Kybylie (northern mountainous region). This was suppressed and provided an excuse for seizure of about 1.5 million acres of tribal land and subjection of the Kybylie to a special native code, since the French penal code was consided too permissive for application to Muslim natives.

The uninhibited course of French imperialism continued until the end of WWI. Wilsonian self determination was not applied to France's North African colonies, or to her Asiatic ones for that matter. It might also be noted that in the Middle East at the time, under the guise of mandates to protect what were still colonies, all lands except Palestine were exempted from investigation by Wilson's commission of inquiry. (Of course it was only Palestine that was arbitrarily and illegally vivisected by the British to make a Jordanian state.) The Algerians were not represented at the Peace conference, and it was only in the mid-1920s that Algerian intellectuals (many of them evoulees - selected by the French for training as mid-level administrative duties in Algeria) began to form societies, some of which were secret and some subversive of French rule. These were frankly imitative of the pre-war Damascus societies - Arab liberation societies - which so easily gulled the British in 1914-1916. They were not nearly as successful.

All efforts to obtain reform of the extremely anti-Arab and anti-Berber legal code, were resisted by French authorities. Attempts by the government to grant a form of French citizenship to those few Muslims who would reject shar'ia - Muslim law - were rejected for the most part. In the mid 1930s facing the threat of Nazi Germany, the French goverment reacted to this rejection by further tightening the anti-Moslem laws. The rapid defeat of France in 1940 and the subsequent Petain/Laval goverment resulted in pro-Vichy govenments in the colonies, except for French Equatorial Africa, where General de Gaulle proclaimed the Free French resistance.

Allied landings in North Africa in 1942 was followed by replacement of a colon-supported, pro-Vichy, anti-Semitic government with the Free French government of General Giraud. Slowly, against strong colon resistence, some repressive measures were rescinded but Giraud insisted that political arrangements for the Algerian Muslims would have to wait on war's end. In 1943 Muslim leaders framed a manifesto that would make Muslim Algeria autonomous in all but name. This was rejected by a liberated France, which, largely in the interest of the colons, made a counter offer which once again liberated politically only the evoulees. Even most of the moderate Muslims began to favor independence rather than a single-state solution involving integration with the pied-noir in an Algerian government.

The turning point was the near famine winter of 1944-5 folloowed by the May Day Friends of the Manifesto and of Liberty (AML) demonstrations in Algeria's major cities. This resulted in three dead. The full explosion occured a week later on V-E day in Setif, where police firing on marchers precipitated an anti-European rampage that killed more than 100. The millitary and police riposte with aerial and naval forces participating in attacks on Muslim population centers, resulted 1500 Muslim deaths according to official French figures. Algerian Nationalists believe as many as 45,000 were killed. The AML was outlawed and 5000 or more were arrested. In effect civil war had begun.

In the next 2 years there was considerable intranecine strife among various nationalist groups. The MTLD (Movement for the Triumph of Democratic Liberties), with an uncompromising pro-independence program obtained the most widespread Muslim support. It spawned a secret organization, the OS which was created for terrorist operations against the colons and the government. The OS was soon commanded by Ahmed Ben Bella. The 1952 OS actions led to the arrest and deportation and imprisonment of Messali Hadj, the MTLD leader, and Ben Bella's flight to Cairo. There, encouraged by Nasser, he built the organization that came to be known as the National Liberation Front (FLN). The Library of Congress Country Study for Algeria descibes the first round of the FLN offensive

In the early morning hours of All Saints' Day, November 1, 1954, FLN maquisards (guerrillas) launched attacks in various parts of Algeria against military installations, police posts, warehouses, communications facilities, and public utilities. From Cairo, the FLN broadcast a proclamation calling on Muslims in Algeria to join in a national struggle for the "restoration of the Algerian state, sovereign, democratic, and social, within the framework of the principles of Islam." The French minister of interior, socialist Francois Mitterrand, responded sharply that "the only possible negotiation is war." It was the reaction of Premier Pierre Mendes-France, who only a few months before had completed the liquidation of France's empire in Indochina, that set the tone of French policy for the next five years. On November 12, he declared in the National Assembly: "One does not compromise when it comes to defending the internal peace of the nation, the unity and integrity of the Republic. The Algerian departments are part of the French Republic. They have been French for a long time, and they are irrevocably French ... Between them and metropolitan France there can be no conceivable secession.

The FLN was joined by many of the nationalist groups. It rejected the communists and absorbed moderate groups that could no longer hope for an equal place in a French pied-noir-dominated overseas department. One group that refused to join the FLN was Messali Hadj's MTLD which was rather easily eliminated in North African, but had gained strong support among the Algerian workers of the second immigrant wave. The FLN, almost as a portent of things to come, set up powerful forces in metropolitan France, initiating the "café wars" which were almost as viciously violent as the future battles of the pied-noirs and then the OAS with the goons of the de Gaulle government.

In Algeria itself, the FLN was tutored by the infamous Frantz Fanon who presented the arguments for the nauseating forms of violence practiced in the name of liberation. Uncommitted Algerians risked liquidation as potential proponents of French compromise.

Not to be outdone in savagery, the colons executed Muslims declared merely suspect of FLN membership. Acting with tacit official cooperation, their vigilante murders were out and out counter-terrorism. This lack of discrimination perhaps persuaded the FLN leadership that significant escalation from their policy of only attacking government and military targets was needed. The Philippeville massacre converted the new governor general, Jaques Soustelle, into an advocate of extreme measures. The armed forces, the colons and the police had a counter-terroristic field day; the FLN estimates 12000 Muslims were killed in the process. Soustelle returned to France but maintained connections with both Army and colons. In Paris he began the organization of an Algerian coup d'etat. His aim included a colon-governed Algeria and a return of de Gaulle to power. Soustelle's successor, Robert Lacoste, governed by decree. Captured FLN leaders were imprisoned. At the same time France came to believe that Nasser was the FLN's main support, but the Suez adventure failed to produce a change in Egypt. In the meantime the FLN was gaining leftist international and Arab support in the United Nations.

"Specializing in ambushes and night raids and avoiding direct contact with superior French firepower, the internal forces [FLN] targeted army patrols, military encampments, police posts, and colon farms, mines, and factories, as well as transportation and communications facilities. Once an engagement was broken off, the guerrillas merged with the population in the countryside. Kidnapping was commonplace, as were the ritual murder and mutilation of captured French military, colons of both genders and every age, suspected collaborators, and traitors. At first, the revolutionary forces targeted only Muslim officials of the colonial regime; later, they coerced or killed even those civilians who simply refused to support them. Moreover, during the first two years of the conflict, the guerrillas killed about 6,000 Muslims and 1,000 Europeans.

The next move of the revolutionaries was a shift to the cities with a plan for a general strike. The strike was eventually broken but not before the French General Jaques Massu had won the Battle of Algiers using methods of terrorism to counter that of the FLN. His paratroopers, recently returned from Vietnam, systematically destroyed the FLN infrastructure of the city. In Europe, the uninvolved of the West reacted adversely to the stories of torture by the French, but remained relatively indifferent to stories of torture by the FLN, who somehow became the "good guys."

It was clear that Massu's victory in the city of Algiers did not include the other cities and certainly not much of the countryside. However as a victorious and tough minded general he was the man to lead the Army junta in the coup d'etat, the coup which had been planned by Soustelle when he returned to Paris. Their colleague General Salan abrogated all civil authority. With his Committee of Public Safety he led the junta in the demand for de Gaulle's leadership. The Army both in Algeria and in metropolitan France was convinced that only de Gaulle was capable of rallying France to the task of preserving the North African departments and cancelling the shame of Dien Bien Phu. Rene Coty gave in to the demands and appointed de Gaulle premier of France with power to govern by decree for the next 6 months. De Gaulle declared the Fourth French Republic essentially dead and a draft for the constitution of the Fifth Republic was begun.

De Gaulle's first trip to Algeria seemed to promise his adherence to Algerie Francaise He proposed a new set of socio-political and economic reforms. There was no progress but the FLN brought the war to the French homeland. Terrorism by bomb, by murder and by mutilation was brought home to the French. Though most Algerians had voted for the new constitution the FLN's campaign at home and abroad continued. De Gaulle became president of the Fifth Republic and within months was secretly negotiating for a more or less independent Algeria, The background to his decision was that

"In 1958-59 the French army had won military control in Algeria and was the closest it would be to victory. During that period in France, however, opposition to the conflict was growing among many segments of the population. Thousands of relatives of conscripts and reserve soldiers suffered loss and pain; revelations of torture and the indiscriminate brutality the army visited on the Muslim population prompted widespread revulsion; and a significant constituency supported the principle of national liberation. International pressure was also building on France to grant Algeria independence. Annually since 1955 the UN General Assembly had considered the Algerian question, and the FLN position was gaining support. France's seeming intransigence in settling a colonial war that tied down half the manpower of its armed forces was also a source of concern to its North American Treaty Organization (NATO) allies. In a September 1959 statement, de Gaulle dramatically reversed his stand and uttered the words "self-determination," which he envisioned as leading to majority rule in an Algeria formally associated with France." (Library of Congress Country Study - Algeria)

De Gaulle's betrayal provoked an insurrection of the colons. Support for the colonists at home was widespread. It was sufficient to threaten the government. De Gaulle salvaged the situation by a cleverly timed and phrased televised appeal to the Army. It was obeyed by most units. Leaders of the revolt were imprisoned, but some escaped to form the OAS. These officers, many of them long term veterans of colonial wars, and former devotees of the de Gaulle myth, instituted their own reign of terror including attempts at de Gaulle's assassination. In time, and with de Gaulle's seeming invulnerability, the OAS was infiltrated, decimated and rendered harmless to France and to the new country of Algiers.

After a couple of decades of third world prominence and seeming prosperity, Algeria succumbed to the internal contradictions of the Muslim revolutionary state. She is now in the midst of a Civil War that at least matches the brutality and savagery of the war of liberation. Secularists and Islamic fundamentalists struggle to control a country that is almost totally dependent on its oil for any real income.

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The Muslim Brotherhood

In contrast with the Wahhabis, the Muslim Brotherhood is a relative newcomer to the Islamic Fundamentalist movement. It was founded by an Egyptian, Hassan al Banna, in 1928. In many respects the Brotherhood was a middle eastern totalitarianism. Al-Banna required and obtained loyalty and obedience from all its members. He alone determined the Brotherhood's policies. It started as a response to the dissatisfaction of middle class Egyptian Moslems with their government's preoccupation with Islamic modernism - the belief that Muslims can incorporate much of the technical and political novelties of the 19th and 20th centuries in their law and economy and still remain Muslim.

al Banna prescribed a return to what he believed to be Islamic principles: a system of law which was all shari'a and hadith. In his view there was little room for that aspect of law termed figh or jurisprudence. The scope of shari'a is broader than the western term, law. To al Banna, shari'a with haddith is the necessary and sufficient blueprint for the truly Islamic state. Economically in a Muslim state there should be a wide redistribution of wealth among the believers. Banks should offer shares of increase rather than interest, and the collection of zakah (a form of charity that is one of the pillars of Islam) should be made from all those eligible for the good deed.

al Banna's formed his followers into chapters or closed cells, whose structure and function were reminiscent of the first Bolshevik soviets. Each was centered around a mosque or charitable organization. The chapters provided for various aspects of welfare for the members. In the two years following the founding of the movement, the orientation became more overtly political and in opposition to the secularist-modern government. Along with the new direction of activity, paramilitary organizations took shape as cells of the Brotherhood.

Political action by "volunteers" was first seen in the Arab revolt against the British rule in Palestine 1936-9. Anti-westernism, especially against the great colonial powers, was basic to the Brotherhood's rejection of Islamic modernism and persisted through changes in leadership and country of operations.

In Egypt their opposition to British rule was continued into the post WWII period. It was often expressed in the form of demonstrations and strikes. Again, in the Israeli War of Independence, volunteers fought with Egyptian and other Arab state armies. Israeli victory over massed Arab armies represented a failure that in fantasy at least would not have occurred if Egypt had been an Islamic state. After the war, the defeat was vociferously condemned as the fault of the secular-liberal Egyptian government.

Twenty years after the founding of the Moslem Brotherhood, their welfare and political activity was so widely approved that the government considered them a growing threat. One step to stem the Brotherhood's progress was the planned assassination of al Banna; the Egyptian secret police completed the mission in early 1949. But the Islamic fundamentalist movement had the numbers, the organization and the influence to survive the founder's death.

The Suez episode was yet another opportunity for Brotherhood volunteers to oppose the British. In this case they acted in support of the government they detested. This in the eyes of some of their supporters reduced their credibility as as revolutionaries.

Nasser's government proceded to undercut the opposition parties by a progressive series of land reforms. This rendered them secure enough to abolish all other political parties. At the same time the government's economic policy shifted more to the left, while its foreign policy became unreservedly pan-Arabic. In the course of the formation of the one-party state, the Moslem Brotherhood was driven underground and its sphere of influence in mosques and the Wafd charities was replaced by state control.

After Nasser's death, Sadat permitted the gradual rehabilitation of the Brotherhood, but he refused to give it the privileges of a legal political party. The front of good works and charity was maintained despite the desertion of more activist splinters.

The Muslim Brotherhood has not limited in its organization to Egypt. Al-Banna and his followers established branch movements in Jordan, Syria, Palestine and in the Sudan.

The Jordanian organization was founded in 1946, and at first was closely supportive of the Hashemite kings. After Israel regained the "West Bank" the relationship with the PLO flourished as well. The closer the Brotherhood came to the Arafat gang, the more the problems that King Hussein perceived in the Moslem Brotherhood. They remained even after the expulsion of the PLO, and donned the appearance of an ordinary political party, winning elections in the 1980s. They are financed from Kuwait and most probably Saudi Arabia as well, even though their fundametalism differs widely from the Wahhabis. The Brotherhood supported Iraq during the 1st Gulf War, but the Saudi and Gulf State support has continued nonetheless.

The Palestinian branch was founded by al-Banna himself in the very early 1940s. In 1973 the Brotherhood in what was now Israel sponsored as series of welfare, social and religious programs under the leadership of Shaykh Ahmad Yasin, who had Israeli permission for these efforts. Younger Israeli Muslims felt that the Brothers were not attending to the needed essentials of the anti-Israel struggle. Shaykh Yasin split the Brotherhood and formed Hamas. As of 2002 it seems that the Moslem Brotherhood continues to present its benign mask of good deeds with the concurrence of the Israeli government.

The Syrian Brotherhood was in fundamental opposition to the Baath party. The activity was effectively ended by the victory of Hafez al-Assad. It was one of the few branches to resort to armed insurrection based in its stronghold of Hama. Al-Hassad made association with the Brotherhood punishable by death, and the Hama fortress was totally destroyed.

In Europe it is clear that both the Brotherhood and its relatives like Hamas have Imams and supporters in many of the Moslim communities in Europe and the Near East. The threat of Hamas is overt and tends to divert attention from the Brotherhood activities. The Brotherhood commands broad Muslim community support.

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