Sex and Deviance

by Guillaume Faye

  Let us also mention the following contradiction, since contradictions are the trademark of ideological dogmas: we are told that France has always been ‘racially mixed’ on account of the contributions of populations from other parts of Europe (first proposition). But we are also repeatedly told that France must become racially mixed in order to be enriched (second proposition). But we thought it was already mixed....

  Behind all this, do not forget the ethnomasochism, the hatred of oneself. Behind these appeals to race-mixture, relayed from the highest levels of the State, hides the deeply racist message (or, more exactly, the self-racist message) that it is not good for France to be an ‘entirely White’ country, that to regenerate itself, to open up and become diverse, it must blend itself into a genetic soup.

  Ethnic conscience, which has completely left the elites and the leaders of Western countries, is however very much alive in the rest of the world, which has not been struck by this pathological syndrome of desiring the dissolution of its own identity. Just imagine a Japanese, Russian, Israeli, Chinese, or Indian leader declaring or wishing that ‘our people must mix with other races; we must increase the number of mixed marriages and allow masses of migrants to come to us each year from all over the world’. Ethnosuicide as official policy, camouflaged by meaningless jargon about openness, enrichment, opportunity, and diversity. As Hannah Arendt and George Orwell saw, it is typical of totalitarian ideologies to convert evil into good, poison into a remedy, and error into truth.

  Different Sexualities

  Eroticism and the romantic feeling that the man has for the woman, as they are expressed by European cultures, are usually missing among Africans and Arabs, as well as among many other ‘coloured’ peoples, whether of mixed-race or not. On the other hand, it is present in Northern India, as well as among the Iranians, the Japanese, and several Chinese ethnic groups. This remark is not meant to be contemptuous or even critical: it is a mere ethnographic observation which uninhibited English-speaking Ethnographers and Sexologists have long since made.[23]

  Similarly, African or Arab men know little in the way of ‘matrimonial tenderness’ or ‘romantic devotion’ (that is to say, affection and respect for the wife) ideas that, along with eroticism, are mainly present in the Indo-European cultural realm.[24] The African and Arab male experiences sexuality and conjugality as a relation of immediate domination. He is not very susceptible to the beauty or allure of women (except when it is a socio-racial criterion for raising his own status). The sexual act for him amounts to little more than brief copulation without preliminaries. Sexuality is reduced to a physiological need for ‘release’. His ‘sexual grammar’ is very narrow, limited to fellation and hasty penetration without preliminaries or caresses, quite in accordance with the pattern of X-rated movies, of which such men are great fans.

  The African man, like the Arab, usually doesn’t worry himself about his partner’s enjoyment or orgasm, which demonstrates the unilateral character of their sexuality. Moreover, African Islam took over the (already very old) tradition of clitoridectomy, and even of nymphectomy,[25] which aims at preventing female enjoyment and mutilating the woman’s external sex organs in order to dispossess her of any sexuality of her own. The female body is reduced in such a case to a simple passive object of male masturbation and ejaculation. The female orgasm is considered an inconvenience for that of the male. This denotes a primitive sexuality which is purely generative and deprived of all eroticism and sensuality.

  Under evolutionary pressure and the imperative of adaptation, phylogenesis has, for hundreds of thousands of years, programmed the African for an immediate and rapid sexuality in order to ensure a highbirth rate among all the women of the clan, something indispensable in order to compensate for extremely high infant mortality. Clan sexuality (in which all the fertile women are perpetually pregnant or recovering from childbirth) is better adapted to this natural (unconscious) strategy than the sexuality of the couple. The fact that a statistically high proportion of rapists are Black is probably also to be understood within the framework of this brutal, hasty, androcentric sexuality, which can only have genetic origins.[26]

  * * *

  More or less consciously, woman’s sexuality is made taboo, diabolised, for it troubles a male who is essentially unsure of himself, and who wants to transform the female into a mere biological instrument. The sexual act correlates not with love but with violence. It is close to a sort of ritual rape. The libidinal impulse is immediate, lacking any cerebral or emotive dimension. The woman’s sexual organs are a mere hole which must be occupied by force. It is not the woman’s pleasure or desire that is exciting, but her pain and fear. The woman’s dissatisfaction is of no importance, no more than her physical or mental qualities are, since one can constantly change the orifice, the partner. Moreover, the idea of the desirable or the repulsive woman hardly exists. Any of them will do, from pre-adolescent girls to old women. In Islam we meet again with this very primal conception of male sexuality. Moreover, if you look at personal ads (which our armchair sociologists never deign to study, although they are a goldmine of information), you will note a certain number of masochistic women who are looking for bestial and brutal relations, and who specify that the partner must be ‘Black or Arab’. An intuition? The question is dealt with in a later chapter, but we must mention the abundant supply of pornographic videos of scenes depicting not only copulation between Black men and White women, but often brutal scenes of domination. You can imagine the effect that such scenes have on the frustrated brains of certain males.

  * * *

  In European civilisation, on the other hand, the man’s sexual enjoyment is increased by that of his partner, with the goal of a common, fusional orgasm. The sexualisation of the woman is not an obstacle to virility, but is its natural complement and condition. If the woman experiences pleasure, the man does not feel frustrated, but fulfilled. The man tries to give the woman pleasure, and the woman does so with the man. Sex is cerebralised and shared.

  Among Africans and Arabs, women are a sort of biological instrument. She satisfies the man, ensures reproduction and care of infants, but also works and manages the domestic sphere. The man’s role is that of hunter, warrior, herdsman — but not farmer. This mindset is the product of long natural evolution and remains anchored in the mind of all Africans, despite any European veneer. There is no couple, but an extended family in which polygamy is natural, where there cannot exist any deep emotional bond between a man and a woman. The man’s enjoyment is solitary, like a sort of masturbation with an inanimate or half-animate object. Bestiality, moreover, is perfectly licit. In these civilisations, the rape of a woman (even of one’s own wife) is not condemned. A woman raped by a man other than her husband is guilty, not the rapist.

  In all African cultures, and in all their extensions among the Africans who have immigrated to the West, especially if you look at the most diverse musical and artistic forms, expressions of love and eroticism are primal, devoid of refinement or subtlety, even if there is an attempt to imitate European culture.

  * * *

  Let us leave this unpleasant subject. Curiously, African and Arab women seem much more gifted and evolved than the men of the same origin. Especially among the people of Black Africa (and to a certain extent among Arab and especially North African populations) it would seem that the woman is more productive than the man. This is perhaps why she is undervalued. We do not find this difference among peoples of European or Asian origin. In immigrant populations in Europe, for example, it is well-known to the public that girls perform better in the school system than do boys and are, in general, more intelligent than boys.

  These dispositions also translate into sexual and conjugal terms. The sexuality of Black African and North African women is not at all the same as that of men of the same origin. They are more sensual, indeed overflowing with sensuality. They are open to eroticism. The
y also understand conjugal tenderness and monogamy. This explains why many of them (the most cultivated and those who have been able to escape the oppression of their tradition) have chosen to marry European men. Of course, relationships and marriages between a European man/foreign woman are much less approved by the dominant ideology than the converse case. ‘Domino’ couples in which the woman is of colour are much less numerous than those in which the woman is White. This important observations does not arouse the curiosity of official sociologists.

  Sexual Violence and Sexual Racism

  In Muslim milieus it is felt as insulting for any of their women to have the least commerce with a European man, or worse, to marry one; and this is not only because of Islam but for racial reasons subtly dissimulated beneath a religious pretext. Innumerable incidents occur in Europe in which girls are persecuted, beaten, locked away, and even murdered by their family or entourage because they are ‘going out’ with a European man. Those of the bien pensant milieus and the media who would cry racism if the case were reversed (that is, if a White woman were harassed because she had a companion ‘of colour’) are careful not to castigate this common social behaviour which forbids North African girls from having European fiancés.[27] Sexual racism is permitted only in one direction. It must be said that Arabs and Muslims (and often Blacks) have a strongly developed racial conscience for protecting their women’s wombs — but not when it is a matter of mixing their own blood with that of European women — while divirilised and ethnomasochistic European men have lost all racial consciousness. They often go so far as to celebrate the unions of European women with foreigners.

  * * *

  As I have explained elsewhere, all you have to do is read the popular (although heavily censored and selective) press and classify geographically in order to see that the overwhelming majority of rapes, sex crimes and misdemeanors, marital abuse, battered women, kidnappings of male children are, in Western Europe, the work of men of African and especially North African or Turkish origin and Muslim culture. An effort is made to emphasise odious native Europeans of the Dutroux or Fourinet type,[28] who make the front page for sordid rapes, paedophilia, and such like.

  The mainstream media strain to conceal or minimise sex crimes (and other crimes as well) committed by immigrants of African-Arab background. They prefer to focus on and give considerable emotional weight to crimes committed by Europeans. But any serious researcher who decodes the crime reports in local media, who consults Internet sites, who can get the police to speak openly with him, will arrive at the obvious conclusion that native Europeans are very much in the minority as regards the perpetration of such crimes — as well as all other kinds of crimes. The media only emphasise ‘sex monsters’ of Gallic origin. The goal is to provide aid and comfort to the propaganda which says that sex crimes (and other crimes) ‘come from all milieus’.

  Of course, we must mention paedophilia which is frequently emphasised in the media, but is that because it mainly concerns native Europeans? Sordid as it is, paedophilia affects far fewer victims than the violence, aggression, and mistreatment suffered by grown women.

  Next, we must ask why it is that persons of the above-mentioned ethnic origin are responsible for most of the acts of sexual barbarity and aggression against women. One might say that it is because of Islam and the sexual frustration it induces. But such an explanation is rather shallow, for Islam itself is merely the product of a certain ethno-anthropologic mentality. Its puritanical repressive measures are merely compensation for an atavistic violent libidinal attitude of males. The answer is perhaps to be found elsewhere, namely in genetic factors; those factors that are widely used in curing illnesses (after having long been denied) but which are forbidden entry into the study of history and sociology — an indefensible contradiction.

  Sexual Ethnomasochism and Divirlisation

  In some of my earlier works I have defined ethnomasochism as a pathological tendency widespread among persons of European origin to devalue themselves via a kind of ‘self-racism’, a hatred and shame of themselves which gives them some sort of neurotic pleasure. Obviously, this suicidal psychosis is supported by the dominant ideology whose moral blame and inferiorisation of the White man constitutes an essential paradigm. Concurrent with this ethnomasochism we find xenophilia: the immoderate and systematic love of the foreigner or the ‘Other.’[29] In general, asserting a White identity is a sin (racism), while asserting an African identity (especially if it is thought of as superior) is a virtue.

  Divirilisation is a concomitant process, almost physiological, by which a large number of White men (though obviously not all), especially among the younger generation, lose the qualities proper to virility: physical courage, individual and collective pride, a sense for protecting women (it should go without saying that manliness has nothing to do with machismo). In order to reclaim their masculinity, a number of decultured young White men who come into touch with the foreign majority in certain neighbourhoods adopt the behaviour, the gestures, and the talk of foreigners. This is a symptom of barbarisation.

  Both of these pathologies obviously have numerous implications and strong sexual and reproductive sources, so we must examine these sources without speaking here of their other aspects in other domains. I shall mention several elements of which there are many examples and which are symptomatic both of ethnomasochism and of divirilisation.

  First of all, the sexual overestimation of Africans and, to a lesser degree, of Arabs, transmitted by the media, popular rumour, advertising, and the pornographic industry, as previously mentioned. This cliché contributes to the self-satisfaction of the men involved, conscious of enjoying a sexual attractiveness greater than others. This feeling also compensates for their poorly repressed inferiority complex when it comes to intellectual matters.

  We also find, but to a lesser degree, among white men (especially in progressive milieus) the idea of the sexual perfection of the Black woman, bound up with the idea (no longer of the length of the penis, obviously) of their prominent buttocks.

  All this is associated in the Western imagination with the physical superiority of Blacks and Arabs, with this conviction coming from spectator sports.[30] Associated with this prejudice, we find that of the ‘physical perfection’ of the bodies of Blacks.

  Two remarks must be made: first, we note the contradiction in egalitarian and anti-racist discourse between the affirmation of equivalence between the races — and in fact a denial of the existence of races in favour of purely individual genetic differences — and a proclaimed belief in the physical superiority of Africans. As always, anti-racist discourse destroys itself and brings with its attributions another, concealed form of racism, which is the inferiorisation of Whites, but also the suggestion of the animalism of Blacks.

  Second of all, the large number of White girls and women who take lovers or husbands ‘of colour’, for reasons discussed above, contribute to and aggravate the devirilisation of Whites. Moreover, in advertising and on television shows, the effeminate homosexual is always of European origin.

  Among White women who take a boyfriend, lover, or husband ‘of colour’ we also find the consequences of the romantic individualist syndrome, which is opposed to the idea of ethnic lineage (‘I’ll love whomever I wish!’), the destruction of all racial consciousness (the consequence of long ideological formation involving the unconscious), the need to set oneself apart and make oneself interesting vis-à-vis an entourage who would never have expected that, and an unreflective romantic appetite — typically feminine, for adventure — the unknown. The 1960s American movie Guess Who’s Coming to Dinner with Sydney Poitier was one of the launch pads of this transgression.

  Then we find women who prefer sterility and ephemeral amours to living as part of a couple, or who opt for homosexuality. They complain that men ‘are unreliable’. Are they really wrong? They are reacting in such cases against the divirilisa
tion of men.

  Now, here is something that looks very paradoxical: the feminist reflex to do without men, to demand the autonomy of the woman without children or husband, rests on disappointment and nostalgia: the suppressed desire for a man as head of the household, a tutelary and protective authority.

  The spectacle offered by contemporary European man, above all to those of the younger generation (which is extremely serious), is of a man marked by softness, more or less effeminate, with a vacant look. You can find good examples among those chosen for ‘reality television’.

  * * *

  As another ethnomasochistic symptom, we should mention the suspicion of White natality, guilty of a sort of implicit and masked ‘racism’. The large native European family is struck with a sort of low-intensity opprobrium, the object of mockery, of poorly dissimulated hostile irony. The wife in such a family is supposedly exploited and subservient, like a mother cat encumbered with kittens, damned to the raising of children as well as household tasks. The White ‘housewife’ is an anti-model, eclipsed by that of the woman CEO or employee, sterile or at least with no more than two children. On the other hand, the prolific African (or North African or Turkish) family established in Europe is the object of every solicitude. The permanently pregnant African mammy living at the expense of the native taxpayer, whose progeny encumber the maternity wards and nursery schools, and who is crushed beneath the wait of her household tasks — the feminists have nothing to say about this. There is no question of ‘family planning’ for them.