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Europa Quo Vadis? The EU’s Spiritual Identity

Emanuel L. Paparella, Ph.D.

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A brand new Europe was created after World War II: the European Union. A union based on purely neutral, that is to say, non-ideological, economic, scientific, educational foundations. This leads to a crucial question: are those foundations reliable and solid enough by themselves, or is there something sorely missing? Is the absence of spiritual foundations a sign that a more perfect union transcending nationalism and economic-political considerations will forever elude the European Union?

Some post-modern philosophers attribute the problem of modernity to a mistake made at the beginning of Western culture, to Plato in particular. They assume a continuity between modern rationalism and the principles of reason as formulated by the ancient Greeks. Others draw a distinction between the original principles of rationality and their modern interpretation. They trace the root of that distinction, with its dramatic political implications, to the modern turn toward the human subject as the only source of truth and its consequent pragmatism. This turn was initiated, to be precise, by Renè Descartes, widely considered the father of modern Western philosophy. What some post-modern thinkers reject is not only Enlightenment rationalism, but also the original Greek form of rationality. For them rationality is little more than behavioral
attitudes, a sort of incessant self-correction and perfectibility patterned after the experimentalism and self-correction of science. This is considered progress. In fact, it is branded as a deterministic inevitable sort of progress: the newest is always the best. Allegedly, it does away with disastrous and destructive universalist totalizing ideologies, the grand scheme of things a la Hegel, the grand narrations, often at war with each other. The argument is this: it is better to be more modest in one’s goals and humbly attend to immediate social and economic needs. Welcome Epicurus and Lucretius, away with Plato’s grandiose Forms.

Indeed, Europeans no longer agree on spiritual values; those values that, despite political conflicts, were in place prior to the Enlightenment. It took the Czech philosopher Jan Patocka (who in turn greatly influenced Havel) to dare propose, in the middle of the 20th century, a return to an idea that used to be characteristic of the European tradition since the Greeks but in the 20th century is seen as a scandal and an anachronistic anomaly: the care of the soul by way of a great respect for truth and the intellectual life, holistically conceived.

Plato had claimed that it is through that life that we, as human beings endowed with a soul, partake of the life of the Ideas and share the life of the gods themselves. Later, Christians adopt this notion but change its direction. For Christians, theoria, or contemplation, remains the fundamental principle of any viable culture. Bereft of it, a civilization is left with nothing but a sort of aimless and blind praxis leading to its eventual destruction. Christopher Dawson for one explored and clarified this idea in his famous The Making of Europe.

So, the next question is this: can such a principle as advocated by Plato, play a role in the spiritual unification of Europe? Which is to say, must the commitment to reason abandon a rationalistic universalism to oppose to it an anti-rationalist particularism? To deepen a bit more: is not abstract rationalism and its irrationalist reaction responsible for much of the ominous nihilism which Nietzsche, for one, claimed hovers over Europe like a menacing specter? Has it not, in fact, corrupted the very principle of reason that, up to the Enlightenment, had constituted the core of Europe’s spiritual identity? Has it not turned wisdom against itself?

Prior to World War II, the philosopher who most acutely perceived the spiritual crisis that rationalism has caused in Europe was Edmund Husserl. In a famous lecture delivered in Prague on the very eve of one of the darkest chapters of modern European history, he said this: “I too am quite sure that the European crisis has its roots in a mistaken rationalism. That, however, must not be interpreted as meaning that rationality as such is an evil or that in the totality of human existence it is of minor importance. The rationality of which alone we are speaking is rationality in that noble genuine sense, the Greek sense, that became an ideal in the classical period of Greek philosophy.”

All we need to do is give a cursory look at Husserl’s philosophy of phenomenology to be convinced that Husserl regarded modern objectivism as the quintessential expression of this rationalism. It reduces the world, which for the Greeks was a spiritual structure, into an object, and reason into an instrument for manipulating matter. One may ask, how then did Husserl view the spiritual identity of Europe? He advocated that the particular must be fully reintegrated with the universal, an idea that Kierkegaard too had proposed. Husserl says: “Clearly the title Europe designates the unity of a spiritual life and creative activity-
-no matter how inimical the European nations may be toward each other, still they have a special inner affinity of spirit that permeates all of them and transcends their national differences… There is an innate entelechy that thoroughly controls the changes in the European image and directs it toward an ideal image of life and of being. The spirited telos of the European in which is included the particular telos of separate nations and individual persons, has an infinity; it is an infinite idea toward which in secret the collective spiritual becoming, so to speak, strives.” But the question persists: is it possible at this point in its history to
revive the spiritual idea of Europe? An idea that, despite its violent historical conflicts, has kept its people united within an unrestricted diversity?

In his Philosophical Discourse on Modernity Jurgen Habermas attributes the failure of the Enlightenment to the intrusion of foreign elements which derailed its original program of full human emancipation. He finds nothing wrong with the project itself, aside from the fact that it was prematurely abandoned for a romantic return to some form of pseudo-religion, such as the worship of nature in the 19th century, the era of Romanticism. Undoubtedly there is something unfinished about the Enlightenment, but contrary to what Habermas believes, it is not the execution of the project that failed to reach a conclusion but the concept itself. Many question nowadays the very principle of rationality that directed Enlightenment thought. This may sound paradoxical, for indeed it is the adoption of reason by the Greeks and the subsequent synthesis with Christianity as achieved by Augustine and Aquinas that distinguishes European culture from all others and defines its spiritual identity.

To be sure, the real culprit was not reason or rationality but rationalism, which was unknown to the Greeks. Rationalism is a modern invention inaugurated by Descartes and consisting in a separation of the particular from the universal and assigning supremacy to the universal while misguidedly assuming that a rationality constituted by the human mind could function as the same comprehensive principle that it had been for the Greeks. To the contrary, a rationality of purely subjective origin produces mere abstract, empty concepts in theory and pursues limited human objectives in practice, mostly narrowly focused upon economic and political concerns. Einstein had it on target: our era is characterized by perfection of means and confusion of goals. Indeed, in developed societies where economic concerns have become all-important and dominant, the protection of sub-national identities and minority groups are at risk. One place where any obstacle to economic development has been successfully eliminated is the United States, usually mentioned as a model of federalism encompassing many nationalities. Many EU politicians advocate a “United States of Europe.” That may sound progressive, but it remains a chimera given that the nationalistic
and regional identities are still very strong in Europe. Is it even desirable?

It would indeed be a mistake for the EU to imitate the US and attempt a repetition of a mega-nation which would translate into a super-power bent on power and the forcible exportation of democracy (an oxymoron if there ever was one). The price that will have to be paid will be further erosion of Europe’s original spiritual unifying principles, the very roots of its cultural identity. Soccer games heralded as a unifying principle may indeed be emblematic of that mistake. What some Europeans fail to clearly grasp is that what keeps so many ethnic nationalities and groups together in the US is not that we all drink Coca Cola, but a constitution which guarantees certain basic rights transcending nationality and even the very power of the State in as much as they are conceived as inalienable. Those enshrined ideals make “a pluribus unum” possible, as the dollar bill proclaims.

As the recent conflicts in the Balkans have shown only too well, it will prove quite difficult for Europeans with different languages reflecting diverse cultures to create a United States of Europe, nor should they. As it is, all the worst features of American popular culture are imitated, even by those who are anti-Americans, while the best in American culture is largely unknown or ignored. That is not to deny that one of the major achievements of the European Union has been the preventing of a major destructive conflict on the continent at the level of a world war for the last sixty years or so. However, to count on mere political-economic motives to completely free Europe from its past destructive legacies may be a miscalculation.

Calling oneself a Newropean will not do the trick either. It would suffice to take a hard look at the xenophobia that has raised its ugly head and pervades the EU especially its most affluent countries. Superficially it seems directed at immigrants coming from outside Europe but often the real target is a neighboring country, not to speak of the regional independence movements. What seems to be lacking within this economic, political, educational coordination that is the EU is a deeper kind of integration based on an inclusive spiritual idea. How is this to be achieved in a secular democratic society pledged to protect the rights of all its citizens and their diversity? A nostalgic return to the Greek-Christian synthesis and the Christendom of medieval times (at times imposed politically) will not do and is not even desirable. That was a synthesis meant for Europeans Christians (many of them forced to get baptized by their kings who found it politically convenient to switch from paganism to Christianity), not for non-Christians, not to speak of the non-Europeans which are now counted into the millions in Europe.

In any case, it is undeniable that at present no spiritual foundation for a genuine unification exists. The present proposed Constitution which nobody even calls constitution any longer but a compact, mentions a fuzzy kind of spiritual heritage almost as an after-thought. Many Europeans don’t seem to be too concerned about such an absence, if indeed they even perceive it. And yet, some kind of new synthesis is needed. Unfortunately, it will not even be envisioned, never mind implemented, unless Europeans, begin a serious reflection and a debate on the original idea to which Europe owes it cultural unity and identity. That carries
the risk of being perceived as an “Old European,” maybe even an anti-modern and anti-progressive, but I would suggest that without that original idea, which precedes Christianity itself, a crucial novantiqua synthesis will not be perceived either and Europeans may be sadly condemned to repeat their history.

What is this European original foundational spiritual idea that precedes even Christianity? Simply this: a commitment to theoria, the theoretical life which in its Greek etymology means the contemplative or reflective life in all its various aspects: the philosophical, the scientific, the aesthetic; in short the primacy of a holistic life of contemplation. All this sounds strange to modern and post-modern ears accustomed to privilege praxis and a purely pragmatic notion of rationality over and above theory. Marx, for one, expressed such a mind-set in the 11th of the Theses on Feuerbach with this catch-all slogan: “The philosophers have only interpreted the world differently, the point is to change it.” Indeed, but to start with praxis is to put the cart before the horse. Unfortunately, postmodern theories, in an attempt to reject an extreme kind of rationalism, have also rejected the primacy of reason understood holistically and tied to the imaginative, which had ruled Western thought since the Greeks. Precisely the belief in that primacy, together with a common faith that could envision the transcendent, had been one of the spiritual foundations of Europe. It was that kind of devaluation and departure from foundational traditions that Husserl was decrying before World War II.

Here the question naturally arises: is it still possible to revive the ideals behind Europe’s spiritual identity? If this requires returning to a common Christian faith and to a pre-modern concept of reason, it will prove practically impossible. Science demands a more differentiated notion of reason than the one inherent in ancient and medieval thought. As for the common Christian faith that forged such a strong bond among Europe’s peoples, many Europeans have lost it, if they ever had it, and most recent immigrants, many of them Muslims never had it to begin with. This is not to forget that Moslem civilization in Spain during the Middle Ages was more developed and advanced than a Western civilization devastated by the Barbarians.

Does the above reflection intimate perhaps that Europe must be satisfied with a merely political, technical, scientific, and economic integration? Such a spiritually “neutral” union does indeed appear to be “enlightened” in as much as it avoids the unfortunate conflicts of the past. Furthermore, many Europeans today think that social and cultural differences obstruct or slow down the process of economic growth and social progress. Why, then, don’t all Europeans adopt English as the common language for science, business, and technology, leaving French, Italian, Spanish, German, Dutch, and Scandinavian languages to private life?

Again, this may sound strange to post-modern ears, but if the European Union were reduced to a means for smoothing out political and economic transactions among its member states, not only would the individual states, not to speak of regions, gradually lose their identity, they would also be doomed to play a very subordinate role on the world stage in the future. Even today, only a half century after the United States has economically and politically come to dominate the world, its powerful media and commercial enterprises have deeply affected the languages, the communications, and the cultural patterns of Europe. The effect is most visible in the smaller nations. Thus in the Low Countries the language of the news media has become infected with American idioms, bookstores are filled with American publications or translations thereof, television and cinema compete for the most recent American shows or films—all this at the expense of linguistic integrity and respect for indigenous literatures. The result is a general decline of native creativity. What is even more perplexing is that what is being imitated is not the best of American culture (which is there if one takes the trouble to look for it) but the worst and the mediocre.

Be that as it may, whoever controls the economy of another country is likely to control its culture as well, as Benjamin, Adorno and Marx have well taught us. Building a strong economy of one’s own, as Europe is doing at present, is a necessary step to resisting such domination. But that alone may not be sufficient. If the European Union were to be reduced to a mere economic union, its leveling effect on European culture would in the end be comparable to the one the United States has begun to exercise. We are all Americans because we all drink Coke; and we are all Europeans because we all go to soccer games on Sunday!
To the contrary, Europe’s political and economic unification must be accompanied by a strong awareness of a distinctive cultural and spiritual identity. This is the reason why the dispute over Europe’s Christian heritage is so important. In writing the preamble to the EU constitution, the most significant element in the European tradition is erased at the peril of building on political sand, as Kurt Held reminded us in his essay on Europe titled The Origins of Europe with the Greek Discovery of the World,” with the following words: “A
European community grounded only in political and economic cooperation of the member states would lack an intrinsic common bond. It would be built upon sand.”

The American techno-economic model of a political union is not suitable for Europe, especially of a Europe which has forgotten its spiritual roots, even more so than America, and in the past has substituted them with political ideologies. Being a new country, with immigrants from various traditions, the United States had no choice but to build politically on a spiritually and culturally neutral foundation but the separation of Church and State is deceiving. Its spiritual roots remained strong and were in fact a unifying principle. This
base enabled the United States to integrate the economy and the social institutions of its states into a strong and coherent unity that resulted in the most powerful nation in history. But the glue that held the uniform structure together were the ideals of the Enlightenment (ultimately based on a Judeo-Christian ethos) as enshrined in its Constitution. There is a lesson there for Europe to be pondered carefully before embracing anti-Americanism or, even worse, a slavish imitation of all the worst features of American culture.

Contemporary Europeans have preserved their diverse languages, customs, and histories, even at the regional level, and that points to an appreciation for tradition and heritage which is indispensable for a strong cultural identity. But, to reiterate, Europe needs a strong spiritual reintegration as well as a political-economic one. That requires that it assimilate essential parts of its spiritual heritage: the Greek sense of order and measure, the Roman respect for law, the biblical and Christian care for the other person, the humanitas of Renaissance humanism, the ideals of political equality and individual rights of the Enlightenment. The values left by each of these episodes of Western culture are not as transient as the cultures in which they matured. They belong permanently to Europe’s spiritual patrimony and ought to remain constitutive of its unity. None can be imposed in a democratic society. Yet none may be neglected either, the theoretical no more than the practical, the spiritual no less than the aesthetic.

In recent times Europeans, discouraged by the self-made disasters of two world wars, have been too easily inclined to turn their backs on the past, to dismiss it as no longer usable, and to move toward a different future declaring themselves “Newropeans” with a new identity. In that sense they have misguidedly imitated Henry Ford’s notion that “history is bunk.” In the years after World War II, the model of that future was America. In recent years, Europeans have become more conscious of their specific identity and are beginning to intuit that such an identity resides in the past; it stems from a unique past, created by the hundreds of millions of men and women who for three millennia have lived on “that little cape on the continent of Asia” (Paul Valery) between the North Sea and the Mediterranean, between Ireland’s west coast and the Ural Mountains. It has given Europeans, in all their variety, a distinct communal face. This new awareness of cultural identity makes Europeans view the entire continent and its many islands, not only their country of origin, as a common homeland with common purposes. This unity of spirit in a rich variety of expressions must be remembered in forging the new European unity and ought to be mentioned in the EU’s constitution. It ought to be remembered also by North Americans whose cultural roots, for a good many of them, are indeed Europeans; in that sense they too are also Westerners and inheritor of Western civilization, albeit accepting and integrating other experiences such as the African, the Native American, the Latin-American, the Asian. The founding fathers of the European Union must be twisting in their graves and if they could speak they would probably ask: Europa quo vadis? Indeed, a spiritual compass is urgently needed.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Marine Le Pen’s Nationalist Ideology and the Rise of Right-Wing Parties in Europe

Mohamad Zreik

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“When you decide to stand against injustice, expect that you will be cursed and then betrayed and then atoned, but do not keep quiet about injustice in order to be told that you are a man of peace.” Marine Le Pen stood in the face of injustice and said the word of truth without hesitation. As the truth hurts, Le Pen has faced much criticism, insults, and opposition campaigns. Marine Le Pen, the candidate for the 2017 French presidential election, lost to Emmanuel Macron, a moderate centrist young man who believed in economic and political openness to Europe, and her loss was an expression of democracy and freedom.

What will change in France and Europe after Macron takes office? Had Le Pen come to power, what would have happened? Why was this powerful campaign against Le Pen?

Marine Le Pen is the president of the National Front and the daughter of Jean-Marie Le Pen, the extreme right-wing political party in France. Since French society is a mixture of different civilizations, cultures and religions, Le Pen has not won many votes and was not accepted by the society because her project was France first, not Europe first, and the fight against terrorism was one of its priorities, without the support of anyone or the consent of religious and political groups to carry out this process. Le Pen’s experience is not new. When her father ran in the past, he called for the reinstatement of the French franc, the restoration of French identity instead of the European one and the implementation of a French national policy without referring to the European Union.

Many political analysts believe that if Le Pen was able to reach the presidency, Europe would enter a phase of wide change, since Germany and France are the two pillars of the European Union, the departure of France will lead to an imbalance in the European Union and to a weakness in its structure. Le Pen’s proposed program did not impress many advocates of freedom because it negatively affects the rights of refugees and works on a harsh policy with foreigners coming to France. As an Arab citizen and human rights defender, I will not accept Le Pen’s proposals at the beginning, but I meet with her on many things and concerns. The European continent has become a place for the export of large numbers of people who are doing terrorism in the world and the great margin of freedom in Europe has made it a tool for making evil and to strengthen the role of ideologically unclean groups, all due to the issue of human rights and the right of opinion and expression.

The European continent is witnessing a widespread campaign against the EU, the BREXIT in Britain was no accident, as well as the rise of right-wing parties to take power in Denmark and the Netherlands and demand a firmer policy, and it is noticeable that the right-wing European parties are growing in France, Italy, Spain, Hungary and Austria. The project demanded by Le Pen has become necessary on the European continent, especially with the financial crises in the European Union and the many terrorist acts that threaten European security.

From the Treaty of Westphalia to the founding of the European Union to the present Europe, the situation has changed a lot. The idea of a civilian state was necessary to end the 30-year war and the founding of the European Union came to unite the European continent after it was divided during the Cold War. Today, in the era of globalization, openness and freedoms, the economic crises that hit the world in general and Europe in particular, and the incidence of terrorist acts are increasing rapidly, and I am afraid that Europe will become a place of terrorist acts and a center for terrorist group. Therefore, the world today needs leaders such as Le Pen to control human insanity and restore stability to the international community.

The success of the experience of democracy in a certain part of the world does not mean that it is the ideal system and that it can easily be applied to the rest of the world. Many peoples of the world are not suited to democratic regimes, and the failure to implement a democratic system does not mean that the regime that will govern this country is oppressive and unfair, but one that suits the form of the state and the needs of the people. Henry Kissinger acknowledged that the idea of the European Union could not last forever because European countries since ancient times were not based on the doctrine of unity and participation.

I still dream of the beautiful Europe of the 1980s, when it was the center of international economy and trade and when the international political decision was linked to Europe. Europe today is a mass of endless economic crises and a center of attraction for terrorist acts that threaten European and international security, without forgetting the US decision, which often affects European sovereignty. Le Pen’s project is to reject American hegemony, return to French roots and adhere to French identity. The idea of a closed door policy and a strict policy with foreign expatriates is an internal French affair.

The situation in France will not be better after the arrival of Macron and terrorism will not stop, Emmanuel Macron is trying to give more economic, social and cultural freedoms and more integration with the European community. Of course, economic and political cooperation will have a positive impact on France and Europe. But in return for this cooperation, what special benefit will France gain, knowing that Macron has put forward the idea of establishing an EU military force, which means that the EU’s role will be not only economic and political but also joint military action.

The series of terrorist operations has not ceased after Macron’s arrival, and is increasing day by day. From France to Britain, Belgium and Germany, the target is Europe, which is the victim of terrorism. Terrorism wants Europe to become unstable and panic and make it a “New Land of Jihad”. Of course, Macron’s European policy plays an important role in strengthening the position of terrorist groups and creating fertile ground for them. Terrorism needs freedom and open borders to turn the impossible into reality.

When Le Pen raised the voice and said that we are French and wanted to rearrange the French house, she knew that France was the target and if it was not immunized, Great France would become just an idea in the “Museum of History”. Le Pen, an ultra-nationalist, does not scare me as an Arab Lebanese. Why would I be afraid of someone who wants to fight terrorism and oppressive ideology? We all love unity and freedom, but on the other hand there are some emergency circumstances that push the political system in a country to take an unusual path. Today, right-wing approach can make a difference, which some describe as extremism and lack of respect for human freedom.

The world today needs leaders like Marine Le Pen in every corner of the globe. The world today is ruled by force, and is afraid of those who say the word “no” to every stranger and outlaw. Le Pen has lost and the French will regret this option sooner or later because the European future does not bode well!

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France: Chaos or a New Social Compact?

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At the end of the parade, a few dozen people release yellow balloons into the sky and distribute leaflets saying “The yellow vests are not dead.” The police disperse them, quickly and firmly. Moments later, hundreds of “Antifa” anarchists arrive, throw security barriers on the roadway to erect barricades, start fires and smash the storefronts of several shops. The police have a rough time mastering the situation, but early in the evening, after a few hours, they restore the calm.

A few hours later, thousands of young Arabs from the suburbs gather near the Arc de Triomphe. They have apparently come to “celebrate” in their own way the victory of an Algerian soccer team. More storefronts are smashed, more shops looted. Algerian flags are everywhere. Slogans are belted out: “Long live Algeria”, “France is ours”, “Death to France”. Signs bearing street names are replaced by signs bearing the name of Abd el Kader, the religious and military leader who fought against the French army at the time of the colonization of Algeria. The police limit themselves to stemming the violence in the hope that it will not spread.

Around midnight, three leaders of the “yellow vest” movement come out of a police station and tell a TV reporter that they were arrested early that morning and imprisoned for the rest of the day. Their lawyer states that they did nothing wrong and were just “preventively” arrested. He emphasizes that a law passed in February 2019 allows the French police to arrest any person suspected of going to a demonstration; no authorization from a judge is necessary and no appeal possible.

On Friday, July 19, the Algerian soccer team wins again. More young Arabs gather near Arc de Triomphe to “celebrate” again. The damage is even greater than eight days before. More police show up; they do almost nothing.

On July 12, two days before Bastille Day, several hundred self-declared African illegal migrants enter the Pantheon, the monument that houses the graves of heroes who played major roles in the history of France. There, the migrants announce the birth of the “Black Vest movement”. They demand the “regularization” of all illegal immigrants on French territory and free housing for each of them. The police show up but decline to intervene. Most of the demonstrators leave peacefully. A few who insult the police are arrested.

France today is a country adrift. Unrest and lawlessness continue to gain ground. Disorder has become part of daily life. Polls show that a large majority reject President Macron. They seem to hate his arrogance and be inclined not to forgive him. They seem to resent his contempt for the poor; the way he crushed the “yellow vest” movement, and for his not having paid even the slightest attention to the protesters’ smallest demands, such as the right to hold a citizen’s referendum like those in Switzerland. Macron can no longer go anywhere in public without risking displays of anger.

The “yellow vests” seem finally to have stopped demonstrating and given up: too many were maimed or hurt. Their discontent, however, is still there. It seems waiting to explode again.

The French police appear ferocious when dealing with peaceful protesters, but barely able to prevent groups such as ‘Antifa’ from causing violence. Therefore, now at the end of each demonstration, “Antifa” show up. The French police seem particularly cautious when having to deal with young Arabs and illegal migrants. The police have been given orders. They know that young Arabs and illegal migrants could create large-scale riots. Three months ago, in Grenoble, the police were pursuing some young Arabs on a stolen motorcycle, who were accused of theft. While fleeing, they had an accident. Five days of mayhem began.

Democracy receding 

President Macron looks like an authoritarian leader when he faces the disgruntled poor. He never says he is sorry for those who have lost an eye or a hand or suffered irreversible brain damage from extreme police brutality. Instead, he asked the French parliament to pass a law that almost completely abolishes the right to protest, the presumption of innocence and that allows the arrest of anyone, anywhere, even without cause. The law was passed.

In June, the French parliament passed another law, severely punishing anyone who says or writes something that might contain “hate speech”. The law is so vague that an American legal scholar, Jonathan Turley, felt compelled to react. “France has now become one of the biggest international threats to freedom of speech”, he wrote.

Macron does not appear authoritarian, however, with violent anarchists. When facing young Arabs and illegal migrants, he looks positively weak. He knows what the former interior minister, Gérard Collomb, said in November 2018, while resigning from government:

“Communities in France are engaging in conflict with one another more and more and it is becoming very violent… today we live side by side, I fear that tomorrow it will be face to face”.

Macron also knows what former President François Hollande said after serving his term as president: “France is on the verge of partition”.

Macron knows that the partition of France already exists. Most Arabs and Africans live in no-go-zones, apart from the rest of the population, where they accept the presence of non-Arabs and non-Africans less and less. They do not define themselves as French, except when they say that France will belong to them. Reports show that most seem filled with a deep rejection of France and Western civilization. An increasing number seem to place their religion above their citizenship; many seem radicalised and ready to fight.

Macron seems not to want to fight. Instead, he has chosen to appease them. He is single-mindedly pursuing his plans to institutionalise Islam in France. Three months ago, the Muslim Association for Islam of France (AMIF) was created. One branch will handle the cultural expansion of Islam and take charge of “the fight against anti-Muslim racism”. Another branch will be responsible for programs that train imams and build mosques. This autumn, a “Council of Imams of France” will be established. The main leaders of the AMIF are (or were until recently) members of the Muslim Brotherhood, a movement designated as a terrorist organisation in Egypt, Bahrain, Syria, Russia, Saudi Arabia and the United Arab Emirates — but not in France.

French President is aware of the demographic data. They show that the Muslim population in France will grow significantly in the coming years. (The economist Charles Gave wrote recently that by 2057, France will have a Muslim majority). Macron can see that it will soon be impossible for anyone to be elected President without relying on the Muslim vote, so he acts accordingly.

Macron apparently sees that the discontent that gave birth to the “yellow vest” movement still is there. He appears to think that repression will be enough to prevent any further uprising, and so does nothing to remedy the causes of the discontent.

The “yellow vest” movement was born of a revolt against exorbitantly high taxes on fuel, and harsh government measures against cars and motorists. These measures included reduced speed limits – 90 km/h on most highways — and more speed-detection cameras; a sharp rise in the penalties on tickets, as well as complex and expensive annual motor vehicle controls. French taxes on fuels recently rose again and are now the highest in Europe (70% of the price paid at the pump). Other measures against the use of automobiles and motorists still in force are especially painful for the poor. They were already chased from the suburbs by intolerant newcomers, and now have to live — and drive — even farther from where they work.

Socio-culturally disenfranchised

President has made no decision to remedy the disastrous economic situation in France. When he was elected, taxes, duties and social charges represented almost 50% of GDP. Government spending represented 57% of GDP (the highest among developed countries). The ratio of national debt to GDP was almost 100%.

Taxes, duties, social charges and government spending remain at the same level now as when Macron came in. The debt-to-GDP ratio is 100% and growing. The French economy is not creating jobs. Poverty remains extremely high: 14% of the population earn less than 855 euros ($950) a month.

“How else to explain that the post-WWII come-and-help-our-recovery slogan Gastarbeiter willkommen became an Auslander Raus roar in a matter of only two decades. Suddenly, our national purifiers extensively shout ‘stop über fremdung of EU, we need de-ciganization’ of our societies, as if it historically does not always end up in one and only possible way– self-barbarization. In response, the socially marginalized and ghettoized ‘foreigners’ are calling for the creation of gastarbeiter partie. Indeed, the first political parties of foreigners are already created in Austria, with similar calls in Germany, France and the Netherlands. Their natural coalition partner would never be any of the main political parties. We should know by now, how the diverting of the mounting socio-economic discontent and generational disfranchising through ethno engineering will end up, don’t we?” – warned prof. Anis H. Bajrektarevic years ago in his brave and farsighted essay ‘Denazification urgently needed in Europe’.

Consequently, our top executives pay no attention to the growing cultural disaster also seizing the country. The educational system is crumbling. An increasing percentage of students graduate from high school without knowing how to write a sentence free of errors that make incomprehensible anything they write. Christianity is disappearing. Most non-Muslim French no longer define themselves as Christians. The fire that ravaged the Cathedral of Notre Dame de Paris was officially an ‘accident’, but it was only one of the many Christian religious buildings in the country that were recently destroyed. Every week, churches are vandalised — to the general indifference of the public. In just the first half of 2019, 22 churches burned down.

The main concern of Macron and the French government seems not to be the risk of riots, the public’s discontent, the disappearance of Christianity, the disastrous economic situation, or Islamization and its consequences. Instead, it is climate change. Although the amount of France’s carbon dioxide emissions is infinitesimal (less than 1% of the global total), combatting “human-induced climate change” appears Macron’s absolute priority.

A Swedish girl, Greta Thunberg, age 16, — nevertheless the guru of the “fight for the climate” in Europe — was recently invited to the French National Assembly by members of parliament who support Macron. She delivered a speech, promising that the “irreversible destruction” of the planet will begin very soon. A Baby-revolutionary added that political leaders “are not mature enough” and need lessons from children. MPs who support Macron applauded warmly. She received a Prize of Freedom, just created, which will be given each year to people “fighting for the values ​​of those who landed in Normandy in 1944 to liberate Europe”. It is probably reasonable to assume that not one of those who landed in Normandy in 1944 thought he was fighting to save the climate. Such minor details, however, seem beyond Macron and the parliamentarians who support him.

Macron and the French government also seem unconcerned that Jews — driven by the rise of anti-Semitism, and understandably worried about court decisions infused with the spirit of submission to violent Islam –continue to flee from France.

Kobili Traore, the man who murdered Sarah Halimi in 2017 while chanting suras from the Qur’an and shouting that the Jews are Sheitan (Arabic for “Satan”) was found not guilty. Traore had apparently smoked cannabis before the murder, so the judges decided that he was not responsible for his acts. Traore will soon be released from prison; what happens if he smokes cannabis again?

A few weeks after the murder of Halimi, three members of a Jewish family were assaulted, tortured and held hostage in their home by a group of five men who said that “Jews have money” and “Jews must pay”. The men were arrested; all were Muslim. The judge who indicated them announced that their actions were “not anti-Semitic”.

On July 25, 2019 when the Israeli soccer team Maccabi Haifa was competing in Strasbourg, the French government limited the number of Israeli supporters in the stadium to 600, not one more. A thousand had bought plane tickets to come to France to attend the match. The French government also banned the waving of Israeli flags at the game or anywhere in the city. Nonetheless, in the name of “free speech”, the French Department of the Interior permitted anti-Israeli demonstrations in front of the stadium, and Palestinian flags and banners saying “Death to Israel” were there. The day before the match, at a restaurant near the stadium, some Israelis were violently attacked. “The demonstrations against Israel are approved in the name of freedom of expression, but the authorities forbid supporters of Maccabi Haifa to raise the Israeli flag, it is unacceptable,” said Aliza Ben Nun, Israel’s ambassador to France.

The other day, a plane full of French Jews leaving France arrived in Israel. More French Jews will soon go. The departure of Jews to Israel entails sacrifices: some French real estate agents take advantage of the wish of many Jewish families to leave, so they buy and sell properties owned by Jews at a price far lower than their market value.

Fighting the ghost

Macron will remain as president until May 2022. Several leaders of the parties of the center-left (such as the Socialist Party) and center-right (The Republicans) joined The Republic on the Move, the party he created two years ago. After that, the Socialist Party and The Republicans electorally collapsed. Macron’s main opponent in 2022 is likely to be the same as in 2017: Marine Le Pen, the leader of the populist National Rally.

Although Macron is widely unpopular and widely hated, he will probably use the same slogans as in 2017: that he is the last bastion of hope against “chaos” and “fascism.” He has a strong chance of being elected again. Anyone who reads the political program of the National Rally can see that Le Pen is not a fascist. Also, anyone who looks at the situation in France may wonder if France has not already begun to sink into chaos.

The sad situation that reigns in France is not all that different from that in many other European countries. A few weeks ago, an African cardinal, Robert Sarah, published a book, Le soir approche et déjà le jour baisse (“The evening comes, and already the light darkens”). “At the root of the collapse of the West”, he writes, “there is a cultural and identity crisis. The West no longer knows what it is, because it does not know and does not want to know what shaped it, what constituted it, what it was and what it is. (…) This self-asphyxiation leads naturally to a decadence that opens the way to new barbaric civilizations.”

That is exactly what is happening in France — and Europe.

Earlier version published by the Geterstone Institute under the title France Slowly Sinking into Chaos

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Europe

Serbs disappointed with EU

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A top-level meeting scheduled to take place in Paris in September with the participation of President of Serbia, Aleksandar Vučić, the head of Kosovo, Hashim Thaci, President of France Emmanuel Macron and German Federal Chancellor Angela Merkel may well be disrupted, which could lead to a new wave of tension in the Balkans. As the summit draws nearer, the differences between the parties involved show no signs of diminishing, while the Serbian leadership is demonstrating ever more opposition to any agreements with Pristina.

A few days ago Chairman of the Serbian People’s Party and Minister of Innovation and Technological Development of Serbia Nenad Popovic called for walking out of talks with Kosovo leaders under the patronage of the European Union. He said that the 2013 Brussels agreements on normalization of relations between Belgrade and Pristina was “not working”. According to the minister, Serbia ought to “challenge the pseudo-state of Kosovo” at any costs and under any conditions.

“After all the events that took place last week with the participation of Western countries: the simulated summoning of the Prime Minister of Kosovo, Ramush Haradinaj, to the Hague-based Special Court for interrogation in connection with the crimes of the Kosovo Liberation Army, new accusations against Serbia for committing genocide against Kosovo Albanians, arrests of Serbs – all this adds to the fact that we have nothing to gain from European integration, and that the Brussels agreement is dead,” – Nenad Popovic emphasized. In his words, the political course of Serbia should follow a balance: “What I mean is that Serbia should develop step by step and strengthen political, economic and military cooperation only with countries that build equal relations with it, revering its sovereignty and territorial integrity in relation to Kosovo”.

Nenad Popovic is one of the key figures on the Serbian political landscape in the context of relations between Kosovo and the Albanians. In diferent years, he was responsible for building economic relations with the region, and for Belgrade’s policy in the three southern Serb communities of Bujanovac, Medveda and Presevo, adjacent to the Kosovo border. It is these areas that Hashim Thaci proposes to annex to Kosovo in exchange for passing to Belgrade the control over the northern Serb-populated areas as part of a “package agreement” on the exchange of territories. Nenad Popovic used to be one of the closest associates of the former President of Serbia Vojislav Kostunica, who called for more intensive cooperation with Russia, including within the framework of energy and infrastructure projects. It was during his term Russia and Serbia concluded a range of bilateral agreements, which enabled Serbia to become a key partner of Russia in the purchase and processing of energy resources.

The visit to the Hague by the Prime Minister of Kosovo, Ramush Haradinaj, which triggered so much criticism from Nenad Popovic, does look strange. However, according to reports, all this could involve a more complicated political scenario. On learningthat he was summoned to the Hague court, Ramush Haradinaj immediately announced his resignation from the post of head of the Kosovo government. The former chief of staff of the Kosovo Liberation Army (KLA) explained that he had no intention of jeopardizing the honor of the self-proclaimed state and its institutions. He remarked that his government’s ministers would continue to fulfill their duties and called on the president of the republic to announce early parliamentary elections.

“I was summoned for questioning to the Special Court in the Hague as a suspect. The honor of the prime minister and the state must be preserved,” – he said on his Facebook page.

According to Haradinaj, since he does not want to tarnish the reputation of Kosovo in any way, he will appear before the Hague Court, which was set up to investigate the activitgies of the KLA during the war, as a private person. Simultaneously, he expressed confidence that a new inquiry would not shake his innocence, confirmed by two acquittals of the International Criminal Tribunal for former Yugoslavia in The Hague. His case was run by Chief Prosecutor Carla del Ponte in person. However, in spite of all her efforts, in 2008 the Tribunal acquitted Ramush Haradinaj of charges of committing crimes against the Serbian population of the region. In 2010, the ruling was cancelled, but in 2012 a new acquittal came into effect.

The unexpected summoning of Ramush Haradinaj to the Hague anew is in fact not connected with a sudden desire of the Western powers to finally punish the Kosovo prime minister for bygone anti-Serb crimes. For Brussels and Washington, his fierce opposition to agreements between Belgrade and Pristina is much more relevant. Over the past few months, this politician has been lashing out at Hashim Thaci for his “compromising” stance and for his intention to concede part of Kosovo’s territory to Serbia. To this end, he regularly organizes mass protests in Pristina. And given the popularity of the Alliance for the Future of Kosovo, of which he is the leader, there is a real possibility of Ramush Haradinaj assuming the post of Kosovo president, which is de facto could block any mediation efforts on the part of the European Union and which, of course, does not suit the EU leadership.

Such a development is fraught with unpredictable consequences, such as a crisis of European integration plans in Serbia and a reorientation of Belgrade’s policy from Brussels to Moscow and Beijing.

The American Wall Street Journal quotes Dan Coats, the outgoing Director of National Intelligence of the USA, as saying that Russia and China, “these two super-giants of Eurasia, are as close to each other as they were in the 1950s. Both Moscow and Beijing have been seeking to undermine the interests of the West, from Venezuela and Syria to Serbia. In addition, they have been stepping up cooperation in Africa south of the Sahara and have already found ways to lessen their rivalry in Central Asia. ”

Meanwhile, support from top Western powers continues to be a major factor determining Kosovo’s sustainability – both political and economic. Recently, there has appeared a trend towards a gradual rejection of the self-proclaimed independence of Kosovo by states that previously recognized it. According to the Serbian side, a few days ago the Central African Republic (CAR) recalled its recognition of Kosovo, thus becoming the 14th country that has done so. Foreign Minister Ivica Dacic said in a program broadcast by the radio and television of Serbia that the CAR “cannot assume a position that is at odds with international law” and that it “supports the sovereignty of Serbia and the rule of law”.

Ivica Dacic also said that unlike in 2015, when 92 states voted in favor of Kosovo joining UNESCO, in 2018 the number of such countries dropped to 73. “Undoubtedly, they cannot become members of any international organization, in which they would vote like they do in the UN”, – the head of the Serbian Foreign Ministry pointed out.

Given the situation, a further widening of the gap between Belgrade and Brussels amid the West’s inability to make Kosovo authorities more cooperative will naturally lead to the erosion of the pro-European direction of Serbia’s foreign policy and will strengthen the positions of forces that advocate more ties with Russia and other “centers of power” outside the Euro-Atlantic space. 

From our partner International Affairs

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