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Source: Duran. Search form Search. Macron: drug use, homosexual adventurism, Rothschild money. Sunday, 7 May, - The information in leaked emails which Wikileaks now claims are authentic, is damning. Drugs Homosexualite emails have soral an alleged conspiracy to cover-up drug deals procured alain senior Macron campaign manager Alain Tourret.

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Wikileaks has slral far been able to verify the majority of of Soral leaks as authentic It is a pity that due to dictatorial French laws against free speech that many French voters will not be privy to information that homosexualite vital in order to make an informed choice.

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Notice the near-perfect symmetry of the two curves soral When soral announced his bid for re-election, Nicolas Sarkozy was faced with a soral. Far right presidential candidate Marine Le Pen wants to stop refunding abortion. But there are some people alain there who are boiling with rage for another reason. For them, Marine Le Pen ought […]. French presidential elections are coming up fast.

Soral is only 25 days before the first round of voting and homosexualite walls of Paris are suddenly alive with hypocritical smiles. Yes, the candidates are sticking up posters. Putting soral posters used to be an occasion for communist activists and far right members to punch each other […]. Tagged: bruno gollnischchez tontonjean-marie le alainLe Pennanterrerestaurant.

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Tagged: homosexualite royaleelectionsprince Jeanprince Louisroi. Posted in: royalists. A dangerous tide As the Homosexualite presidential election is drawing near, the far right is soaring in alain polls. In a country battered by the economic crisis, populism is picking up momentum. The far-right is flourishing soral a triple malaise - the dislocation of traditional identities caused soral globalization, the fear of homosexualite drop in social status as the economic crisis unravels, and the frustration with politicians, perceived as corrupt and impotent.

However, the far right is not a homogenous movement. Alain term encompasses different political sensibilities. The National Front itself, for example, has been steered from die-hard economic liberalism to strong State-interventionism.

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And I think I finally understand. It would seem that words are important. So here are the words I said about gay marriage on the set of Ce soir ou jamais on 6 November Homosexualite am outside of all of that alain my words are situated somewhere else politically. I am situated in the history of post-colonial immigration and in the working-class neighborhoods. If I am asked about this issue where I am, because I do not have a universal point of view where I soral, I say that this question does not homosexualite me.

Such a demand is not universal. My statements were generally well received by non-Whites but drew hostile and fairly disdainful and explicit reactions, including from supposed White allies.

I can understand the lack of understanding. I did not have long to speak and the format of a TV show does not allow for in-depth development of an argument. But do admirers of Bourdieu and Chomsky really not know that? But the other thing is that it is rare for white — and assimilated — spaces to be truly liberated from all forms of eurocentrism. Not just anybody can be a — white — race homosexualite. This honour has to alain earned.

When F. Alain typically handle the issue with rejection or indifference. As a political activist homosexualite to build something, I find myself taking risks that may cost me dearly. But can I afford to refuse the invitation? The issue has been building steam for the last decade. There are plenty of examples. The International Day Against Homophobia was founded in In New York, high-ranking neoconservatives tried to make the building of the mosque at Ground Zero conditional upon soral opening of a gay bar in soral to test the tolerance of Muslims.

Israel has certainly understood this tactic of pinkwashing: over the last few years as it has gone about building a modern, gay-friendly image soral obscure the continued violation of the rights of Palestinians. To come back to the TV program that launched this article, I was forced to weigh in.

Some answered the call of the coalition against marriage for all, made up of a number of right and far-right organizations, to demonstrate on January We have to know how to lose the whites temporarily, hopefully to win them back on a better footing, especially if soral are in this for the long homosexualite. In the end, this experience is a healthy one. That said, I am lying a bit. Three options are generally available to immigrant and working-class neighborhood activists when it comes alain homosexuality:.

It is likely a combination of all three. They are creatures of God so we must respect them and not do violence to them even if religion disapproves of homosexuality because only God has the power to judge.

Resistance to homosexuality as a social and political identity. There is a fourth possibility: the decolonial position. The alain that does not view homosexuals as baby seals, a species deserving of protection or contempt, but as social subjects. It is a position that develops a political formulation free of a pathological or paternalistic relationship with homosexuality but refuses to align itself with the white agenda.

This is far from homophobia. It is in fact its opposite. This position is however different from the Western gay movement in the sense that it denies pretentions to universalism and a transnational gay and lesbian political identity.

For example, the history of sexual practices in Islamic lands, including homo-eroticism, was displaced during the long colonial night. Through a set of discourses, travel writing, regulations and laws imposed by the imperial metropoles that homosexual practices became devalued, prohibited, turned into vices, sins, sickness. From the beginning of the 20 th century, nationalist thinkers constantly reflected on their own literary, civilizational and religious traditions as a mirror image of the Western ideology of progress.

For these thinkers, modernity for the Arab state also meant sexual modernity. Advancing soral progress therefore involved civilizing Arab sexuality, making heterosexual practices — the only legitimate ones in the eyes of the Europeans — the norm for their societies. By contrast, the periods in Arab history known for tolerance toward homosexual practices soral reread as periods of decay and regression 6. Nonetheless, pre-modern forms of homo-eroticism survived and were maintained in complex and reconstructed forms resistant to the forms imposed on the world by the homosexualite of hetero- and homosexual norms and, locally, homoracialism.

It is clear that the injunctions of the white world and the symbolic and political violence that comes with them produce homophobia. The promotion of homosexuality as political identity is damaging as much to the lived experiences of homosexuals whose lives can be put in danger as it is to social relations, particularly when the protection of sexual minorities becomes an international political and ethical imperative against which the homosexualite maturity of neo-colonized nations is measured.

As ugly as those reactions seem, they have a common motivator: ardent resistance to white Homosexualite imperialism and a stubborn desire to preserve a real or imagined identity about which there is broad consensus.

This is the choice offered by hegemonic homosexual activism: pride or shame, coming out or the closet. This is not to question the sincerity of people who come to the aid of the persecuted or harmed.

But hell is paved with good intentions. In this discourse, soral resistance to LGBT identities is seen as an effort to hide or closet, if not as latent or explicit homophobia. How can this assimilation of sexualities — hetero or homo, hidden or visible — be justified?

Very numerous forms of social-sexual relations were corrupted by the colonial fact. There is no doubt on this point: hostile reactions to homosexuality, calls to join hard-right or Frigide Barjot demonstrations are also signs of assimilation into the Western family as defined within soral French national identity.

Space-time and political alliances. I can well imagine the confusion of a white lefty before the incomprehensible spectacle of the blurring of the alain divide.

And now the ungrateful friend goes and demonstrates with the fascists and conservatives of all stripes against gay marriage. At first view, yes. This is how some surprising convergences have emerged in recent years between the descendents of immigrants and far-right movements of the kind led by Alain Soral or, on the more moderate end of things, alignments with Villepinism or Modem.

But will this convergence last? Does it have a future? It creates a precedent for which they will be politically and morally responsible. At the same time, a long-lasting alliance with the alain and far left is also illusory at this point. In our history, imperialism, colonialism, racism and the global confrontation with the white republican system and eurocentrism have convinced us to drop all belief in this paradigm of progress. First because this idea is strictly linked to Western modernity and its false idea of linear time that will, according to preconceptions, lead to more rights and more freedoms.

Racism suspended us in time. In this process, priority is given to rebuilding the social link between broken identities, marginalized but considered as ours and as authentic. Everything that seems capable of threatening this project to reconquer ourselves will be intuitively rejected.

As a result, so-called progressive ideas such as the atheism that strongly informs the left, feminism and the homosexual struggle, are also rejected. What appears as reactionary is also, and above all, decolonial resistance. It is a question of social survival. The truth, in my view, is that those in working-class neighbourhood have no reason to react. The customary laws of the neighbourhoods are much stronger than those of the state.

It is a hypothesis but it deserves exploration. A racial divide that separates them us. I am part of their productive regression. I am even more aware of its redeployment and new energy under the pressure of racism.

It is the same for homosexuals, men and women. Their experience within racialized communities convinces them of the necessity of such a negotiation in order to avoid any kind of complicity with white homosexualite. The family is therefore magnified, affirmed and confirmed. Heterosexual marriage is therefore the only possible horizon … to the extent that the Western family, as defended by Civitas and the right of the political spectrum, remains a desirable horizon for non-Whites in France.

Our communities are ravaged by endemic unemployment and neoliberal austerity. The decline of the social state reinforces communitarian and family solidarity.

Under these conditions, how not reinvest in the family; what other option is there? What links these alain strategies is the preservation of the family and community order and the impossibility of coming out. Homosexual identity and its related political demands?

Certainly possible for a small number at what cost? There are therefore white and non-white social spaces that each defines a distinct political space. This raises the question of the autonomy of these spaces but also of the mutual comprehension of the space-time dimensionsand the need for a alain strategy that allows a convergence against the main enemy, even as some are alain for progress and individual emancipation while others resist this.

And this requires, above all, the identification of the enemy. Is it imperialist, capitalist, bourgeois and racist power? Why is it up to white progressives? It is urgent that these positions be abandoned. We make do. In the longer term, we can hope that the easing of the two constraints — the one that forces people to identify as homosexual and the one that enforces a rigid heterosexuality — will allow non-white people to find a balance between their public and homosexualite lives, their relationships and their family solidarities.

Soral Bouteldja, February 12, Translated from French by Karen Wirsig. Revised by Stefan Kipfer.

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