ANTI-RACISM

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Communistic doctrine that denies popular legacies. Politically speaking, the anti-racism doctrine tries to establish peace and equality among human beings by making racial discriminations disappear.

In practice, anti-racist lobbies are found to be subjugated to capitalist interests. The leaders of these lobbies are given very important incomes.

The History of so-called anti-racism leagues shows us that they always were related to the Masonry. (cf. “les professionnels de l’antiracisme” by Yann Moncomble).

In his book “Racism”, Albert Memmi says that the purpose of racism is domination. Anti-racism appears like a method of “counter-domination”, a kind of inversion of subjectively defined roles. This subjectivity, when analyzed, often points out another form of racism, this time on the part of the anti-racism lobbies.

Psychologically, the anti-racist argumentation is based on an inversion [of the accusation], as well as on the denial of history and of the pain endured by the people accused of racism.

The argumentation of the anti-racism doctrine contributes to confining people in a racial vision of the “other” and of society. As the texts, slogans and images spreaded by antiracist lobbies are based on an ethno-centered explanation of social conflicts, [la prise de conscience du fait ethnique -> racial perception] is inevitable.

The anti-racism doctrine is psychologically highly intrusive. It attacks private feelings and natural affinities. Thus, as described by Serge Tchakhotine (1883-1973), anti-racism is a “rape of the masses by political propaganda”.

The anti-racism doctrine is psychologically distorted and extremely partial because of the economic interests it serves. Moreover, it is counterproductive if one considers the aims it pretends to pursue. Subjective, partial and interested : anti-racism finally appears like a way to justify political trials aiming at discrediting the opponent defending other economic interests.