A França é Multicultural

No filme de ficção, O Quinto Elemento, que para mim foi uma grande decepção começa com uma excelente piada: um arqueólogo francês busca uma pedra com poderes fantásticos que remontam a criação do universo quando atrás dele pousa uma nave gigantesca e sai dela um alien que mais parece um besouro gigante lhe falando em idioma incompreensível. Nisto, o francês baixinho com suas bermudas e chapéu cáqui fita o monstro e pergunta “você é alemão?” VALEU O FILME!

Pois é, para entendermos o sentimento nacionalista tem que se compreender este conceito um tanto em desuso, o ETNOCENTRISMO. Em desuso porque fica cada vez mais difícil no mundo globalizado falarmos em etnias quando se trata de choque de culturas nos países ricos, multiculturais que são. Mas eis que ele ressurge aqui e ali porque por mais que nos definamos e situemos em termos societários, “eu, fulano de tal, RG…, CPF…, morador da rua…., nacionalidade….” algo nos puxa vez ou outro para um lugar primal, algo de onde imaginamos ter saído, nossa tribo ou clã. Aí pode se dizer que a França mesmo não é essa dos jogadores que ganharam a Copa da Rússia, dos imigrantes africanos, árabes etc. Que a França tem sua história secular, suas conquistas, sua revolução etc. e tal. Caros, isto já foi, já morreu e reside ainda nos campos graças às tarifas impostas pela União Europeia que ainda dão sentido de sobrevivência àqueles camponeses teimosos que já deveriam ter migrado para as cidades. Morreu.

Façamos um exercício futurológico: suponhamos que Marie Le Pen, a ultra-nacionalista francesa que quase ganhou a eleição que disputou com Macron tivesse vencido e todas as fronteiras francesas fossem fechadas e mais nenhum imigrante entrasse no país, certo? Em algumas décadas, a França será cada vez menos gaulesa e cada vez mais afro-árabe, cada vez menos branca e cada vez mais morena por uma razão bastante simples: a taxa de fecundidade feminina dos antigos franceses é declinante e a dos árabes e africanos é alta, das mais altas do mundo. Enquanto que as primeiras mantém na melhor das hipóteses dois filhos por mulher, o que não repõe a população perdida (morrem dois primeiro que são o casal e ficam dois que são os filhos), os imigrantes e seus descendentes têm quatro, seis filhos. O mesmo raciocínio senhores vale para a Alemanha ou Hungria, países que ocasionalmente têm taxas negativas de crescimento, ou seja, perdem população.

Então meus caros, O MULTICULTURALISMO VEIO PARA FICAR. Acostumem-se, os minaretes das mesquitas despontarão cada vez mais no horizonte juntamente às torres das igrejas e contentem-se se estas não forem derrubadas. Mas há algo que se possa fazer? Sim, há algo…

Se tu for um podre racista, que se foda, teu tempo já era, te suicide diabo! Agora, se tu pensa no legado da cultura europeia antiga, então, que se aplique normas de integração, como alguns países têm feito (ex.: Dinamarca) e negue outras, lenientes e inconsequentes (ex.: Suécia), mas isto é outro capítulo, outra nota, outro pequeno artigo…

Agora comemorem e torçam para que a coordenação da seleção francesa seja a mesma inspiração para aplicação da lei e da ordem nos subúrbios franceses. Quem sabe o futuro distópico que os puristas tanto temem seja um mero delírio de pouca fé e esperança.

Anselmo Heidrich

18–07–2018

The Racism of "Diversity"

Tuesday January 14, 2003 By: Peter Schwartz The notion of "diversity" entails exactly the same premises as racism -- that one's ideas are determined by one's race and that the source of an individual's identity is his ethnic heritage. President Bush faces an ideal opportunity to take a principled position on the issue of racial "diversity." As his administration ponders whether to support the legal challenge, now before the Supreme Court, to the University of Michigan's affirmative action policies, he should go further and raise a moral challenge to the entire notion of "diversity." Instead of timidly wavering on this question, in fear of being smeared by Democrats as racist, President Bush should rise to the occasion by categorically repudiating racism -- and condemning "diversity" as its crudest manifestation. It is now widely accepted that "diversity" is an appropriate goal for society. But what does this dictum actually mean? Racial integration is a valid objective, but that is something very different from what the advocates of "diversity" seek. According to its proponents, we need "diversity" in order to be exposed to new perspectives on life. We supposedly gain "enrichment from the differences in viewpoint of minorities," as the MIT Faculty Newsletter puts it. "It is the only way to prepare students to live and work effectively in our diverse democracy and in the global economy," says the president of the University of Michigan. Minorities should be given preferential treatment, the university's vice president says, because "learning in a diverse environment benefits all students, minority and majority alike." These circumlocutions translate simply into this: one's race determines the content of one's mind. They imply that people have worthwhile views to express because of their ethnicity, and that "diversity" enables us to encounter "black ideas," "Hispanic ideas," etc. What could be more repulsively racist than that? This is exactly the premise held by the South's slave-owners and by the Nazis' Storm Troopers. They too believed that an individual's thoughts and actions are determined by his racial heritage. Whether a given race receives special rewards or special punishments is immaterial. The essence of racism is the idea that the individual is meaningless and that membership in the collective -- the race -- is the source of his identity and value. To the racist, the individual's moral and intellectual character is the product, not of his own choices, but of the genes he shares with all others of his race. To the racist, the particular members of a given race are interchangeable. The advocates of "diversity" similarly believe that colleges must admit not individuals, but "representatives" of various races. They believe that those representatives have certain ideas innately imprinted on their minds, and that giving preferences to minority races creates a "diversity" of viewpoints on campus. They have the quota-mentality, which holds that in judging someone, the salient fact is the racial collective to which he belongs.This philosophy is why racial division is growing at our colleges. The segregated dormitories, the segregated cafeterias, the segregated fraternities -- these all exist, not in spite of the commitment to "diversity," but because of it. The overriding message of "diversity," transmitted by the policies of a school's administration and by the teachings of a school's professors, is that the individual is defined by his race. What, then, is a more loyal adherence to that message than the desire to associate with members of one's own race and to regard others as belonging to an alien tribe? If racism is to be rejected, it is the premise of individualism, including individual free will, that must be upheld. There is no way to bring about racial integration except by completely disregarding color. There is no benefit in being exposed to the thoughts of a black person as opposed to a white person; there is a benefit only in interacting with individuals, of any race, who have rational viewpoints to offer."Diversity," in any realm, has no value in and of itself. Investors can be urged to diversify their holdings -- but for the sake of minimizing their financial risk, not for the sake of "diversity" as such. To maintain that "diversity" per se is desirable -- that "too much" of one thing is objectionable -- is ludicrous. Does unimpaired health need to be "diversified" with bouts of illness? Or knowledge with ignorance? Or sanity with lunacy? The value of a racially integrated student body or work force lies entirely in the individualism this implies. A racially integrated group implies that skin color is irrelevant in judging human beings. It implies that those who chose the students or the workers based their evaluations only on that which reflects upon the individual: merit. But that is not what the advocates of "diversity" want. They sneer at the principle of "color-blindness." Whether the issue is being admitted to college or getting a job at a corporation or being cast as an actor on TV shows, the "diversity" supporters want such decisions to be made exactly the way that the vilest of racists make them: by bloodline. They insist that whatever is a result of your own choices -- your ideas, your character, your accomplishments -- is to be dismissed, while that which is outside your control -- the accident of skin color -- is to define your life. Their fundamental goal is to "diversify" -- and thus to undercut -- the standard of individual achievement with the non-standard of race. As a result of their efforts, the creed of "diversity" is metastasizing. There are now demands for "linguistic diversity," under which English teachers grant equal validity to ungrammatical writing -- for "diversity" in beauty pageants, under which the unattractive are not discriminated against -- for "diversity" in oratory contests, under which mutes are not excluded. These egalitarian crusaders for "diversity" seek to wipe out a standard of value as such. They want to negate genuine, life-serving values by claiming that non-values must be given equal status. Is this the philosophy that will "prepare students to live and work effectively"? Racial "diversity" is a doctrine that splits people into ethnic tribes, which then battle one another for special favors. If President Bush is eager to demonstrate his disagreement with the racist views of a Strom Thurmond, let him stand up and denounce all forms of racism -- particularly, the one that underlies "diversity." Mr. Schwartz, editor and contributing author of Return of the Primitive: The Anti-Industrial Revolution by Ayn Rand, is chairman of the board of directors of the Ayn Rand Institute in Irvine, Calif. The Institute promotes the philosophy of Ayn Rand, author of Atlas Shrugged and The Fountainhead.

http://www.aynrand.org/site/News2?page=NewsArticle&id=7431&news_iv_ctrl=1076
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É nesta perspectiva que tem que ser vistas as chamadas "ações afirmativas" como a lei de cotas para negros em serviços públicos no Brasil: como afirmação do racismo como política pública.