Published in Republic Standard
Recently in Charlottesville we heard the chant “The Jews Will Not Replace Us,” and this controversial provocation flew around the world. But what is rather less well known is that this was a play on the words of Frenchman Renaud Camus who has put forth an amalgam of his works under the English title You Will Not Replace Us! Mr. Camus’ concept of The Great Replacement has gained tremendous currency recently in the West though he is quick to point out that he is not the phrase’s originator. That palm goes to another:
“The phrase genocide by substitution was coined by the French black poet Aimé Césaire, the communist mayor, for fifty-six years, of Fort-de-France, on the island of Martinique, in the French Caribbean: he was referring to the exaggerated (in his view) inflow of people from mainland France into the archipelago. But the phrase applies more rigorously to what is happening nowadays to the indigenous peoples of Europe and to the white population of North-America. The Great Replacement is a genocide by substitution.”
The Great Replacement is thus a reference to any population or racial swamping that afflicts any people submerged by hordes of migrants and/or colonizers and is the logic of the Dalai Lama’s recent cry of Europe For The Europeans, coming from man whose own people have been horribly replaced.
Mr. Camus may be seen as a strange defender of the realm, a strange defender of Western Traditionalism. He came to fame in the 1970s riding the back of what he would later term The Small Replacement which is the supplanting of traditional culture by an alien ideology of subversion and contamination. He came to America and was associated with the slack jaws of the Warhol group, he hobnobbed with various Critical Theorists who’s teaching would supplant Western Values and he inked a book called Tricks chronicling the freewheeling gay sex life of the 1970s which likely made Michel Foucault blush at its improprieties. Indeed, no less a personage than Alan Ginsberg praised the book, though one assumes that if that degenerate sod were alive today, he would greet Mr. Camus’ current reactionary incarnation with bitter howls of execration.
Mr. Camus has explained his transformation by saying that when the highest truth is at stake, he goes where the truth leads. And in this case the truth has led him to believe that since the 1970s Western countries have been on a suicide mission, and the weapon of choice has been the substitution of its indigenous people by those of the imported third world, a process by which the denationalized elites detach themselves from their compatriots and as Great Davos Men orchestrate their nation’s planned destruction, thus neatly slipping the surly bonds of their birth. This, in short, is The Great Replacement.
Mr. Camus broadens this concept of replacement to make it the reigning one of the modern world, saying that “Las Vegas displays a fake Venice in Nevada, Spain establishes a mock Las Vegas in Castilla, China has its own Paris near Peking.” He says that everything in the modern world is meant to be disposable, to be replaced, echoing the idea from the 1950s of Planned Obsolescence. Mr. Camus’ antidote to Replacement is rootedness and identity. And though he expresses tremendous sympathy to Identitarian movements of all stripes, he issues a stark warning: that once you begin talking about identity, it means you have already lost it. That is, a century ago Frenchmen were not defending the idea that they were Frenchmen, rather they had something infinitely more valuable: they merely were Frenchmen.
But this seemingly inalienable sense of self is what has been lost, has in fact been alienated by the hordes of Third World immigrants pouring into the West, supplanting the native stock.
In this sordid drama of loss and alienation Mr. Camus identifies the players:
“In Western Europe the situation could be described as having three protagonists: the replacists, who want the change of people and civilization, which they are prone to call multiculturalism, or “vivre ensemble” (living together), and which they promote or impose with all the means they master (and those are enormous because replacists are and have the power, the government, all the big political parties, the judges and, for all practical purposes, the totality of the media); the replacers, mostly from Africa, and very often Muslims; and the replacees, the indigenous population, whose very existence is frequently denied, even in retrospect (not only do they not exist, but they have also never existed). Replacees do exist, though, even if they don’t see themselves as such. But they are divided into two groups, and that would make the number of the dramatis personnae rise to four: consenting replacees, either because they refuse to admit that any such thing as replacement is taking place, or because they don’t see any objection to it, or think it is an excellent thing; and unwilling replacees, the refractory ones, who think the said replacement is an absolute monstrosity, the epitome of what their ancestors had been willing to avoid for centuries, at the cost of any sacrifice.”
Thus you have the rich super class of globalists who orchestrate and benefit from this sorry business, you have the cattle who are easily herded into the pen, you have the white liberals who think they deserve this ignoble fate, and then you have the so-called racist monsters who put up a fight, and then the migrants themselves. And it is the interaction among these that constitute the essence of politics of our day.
Some, of course, will deny the reality of Replacement, deeming it a Conspiracy Theory. Mr. Camus will have none of that:
“Immigration, which was bought in a long time ago as a decorative lizard, has become in the meantime an enormous crocodile occupying half the drawing-room, but the general convention is to pretend not to notice and to mind one’s business exactly as if the beast was not there. Once in a while, when he is in the mood, and that is more and more often the case, he tears off and devours a leg or an arm but people go on handling teacups and discussing train timetables or the advisability of changing the wallpaper over him as if he was some kind of fabulist deconstructed sofa, blood all over the chairs and the carpet notwithstanding.”
How did the European peoples come to this sorry pass? How did this once proud people, spread out over several continents, lose its nerve? Prior to the Second World War, Europeans were hard men, inheritors of grand and noble traditions and accomplishments but then, Mr. Camus says, they fell victims to Adolf Hitler’s Second Career. In pre-war America, the men who were the offshoots of Europe were of one voice in a racial ideology of Eugenics, but within a decade they were robotically spouting Franz Boas-Ashley Montagu style environmentalism and trying to teach the world to sing in perfect harmony. Just as Peter Brimelow in Alien Nation says that America’s post-1965 immigration laws were the posthumous revenge of Adolf Hitler, so did Hitler’s Second Career in Europe and America begin in earnest.
Mr. Camus explains:
“That is, again, what I have called The Second Career of Adolf Hitler. It is Hitler upside down. But it is still Hitler. Racism had turned Europe into a field of ruins. Anti-racism turns it into a hyper-violent shanty town.”
That is, white guilt and the pathologizing of whiteness and the ideology of anti-racism was the Western Elites unanimous reaction to Hitler, was his second career which is still going on. Just as before the war de facto racism had been the standard among elites so now they have switched to anti-racism as a sacred ideology, anti-racism which has all to easily morphed into a genocidal mania against indigenous Europeans, against whites. The sacred totem of the new elites is:
“The dogma of the inexistence of races, proclaimed in the mid-seventies of the 20th century, is the credo quia absurdum of both antiracism (in its second phase) and global replacism. It has much in common with the Roman Catholic dogma of the Immaculate Conception (of the Virgin Mary), which was also proclaimed at a rather late stage by Catholicism. Both make sense only in a rather far-fetched theological order of meaning and are an obvious challenge to common sense.”
The reign of this dogma is what Mr. Camus terms Davos Man or the Davocracy come to the fore, come to total power. European elites of all stripes saw that they could use anti-racism as a weapon against their native populations, they themselves could become denationalized and detach themselves from their own people and at the same time import docile and pliable serfs from the third world as cheap labor. In this sordid way, they could reign as neo-feudal overlords as the newly installed migrants could battle it out with the people and the rich as referees could adjudicate by screaming racism at their poor white cousins. By doing they could turn their native populations into what Camus has termed “Human Nutella” and spread them thin and faceless into indistinctness and oblivion. In this way, the elites do Mr. Brecht one better: they dissolve the people, and they select another.
What this does to once proud nations is plain for all to see. As the new migrants come in the native stock undergoes what Lothrop Stoddard termed “social sterilization”, their fertility drops, their wages decline, their life expectancy grows shorter, and their control of their county wanes. Camus is explicit about this:
“Population swamping or ‘demographic invasion’ is a different matter entirely. It undermines the very identity of the nation or the people targeted by the swamping. The major threat associated with it is that it might very well be irreversible.”
We see this threat of invasion by the third world colonizers as an alarm. Steve Sailer has pointed out what is the most important graph in the world, the graph which indicates a tsunami-like surge in African populations, a vast majority of which wish to come to Europe. It is a kind of lebensraum in reverse, the revenge again of Mr. Hitler.
And, so, what is to be done? First off, grow a spine of steel, and here Mr. Camus draws the clear line. He says that what the French call “living together”, what in America is called multiculturalism, is an impossibility. He says one must choose between living together and living. His answer is a new kind of anti-colonialism, an expelling of the colonizer, ridding the homelands of the invaders. In a word: remigration.
“Without remigration there will be no liberation. Liberation (of conquered land, occupied country, colonized people) and remigration (of the conqueror, occupying forces, colonialist settlers) are one and the same thing.”
And to those who have infiltrated the sacred space of Great Europe, Old Europe he has clear message: Degage!, a word loosely translated into colloquial English as “hit the road jack!” But should our elites win out, should the invaders hunker down and stay, should the normal folk of Europe and America, the Trumpists, the National Front, the Yellow Vests, the Identitarians, the race realists, the Alt Rite not prevail then Jean Raspail’s recent assessment of our situation will hold: “we’re fucked.”
Recently in Warsaw President Trump, in the words of the Great Patriot Stephen Miller, said that the central question of our time is whether or not the Western People will have the courage to save themselves, whether or not they still have the will to survive. In Renaud Camus, we have a noble Frenchman who asks the same thing and who reminds us of the eternal verity that a people unwilling to defend itself will always perish. And if this stalwart defense is not forthcoming, as always, it will be So Long Marianne.
Against this fate of suicidal dispossession may the European peoples speak with one united voice, may they speak in clear tones and with wild cries of execration.