In recent years, there is a lot of talk about “systemic racism”. Yet, on closer inspection, a silent discrimination but in a very strong expansion in our societies is the one that the profession of profession deny more: anti -white racism. A subtle, creeping phenomenon, but that advances everywhere. Starting with France, for a couple of centuries political laboratory of Europe, for better or for worse.
Anti -white racism occurs at every level. In public communication: in this sense, the recent poster of the Municipality of Paris against illegal sellers, in reality almost all Africans, exemplary, but in the manifesto represented as harassing blondes. Or in the assignment of public funds: a few years ago, the sociologist Dominique Lorrain compared the state investments in a banlieue and in a poor but white rural village, discovering that the state had invested 12,450 euros per inhabitant in the immigrant neighborhood against 11.80 euros per inhabitant in the farmer village. Or in sport: a few years ago the sports journalist Pierre Ménès denounced the racism of which the former Milan Gourcuff had been victims of the national team. Former Stella Emmanuel Petit had come back the dose: “In the world of amateur football there are many whites victims of racism”. The outskirts of the suburbs and the changing rooms of the youth teams, in many areas of France, are miniature banlieue, where the exclusion and violence are the masters (see the book Racaille Football Club, by Daniel Riolo, Edizioni Hugo Sport).
Today the reality that lives thousands of French young people is that of forced coexistence next to peers who hate them, insult them, deride them, beat them, rob them, sometimes they kill them, as happened in Crépol, a village not far from Lyon, where at the end of 2023 an ortho came from a nearby suburbs to “welcome whites” on the ground. Perotto. The testimonies on this hatred made invisible were collected by François Bousquet in his Le Racisme Antiblanc: the Equête interdited (La Nouvelle libraries). The French intellectual listened to fifty stories, the tip of the iceberg of daily violence. The testimonies tell of school paths that resemble a ordeal: “The problems”, says Benoît, “arose before and after the lessons, especially during the journey by bus. There, we were called “Gwer”, a word of Turkish origin which means “unbelieving” or “unfaithful”. We had to endure the “white cheese”, always preceded by the inevitable “dirty”. All whites had to put it up, sooner or later ».
Cloé was the only white student of her class. And he paid dearly. “During the history lessons, I became the target of comments that accused the whites of the sins of humanity: colonialism, slavery, racism. I was simply guilty for my existence. The insults quickly turned into more serious acts: extortion, theft of my personal effects, including my phone. Then the beatings came, inflicted by the boys. The girls, for their part, completely ignored me, as if I didn’t exist. For two years, my daily life was marked by pushes, pulled of hair and implicit bans: I could not sit on the steps of the courtyard without risking being kicked ». “They took what little I had,” recalls Richard, “my pocket money, just some francs to buy drinks or stickers. I was robbed for two years, always by the same people, who came to the point of forcing me to sit at the bottom of the class to facilitate their work. Physical violence began in second average. I was slapped, humiliated. The thugs even forced me to undress in the courtyard, leaving me in underpants to make the figure of the fool in front of everyone ».
In a few cases, the luckiest, a sudden event can mitigate the attacks. This is what happened to Remi, a discriminated boy, who met respect for his Muslim peers when he revealed to observe the Lenten fast. But it would be too optimistic to build an anti -bullying method on the case of rouches. “This scene,” explains Bousquet to Panorama, “three decades ago. I doubt that it can happen again today, given that the rise of Islamic rigorism has changed the situation. Several witnesses have confided to me that their Christianity, which once could have been protective, had not preserved them from Islamist pressures. However, this episode highlights a constant that I repeatedly found during my research: salvation in such hostile contexts often requires awareness of one’s identity ».
But what are the actual dimensions of the phenomenon? Difficult to find official numbers, but something trapped. In October 2022, a CSA for CNEWS survey revealed that according to 80 percent of interviewees there is an antibianco racism in France, at least in some communities. In 2016, the Institut National d’études démogramogram (Insad) revealed, with a bent language made necessary by the veto to ethnic statistics placed by law, that 15 percent of the “non -pauperized majority population” had suffered acts of racism. Percentage that, among the “pauperly -majority population”, saliva at 26 percent: a poor French in four.
A fact that emerges from the stories collected by Bousquet is that of solitude. The boys of foreign origin constantly live the size of the clan: family, friend, delinquent, ethnic, religious. The whites are isolated, not included by parents, professors, police. “It clearly exists,” explains Bousquet, “a profound generational gap. The decisive turning point in France was the introduction of family reunification in 1976. It took ten years to produce the first effects, when the children born from this policy began attending middle and high schools. The previous age classes had not experienced anything like this. Closed in his hedonism by Boomer, this generation struggles to understand what the daily experience of being a minority in educational or residential contexts where they are in a position of inferiority means for the daily young people ».
The everyday life of these young people is saved of insults such as “Blanc salt” (white dirt), “face de craie” (plaster face), “fromage blanc” (white cheese) “Halouf” (pig), “gwer” (unbelieving), “babm” (from the Arabic “toubab”, white, with the syllables inverted as is being used in the vern, the slang of the. peripheries) “bolus” (perhaps “lobotomized” in Verlan, or a crasis between “bourgeois” and “lopette”, fennel). A few years ago, at the beginning of the school, an identity collective took the briga to take a ride on the then Twitter to read a few comments from “new French”: “Bianchi everywhere, I became crazy!”, He complained Beur in Kerhla. “White dirty, go to eat pork and stay in your neighborhood, nobody wants you here,” the Meliaa dose came back. “I really don’t want to review all these whites,” Halalistatorex snapped.
Of all this, the good Parisian bourgeoisie pretends to know nothing. Except for sudden epiphanes. On March 8, 2005, for example, during a student event, various students were pounded and robbed by a thousand boys who fell by Seine-Saint-Denis to make raids. Since the children of the progressive elite were hit, it was the monds who raised the curtain. The newspaper interviewed various boys from the banlieue ready to candidly confess the racist motivations of the aggressions. «If I went to the square it was to take mobile phones and beat people. There were small French with victim heads, “said Franco-Tunisian Heikel, 18 years old. “It’s as if they wrote” Come and get my stuff “on the forehead,” explained Patty. Abdel 18 years old, he added an interesting detail, explaining that “black and Arabs make more children, so you cannot know if the one who is in the square will have a older brother”. Which does not happen with white boys, unique children, orphans of any clan, left alone by a world of adults enchanted by progressive ideologies.
