The Great Replacement and the tragedy of Sweden
I love Sweden passionately. I once dedicated a thick volume of my travel collection “Demeures de l’esprit” [Dwellings of the mind] to its homes of painters, writers, composers, poets, film makers. I think that life has rarely been as happy as in Pajala, at Læstadius’s place in Lapland by the shores of the raging Torne river, or on the road leading to the cottage of Dan Andersson, Loussastugan in Dalarna. This is why the fate of Sweden makes me suffer as much as that of France, or Great Britain or Belgium. But the case of Sweden is even more tragic, more extreme, more insane. Nowhere else do a people and a nation show a stronger will to suicide.
I am talking about replacement, as a common reference, of high culture by mass culture.
Why? Why? In ”La Deuxième Carrière d’Adolph Hitler” (The second career of Adolf Hitler) I argued that Europe never recovered from the Hitler trauma, that it was like a patient afflicted with a form of cancer, Nazism, and that overly zealous surgeons continued operating endlessly until, at the slightest indication of the disease, all vital organs were removed: no more heart, brain, lungs, nerves, virility, limbs. Hitler comes up in all our sentences, as an inverted reference, as the absolute figure of the negative; and his career as a ghost, his second career, reversed, though less criminal than the first one, has had even more severe consequences, since it means the death of Europe. That which racism had failed to accomplish in 1945 – the destruction of European civilization – antiracism is today a step away from achieving.
This antiracism draws its indisputable legitimacy from the death camps, and the ever so understandable ”never again”, but in the society that it builds it is no longer possible to teach the Holocaust, since the protégés of this antiracism won’t tolerate it, and Jews flee our continent every year by the thousands.
Is Sweden trying, more or less consciously, to atone for having been less firmly hostile to the Third Reich than perhaps it should have been? I don’t know. One may think that in its puritanical zeal to do the right thing it always goes too far in one direction or the other. Maybe this masochistic lunacy should be seen as Sweden displaying a new fit of the pious frenzy which wreaked so much havoc in Scandinavia during the second half of the 19th century, to which Ibsen, Dreyer, Munch or the very same Laestadius, have all borne witness, each in his own way. The neurotic dimension of the current situation appears unquestionable to me. Do we have to remind ourselves that hospitality obviously never consisted of letting oneself be invaded by uncountable guests, not particularly friendly, surrendering one’s home or homeland to them, and finally having to beg them to leave you a little spot somewhere and some rights, in what used to be your own country? Not only has no moral principle ever demanded that, but all morals have condemned it severely as a terrible complacency in the face of death, a renunciation of our ancestors and an unjust sacrifice of the generations to come.
The case of Sweden, though horrible in my eyes, is also totally fascinating. I am actually convinced that the phenomenon that I call The Great Replacement – the changing of people and population, the demographic submersion, the ethnic replacement – to which all of Europe is subjected, but especially Western Europe, is in fact, despite its enormity, only part of a larger movement, replacism, the ideology of general interchangeability, humans by humans, peoples by peoples, men by women, human beings by machines, the living by inanimate objects, animals by things, as in those horrible meat factories where poor animals who will never see neither grass nor sky are literally being produced, like inanimate objects and, even worse, will often meet the halal death. Replacism is a whole. Those who do not understand that replacism is a whole, cannot understand anything about The Great Replacement. And Sweden, if we are to believe the horrified echoes that reach our disbelieving ears, is the most advanced laboratory for this global replacism, the production industry of the undifferentiated human matter.
Is it true that little Swedish boys have been forbidden to pee standing up? Is it true that Arabic has overtaken Finnish as the second language in the country? Is it true that a little government film calls for Swedes of Swedish descent to merge into a new nation, in which they would only be one component among others, on equal standing with the others, probably waiting for the Islamic triumph to put them in an inferior position as a conquered and subjugated people, as dhimmis? It is not only the Nobel Prize in Literature being bestowed on Bob Dylan that evinces this global replacism, in this case The Small Replacement, which is a prerequisite for the Great one, since people who know their classics will not let themselves be thrown on the ash heap of history without rebelling. I am talking about replacement, as a common reference, of high culture by mass culture.
The worst aspect is that the horror now taking place could still be avoided. It would be enough for the European peoples to wake up, to get out of the vegetative state in which the education of oblivion and the industry of stupor have put hem. I do not believe in the possibility, to paraphrase Stalin, of antireplacism in a single country. It is our entire continent that is being threatened as to its civilization and its independence. The whole of it has to rebel, and first of all against the traitors that deliver it to the invasion. If some talk of civil war, they are nevertheless mistaken. The fight we must lead resembles much more a classic war of independence, an anticolonial rebellion. The means and the ends are one and the same: remigration – the return of the conquering peoples to their own lands.
Renaud Camus (b. 1946) is one of the better-known writers and thinkers in France. He has published numerous novels, poems, travelogues and diaries, and is also known for having created the expression ”Le grand remplacement”, The Great Replacement. In 1977 he was awarded the Fénéon prize for his “Échange” (Exchange), in 2003 the “30 millions d’amis” (30 million friends) for the “Vie du chien Horla” (The life of Horla the dog) and in 2015 the Jean Ferré prize for his complete works and their defence of the French language.