In Rome! In Athens! Madrid and Hungary! Let's stop the invasion, this is my house!
Casapound are presenting a candidate in the Rome mayoral elections. I'll post more about Casapound and Dominique Venner later.
On May 21, 2013, Dominique Venner, confronted by events he could no longer control, committed suicide by shooting himself in the mouth in Notre Dame Cathedral in Paris. Venner left behind a suicide note, explaining his horror at the gay marriage law that French President François Hollande had pushed through the National Assembly. He further lamented the self-destruction of his country and of European civilisation in general, a course of events that he ascribed to, among other causes, the reduction of heterosexual marriage to just another choice, and to the unwillingness of Western Europeans to keep their countries from being resettled by Muslims.
Thus there died a brilliant historian, who had also been a soldier for lost causes in his youth. The two identities in Venner’s case were intertwined. In November 1956, Venner participated in a raid on the offices of the French Communist party in Paris in support of the freedom fighters in Hungary, who were combating a reinvasion by their Soviet occupiers. As a paratrooper, he had fought to keep Algeria French, and then, as a member of the Organisation of the Secret Army, he had tried to overthrow the government of Charles de Gaulle when the former French commander abandoned the French Algerian cause, for which he was jailed.
Although Venner was rarely successful in the choices he made as a warrior, he saw himself as fighting for the European heritage as a man of the Right. As this collection of interviews produced near the end of his life makes clear, Venner believed that even in the face of rapid, unwelcome historical transformations, those of his persuasion were still free to commit themselves to what they considered to be just causes. Venner understood his ‘voluntary death’ as a choice he made in the hope of underlining a grave threat, while departing the world on his own terms.
It is by no means accidental that a large part of this volume is devoted to Venner’s defence of suicide. Here the historian justifies a path that he himself would soon take. In his vindication of suicide, Venner relies exclusively on pagan authors. He believed that unlike its Christian successor, the Classical world had no problem with people ending their lives after careful consideration and in order to avoid an otherwise unbearable existence. Venner invokes the example of the Japanese author and admirer of Samurai culture, Yukio Mishima (1925–1970), who committed seppuku, in public view, as a social statement. Mishima, a Japanese traditionalist, was revolted by the triumph of Western liberalism and pacifism in his country and took his life to arouse others to combat the destruction of the traditional Japanese way of life. Other literary figures whose suicides Venner views as admirable attempts to end life as the actors saw fit are Henry de Montherlant (1895–1972) and Pierre Drieu La Rochelle (1893–1945). Both, like Venner, came out of the cultural and political Right in France.
One does not have to dig too deeply in order to discover that the interviewee prefers the pagan to the Christian world. He fully accepts Nietzsche’s view of the Christian tradition as the source of Western slave morality. Venner believed that the attempt to stave off social disintegration and the resettlement of Europe by Muslims from the Third World has been complicated by the eagerness of Christians to bow before a destructive fate out of moral conviction or misplaced guilt. Indeed, Christian churches were depicting the foreign invaders and the exhibitors of alternative lifestyles as the suffering just, for whom European Christians were urged to display loving acceptance.
If one explained to Venner that Christians had not always applied such teachings to their worldly situation, he would have answered that in an earlier age, Christians were still influenced by pagan legacies. They were still the descendants of Germanic and Latin tribes, and their scholars were still immersed in Classical works. Note that when Venner is asked to cite the seminal text out of which his civilisation sprang, it is not the Bible, but Homer and the Greek tragedies to which he points. He deplores the ‘broken memory’ of the Western world, the inhabitants of which have been forced to espouse an alien religion.Source: Introduction to the Shock of History (link)