Empires Legacy Roots of A Far Right Affinity in Contemporary France John W P Veugelers Full Chapter PDF

Empire's Legacy: Roots of a Far-Right
Affinity in Contemporary France John

W. P. Veugelers
Visit to download the full and correct content document:
https://ebookmass.com/product/empires-legacy-roots-of-a-far-right-affinity-in-contemp
orary-france-john-w-p-veugelers/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...
Chaitanya: A Life and Legacy Amiya P. Sen
https://ebookmass.com/product/chaitanya-a-life-and-legacy-amiya-
p-sen/
The Persian Mirror: Reflections of the Safavid Empire

in Early Modern France Susan Mokhberi
https://ebookmass.com/product/the-persian-mirror-reflections-of-
the-safavid-empire-in-early-modern-france-susan-mokhberi/
Race, Popular Culture, and Far-right Extremism in the

United States 1st Edition Priya Dixit
https://ebookmass.com/product/race-popular-culture-and-far-right-
extremism-in-the-united-states-1st-edition-priya-dixit/
Representing the Life and Legacy of Renée de France :

From Fille de France to Dowager Duchess 1st Edition
Kelly Digby Peebles
https://ebookmass.com/product/representing-the-life-and-legacy-
of-renee-de-france-from-fille-de-france-to-dowager-duchess-1st-
edition-kelly-digby-peebles/
France/Kafka: An Author in Theory John T. Hamilton
https://ebookmass.com/product/france-kafka-an-author-in-theory-
john-t-hamilton/
Aspects of the New Right-Wing Extremism Theodor W.

Adorno
https://ebookmass.com/product/aspects-of-the-new-right-wing-
extremism-theodor-w-adorno/
The Right to Pain Relief and Other Deep Roots of the

Opioid Epidemic Mark D. Sullivan
https://ebookmass.com/product/the-right-to-pain-relief-and-other-
deep-roots-of-the-opioid-epidemic-mark-d-sullivan/
Up and to the Right: The Story of John W. Dobson and

Formula Growth Second Edition Craig Toomey
https://ebookmass.com/product/up-and-to-the-right-the-story-of-
john-w-dobson-and-formula-growth-second-edition-craig-toomey/
Japan’s Rush to the Pacific War. The Institutional

Roots of Overbalancing Lionel P. Fatton
https://ebookmass.com/product/japans-rush-to-the-pacific-war-the-
institutional-roots-of-overbalancing-lionel-p-fatton/
Empire’s Legacy
Recent Titles in
OXFORD STUDIES IN CULTURE AND POLITICS
Clifford Bob and James M. Jasper, General Editors
Situational Breakdowns
Understanding Protest Violence and other Surprising Outcomes
Anne Nassauer
Democratic Practice
Origins of the Iberian Divide in Political Inclusion
Robert M. Fishman
Contentious Rituals
Parading the Nation in Northern Ireland
Jonathan S. Blake
Contradictions of Democracy
Vigilantism and Rights in Post-Apartheid South Africa
Nicholas Rush Smith
Plausible Legality
Legal Culture and Political Imperative in the Global War on Terror
Rebecca Sanders
Legacies and Memories in Movements

Justice and Democracy in Southern Europe
Donatella della Porta, Massimiliano Andretta, Tiago
Fernandes, Eduardo Romanos, and Markos Vogiatzoglou
Curated Stories
The Uses and Misuses of Storytelling
Sujatha Fernandes
Taking Root
Human Rights and Public Opinion in the Global South
James Ron, Shannon Golden, David Crow, and Archana Pandya
The Human Right to Dominate

Nicola Perugini and Neve Gordon
Some Men
Feminist Allies and the Movement to End Violence Against Women
Michael A. Messner, Max A. Greenberg, and Tal Peretz
Empire’s Legacy
Roots of a Far-Right Affinity in
Contemporary France
John W. P. Veugelers
1
1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.
Published in the United States of America by Oxford University Press

198 Madison Avenue, New York, NY 10016, United States of America.
© Oxford University Press 2020
All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by license, or under terms agreed with the appropriate reproduction
rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.
You must not circulate this work in any other form

and you must impose this same condition on any acquirer.
CIP data is on file at the Library of Congress

ISBN 978–0–19–087566–4
9 8 7 6 5 4 3 2 1
Printed by Sheridan Books, Inc., United States of America

In memory of
Georges Boutigny
(Algiers 1947–Rocbaron 2007)
CONTENTS
Preface ix
Acknowledgments xv
Abbreviations xvii
Introduction 1
PART I: Sedimentation of a Political Affinity

1. Settler Relations and Identities in Colonial Algeria 15
2. The Unmaking of the Colony 29
PART II: Ex-colonials in the Metropole

3. From Newcomers to Incipient Constituency 47
4. New Political Configurations 61
PART III: Shift in Opportunities

5. Gaullism Loses Ground 77
6. Building a Base for the National Front 89
7. The Far Right Organizes in the Var 103
8. A City under the Far Right 117
PART IV: The Far Right Endures

9. Discourse and Politics 133
10. Transmitting a Far-Right Affinity 153
11. Holding Off the National Front 163
Conclusion 175
Appendix 187
Notes 191
References 237
Index 251
P R E FA C E
Karl Marx wrote that the tradition of all the dead generations weighs
like a nightmare on the brains of the living. Does this not depend? Many
traditions have vanished. The weight of the past is itself historical: some
societies inherit more history than do others. Tradition seems to be fading
nowadays. Collective memory plays tricks on us. It selects and embellishes,
represses and confabulates. A nightmare may never outweigh a mote.
Curiosity about the unfixed weight of the past motivates this book, an
inquiry into the development of a political potential: the possibility, big or
little, that a group of people will support an option like a movement, pres-
sure group, or party. No political potential in a complex society exists in
isolation. Situations, options, and resources matter. Many potentials never
ripen into solid support.
Some do, though.
Before it happened, the rise of the contemporary far right was a possi-
bility none in France foresaw. The time for reactionaries and fascists seemed
long gone. The country’s far right came out of World War II reviled and
damaged. After 1945, usually its candidates got few votes. Suddenly, during
the 1980s, the National Front became a serious competitor. Entering the
party system, it upset the balance of forces. Its opponents responded with
new tactics and strategies. Political debate became obsessed with immi-
gration, Islam, and national identity. Not a flash party, the National Front
endured.
Before the far right broke through, this book argues, a subculture had
kept its potential alive. Societies are not uniform wholes with one way
of making sense. We are code switchers: each milieu has its own way of
organizing words and other symbols. As this book shows, subcultures
shape cognition—recognizing features, setting boundaries, and classifying
people, things, events, and other phenomena; evaluation—tying classes
of phenomena to appraisals; and emotion—connecting the foregoing to
responses (sensitivities, moods, passions, and humors) of varying intensity
on the pleasure–pain continuum.
Skill enacts identity. When people put a code into practice, their very
act conveys meaning: “I am like others who talk like this, and unlike those
who lack this ability.” Members of a subculture may not share the same skill
in using its vernacular. All know about tact, though. Effects that give spice
to life—such as humor, gaucheness, and insult—result when, purposely or
not, discourse is out of joint with what the situation calls for.
Discourses that mark identity never arise fully blown. The superficial
identity of a loose subculture is like a wardrobe item: thrown on and off,
as befits the occasion. Other identities are not so light and switchable.
A subculture may have performance standards that make authenticity and
belonging exacting. Becoming adept at using a code may require insider
knowledge and years of practice. Putting the foregoing together suggests a
line of inquiry. The codes that define a tight subculture might be rooted in
lasting relations of inclusion and exclusion. In France, as we will see, a sub-
culture with an affinity toward the far right grew out of relations between
colonizers and colonized. Codes enable meaning through practices as di-
verse as ritual behavior and visual representation. At its core, though, the
subculture that kept a far-right potential alive in France did so with words.
Using a language of sturdy gloom and hurt pride, it upheld ideas now dis-
reputable. Allotting honor and blame, it separated friend from foe. Looking
back at the past to see into the future, it fashioned threats and hopes. Out of
joint with a mixed-race France, it hid a political affinity.
External scrutiny, control, and interaction corrode subcultures. If
shielded from these intrusions, all kinds of milieus (such as the family,
village, gang, neighborhood, school, sect, religious community, and on-
line network) can uphold eccentricity, autonomy, and closure. Another
milieu that can shield is the voluntary association. In institutional and
semi-institutional political processes, associations may act as lobby
groups or cogs in patron-client systems. In addition, this book shows,
associations can protect subcultures of dissent. They do so when they in-
hibit multiple group memberships and cross-cutting connections. When
this happens, associations join the set of milieus that harbor hidden po-
litical potentials.
This book asks why the breakthrough of the National Front caught
observers off guard. The answer, I will suggest, was a blindness to latent
potentials. This does not mean that analysts had ignored the past. On the
contrary, we knew much about the ties of ideology and organization that
linked the National Front to earlier strands of the French far right. Still not
appreciated, though, was the potential of a current below the surface: a sub-
culture not expressed in party politics yet thriving socially.
[x] Preface
During the decades of post-1945 decolonization, millions of European
settlers migrated from former dominions to imperial metropole— to
Belgium, Britain, France, Italy, Portugal, Spain, and the Netherlands. By far
the greatest flow—1 million settlers, or pieds noirs—departed from Algeria
during the late 1950s and early 1960s. Most resettled in parts of France that
later became the heartland of the National Front.
Although not all became supporters of the far right, the pieds noirs were
carriers of a legacy shared by others in French society. From ancient Rome
and the British Empire to Shōwa Japan and Communist China, imperial
powers have spun myths about civilization and its opposite (with civiliza-
tion cutting both ways, lest we forget, for anti-imperialists condemn empire
as barbaric). Through various channels—literature, schools, newspapers,
exhibitions, advertising, and film—a generous appraisal of conquest and
colonization spread through nineteenth-and twentieth-century France.
This propaganda did not persuade everyone. Still, it has had a lasting
influence.
In addition to the settlers, imperialism shaped others who spent years
of their life overseas, sometimes with their family: soldiers, merchants,
missionaries, educators, doctors, engineers, and administrators. The
Algerian War mobilized some 1.7 million French conscripts and regulars.
Businesses and politicians from the republican left to the conservative right
joined in an imperial lobby that, until Algerian independence, bridged
interests in the metropole with those in the colony. In the making of an im-
perial legacy, then, evaluation meshed with experience on both sides of the
Mediterranean.
For reasons soon clear, this study starts with the conquest of Algeria,
France’s biggest settler colony and frontline of a brutal, divisive war. It ends
in 2018—when, hoping to improve her party’s image, the leader of the
National Front decided to change its name to the National Rally. Ranging
across nearly two centuries, Empire’s Legacy consists of four parts that prog-
ress through time.
Searching for the roots of a far-right potential, Part I (1830–1962) looks
at social relations in colonial Algeria. Chapter 1 examines how thousands
of European settlers from different lands became the French of Algeria, a
people that defined itself in opposition to the native Arabs and Berbers.
Chapter 2 probes the years from World War II until the onset of Algerian
independence, an unsettled time for notions of them and us. Once domi-
nant in the social order of the colony, in 1962 the settlers ended up on the
losing side. Relations with natives, metropole, and each other would condi-
tion their postcolonial identity and far-right availability.
Part II (1962–1968) begins with the flight of the settlers. Shifting
the focus to Toulon—the greatest experiment in municipal right-wing
Preface [ xi ]
extremism in Europe since 1945—I trace the transformation of colonial
refugees into political clients. Chapter 3 shows why opposition to Algerian
independence and sympathy toward the pieds noirs set leading politicians in
Toulon against the dominant Gaullist party. Chapter 4 charts strategies—
in civil society, city council, and electoral politics—by which the pieds noirs
formed a political bloc. It also shows how disunity within the pied noir
community limited their influence. By winning the pieds noirs over, main-
stream politicians had shrunk the space for the far right. An affinity went
underground.
Part III (1968–2001) shows how the far right changed from political
outsider into challenger. Chapter 5 begins with its response to the regime’s
troubles in May 1968. While the regime recovered, Gaullist dominance
over the right slipped. This opened opportunities for the non-Gaullist right
and the pieds noirs. Chapter 6 surveys the National Front’s founding and
early challenges. Turning to Toulon, Chapter 7 examines how changes in
national politics combined with initiatives by the far right and errors by
local politicians to turn this city into a stronghold for the National Front.
Seizing a rare chance to study the contemporary far right when it governs,
Chapter 8 reviews the problems that marred its term of office in Toulon.
Still, the National Front had proven it could endure. With its loyal elec-
torate, active members, and organizing efforts, in parts of southern France
it had overtaken the left as the main opposition.
Part IV (2001–2018) examines in finer detail the culture of the pieds
noirs. Focusing on the link between situation and practice, Chapter 9
isolates the affinity between their subcultural language and the insider dis-
course of the far right. Chapter 10 analyzes the connection between group
boundaries, cultural practices, and political choices. Despite claims that
voluntary associations are good for democracy, pied noir groups nurtured
a far-right potential by shielding their members from cross-pressures.
Chapter 11 distills lessons, for mainstream politics, about how to keep
the far right at bay. Despite the continued success of the National Front
in southern France, since 2001 the conservative right has held power in
Toulon by avoiding scandal, governing well, and controlling partisanship.
This Preface opened with a wary nod to Marx; it closes with a wee bow
in his direction. Believing it indispensable to connect theory with practice,
Marx treated utopian socialism with contempt (better, he asserted, to an-
alyze the real prospects for revolution in light of the concrete situation of
the proletariat). Not an exercise in Marxist analysis, Empire’s Legacy does
not assign a central role to class conflict; but it does take a swipe at what
we can call utopian liberalism. Enthusiasm for liberal democracy lacks
gravity unless anchored in a sound assessment of its real potential next to
other possibilities. What do we gain by plumbing the contradictions of our
[ xii ] Preface
time? An alternative to unilinear readings of contemporary history, which
squeeze out conflict and make outcomes inevitable. The past is more than
a series of victories by the strong over the weak—an inexorable march that
would explain, allegedly, our situation today. In taking stock of how we got
here, let us be on the lookout for subterranean currents, countervailing
forces, and lost causes. This has little to do with a sentimental partiality for
underdogs. Against bullish optimism or soothing gloominess, shuttling be-
tween the mainstream and what lies beyond expands our vision of what
remains possible, for better and for worse.
Preface [ xiii ]
ACKNOWLEDGMENTS
For funding, I am grateful to the Faculty of Arts and Science at the University
of Toronto as well as the Social Sciences and Humanities Research Council
of Canada. For quiet in which to write and community in which to delib-
erate, my thanks to the Camargo Foundation in Cassis; the Department of
Political Science at the University of Siena; and the Maison Suger of the
Fondation Maison des Sciences de l’Homme in Paris. For access to mate-
rial on which this book depends, I am indebted to the library of the Institut
d’Études Politiques in Paris; the library of the Maison méditerranéenne des
sciences de l’homme in Aix-en-Provence; and the Archives Municipales
and the Bibliothèque du Centre Ville in Toulon.
In France, I was fortunate to receive all kinds of support—moral, material,
and scholarly—from Georges Boutigny, Marie-Lou Boutigny, Emmanuelle
Comtat, Antoine Di Iorio, Stephan Di Iorio, Jean-Marie Guillon, Guy Hello,
Jean-Jacques Jordi, Bernadette Lombard, and Nonna Mayer. I am also
grateful to the pieds noirs who agreed to my interviews. They gave graciously
of their time, hospitality, and thoughts, even when they must have guessed
that our views differed. Likewise, I am indebted to those who participated in
the post-electoral surveys of 2002, 2007, and 2012.
Along the way, talented students at the University of Toronto provided inval-
uable help: Nadine Abd El Razek, Aya Bar Oz, Edana Beauvais, Amanda Foley,
Gabriel Menard, Gavin Nardocchio-Jones, and Pierre Permingeat. Young
people like these brighten our future. Colleagues at the University of Toronto
who, despite their learning, could not rescue this project from its imperfections
include Zaheer Baber, Dean Behrens, Joseph Bryant, Robert Brym, Clayton
Childress, James DiCenso, Ron Gillis, John Hannigan, Eric Jennings, Charles
Jones, Vanina Leschziner, William Magee, Jeffrey Reitz, and Lorne Tepperman.
The café at 321 Bloor Street West that the Mercurio family runs with
Tony Macri supplied good cheer and daily fuel.
Work on this book may have put to the test my bonds with Domenico
Cuomo, Lawrence Hill, Christopher Kevill, Bernard Maciejewski, and
Bruce Veugelers. Gladly, most of these bonds more than resisted.
A B B R E V I AT I O N S
ANFANOMA Association Nationale des Français d’Afrique du Nord,

d’Outre-Mer et de leurs Amis
CNIP Centre national des indépendants et paysans
CODUR Comité de Défense et d’Union des Rapatriés
EU European Union
FLN Front de libération nationale
FN Front national
FNC Front national des Combattants
FNR Front national des rapatriés
FRAN Front des Réfugiés d’Afrique du Nord
FSR Fédération du Sud des Rapatriés
LR Les Républicains
MSI Movimento sociale italiano
NATO North Atlantic Treaty Organization
OAS Organisation armée secrète
ON Ordre Nouveau
PACA Provence-Alpes-Côte d’Azur
PFN Parti des forces nouvelles
PR Parti républicain
PS Parti socialiste
RANFRAN Rassemblement National des Français Rapatriés
d’Afrique du Nord
RECOURS Rassemblement et coordination unitaire des rapatriés et
spoliés d’outre-mer
RI Républicains indépendants
RPR Rassemblement pour la République
TPM Communauté d’agglomération Toulon Provence
Méditerranée
UAVFROM Union des Amicales Varoises des Français Rapatriés
d’Outre-mer
UDCA Union de défense des commerçants et artisans
UDF Union pour la démocratie française
UMP Union pour un mouvement populaire
[ xviii ] Abbreviations
Introduction
D uring the two centuries after the French Revolution, no problem

mattered more for domestic politics in Europe than conflict between
the social classes. Other divisions—the landed interests against commerce
and industry, the subject cultures of the peripheries against the centralizing
state, the religions against each other or against the secularists—also shaped
alliances and oppositions. Still, above all, domestic politics consisted of left
versus right: those who dreamed of a broader distribution of wealth—if
not an overthrow of the capitalist system—opposed the propertied classes,
who feared a revolutionary upheaval that would unseat them.
Sometimes hidden, sometimes open, another opposition pitted the na-
tive against the outsider. Largely dormant after World War II, today this
cleavage is back. Out of solidarity with race or nation, social classes are
closing ranks and choosing the xenophobic option; to oppose the politics
of exclusion, likewise, opponents of nativism are crossing lines of class. The
opposition over nativism has not eliminated other cleavages, it overlays
them, thereby making politics more complicated.1
Many countries are feeling this tectonic shift, but the shockwaves have
hit longest and hardest in France. Its far-right party has offered a model for
anti-immigrant parties across the continent. The dominant party of the
left—the Socialist Party—has made its peace with capitalism while chasing
the ethnic vote. Blurring the lines between extremism and moderation,
politicians of the conservative right have upheld the nativist cleavage by
borrowing from the rhetoric of the far right. During the 2017 presidential
election, the leading liberal candidate—Emmanuel Macron—declared
that colonialism had been a crime against humanity. Setting himself apart
from the patriotic right, he was competing for the anti-nativist vote.
This book will succeed if it persuades the reader that the social roots of
nativist politics in France lie in imperialism and its legacy.
After World War I, the history of France consisted of a mostly unwanted
and sometimes bloody exit from the ranks of the great powers. Legacies
of empire endure today—in French sovereignty over islands across the
seas as well as the presence, in the metropole, of millions of people whose
origins lie in former dominions such as Senegal, Morocco, Tunisia, or
Vietnam. This book focusses on the Europeans of French Algeria, who
lived in that land for over a century before fleeing to the metropole at the
time of decolonization. Their story provides the guiding strand for Empire’s
Legacy, which connects cultural codes to social milieu and political choice.
Relations between colonizer, colonized, and French state inculcated among
the Europeans of Algeria an affinity toward the far right, I will argue, but
only later—in a kind of delayed reaction—did this affinity translate into
actual support for the National Front.
During the first decades after World War II, France conformed to the
dominant pattern in Europe: an anti-liberal, extreme right survived, but
in a space much constricted by comparison with the interwar period. In
eastern Europe, the single-party, communist regimes barely tolerated rival
political organizations or ideologies (whether conservative, liberal, social-
democratic, or fascist). In southern Europe—Portugal, Spain, Italy, and
Greece—the postwar far right found the terrain more fertile. Elsewhere
in Europe, though, support for a brand of politics now associated with
Nazism proved absent, weak, or transitory. During the 1970s, moreover,
even Portugal, Spain, and Greece traded right-wing authoritarianism for
parliamentary democracy.
By the 1980s, the European far right seemed on the way to extinction.
Anachronistic, irrelevant, and illegitimate, instead of valuing social equality
its advocates believed in a hierarchy of races deemed natural, inevitable,
and legitimate. Instead of valuing parliamentary democracy, they put
the interests of race, nation, or state ahead of liberal rights and freedoms.
Impatient with social conflict, they reacted with hostility not only toward
their critics but also toward the pluralistic principle that an open society
should value and protect the right to hold or express divergent opinions. In
a fashion often eccentric, they ranked emotion and honor ahead of material
well-being and peaceful coexistence.2 In public, members of the postwar
far right tended to avoid nostalgia for their predecessors; in private, they
proved less circumspect.3 Stigmatized by its association with the worst
episodes of barbarity in the West’s collective memory, the far right clung to
the edges of social and political life.
Rather than remaining passive or clinging to outmoded ways, the far
right adapted. Its rejection of democratic politics softened into demagogy.
[2] Empire’s Legacy

Some in the far right kept their support for parliamentary democracy either
ambiguous or conditional.4 Others presented themselves as champions of
populist protest.5 Instead of overthrowing democracy, they wanted to clean
up the system by throwing out the elites: establishment politicians out
of touch with the people, corrupt scoundrels who line their pockets with
bribes, and nepotistic opportunists for whom political office is a sinecure.6
The far right also learned to blame differently. To the Jew, the Freemason,
the Bolshevik, and the plutocrat, it added the “immigrant”—a specious
label for immigrants, refugees, and ethno-racial minorities with full cit-
izenship.7 Issuing crude disparagements of people of African, Caribbean,
or South Asian ancestry in the United Kingdom, during the 1970s the
British National Front led the way. After it all but disappeared from the
political scene, a more viable prototype surfaced in France, the National
Front of Jean-Marie Le Pen. Inspired by its example, since the 1980s far-
right politicians in the rest of Europe have adopted the nativist formula,
with Muslims, Sinti, and Roma joining the list of aliens to blame for a host
of problems: rising crime; scarce jobs; cultural decline; urban decay; heavy
taxes; and shortcomings in housing, education, and health care. Among
voters, in turn, opposition to immigration is the dominant motivation for
supporting the far right.8
THE PENETRATION OF PARTY POLITICS
The far right has adjusted its image and its message, but to what effect?
“The far right is on the rise!” warn the news media. Journalists have been
recycling this message for years, after each surge in support for the far
right: in France one year, Italy or Belgium another year, then Switzerland,
next Greece, Hungary, Poland, Austria, Italy, Germany, and—looking
across the Atlantic—the United States. Their diagnosis makes the alarm
bells ring: the failure of mainstream parties to deal with serious economic
problems due to globalization has made extreme solutions more attractive
to an alienated, suffering, and desperate segment of the electorate. The wave
is swelling, and it threatens to submerge democracy.
This—the losers of globalization thesis—lacks credibility given voting
trends over the past decade. If the alarmists were correct, a marked increase
in far-right support should have followed the jarring economic crisis that
hit Europe in 2008. Its after-effects are still afflicting youths and pensioners,
workers and families, firms and communities. Yet of 28 European Union
(EU) member countries, 10 still have no far-right party. Among the other
18 countries, after 2008 only nine saw an increase in far-right support.
Among these nine, the increase topped 5 percent in only four (Austria,
Empire’s Legacy [3]

France, Hungary, and Latvia); among the nine countries where support
dropped, again the decrease topped 5 percent in four (Belgium, Italy,
Romania, and Slovakia).9 The pattern is inconsistent and contradictory.
Economic conditions have had effects on far-right voting that are neither
uniform (the same across different societies) nor straightforward (unaf-
fected by other conditions).
Consider Spain, which each year between 2009 and 2013 received 6.7
immigrants per 1,000 inhabitants (compared with 2.4 in France); and in
2014, received 265,800 immigrants (compared with 168,100 immigrants
who went to France).10 Between 2008 and 2013, its unemployment rate
surged from 8 to 26 percent (more than twice the EU average). In 2000,
surveys suggest, Spaniards were more accepting of immigration than were
the citizens of any other country in Europe.11 Today, three-quarters of them
say their country has too many immigrants. In national elections, though,
Spaniards have given the far right hardly any support.12
The far right has gained, in fact, but at a deeper level. In free elections
held during the decades after World War II, party systems remained frozen.
From one election to the next, the options on offer hardly changed. Brief
exceptions aside, to vote meant choosing between the parties of the liberals,
the conservatives, the farmers, the workers, the Catholics, or the Protestants.
Despite their different labels, programs, and electorates, these options had
built mass organizations and penetrated systems of local politics before the
final thrust toward universal suffrage in the late nineteenth and early twen-
tieth centuries. Space for another option—the communists—opened after
the Russian Revolution. Then the freeze set in.
Starting in the 1950s, non-party movements of the left and the right
posed a new challenge. Through a process of survival by adaptation,
though, the established parties deflected or absorbed the messages, cadres,
and supporters of their challengers.13 During the 1980s, by contrast, party
systems thawed as other options—the new left, ecologists, and far right—
became relevant. The far right broke through in France, then in other
countries: Austria, Belgium, Italy, Denmark, and Norway. In some places
(Britain, Greece, Ireland, Portugal, and Spain), it remained absent, tran-
sient, or marginal. Like the new left and ecologist parties, still, it challenged
the strategy of adaptation that had served the established parties for so long.
Between 1960 and 1994, the vote for established parties shrank an average
of 24.5 percent in four European countries with patronage politics (Austria,
Belgium, Italy, and Switzerland) and 9.2 percent in eight others.14 Between
2000 and 2016, similarly, electoral support for Europe’s mainstream parties
(social democrats, Christian democrats, conservatives, and liberals) fell
from 75 to 64 percent.15 Levels of support for the challengers (new left,
ecologists, and far right) have varied. Yet the established parties would have

declined even more had they not reacted by adopting new messages and
strategies. Along with the rise of the new left and the ecologists, in sum, the
far right has contributed to the thawing of party systems. The fortunes of
these upstarts will continue to wax and wane, but they have reconfigured
the political landscape.16
Where the far right has become entrenched in party politics, we should
not expect it to disappear. This need not represent a threat to democracy,
whose stability rests on a consensus: an agreement, between those who
govern and those who do not, to abide by the rules of the game. These rules
permit open but peaceful challenges to those who govern. Although not
without fissures, the consensus on these rules is now stronger than during
the interwar period: democracy has been sliding lately but remains in the
saddle. Some argue that incorporating the far right into party systems is
better than their exclusion, which tempts them toward extremism, vio-
lence, and subversion. A difficulty remains, of course: far-right parties are
intolerant. They oppose pluralism of opinion and peoples. An ascendant far
right emboldens hateful speech and action.
A CONSTANT DEMAND
This book does not attempt to resolve the conundrum of whether a de-
fense of democracy can justify a militant intolerance of political extremism
(by suspending the right to free speech or freedom of association, for ex-
ample).17 Anchored in an interdisciplinary approach at the juncture be-
tween history, sociology, and political science, instead this book addresses
a paradox.
Scholars who study the contemporary far right look at two families of
factors: (1) demand-side factors that pertain to electorates (such as social at-
omization, relative deprivation, ethnic competition, popular xenophobia, or
political discontent); and (2) supply-side factors outside of electorates (such as
party messages, party organizations, interparty dynamics, electoral systems,
elite alliances, or media messages).18 At first glance, it would seem sensible
not to rule out causes of either kind: How could explanation do without
both? According to this line of reasoning, far-right voting depends on the
interaction between demand and supply. A good part of the electorate must
share an appetite for the far right; and the party system (as well as mass
media and other opinion shapers) must whet and satisfy that appetite.
Sensible as this composite theory seems, one of its premises turns out
to be weaker than expected. Explanations focused on the demand side risk
overestimating the importance of demand. This is because attitudes sympa-
thetic to the far right are always in plentiful supply.19 Far-right success may

have less to do with change in demand than with change in party politics.
This provides a cue for Empire’s Legacy, which charts a new direction by
treating far-right affinities as a relative constant within the electorate. It asks
how much can be explained by the supply side alone.
Saying some factors do not change while others vary is still vague,
though. What also matters is the significance of change or continuity, as
well as the place and period in question. Since the early 1960s, a socially
rooted affinity toward the far right has proven less changeable than have
parties, party systems, and other elements of the environment that shapes
electoral competition. Empire’s Legacy charts the birth, development, and
maturation of this affinity in France before its channeling into support for
the far right.
TOULON
The story that unfolds in this book turns on a single event: the victory, on 18
June 1995, of the National Front in Toulon. On that day, this Mediterranean
port of some 170,000 inhabitants became the largest city in Europe to
come under the far right since 1945. Victory had eluded the National Front
in elections with higher stakes (whether departmental, regional, parliamen-
tary, or presidential). The party of Le Pen thus scored a coup in 1995: the
chance to show it was not merely a protest party but one that could govern
well. Its opponents feared the south of France would become a showcase
for the politics of reaction and intolerance.
To explain the victory of the National Front in Toulon, I return to the
development of a complex and multilayered sense of belonging and ex-
clusion among the Europeans of colonial Algeria. Herein lie the roots of
an affinity for the French far right. Other parties received the support of
the ex-colonials during the two decades that followed the independence
of Algeria. During the 1980s, though, many ex-colonials turned to the
far right. Whether members of this group supported the National Front
depended on closed social ties that sealed them within a subculture.
PAST AND PRESENT
Born in the same year in the 1940s, Monsieur Bertou and Monsieur Ollières
both grew up in Algiers. They migrated to the metropole during the summer
of 1962, and both reside in Toulon, where they know each other. These men
are lukewarm Catholics: they go to church for baptisms, marriages, and

funerals, but not for Sunday mass. When I interviewed Monsieur Bertou
and Monsieur Ollières separately, I asked if some races possess superior
aptitudes (past research found the answer a powerful predictor of far-right
support). Each denied a belief in racial differences. Similar in so many ways,
politically the two men differ.
For the past three decades, Monsieur Bertou tells me, people in his
neighborhood have known that he votes for the National Front.20 He admits
the media could be telling the truth when it accuses this party of racism.
He denies that he is a racist, though, and says he has yet to see racism at
National Front rallies. This also holds for the Algeria of his youth. A few
landowners may have lived far above the rest of the population. Still, the
colony was a symbiosis of communities:
Even with the Arabs—people with whom we would have many quarrels later on—we
all lived together, each community contributed its own customs, its traditions, and eve-
rything was mixed together, was really mixed together and it made for a melting pot that
worked well.
At the Algiers Forum in May 1958, Monsieur Bertou joined the thousands
of settlers who called out “Long Live De Gaulle!” They counted on this
man—who thanks to their insurgency soon became president—to save
their colony:
Four years later, he kicked us out. In this regard, I think that we pieds noirs, we’re all the
same. We were manipulated by the Gaullists. They came to power by making us think
they would restore order but in the end, after four years, they let everything go.
As a teenager, Monsieur Bertou joined in clandestine activity. This led him

to Pierre Sergent, an OAS leader who later entered the National Assembly
as a deputy for the National Front.21 Remembering Sergent and other
nationalists who opposed Algerian independence reminds Monsieur
Bertou of losses that seared his soul:
You know militants who are dead, people who were fighting with you, they were from
my neighborhood, and now they were dead.
Honoring such sacrifices means not turning the page. He calls the National
Front a protest party, not a governing party. But honor entails duties:
I am loyal, no matter what. I am loyal to the people who fought the same fight I did. And
in the National Front there are many people who fought the same fight we did. I don’t

share every single one of their ideas, but I am loyal. I vote for them even if I haven’t
known them personally. I happened to meet them by chance, after coming to France.
Already in Algeria these people were more or less always on our side, you know, the
only ones.
Monsieur Bertou cannot let bygones be bygones. For him, a French ex-
colonial who supports the left is a sellout.
Monsieur Ollières, who prefers the moderate left, understands people
like Monsieur Bertou:
They were hurt badly, really torn apart. They were told: “You are going to fight for
France,” and then suddenly they were told, “You have won on the battlefield, but
you must retreat.” They had friends who had died, children who had died, so they
came back here with a rancor that is understandable, a rancor they still hold onto,
they still hang onto. I understand all that, for sure, I understand. Even if I can’t agree,
I understand.
Still, Monsieur Ollières pleads for the need to move on:
They need to understand too. They need to turn the page. Life can’t stay stuck in the past
forever. The English did some bad things to the French too. But if you keep going back,
it never ends. Same thing with the Germans. When I see a twenty-year-old German,
I don’t blame him for what Hitler did. He is not responsible. The English too. They
fought against the French—at Mers-El-Kébir, for example. It never ends. I think people
need to know when to turn the page. A time comes when people need to say, “Okay, we
won’t forget, but we need to change.”
If by chance the Socialist candidate in an election fails to qualify for the run-
off, Monsieur Ollières transfers his support to the moderate right. He never
supports the far right:
In the National Front, you find former members of the Waffen-SS, and you find former
members of the OAS. The National Front incites people to look for scapegoats who are
responsible for every problem. It used to be the Jews, now maybe it’s the blacks, maybe
it’s the Arabs. They always say, “It’s not me, it’s their fault.”
He denies that foreigners are stealing jobs from the French:
When one looks at the projections, our workforce will need more and more foreigners.
Look, we are living longer, right, and we are having fewer children, because we prefer
well-being and tranquility.

This is why Monsieur Ollières questions the program of the far right:
It’s easy to unite resentments, but that only amounts to exclusion. It’s not constructive,
it’s all about criticism, that’s all. National Front politicians don’t provide any solutions.
When you read their program, it has no solutions. Or when they put some in, they are
completely utopian.
Why, then, do so many ex-colonials vote for the far right?
Their memory is stuck. It cannot move ahead. Their memory does not evolve. Instead of
looking around, they only want to look back. But that doesn’t work, it’s not useful. We
might not like many things, we don’t have to agree with everything, not at all, but the
Euro, the European Union, are good things. We can’t retreat inside ourselves. We can’t
do that anymore. It does not help. The past is over.
Shared historical experiences—life in colonial Algeria, wounds caused by

independence, flight to the metropole—nurtured an affinity for the far
right. So did collective forgetting, as we will see.22 Keeping this affinity alive
required community. Absent a fertile social setting—communities of dis-
course, interaction, and ritual—ex-colonials became more like Monsieur
Ollières, ready to forgive. For people like Monsieur Bertou, by contrast, the
march of history is not a synonym for progress.
This book does not argue that all of France’s ex-colonials have supported
the far right.23 Instead, it identifies social ties that kept a far-right potential alive
within a segment of this group. Specifically, I focus on membership in patriotic
associations of ex-colonials or military veterans. Membership of this kind had
a triple effect. Cutting contact with outsiders, it shielded members from disso-
nant values and opinions. Through shared practices such as talk and ritual, it
upheld and updated subcultural codes. Curbing outside contact and keeping
codes alive, in turn, membership raised the likelihood of far-right voting.
Without participation in this segregated milieu, the far-right potential faded.
In certain localities and regions of France, we will see, European ex-
colonials have given the far right a decisive boost. In Toulon, they de-
cided the outcome of a municipal election won by the National Front.
Traditionally, the French far right has suffered from a weak social base.
A latecomer in a field already occupied by others, its capacity to mobilize
mass support was weak and transitory. The ex-colonials helped the far right
gain the solid social base it never had.24 Concentrated among them are
remnants of a colonial culture that penetrated the metropole until the early
1960s, and still persists.25 Only change in political context, though, can ex-
plain why this legacy came to affect voting instead of remaining latent.

A HIDDEN UNDERCURRENT
Today it is easy to forget that the breakthrough of the National Front came
as a surprise. Since its formation, the party had remained weak and nearly
invisible. During the 1980s, suddenly, it moved out of the shadows. Outside
as well as inside France, its ascent caught observers off guard. The reason
for surprise inhered not in the events, but in the lenses used to view them.
Overlooking deep and enduring patterns in society, observers had missed
an undercurrent.26 Unlike communism (above the surface, even after the
consolidation of Gaullism), right-wing resentment against the regime
had slipped from view. It re-emerged when relations between voters and
politicians unraveled. To see this required a lens that did not cut empire,
colonization, and decolonization from its field of vision.
The National Front consolidated its breakthrough by building its voter
base. Coupled with citizen alienation from the established parties, a mix
of voter concerns—crime, unemployment, economic liberalization, and
European integration— ensured the party’s ongoing competitiveness.
Today, in depressed mining and industrial areas of the north and northeast,
the party of Le Pen is replacing the Communists and the Socialists as the
voice of the weak and vulnerable. In towns and cities of the Mediterranean,
by contrast, European ex-colonials provided a reservoir of support. Studying
Toulon, then, opens the lid on regional variation in the party’s strategy.
The fortunes of the far right have fluctuated, yet it remains competitive.
Other parties try to match its appeal, yet it refuses to disappear. Politicians
take a risk when they mimic the far right: opportunism harms credibility.
Stealing votes from the far right in one election, they lose them in the next.
For those who oppose the far right, the lesson is sobering. A quick fix to the
challenge of nativist politics is chimerical. By connecting France’s colonial
past to contemporary politics, we see why the demand that allowed the far
right to penetrate the party system will persist.
THE LOSING SIDE AND ITS ANACHRONISTIC REMNANTS
This book tells the story of a poisoned legacy, a betrayal of liberty, equality,
and fraternity. Shaping this story is a vision that transcends its sub-
ject. Ignoring the losers of history, I submit, results not merely in blind
spots—a forgetting of the past—but also a thin and potentially distorted
understanding of politics and social change, whose direction depends on
interactions between the losers of history and those who occupy positions
that confer influence, esteem, or power.27
[ 10 ] Empire’s Legacy
I am not the first with this vision. Explaining the attraction of Nazism to
social classes that felt threatened, in 1932 Ernst Bloch wrote:
Germany in general, which did not accomplish a bourgeois revolution until 1918, is,
unlike England, and much less France, the classical land of nonsynchronism, that is, of
unsurmounted remnants of older economic being and consciousness.28
By unsurmounted remnants, the neo-Marxist thinker meant fractions of

the German peasantry, urban bourgeoisie, and Junker nobility that, each
in its own way, with its own myths and memories, idealized the past be-
cause the capitalist economy was ruining them. Writing that “[n]‌eeds and
elements from past ages break through the relativism of the general weari-
ness like magma through a thin crust,” Bloch wondered if the ghost of his-
tory did not have more volcanic power in Germany than in France.29
Many decades after Bloch linked cultural traditions in Germany to poli-
tics in the Great Depression, his assessment stands ready for revision: France
harbors its own unsurmounted remnants. I am not claiming that a Le Pen is
like a Hitler or that the party of a Le Pen is akin to the Nazi Party. Although
effective, perhaps, when contemporary anti-fascists wish to demonize their
opponents, often parallels of this type are unreliable. In France, indeed, far-
right propaganda that defends the exclusion of minorities or the primacy
of the general will has invoked ideals that are republican, so mainstream.30
My point is instead this: in France too, the past—the past of a former im-
perial power that conquered and ruled, colonized and then decolonized—
continues to haunt the present. Bloch’s insight—people have different
conceptions of historical time, thus of the meaning of the present, and this affects
their politics—remains as true today as it did for Weimar Germany. Further,
it applies across the political spectrum.
A considered awareness of how historical time affects the political
affinities of groups that make up our societies is sorely lacking, I believe. This
awareness should be recovered and revitalized. Before reaching this conclu-
sion, a memory had dogged me for years: the shock, among observers of
French politics during the 1980s, at the breakthrough of a far-right party
that seemed to come from nowhere. This book looks to where it came from.
Empire’s Legacy [ 11 ]
PART I
Sedimentation of a Political Affinity

ITALY
PORTUGAL
SPAIN
Mediterranean Sea
Bouzaréah Philippeville
Orléansville Algiers (Skikda) Bône
Cassaigne (Chlef) Zeralda Bougie
(Sidi Ali) Koléa Boufarik (Béjaïa) (Annaba)
Mostaganem Blida Guelma
Mers-el-Kébir Oran Dublineau Sétif Constantine
Bordj
Lourmel (El Amria) (Hacine) Bou
Mascara (Khemis Arréridj
Sidi Bel Miliana)
Abbès Saïda
MOROCCO
0 100 200 Kilometers ALGERIA TUNISIA
0 100 200 Miles
Map 1. Colonial Algeria.

CHAPTER 1
Settler Relations and Identities

in Colonial Algeria
S ometimes a bureaucratic report can be like the organ of a sacrificial an-

imal: not very alive, but full of omens. In 1954, the Government-General
of Algeria conducted a broad survey of local officials. In addition to land re-
form, agricultural output, and vocational training, it asked about relations
between colonizers and colonized. An official from Blida responded:
The most bothersome point is the absence of any affective and spiritual contact between
the French and the Muslims. Two populations live side-by-side, go about their common
business, without making serious efforts to understand and respect each other. Cultural
events organized by one part leave the other part completely indifferent. This is the most
preoccupying point, because indifference can sometimes be more durable than open
hostility.1
This report came just months before the Algerian war of independence, a
conflict that would make contact across the ethno-religious divide more
difficult yet.
Far-right parties are obsessed with the threat from aliens living inside
the national borders. Sometimes they paint this threat as hidden and mys-
terious, other times as plain to anyone with common sense. Aliens threaten
cherished values and traditions, say the nativists, because they are unable
or unwilling to assimilate. Intolerant, authoritarian, sexist, and potentially
violent, aliens threaten progress and peaceful coexistence. Many are agents
of Islamic fundamentalism, allegedly. They take jobs away from natives, and
they take advantage of the welfare state. Their criminality erodes public
safety. Immigration serves a plan that disregards the interests of the average
citizen. Combined with anti-elitism, nativism offers ready-made diagnoses
and remedies for a host of problems.2
Why has this language resonated with a sizeable part of the French elec-
torate? The National Front is the continuator of an intellectual and political
tradition fixated on Jews, Bolsheviks, and Freemasons. Yet these scapegoats
it hardly mentions in public. Instead, it targets “immigrants”—a euphemism
that includes refugees and a good number of French nationals but excludes
people of, say, Portuguese, Italian, or Armenian descent. Immigrant is code
for nonwhite, above all people of Maghrebi origin.3 The far right in con-
temporary France, I will argue, has exploited stereotypes, hopes, and fears
planted during the colonial period.4
Among the three countries that form the Maghreb, Tunisia and Morocco
came under French domination half a century later than Algeria. Neither
attracted anywhere near as many European settlers as did Algeria. Tunisia
and most of Morocco were protectorates (the rest of Morocco went to
Spain). French Algeria—the “Jewel of the Empire”—was not a colony in
law because it was subdivided into departments with a civilian administra-
tion, just like the rest of France. During the 1950s, Tunisia and Morocco
made the transition to independence relatively smoothly. Algeria became
independent after a brutal war that cost many lives and upset many others.
Dividing public opinion and creating political crisis, like the Dreyfus Affair
it belonged to the series of periodic conflicts that have pitted French against
French since 1789.
When he visited Algiers during the 1840s, the writer Théophile
Gautier found chaos and confusion. “The black cloak of the Parisienne,”
he wrote, “brushes in passing against the white veil of the Moorish
woman; the embroidered sleeve of the officer scratches the naked arm of
the Negro rubbed with oil; the rags of the Bedouin jostle the frock coat
of the elegant Frenchman.”5 Colonial Algeria was a caste society whose
European inhabitants could count on political rights, social courtesies,
and material prospects unknown to the vast majority of those they re-
ferred to as les Arabes. The settlers did not form a unified mass, clearly.
Half or more possessed Spanish, Italian, or Maltese origins. Rural life
offered one formative context, life in one of Algeria’s cities or towns an-
other. The party choices of the Algerian settlers spanned the left-right
spectrum. Fault lines between Europeans did not disappear during the
war that led to independence in 1962, but crossing them became easier.
The French of Algeria set aside ethnic differences and came closest to
forming one people with a shared consciousness of its collective des-
tiny.6 By then the colony’s survival was uncertain. With the unravelling
of French Algeria, 1 million settlers found themselves among the losers
of twentieth-century history.
[ 16 ] Sedimentation of a Political Affinity

Social identity is about them and us, according to psychologists and
sociologists, who agree on the following. All things being equal: group
members tend to view those outside their group as antipathetic and infe-
rior; and each person is an identity bundle—they belong to multiple groups
whose symbolic salience depends on the situation. When threat recedes,
friendly intergroup contact can lessen bias and prejudice toward outsiders.7
Proceeding from these premises, we ask how exclusion and inclusion made
settler identities in Algeria. Concentrated among those 1 million settlers
were orientations the far right would exploit decades later.
1830–1 914: THE FRENCH CONQUEST AND COLONIZATION
When Alexis de Tocqueville sat in the Chamber of Deputies, his peers

regarded him as an expert on the Algerian question. Twice the author of
Democracy in America had visited the North African colony, whose submis-
sion to France he championed in the name of glory and national interest.
Yet when he addressed a parliamentary commission on Algeria in 1847, he
declared, “We have made Muslim society far more miserable, more disor-
ganized, more ignorant, and more barbaric than before we arrived.”8 His
words came too late and hardly mattered.
Along with a Bourbon king’s wish to divert attention from political
problems in Paris, geopolitics—especially the Great Power rivalry with
Britain—had motivated the invasion of Algiers, which fell to a French expe-
ditionary force in 1830. The French proceeded to capture more towns along
the Mediterranean but met with defeat in the interior. Applying lessons
learned in combats against the counterrevolutionary Vendéens in 1793–
1796 and the Portuguese and Russian guerillas during the Napoleonic wars,
they decided to press on. To regain the initiative, they switched to mobile
columns that brought the skirmish into enemy territory. To deprive the
enemy of food and supplies, they pursued scorched earth tactics: burning
crops, felling trees, slaughtering herds, and destroying granaries. Rape,
pillaging, and mass murder that offended public opinion in France left hun-
dreds, if not thousands, of dead civilians.9 Afterward, an oral tradition of
songs, poems, and stories that celebrated resistance to the French would
feed the mistrust and animosity of the subject population.10
Unlike its plantation colonies in the Caribbean or later possessions in
Southeast Asia and sub-Saharan Africa, France envisioned a “pacified” Algeria
as a pioneer society of European smallholders working their own land.11
Cholera, malaria, and malnutrition afflicted immigrants, though, with less
than a third settling permanently in the first decades. To encourage others,
Paris suspended duties with Algeria and built roads, dams, ports, railroads,
Sedimentation of a Political Affinity [ 17 ]

and villages. Despite a slow start, the settler population grew rapidly.12 After
early experiments with cotton, the colons found wheat and tobacco—and
eventually wine and citrus fruits—more profitable.13 Still, many Europeans
who came to Algeria lacked skill in agriculture. A report from two villages
lists only nine farmers among the 82 men who arrived in January 1849. The
rest included a metal caster, a confectioner, a café owner, a waiter, a postman,
a barber, a stationer’s clerk, and a wigmaker.14 Contrary to plan, most of the
European population became urban and in the biggest cities—Algiers, Oran,
Constantine, and Bône—they would form a slight majority.15
Differences in class, politics, and ethnicity made the migrants a
mix: aristocrats and officials on the losing side when the Bourbon regime
fell, republican opponents to the Second Empire, and loyalists fleeing
Alsace-Lorraine after its annexation by the German Empire.16 The mix also
included migrants that the French mistrusted:
We have not conquered Algeria to make it into a cosmopolitan country: French land
it is, and French land it shall remain. It is imperative to monitor carefully the arrival
of emigrants, especially the Spanish; to admit only those with proper documentation
and certified morals; and to deport vagabonds and miscreants. All the hospitality in the
world could not oblige us to accept in our land the cast-offs of other peoples.17
Many of those the French settlers referred to derogatively as Neo-French

came from the Balearic Islands and the Spanish mainland.18 Well represented
in Algiers, Spaniards formed the majority of the European population in
Oran. Less numerous and less urban were the Maltese and Italians, who
tended to settle along Algeria’s eastern seaboard. Italians from Campagna,
Sicily, and Puglia worked mostly in fishing while Maltese became market
gardeners. Settlers of non-French stock entered the working class that would
build and maintain the colony’s roads, ports, dams, railroads, warehouses,
and public buildings.19
A nationalization law of 1889 extended French citizenship to the
Algerian-born children of non-French Europeans. Algerians of French
stock did not approve: “By virtue of the law of 1889, each year about 8,000
individuals of foreign origin are becoming French without making a re-
quest, without any evidence they are worthy, without any possibility for
the government to oppose their admission into our country.”20 Before this
political sleight of hand, less than half the settler population was French.21
Afterward, the non-French share of the European population would shrink
steadily—according to the census, at least.22 Settlers with metropolitan
origins kept their disdain for the Neo-French.23 How could the Neo-French
be truly French? In their ignorance of French culture, it seemed that some
equaled Arabs or Kabyles.24

In practice, settlers of Spanish, Italian, or Maltese descent adapted: “A
settler may have been ‘French’ when requesting aid at the public assistance
office in central Algiers, a ‘Valencian’ at the café in his local Bab-el-Oued
neighborhood, and an ‘Algerian’ around election time.”25 Contrary to those
who dreamed of a fusion between the Europeans, endogamy persisted.26
Apart from mutual mistrust, language difference and residential segregation
delayed intermarriage. Eventually, though, a good number of Europeans
did marry outside their group. According to a Frenchman living in Algeria:
In mixed European marriages, nearly always the man was French. The prestige French
nationality bestowed served as an attraction to women from the southern Mediterranean
shores, in particular the Hispanic-Algerian women, who were gratified to marry into
“the conquering race.”27
While taking a French spouse allowed social climbing for the Neo-French,
finding a non-French spouse from a higher class might rescue from social
decline a French person with dim economic prospects.28 Though never
achieved, a melting pot of Europeans—the French of Algeria—was in the
making.
RELATIONS BETWEEN EUROPEANS AND LES ARABES
For all the differences between Europeans, they would pull together in
defending a system that made the lowest among them superior to almost
any native. Those lumped together as les Arabes included not only people
of Arabian descent but also the first inhabitants of the region, the Berbers,
who had converted to Islam after the Arab incursions of the seventh cen-
tury.29 Through war, famine, sickness, and emigration, during the four
decades after 1830 the subject population shrank from an estimated 3 or
4 million to 2.1 million.30 This number never fell below that of the settler
population, though, a condition that made Algeria different from Australia,
Canada, and the United States.
Beyond the enmity born of violent conquest, religious difference, forced
loans, and punitive levies, the opposition between colonizer and colonized
fed off the land question.31 The French seized the lands of tribes in exile or
at war with them. Estates of the Ottoman oligarchy as well as uncultivated
lands (including fallow fields and common pastures) reverted to the French
state as well. The colonial administration imposed a system of private prop
erty that overturned Ottoman, Islamic, and tribal systems of land use; and
adopted a policy of tribal consolidation that freed up more land. To aid
settlement, in turn, the administration created villages and granted land to

Europeans. By expropriating and commodifying land, the French destroyed
an intricate system of rights on which tribal economies had depended.
Their communal lands lost, some tribes surrendered their last scraps of ter-
ritory and moved away. Loss of land drove insurgencies that harried the
French until the early twentieth century.32 Collective representations were
discordant, then: settlers lived in a pacified land; natives lived under an
alien power.
Unlike French colonies in Oceania, Indochina, and sub-Saharan Africa,
to calm the Maghreb the authorities barred conversion by Catholic
missionaries. The incommensurability of Islamic society hinged on its male-
female relations. Polygamy was not widespread in Algeria but accepted;
so were divorce and arranged marriage. By comparison with Europeans,
spouses in a Muslim marriage tended to be further apart in age.33 The rarity
of Muslims—particularly girls—in public schools raised an additional bar-
rier to intermarriage. Others came from residential segregation in the cities
and the rural concentration of the Muslim population. Absence of oppor-
tunity meshed with attitudes. After visiting Algeria during the early 1860s,
one French journalist wrote:
Opinion in the cities of Africa is indulgent toward romantic peccadilloes; it shows

no mercy toward misalliances between the races. So great was the scandal around a
European woman of Oran, discovered under orange trees in an intimate conversation
with a caïd of the Hachems during an evening celebration, that she had to leave that
city.34
During the quarter century after 1880, only 139 marriages joined a Muslim
man and a European woman; and only 126 joined a European man and
a Muslim woman. Most Europeans believed that unyielding cultural
differences doomed such unions to failure.35
By the early twentieth century, the native represented a diminished
threat to the physical security of the settler:
It was now a question of creating a society in the image of the newcomer, and this could
only work to the detriment of the society already in situ. The settler ideology that evolved
denigrated and marginalized indigenous society better to anchor its own. This ensured
the exclusion, with a few individual exceptions, of the indigenous population from the
European social pyramid. Indigenous society evolved at its own pace, and with its own
hierarchies, alongside European society but not within it.36
Administrators and military officers in the colony might show sympathy

toward the Berbers, deemed closer than the Arabs were to civilization, thus
within range of the secularizing norms and ideals of republican France.37

Further, military, administrative, and political elites included men with a
practical or scholarly knowledge of the history, language, and customs of
the Arabs and Berbers.38
Such knowledge and curiosity showed less in the Cayagous series of
mass-circulation novels and cartoons, published in weekly installments
between 1891 and 1920.39 Popular enough for republication as books,
the Cayagous series did not simply bear the imprint of colonial society;
upholding linguistic boundaries, it acted back on its milieu.40 The series
was in pataouète, a French idiom with borrowings from Arabic, Judeo-
Arabic, Spanish, and Italian.41 Among the Europeans of Algeria, possessing
the ability to fathom Cayagous by understanding its language, grasping its
references, and appreciating its humor provided living evidence of their dif-
ference from others (including the French of the metropole). The Cayagous
series presents its readers with childlike Arabes who speak clumsy French.
Alternately picturesque or ridiculous, they lack individualizing features
such as personal names (except for the ubiquitous Ahmed). They perform
work that is menial and subservient. European youngsters play tricks on
them. Doubts about cleanliness and probity abound:
The gentleman: Look here! Find me two Arabs who are no thieves to whom I can en-
trust two bundles of laundry to bring to my house.
The native: Such Arabs are not to be found, sir!42
The Cayagous series pokes fun at the impossibility of a marriage or a sexual

liaison between a European woman and an Arab man: better for the subject
people to keep to their proper place.43
In Indochina as well as the military regions of Saharan Algeria—parts
of the empire where European women were rare, and the subject popula-
tion was phenotypically distinct—the legal and social position of the off-
spring of mixed relations was an important question. Not so in the bulk
of Algeria, where the sex ratio of the settler population was near parity;
the offspring of sexual relations across the settler-Muslim divide were less
easy to recognize; and sequestration limited the sexual freedom of Muslim
women. Provocatively, the unimportance of the métis question in colonial
Algeria suggests that ethnicity and religion—not phenotype—provided
the main principle of differentiation between the colony’s peoples.44
Under France’s neo- mercantilist policy, primary goods moved to
the metropole, while manufactured goods found an outlet in Algeria.
Responding to calls for self-government, in 1898 Paris transferred con-
trol over the Algerian budget to a delegation in Algiers. Defending big
interests in wine, cereals, and livestock, the delegation’s budgets (which
parliamentarians in Paris approved after scarce debate) set the priorities for

Algerian development: ports, roads, railroads, shipping lines, irrigation, and
communication. Creating an infrastructure for large-scale commercial ag-
riculture oriented toward metropolitan markets prevailed over industriali-
zation, universal education, and social services.45 The delegation included a
section of indigènes, their position a reward for loyal military service to the
French. When a European proposed an increase in native representation on
the delegation, a fellow delegate objected:
If an indigène should wish to act independently, where will we be? He, a French subject,
would want to question the basis of sovereignty! I challenge him on his right to do this.
I am the conqueror, with the goodness of a Frenchman, but I wish to remain the con-
queror and to say to him, “Your place is not in the same assembly as mine.”46
Solidarity with their own made few Muslims apply for French citizenship.
To prove assimilation, in any event, an applicant needed to know French
and have professional or friendly relations with a European. Because it
showed devotion to France, service in the military, schools, or administra-
tion helped. After a background check, though, the police might conclude
that career advancement had motivated an application. The administration
treated polygamy or a criminal record as a sign of poor character. Education
also raised suspicion—the applicant might be an independent thinker.
During the entire colonial period, perhaps 6,000 Muslims crossed to the
other side and acquired French citizenship.47
THE JEWISH MINORITY
The Ottoman regime had tolerated Judaism but subjected its adherents
to legal and economic discrimination. France also recognized its subjects’
right to practice their religion. Just as Muslims came under the jurisdiction
of cadis who upheld Islamic codes mixed with Berber customs, the Jewish
minority came under the authority of rabbis and the Mosaic codes.48 After
the conquest, young Jewish men took advantage of new opportunities for
schooling, but French nationality remained a condition for public employ-
ment or entry into professions like law and medicine.49
Pressure for the naturalization of Jews did not originate within the
colony, where military elites feared it would antagonize the Muslim ma-
jority.50 The metropole held precedents: the emancipation of the Jews in
1791; and the civil code of 1804, which had granted religious freedom. In
1806, Bonaparte had convened an assembly of Jewish notables in Paris to
ascertain if the civil code were compatible with the Mosaic code. Foremost
among the issues discussed were polygamy, divorce, and intermarriage.

This assembly had found insufficient reason to reverse the 1791 law that
granted civic equality to Jews. Advocates of naturalization drew an invid-
ious distinction: unlike Islam, Judaism belonged within the realm of civili-
zation. The Israelite Central Consistory emphasized the decency of Jewish
mores around marriage and the family.51 Under the Crémieux decree of
1870, then, the Jews of Algeria won a status barred not just to Muslims
but also to the colony’s Spanish, Italians, and Maltese. Their naturalization
sparked anger across the board: among the Arabs, Berbers, French colons,
and Europeans still barred from citizenship.52
Collective action against Jews broke out in 1895, when settlers in Oran
attacked Jews and their property. Anti-Jewish politicians won elections
in Oran and Constantine. Students at the University of Algiers protested
against the appointment of a Jewish professor. During the Dreyfus Affair
the Ligue antijuive d’Alger turned anti-Semitism into a popular move-
ment among the Neo-French.53 When Zola published J’accuse in January
1898, anti-Semitic demonstrations across France peaked in Algiers, Oran,
and Constantine.54 Algerian voters elected four anti-Jewish deputies to the
National Assembly, including Edouard Drumont, who in a bestseller from
the 1880s wrote, “The Semite is mercantile, greedy, scheming, cunning, and
sly; the Aryan is enthusiastic, heroic, chivalrous, generous, open, trusting
to the point of naïveté.”55 Little of this turmoil seems to have mobilized
Muslims, whose leaders joined the Jewish community in calling for a resto-
ration of order. The administration responded by successfully monitoring,
prosecuting, and banning the colony’s anti-Semitic organizations.56
The anti-Jewish crisis and its aftermath revealed the unsettled state of
ethnic relations at the turn of the century. Settlers of French origin might
refer to those of Spanish or Italian origin as “foreign vermin” beneath the
Arabs. A new governor-general recommended that applicants of French
stock receive preference over “foreigners” (naturalized French) in hiring for
public works.57 Even if expressed less crudely than toward Muslims, mar-
riage between a Christian and a Jew met with resistance.58 According to one
official report, in Algeria the French encountered “difficulties that we expe-
rience in no metropolitan city . . . nowhere do we find such a diversity of
races . . . all in conflict.”59
1914 –1 939: CHANGE AND CONTINUITY IN A DIVIDED COLONY
Between 1914 and 1918, more than 172,000 men left Algeria to fight for
France (with some 22,000 Europeans and 25,000 Muslims killed). Wartime
service unified the European soldiers from Algeria by putting their attach-
ment to France above differences in locality and ethnicity. Within the

segregated units of the tirailleurs, meanwhile, Muslim infantrymen discov-
ered a France less overbearing and prejudiced than back home.60 To cope
with labor shortages in the metropole, the authorities pressed another
119,000 Muslims to work in mines and factories, where the commandeered
laborers learned firsthand about union organization and strike tactics.
Exposure to international developments furthered their political educa-
tion: when the Ottoman Empire aligned with Germany, it declared a jihad
against France and its allies; in Russia, a revolution overturned the czarist
regime; and President Wilson affirmed the right of every people to self-
determination. Police in Algeria worried about the subversive potential of
the repatriated colonial worker and soldier, who re-entered a caste system
hardly changed.61
After the war, the flow of migrant workers to the metropole intensified.62
Older anti-Christian and anti-French traditions rubbed against socialism,
republicanism, nationalism, trade unionism, and pan-Arabism. In Algeria,
ulema reformers sought unity among the cults of the countryside. Their sec-
ular counterparts called for equal rights for all in a French Algeria that lived
up to republican ideals. With the Algerian Communist Party dominated by
settlers, a nationalist group founded by Algerians living in Paris (the Étoile
nord-africaine) aligned itself with the French Communist Party in the met-
ropole, and then split off and went its own way.63
To recognize wartime service, a 1919 decree had enlarged to about
100,000 the number of natives eligible to vote.64 The French did not com-
pletely dismantle the native nobility, whose remnants won status as rural
administrators. In urban politics, Muslim representatives sat on local
assemblies and campaigned for full citizenship.65 Yet famine, forced mi-
gration, and tribal disintegration had been transforming peasants and pas-
toral herdsmen into a semi-proletariat of sharecroppers and day laborers.
Nomadism persisted, but even rural Muslims were becoming more seden-
tary, with nearly half living in dirt huts.66 A poverty commission reported
that of 3.5 million natives, only 14 percent enjoyed a minimally acceptable
standard of living and another 50 percent were malnourished.67 A 1931
report to the prefect for Constantine warned:
The indigène is at the end of his rope. He is running out of food and cash; debt is
paralyzing him; the mortgage on his lands has reached the extreme limit; the lack of
pasture has reduced livestock by 60 percent; and to provide for his family, which he can
no longer feed on his own, he has no choice but to sell the rest. All around are rock and
bare earth.68
The administration increased relief funds, but population growth was

worsening the problem of scarce land.69

The Jewish population remained small, but flare-ups of anti-Semitism
exposed the tensions in intergroup relations. During the 1920s—when
Jewish groups were organizing for self-defense but also pressing for recog-
nition that one could be both Jew and French in public spaces and civic
affairs—attacks in the press and the street came mainly from European
settlers. To preserve order, officials and police stepped in. The vigilance of
local authorities proved weaker during the 1930s, when another wave of
anti-Semitism arose. Muslim leaders were pressing for liberal reforms from
Paris. The Radical Republicans were losing influence to the Communist
Party and the proto-fascist Croix de Feu. Already in 1933, graffiti with
swastikas and slogans like “Long Live Hitler” started to appear on Jewish
shopfronts. This time the attacks, including violence that cost dozens of
lives, issued mainly from Muslims. The changing face of anti-Semitism
corresponded to relations of belonging and exclusion that were insecure
and contested.70
While some nine-tenths of Muslims remained rural in the 1930s, in
most major cities they outnumbered Europeans.71 Households of colo-
nizer and subject fit into a pattern of residential segregation, with Muslims
living mainly in the crammed Kasbahs of the old cities or the burgeoning
shantytowns of the periphery.72 Education attracted Jews, who gained an
induction into French ways and a ladder to success; among Muslims, the in-
terwar rate of school attendance for children stood at less than 1 percent.73
Rather than chipping away at the divide between European and Muslim,
then, the French reinforced it—not only by maintaining the distinction
between citizen and subject but by upholding the authority of the Islamic
code, hence of Muslim officials, over the native population. Through sep-
arate beliefs, rituals, holidays, and places of worship—as well as distinct
understandings of relations between sacred and secular—religion kept the
peoples apart.74
This was not an apartheid regime, yet invisible barriers turned city quar-
ters and public spaces—cafés, parks, beaches, sports facilities, and swim-
ming pools—into European preserves.75 To prevent ethnic battles, before
a soccer match the authorities might insist on diluting an all-Muslim team
by including a few European players.76 Intermarriage remained rare, with
mixed couples facing rejection on both sides. One observer claimed that a
Franco-Muslim couple made Europeans feel uneasy and almost humiliated,
as if the spouse belonging to the dominant group had lost their respecta-
bility.77 Some integration might be possible in the workplace, perhaps when
a domestic worker entered the intimacy of the private realm:
Even if pure friendship was exceptional between women, cordial relations might some-
times grow between European women and their Muslim domestic helpers. When they

did occur, these relations could be closer than in the case of European and Muslim men
because they arose in the household context. . . . Beyond social and ethnic differences,
the life of women remained regulated by a common biological destiny. There might be
an exchange of confidences, woman to woman. Moments of shared identity might de-
velop that still left unquestioned neither the social distance separating patronne from
domestique, nor perceptions of the Muslim community.78
Patriarchal pressures placed limits on female friendship across ethno-

religious lines; so did patterns of paid work, which as elsewhere upheld fe-
male segregation in the home.79
Proclaiming social and political equality, the Second Republic (1848–
1852) had made Algeria an integral part of the French territory. Henceforth
the laws of the metropole would apply in the colony, whose provinces be-
came departments under the administration of prefects.80 The French of
Algeria had the right to elect municipal councilors as well as deputies in the
National Assembly.81 A Berber or an Arab could become a French citizen
with equal political rights, but they must renounce the legal authority of
Islam, an apostasy, so between 1865 and 1937 only 2,468 Muslims became
French citizens.82 Lifting this condition would have made the settlers into a
minority not just demographically but also politically. One man, one vote
fit with the republican logic, but not the settler logic:
Would it be possible to grant complete political rights to the Algerian indigènes, in par-
ticular the right to be electors and candidates for the Houses, without running a serious
danger? Would this not run the risk of provoking a kind of plebiscite against our dom-
ination? Would this not place a weapon in the hands of people who would not know
how to use it?83
One French critic put the problem succinctly: the Europeans of Algeria
did not want liberal reforms that would submerge them under the greater
number of Muslims.84
Here lay the contradiction of a republic single, indivisible, equal, and
free—in principle. Algeria formed a part of France, yet rights and freedoms
in the colony depended on religion, hence ethnicity. Republican liberalism
upheld not just the exclusion of the majority of the people but also a regime
that served the interests of a dominant people. In 1937–1938, Algerian
mayors and municipal councilors threatened to resign unless the National
Assembly in Paris withdrew the Blum-Viollette bill, which would have
extended the franchise to select Muslims (civil servants, elected officials,
those with a higher level of education, and veteran war officers). The sen-
ator from Oran declared, “The French of Algeria will never accept such a bill
because . . . it would place them sooner or later under Arab domination.”85

Another random document with
no related content on Scribd:
And 2. For comfort to those that are reproached.
Those things which are in the 13 verse, were handled before

chapters 2. & 3.
Doctrine 7. God hath certaine and appointed times to execute

his judgements.
This is gathered from verse 17 at the beginning.
Reason 1. Because the patience and long-suffering of God must

have their time.
2. Because there is a time also required, that men may fill up the
measure of their sinnes.
3. Because there are certaine opportunities of time, wherein

Gods judgements are executed with greater benefit, then they could
be at other times.
Vse. This may serve to admonish us, not to condemne God any
way either of slownesse or rashnesse in respect of his judgements,
but to rest well satisfied in his most wise ordering of all things.
Doctrine 8. Judgement doth often begin at the house of God,

that is, at the Church.
This is gathered from the same place.
Reason 1. Because the sinnes of those, which professe Gods

name, do in a speciall manner wrong Gods name and his honour,
and therefore the more they offend God, the more ought they to be
punished.
2. Because Gods chiefe care is, to purifie his Church by such

chastisements.
3. Because God oftentimes useth the unbelievers as his

instruments to correct his Church; they must therefore be first
tolerated, that they may accomplish Gods counsell, and afterwards
punished, because they have done so wickedly.
Vse. This may serve to direct us, not to be troubled in minde,

when we see the Church afflicted before and above other people,
but to acknowledge Gods divine ordering of it.
Doctrine 9. The judgement which God exerciseth upon his

Church, is a most certaine argument of the most severe and heavie
judgement that shall in its due time come upon wicked men and
unbeleevers.
This is gathered from verse 17,18. So Ieremiah 25.29.
Reason 1. Because God deales with his Church as a Father, but

he will deale with others as a Judge.
2. Towards the Church in the midst of judgement he remembers

mercy, but towards the wicked and unbeleevers he exerciseth
revenge.
3. Because to the beleevers judgement worketh together for

good, but in the unbelievers it hath no such mitigation.
Use 1. This may be for comfort to the faithfull in their afflictions.
2. For terrour to the unbeleevers in their persecutions and carnall

security.
Doctrine 10. They that suffer for the name of Christ, do

properly suffer according to the will of God.
This is gathered from verse 19. compared with verse 14,16.
Reason 1. Because their sinnes oftentimes are not the causes of

these afflictions, but the will of God to make triall of them.
2. Because it is the revealed will of God, that such afflictions are

the lot of the faithfull, and the way by which they usually come to the
kingdome of God.
3. Because this suffering of such afflictions is part of our

obedience to the revealed will of God.
Vse. This may serve to comfort us against the trouble of these

afflictions.
Doctrine 11. They which suffer in this manner, may commend

their soules unto God.
This is gathered from the same verse.
Reason 1. Because when they suffer for the name of God, God
doth in some sort suffer with them, and therefore their cause is Gods
cause.
2. Because in that duty which we performe unto God, as his

servants, we may expect protection from him, as our Master.
3. Because while we are exposed unto danger for Gods sake,

God cannot but take care of us.
Vse. This is a use of consolation, and it is explained and set forth

by the Apostle Paul, 2 Timothy 1.12.
Doctrine 12. They should do this by well doing.
This is gathered from the same verse. So Romans 1.
Reason 1. Because they cannot suffer for the name of Christ but
as they suffer for well doing.
2. Because they cannot preserve the liberty of their confidence,

but by a good conscience, that is, by well doing.
3. Because to commend an evill cause unto God, is, to make

God as it were the Patron of evill.
Vse. This may serve to admonish us, to take heed, that we doe
not deprive our selves of this great priviledge by evill doing.
Doctrine 13. God is a faithfull protector and defender of those

that commend their soules unto him.
Reason 1. Because it is easie for him to preserve our soules, as

it was heretofore to make them: and in this respect he is called in the
text, God the Creator not the Preserver.
2. Because it stands upon his glory to do this.
3. Because the fidelity and truth of his promises requires as

much.
This may serve to comfort us in all straits and adversities: Let

them commend their soules under a faithfull Creator, saith the
Apostle.
Chapter V.
Verse 1. The Elders which are among you I exhort, who am also an
Elder, and a witnesse of the sufferings of Christ, and also a
partaker of the glory that shall be revealed.
Verse 2. Feed the flock of God which is among you, taking the
oversight thereof, not by constraint, but willingly: not for filthy
lucre, but of a ready minde.
Verse 3. Neither as being Lords over Gods heritage: but being

ensamples to the flock:
Verse 4. And when the chiefe Shepheard shall appeare, ye shall

receive a crowne of glory that fadeth not away.
The Analysis.
ERE is a speciall exhortation propounded towards

the Elders, that they should performe their duty
and office in a holy manner. The duty in generall is
set downe to be, to feed the flock, whereof they
were made overseers, by a diligent oversight and
care of them, verse 2. at the beginning. And withall
it is described by 3 conditions that are in a speciall manner required
therein, which are set forth by a dehortation from the three contrary
vices, that are opposed to those three conditions. 1. The first
condition is, willingly to feed the flock; the contrary vice whereunto is,
to do it by constraint. 2. To do it readily and freely: the contrary vice
unto this, is, to seeke after filthy lucre thereby. 3. Not only in doctrine,
but in example of life to go before the Church; the contrary vice
whereunto is, to Lord it over the Church. This duty being thus
declared and described, they are perswaded unto it by the reward
that is adjoyned, which for that cause all faithfull shepherds do
receive, verse 4. at the end. Which reward is set forth both by the
internall nature of it, that it is a crowne of glory that fadeth not away;
and by the authour and giver of it, to wit, that the chiefe Shepherd
our Lord Jesus Christ, will give it; and also by the time of this giving
of it, when the chiefe Shepherd shall appeare, that is, at the last day
of judgement. Now this exhortation, that it might be the more
effectuall, and might worke the more upon them, is urged and set
forth by the person of Peter, who was the ministring cause thereof,
1. From the parity and fellowship of the same duty, as Peter an Elder
prayed the other Elders to do their duty. 2. From the knowledge
which he had and the testimony which he could give of the afflictions
of Christ, which he suffered for the Church, the remembrance
whereof should stir up all shepherds to a diligent care of the Church.
3. From that certaine expectation which he had of the glory to come,
which glory he promiseth to all shepherds in the name of the chiefe
shepherd.
The Doctrines drawne herehence.
Doctrine 1. Those exhortations are most effectuall which are

propounded in an humble manner.
This is gathered from verse 1. where the Apostle prayes, not

commands, in humility and charity. So Philippians 1.9. 1 Timothy 5.1.
He prayes the Elders also as a fellow Elder, although he was placed
in a higher degree, as Apostle.
Reason 1. Because by this manner of doing it appeares, that he

which exhorts doth not aime at his owne good, but the good of
another.
2. Because by this manner of doing his zeale shewes it selfe to

be the purer.
3. Because he, to whom such an exhortation is made, is
honoured thereby, and so takes it the easier and better.
Vse. This may serve to direct us, in all our exhortations and
admonitions to have respect unto this.
Doctrine 2. It makes the exhortation the more effectuall, when

a man speakes out of certaine judgement and communion of
affection.
This is gathered herehence, that Peter makes way for his

exhortation, in that he was a witnesse of the sufferings of Christ, and
so had a certaine knowledge of those things which belong unto
Christ, and that he was partaker of the same glory; and therefore he
was affected after the same manner himselfe, as he desired they
should be.
Reason 1. Because knowledge gives ability and authority, and

communion of affection addes zeale and charity to the exhortation.
2. Because these two will take away those objections, which

usually hinder the efficacy of the exhortation; namely, either that he
gives his judgement of things that he doth not know, or else at least
he is an unexperienced man, of whom it may rightly be said, If thou
wert here, thou wouldest thinke otherwise.
Use. This may serve to direct us to get knowledge of those things

which we exhort others unto, and affections also answerable
thereunto.
Doctrine 3. Men should be exhorted in a speciall manner unto

those duties, which belong unto their proper or particular functions or
callings.
This is gathered from verse 2. where the shepherds are exhorted

to feed the flock.
Reason 1. Because every mans particular function is that
condition wherein God hath placed him to advance his glory.
2. Because a mans faithfulnesse is most of all made triall of in

that condition.
3. Because the duties of our generall calling should be exercised

in every Christians particular condition.
Vse. This may serve to admonish every one to take greatest care
of those duties which are proper to his calling or condition.
Doctrine 4. It is the proper duty of a Shepherd, to feed the

flock that is committed to his charge.
This is gathered from verse 2.
Reason 1. Because the shepherds are appointed for the

edification of the Church: now to feed is nothing else, but to use all
meanes that are appointed by God to procure the edification of the
Church.
2. Because Pastors are properly given to the faithfull that are

converted, who as new borne babes should be nourished and
brought up with milke and food, untill they come to perfection.
3. Because the overseers of the Church should take most care of

those things, that are most necessary for the Church; but it is most
necessary for the faithfull being imperfect, to have their spirituall life
preserved and increased by feeding.
Vse. This may serve to admonish, 1. The Ministers not to thinke

that it is a light or common duty that lies upon them, but that the very
life of the Church doth in some sort depend upon their labour and
Ministery, and therefore so to carry themselves, as befits and
becomes so great a duty.
2. The people, not to expect from their Ministers vain and light
things which might tickle their eares, but to come to a Sermon as to
the Lords Table, and seeke for spirituall food to feed their soules
unto everlasting life.
Doctrine 5. Pastors should performe their duties willingly, not

by constraint.
This is gathered from the same verse. Now by constraint is

meant that forcing which proceeds from outward things, whereby a
man performes the part of a Minister in some sort, either to avoid
poverty, or disgrace and infamy, or the censure of others.
Reason 1. Because that which is done by constraint, comes not

from the heart as from an inward principle, nor from the Spirit
sanctifying; and therefore it is not a duty pleasing and acceptable
unto God.
2. Because that which comes not from the heart, and is not done
willingly, is done only perfunctorily and for fashion sake, not with that
diligence and care which God requires.
3. Because that which proceeds not from the heart and the
deerest affection of the soule, doth not usually worke upon other
mens mindes, and therefore is not effectuall to the edification of the
Church, which is the end of the Ministery.
Use. This should admonish us, to look not only to the

understanding, but also to the disposition of the will and heart in the
Ministers of the Church.
Doctrine 6. They should do the same of a ready minde, not for

lucre.
Now by lucre is meant all kinde of worldly profit, which men

acquire unto themselves, either in doing the thing, or in getting fame,
or in gaining friends, and the like.
Reason 1. Because that which depends upon lucre or some such
like end, must necessarily be applyed thereunto, and this is to
corrupt the word of God, 2 Corinthians 2.17.
2. Because that which depends upon mutable things, that also it

selfe is mutable and inconstant.
3. Because he which seeketh after lucre, is not a Minister of God,

but of Mammon.
Use. This may serve to admonish, 1. The Ministers, not to follow

after lucre. 2. The people not to suffer their Ministers to be tempted
by poverty, and so to be the lesse cheerefull and ready in performing
their duty, Hebrews 13.17.
Doctrine 7. The affectation of Lordlinesse should be far from

Christs Ministers.
Reason 1. Because they are called to meere service, not to

Lordlinesse.
2. Because Christ himselfe, whose Ministers they are, did

purposely live amongst men as one that serveth, that he might leave
an example unto those that should minister unto others in his name,
Luke 22.27.
3. Because the worke wherein they are imployed, is not subject

to the command and authority of men. For men cannot command
religion, but only perswade unto it.
4. Because the Lordlinesse of Ministers alienates mens mindes

from their testimony, because they neither willingly subject
themselves to such as affect Lordlinesse, and they suppose too that
those men, whom they see to study their owne glory and power, do
neither look after the glory of God, nor the good of the Church.
Vse. This may serve to admonish all Ministers, to take heed not
only of all affectation, but also all shew of Lordlinesse. Now these
men have a shew of Lordlinesse, 1. That would have others in some
sort to depend upon their authority. 2. Those that prescribe
something as necessary to be believed or done, which is not taken
out of Gods word. 3. Those that expound the will of God it selfe too
imperiously, having no regard to the infirmity of those with whom
they have to doe.
Doctrine 8. Ministers should go before the people not only in

doctrine, but in example also.
Reason 1. Because they are called to feed the flock with all their
strength; and therefore they should edifie the Church not only by
their words, but by their deeds also.
2. Because a wicked life doth either utterly destroy their

preaching, or at least much weaken it.
3. Because a good example is of a singular force, in that it

sheweth that that very thing may be done, which he preacheth
should be done.
4. Because it takes away all prejudice out of mens minds, and all
suspicion of affecting Lordlinesse and vaine glory, when they see
Ministers seriously to do that, which they propound and perswade
others to do.
Vse. This may serve to exhort, first, the Ministers, to labour to

leade an exemplary life. Secondly, the people, to imitate the good life
of their Ministers, for therefore are they proposed as examples. The
common vices contrary to this duty, are: 1. That many observe those
things only in their Ministers, which they may carpe at or calumniate,
and not those things which they should take notice of, with intention
to imitate them. 2. That many imagine that there is a speciall kinde of
holinesse belonging to Ministers, which others are not bound to
labour for. 3. That many excuse their wicked courses by this
pretence, that they are Lay-men, not Ecclesiasticall or Clergy-men.
Doctrine 9. Ministers should expect the just reward of their

labour and care, not from men, but from Christ.
Reason 1. Because Christ is the chiefe shepherd, and Lord of the

flock, as it is in the text.
2. Because they must expect many injuries from men, and those
good things which doe happen, are not such, or so highly to be
esteemed of, as that they should depend upon them.
3. Because they will labour to please him most, from whom they
expect their reward. Now they should please Christ, not men.
Vse. This may serve to comfort godly Ministers against those

troubles, which they finde men to make against them.
Doctrine 10. Their reward is a crowne of eternall glory.
Reason 1. Because glory is the reward of the faithfull for all kinde
of obedience towards God: Now in the Ministery there is a speciall
kinde of obedience.
2. Because those that did strive or runne lawfully in a race, there

was wont to be a Crowne set before them; so for those that carry
themselves well in the exercise of the Ministery, besides the glory
common to all the Saints, there is a speciall kinde of addition
prepared, which is like as it were a crown.
Vse. This may serve to exhort Ministers, couragiously to

contemne all temporary ignominy and disgrace for this Crowne of
eternall glory.
Doctrine 11. This Crowne of glory shall be fully given at

Christs second comming to judgement.
Vse. This may serve to admonish us, patiently to persevere unto
the end.
Verse 5. Likewise ye younger, submit your selves unto the elder:

yea, all of you be subject one to another, and be clothed with
humility: for God resisteth the proud, and giveth grace to the
humble.
Verse 6. Humble your selves therefore under the mighty hand of

God, that he may exalt you in due time.
Verse 7. Casting all your care upon him, for he careth for you.
The Analysis.
T he Apostle having in the former verses described the duty of the

Elders towards the Church or the younger sort, and perswaded
them unto it, he doth there-hence conclude the duty of the younger
towards the elders by a comparing of things that are alike unto it, as
the first word of the 5 verse shewes unto us, Likewise. This duty is in
generall pointed out by subjection, which is set forth by the other
duty, that is due not only to the Elders, but also to all the members of
the Church, by reason of that nature which it hath common with the
former; and it is also called subjection in those words, yea, all of you
be subject one to another. Now this subjection as well unto the
Elders as unto all, is first described what kinde of subjection it ought
to be, to wit, not only outward, but proceeding from the inward
subjection of the soule unto God, be clothed with humility. And that it
is meant of humility towards God may be gathered from verse 6.
Secondly, He doth perswade them also unto this humility:
1. Because it is an ornament of the minde; that by the way. 2. From
Gods blessing adjoyned, which followes thereupon, God gives grace
unto the humble, which is illustrated by Gods curse contrary
thereunto, that fals upon the proud, God resisteth the proud. Thirdly,
he doth urge and presse them unto this subjection towards God,
verse 6. Humble your selves therefore; and he shewes the proper
reason of this subjection, which is the mighty hand or omnipotency of
God: and withall hee explaines that reason, which he had before
propounded concerning the blessing and grace of God towards the
humble, to wit, that by that grace they shall be exalted: the time of
which exaltation is marked out, that it shall be in due time, that hee
may exalt you in due time. In the last place by anticipation of a close,
but weighty objection, whereby this subjection is usually made very
difficult, he shewes the true manner thereof, to wit, that it should be
joyned with that confidence, which casts all care upon God, so that
no feare or worldly care can hinder this subjection, which confidence
he doth perswade them unto by that effectuall providence which God
hath over the faithfull for their good, verse 7. at the end, For he
careth for you.
The doctrines arising herehence.
Doctrine 1. There is the like duty of the people towards their

Pastors, as there is of the Pastors towards the people.
This is gathered from verse 5 at the beginning. Likewise ye

younger. Now by the younger in this place is chiefely meant the
flock, which depends upon the Pastors, because the Pastors and
Presbyters were for the most part chosen of those that were elder in
age, and therefore the greatest part of the flock consisted of
youngers. Now their duty is said to be like, not for that it is in the
same kinde, that the people should guide their Pastors, as the
Pastors do guide the people, but because there is the like reason of
both their duties.
Reason 1. Because the same God and Lord both of Pastors &
people, hath imposed and prescribed to both their duties.
2. Because that relation which is betwixt the Pastor and people,

requires a mutuall intercourse of duty.
3. Because the Pastors labour and care is made void, if the

people do not in some sort answer the same.
4. Because the Pastors care and labour, tending to the salvation
of the people, deserves it.
Use. This may serve to reprove those that are very curious and
rigid in exacting their Pastors duty, when in the meane time they are
nothing carefull of their own dutie.
Doctrine 2. The duty of people towards their Pastors consists

chiefly in subjection.
Reason 1. Because their Pastors are set over them in Gods

name.
2. Because faithfull Pastors propound nothing else to themselves

to observe, but the will of God, whereunto subjection and obedience
must necessarily be yeelded.
3. Because in the calling of their Pastors, they did either expresly

or covertly at least promise this very thing.
Vse. This may serve to reprove those that come unto Sermons,
as Judges, to play the Criticks, not to subject themselves to the will
of God, and such as cast off all discipline as an intollerable yoke.
Doctrine 3. There is a kind of subjection also due unto all

Christians.
This is gathered from these words, Be yee all subject one to

another.
Reason 1. Because as occasion shall serve, we should humble

our selves to performe the meanest offices unto our brethren.
2. Because we should submit our selves unto the private

admonitions of our brethren.
3. Because we should with all patience beare all the infirmities of

our brethren.
Vse. This may serve to reprove the arrogancy and pride of men,
which cannot endure any such subjection.
Doctrine 4. Humility is a great ornament.
Reason 1. Because humility is a singular vertue, and in some sort

the foundation of all the rest.
2. Because it makes us acceptable unto godly men, to whom in

this regard we are made more profitable.
3. Because it doth greatly commend us in the sight of God, when

for his sake we are subject not only to our superiours and equals, but
also to those of the lowest degree.
Vse. This may serve to refute all those, that seeke for honour and
reputation by arrogancy; and shunne humility as it were a vile
debasing of a mans selfe.
Doctrine 5. God resisteth the proud.
Reason 1. Because the proud resist the will of God.
2. Because they seeke unfitting things, or at least not after a due

manner.
3. Because whatsoever proceeds from pride, turnes to the

dishonour of God, to whom all subjection is due.
Vse. This may serve to condemne proud men.
Doctrine 6. God giveth grace to the humble.
Reason 1. Because the promise of grace was made to humility.
2. Because humility is the disposing and fitting of a man for to

receive grace.
3. Because only the humble men have a worthy esteeme of Gods
grace.
Vse. This may serve to exhort us, greatly to labour for humility.
Doctrine 7. The strength and power of God should stirre us up

to subjection towards him.
This is gathered from verse 6 at the beginning.
Reason 1. Because it were madnesse to resist the Almighty.
2. Because Gods omnipotencie is the protection of those that

humble themselves before him.
Vse. This may serve to admonish us, not to suffer our selves so
much as in thought to be led away from our obedience towards God,
but from the meditation of Gods omnipotency and our own infirmity
to increase daily more and more in humility.
Doctrine 8. God will exalt the humble in due time.
This is gathered from verse 6 at the end.
Reason 1. Because glory is the reward of obedience.
2. Because they glorifie God, and therefore God will exalt them
according to his promise, Those that honour me, I will honour.
Vse. This may serve to direct us, to seek for true exaltation by
humilitie and submission.
Doctrine 9. They that humble themselves before God, may

safely, and also should cast all their care upon God.
Reason 1. Because this is Gods covenant, that he will be

alwayes all-sufficient unto them that walke before him.
2. Because God by a singular care and providence watcheth over
those that have a care of his glory, & seek his kingdome, as it is in
the text, He careth for you.
Vse. This may serve to comfort all the godly, because God hath
freed them from all care; and they should imbrace this libertie by true
faith, and putting their trust in him, and apply it to themselves.
Verse 8. Be sober, be vigilant: because your adversary the Devill, as

a roaring Lion walketh about, seeking whom he may devoure:
Verse 9. Whom resist stedfast in the faith, knowing that the same
afflictions are accomplished in your brethren that are in the
world.
Verse 10. But the God of all grace, who hath called us into his
eternall glory by Christ Iesus, after that ye have suffered a while,
make you perfect, stablish, strengthen, settle you.
Verse 11. To him be glory and dominion for ever and ever. Amen.
The Analysis.
F or conclusion of the whole Epistle, to the foregoing exhortations

there is added one generall one, which doth most neerely
belong to the scope of the Apostle, to wit, that notwithstanding all
opposition, difficulty, and temptation, they should constantly persist
and go forward in that grace, which they had received. Now this care
is described, 1. by two duties, which belong to the due manner
thereof, sobernesse, and vigilancy. 2. The necessity of these duties
is shewed by the grievous danger, to which otherwise they should be
exposed. And this danger is set forth by the efficient cause thereof,
the Devill, of whom the Apostle makes a description to that purpose:
1. By the opposition and enmity which he hath against us; in respect
whereof he is called, our adversary or enemy. 2. By the manner and
degree of that enmitie, that it is joyned with cruelty, as of a roaring
Lion. 3. That besides this cruelty there is over and above in him very
great diligence and greedinesse to do us hurt, in these words:
seeking whom he may devoure. Now the Apostle gives us warning,
that we must not yeeld to this enemy and danger which he threatens
us, but resist it, verse 9 at the beginning, which is nothing else, but
not to suffer our selves to be removed by his temptations from the
grace of God: and the chiefe meanes of this resistance he shewes to
consist in the stedfastnesse of our faith; which faith may in this
respect be wonderfully confirmed by the example of our brethren in
the world, who have experience of the like afflictions and temptations
of Sathan. Agreeable to this exhortation he addes a prayer verse 10.
Because the successe of all our endeavours depends upon the
grace and blessing of God: And in this prayer he beseecheth God to
strengthen the faithfull, and make them perfect in all grace, at the
end of the verse, make you perfect, stablish, strengthen, settle you.
The arguments whereby he confirmes their faith that they shall
obtaine this petition, are two: 1. The all-sufficiencie of the grace of
God in it selfe, in which respect this title is given unto God, that he is
the God of all grace. 2. The communicating of this grace in the
calling of the faithfull, in these words: who hath called you: the grace
of which calling is shewed, first, by the end and scope, that it is, to
partake of the eternall glorie of God. Secondly, by the principall
cause, in Christ Iesus. Thirdly, by the condition that goes before the
accomplishment of this calling, and properly belongs to this
exhortation of the Apostle unto constancie in afflictions, to wit,
because we are so called unto eternall glorie, that in the meane time
we must suffer afflictions, after that ye have suffered a while. In the
last place upon occasion of this prayer he addes a religious
doxologie, glorifying God, verse 11. wherein is contained both the
last end of that petition, and a confirmation of the same that it shall
be heard; as also an indirect exhortation to the faithfull, to bend all
their care thereunto, to glorifie Gods name really and effectually, by
persisting in the grace of God.
The Doctrines arising here-hence.
Doctrine 1. We had need to watch continually. Be vigilant.

Reason 1. Because sinne and danger doth naturally steale upon
us, if we do not resist it.
2. Because we cannot do our duty without diligent care and

labour, and therein consists the manner of watching.
3. Because if we could avoid danger, & obtain our desires, if we

did not seeke it with care and diligence, it would be no praise to us,
nor peace of conscience.
Vse. This may serve to direct us, to imitate watchmen, which

watch and ward to keepe the Citie; the like diligence should we use
in keeping our soules, to examine all that goes in and out, our
thoughts affections, words, and actions, together with the occasions
of them, what they are, whence they came, and whither they tend.
Doctrine 2. That we may watch as we ought to do, it is

required that we should be sober.
Now by sobernesse is meant the moderation of our affections

touching all worldly things.
Reason 1. Because the cares of this world do so burthen the

soule, that they leave no place for spirituall cares.
2. Because the care of the world doth draw and distract the
minde, so that although it doth not altogether exclude religion, yet it
doth diminish and weaken it.
3. Because under the shew of some worldly profit, pleasure, or

honour, we do oftentimes admit of those things, which betray and
destroy our soules.
Vse. This may serve to admonish us not to drown our selves in

the things of this world, but so to use the world, as if we used it not,
1 Corinthians 7.31.

Empires Legacy Roots of A Far Right Affinity in Contemporary France John W P Veugelers Full Chapter PDF

Uploaded by

Copyright:

Available Formats

Empires Legacy Roots of A Far Right Affinity in Contemporary France John W P Veugelers Full Chapter PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Empires Legacy Roots of A Far Right Affinity in Contemporary France John W P Veugelers Full Chapter PDF

Uploaded by

Copyright:

Available Formats

Empire's Legacy: Roots of a Far-Right

Affinity in Contemporary France John

Chaitanya: A Life and Legacy Amiya P. Sen

The Persian Mirror: Reflections of the Safavid Empire

Race, Popular Culture, and Far-right Extremism in the

Representing the Life and Legacy of Renée de France :

Aspects of the New Right-Wing Extremism Theodor W.

The Right to Pain Relief and Other Deep Roots of the

Up and to the Right: The Story of John W. Dobson and

Japan’s Rush to the Pacific War. The Institutional

Legacies and Memories in Movements

The Human Right to Dominate

Published in the United States of America by Oxford University Press

© Oxford University Press 2020

All rights reserved. No part of this publication may be reproduced, stored in

You must not circulate this work in any other form

CIP data is on file at the Library of Congress

Printed by Sheridan Books, Inc., United States of America

PART I: Sedimentation of a Political Affinity

PART II: Ex-​colonials in the Metropole

PART III: Shift in Opportunities

PART IV: The Far Right Endures

ANFANOMA Association Nationale des Français d’Afrique du Nord,

D uring the two centuries after the French Revolution, no problem

[2] Empire’s Legacy

THE PENETRATION OF PARTY POLITICS

Empire’s Legacy [3]

[4] Empire’s Legacy

Empire’s Legacy [5]

PAST AND PRESENT

[6] Empire’s Legacy

As a teenager, Monsieur Bertou joined in clandestine activity. This led him

Empire’s Legacy [7]

Still, Monsieur Ollières pleads for the need to move on:

He denies that foreigners are stealing jobs from the French:

[8] Empire’s Legacy

Why, then, do so many ex-​colonials vote for the far right?

Shared historical experiences—​life in colonial Algeria, wounds caused by

Empire’s Legacy [9]

THE LOSING SIDE AND ITS ANACHRONISTIC REMNANTS

By unsurmounted remnants, the neo-​Marxist thinker meant fractions of

Sedimentation of a Political Affinity

Map 1. Colonial Algeria.

Settler Relations and Identities

S ometimes a bureaucratic report can be like the organ of a sacrificial an-

[ 16 ] Sedimentation of a Political Affinity

1830–​1 914: THE FRENCH CONQUEST AND COLONIZATION

When Alexis de Tocqueville sat in the Chamber of Deputies, his peers

Sedimentation of a Political Affinity [ 17 ]

Many of those the French settlers referred to derogatively as Neo-​French

[ 18 ] Sedimentation of a Political Affinity

RELATIONS BETWEEN EUROPEANS AND LES ARABES

Sedimentation of a Political Affinity [ 19 ]

Opinion in the cities of Africa is indulgent toward romantic peccadilloes; it shows

Administrators and military officers in the colony might show sympathy

[ 20 ] Sedimentation of a Political Affinity

The Cayagous series pokes fun at the impossibility of a marriage or a sexual

Sedimentation of a Political Affinity [ 21 ]

THE JEWISH MINORITY

PART II: Ex-colonials in the Metropole

Why, then, do so many ex-colonials vote for the far right?

Shared historical experiences—life in colonial Algeria, wounds caused by

By unsurmounted remnants, the neo-Marxist thinker meant fractions of

1830–1 914: THE FRENCH CONQUEST AND COLONIZATION

Many of those the French settlers referred to derogatively as Neo-French

1914 –1 939: CHANGE AND CONTINUITY IN A DIVIDED COLONY

Patriarchal pressures placed limits on female friendship across ethno-