frpol, genocide, 🇳🇨 

Never forget that many veterans of the Paris Commune who were deported to "new caledonia" took part in genocidal massacres against Kanak people.

That's right people who risked their lives in battle against the french state suddenly sided with the state once Black people entered the equation.

That's whiteness for you.

antiblackness, genocide (details), 🇳🇨 

"the Communards were loyal to the army when the French were attacked in 1878. Both the Arabs and the Communards were incorporated into mobile columns against Kanak insurgents." The Totem and the Tricolour: A Short History of New Caledonia Since 1774, chapter 6

below are quotes explaining how the communards justifed their reactionary violence, from Exile to Paradise: Savagery and Civilization in Paris and the South Pacific



OCR Output (chars: 2625) 

Image 1:
within the real penal colony. In actuality the majority of the weak and dis-
pirited Communards chose to defend themselves through identifying with
“civilization.” The reports in the Communard press on the Isle of Pines
prior to and during the insurrection revealed solidarity between Com-
munards and Kanak, but also the destruction of this solidarity by the deci-
sion to affiliate with “civilization.” Given the opportunity presented by the
insurrectionary crisis, the Communards opted to project their nostalgic
“void” outside of themselves and onto the Kanak. Despite bonds between
Kanak and Communards, as demonstrated for example in the illustration
showing the “Three Types of the Isle of Pines?’ a radical “othering” of the
Kanak, facilitated by evolutionary rhetoric of racial difference, took hold of
the déportés. Les Veilles Calédoniennes, a Communard newspaper, employed
evolutionary language in June of 1877 in an article entitled “Exile, a His-
torical Study.” An illustration that accompanied this article, “The First Ex-

Image 2:
The deport Victor Cosse opened a subsequent article on the insurrec-
tion with a bracing emphasis on spacial and racial identity. “We must not
forget,” Cosse wrote, “that even though very unwilling colonists, we com-
pose part of a European society nearly lost 6,500 leagues from our France
and delivered to all the brutalities of a people a bit too primitive.” He went
on to extol the history of the French colonial effort, praise the good rela-
tionship between the déportés and the regular colonists, and finally, in a
move that relativized revolutionary rhetoric, dispute the value of the Kanak
insurrection. “Insurrection is the most sacred of duties? Cosse wrote in af-
firmation of radical politics. But he then criticized the surprise tactics of the
Kanak, their killing of whole families, and their burning fields and houses,
destroying “in a few minutes the work of many years of assiduous labor.” At
this point Cosse began calling the insurrectionaries “bandits; rendering
their actions criminal (just as the Versaillais had rendered the Communards
criminal). But when he expresses sympathy for “the natives” while declar-
ing himself “absolutely revolted by the savages, their means of action, and
their brutal reprisals,” one is again impressed with the linguistic instability
of the moment. The French burned many more fields and houses than the
Kanak. Kanak casualties in 1878 were reported at over a thousand people;
the French lost only two hundred. One is left wondering, Whom did Cosse
intend to label “savage”?

Sign in to participate in the conversation
Lynnestodon's anti-chud pro-skub instance for funtimes