The Quebec Ghetto

The Ghetto of Florence (1882), Telemaco Signorini (1835 – 1901)

Just recently, we witnessed yet another “progressive” attack against a group of individuals who were trying to make their voices heard amidst the cacophony of immigration! If we are to believe the sycophants of Quebec’s media, these individuals are dangerous extremists who must be fought or even imprisoned! It’s like we’ve gone back to the “time of cholera”—the fictional pandemic!

Of course, Quebecers[1] are subjected to this kind of psychological manipulation every day; yet they passionately love their shackles! Even the most enlightened of the only “French people in America”[2] ​​continue to watch and listen to the “mainstream media,” claiming that it’s essential to know what the enemy is spreading! The problem is that these so-called “enlightened minds” spend their entire lives decoding the enemy’s message (those moronic journalists) rather than actually living and developing a strategy to succeed.

And when it’s pointed out to them that they could simply ignore mass propaganda, they get offended and attack the messenger! These valiant “cultural warriors” are incapable of turning away from the prevailing rumor! And even when they distance themselves somewhat from mainstream media, whether on television, radio, or from so-called “alternative” media, they can’t help but, like pimply teenagers covering their eyes with their hands to avoid seeing the monster in a B-movie horror flick—Klaus Schwab in a thong, or Bill Gates being sodomized by Yuval Noah Harari—peek through the cleft of their ten fingers and shudder with terror! But this fear isn’t what you think! These brave “valiant hearts” know perfectly well that the monster is a fiction concocted by psychological manipulators—coprophilic politicians—to make them experience the pleasures of controlled terror! What terrifies them even more is being excluded from the official audience or from conversations with colleagues and friends the day after the “official broadcast”! They know perfectly well that “everyone will be talking about it” the next day, and that if they happen to miss the sacred mass of mass propaganda, they will be immediately excommunicated or even confined!

Most commentators and critics of the “mainstream media” know perfectly well that it’s utterly pointless to pay any attention to modern-day nonsense. But like drug addicts, they can’t seem to kick the habit enough to think for themselves. They feel—and this is truly an emotion, not a rational act—a visceral need to peer through the keyhole of the media, like a voyeur who knows he’s being spied on and derives a thrill from it! Because real enjoyment, or mass enslavement, only exists if it’s shared!

Thus, the “residents”[3] of the Quebec Ghetto are trapped in their own contradiction. They construct their virtual reality from a media microcosm that reduces them to a single interpretation. One might argue that it is sometimes necessary to glance furtively over the fence to understand what the neighbor is up to! But always referring to the “mainstream media” to support one’s analysis or critique of any event whatsoever smacks of both intellectual weakness and informational, even emotional, dependence.

Could they do without this media pollution and start thinking for themselves, perhaps even turning their attention to more serious, if far less intellectually appealing, analyses? Well, the answer is crystal clear! They’re incapable of it! It’s beyond their control! Just like the Ukronazis who define themselves solely by their visceral hatred of Russia, they construct their identity from the wellspring of mainstream media. It would never occur to them to turn their television off, switch it off, or better yet, throw it out the window! No! The addiction is too strong! Remove the hatred (or the reference to “mainstream media”) from the intellectual equation, and their entire identity collapses! And even if, in a fit of despair, they were to finally rid themselves of their addiction, they would always find a way to reconnect with the prevailing rumors discreetly or anonymously so as not to appear a crackpot to the majority!

On numerous occasions, I felt isolated in the midst of a homogeneous group discussing a recent event described and commented on by the mainstream media. During the early years of my withdrawal, the discomfort was palpable. Everyone was expressing their opinion about some event or other, without even realizing they were all repeating the same thing! And they were so convinced of the originality of their “analysis” that it would have been inappropriate, tactless, and impolite of me to expose their similar behavior. It was better to let them believe that the endless stream of words they repeated ad nauseam was brilliant, when it was nothing more than the noise of propaganda they mistook for rational thought.

After years of torture – more than twenty years – the unease finally faded, giving way to a pervasive boredom. All these parrots who constantly use events described by the “mainstream media” to criticize them and give themselves an air of intelligence end up going around in circles, drawn as they are, despite themselves, into a circular line of reasoning that has the unfortunate consequence of misleading weak minds, who end up believing that the guru they venerate possesses a single and indivisible truth that no one should question under penalty of exclusion.

Most Quebecers live in a media ghetto. They read little to no of the great classical works, spending most of their lives scrolling through miles of bland words presented in such a way that it’s impossible for them to break free from their hypnotic state. All the commentators who devote their time to criticizing the “mainstream media” are, in fact, caught in the “matrix.” It serves as their foil.

So, when the far-right propagandists scream, the common folk cower! For some time now, I’ve been using a method to determine if a French Canadian suffers from “colonial syndrome.” When I speak to them, I only speak English in a haughty tone. Immediately, those afflicted with chronic inferiority[4] instantly crumble and fall silent without ceremony! English Canadians living outside of La Belle Province cannot perceive this internal phenomenon, characteristic of a people terrified of disappearing or, worse, of asserting their identity. For Quebecers have destroyed the foundation of their inner being (the Catholic faith) to replace it with any vulgar, individualistic ideology. E. Michael Jones, in his magnificent essay entitled Libido Dominandi: Sexual Liberation and Political Control, describes very well the phenomenon which pushes a minority (and French Canadians are a minority in America) to deny its past in order to adopt “progressive values” such as euthanasia, abortion, transgenderism, same-sex marriage[5], surrogacy, etc.

Thus, Quebecers are unable to break free from traditional media because these have become intertwined with “Quebec” identity. Most individuals within the Quebec horde[6] define themselves by hatred of the other, hence the importance of having a propaganda weapon (the “mainstream media,” as well as alternative media) used by ideological bullies organized into gangs to attack the other’s thinking. An average Quebecer cannot debate one-on-one (as in a duel) with their opponent. Because this kind of confrontation would require a genuine degree of nobility, something that Quebecers viscerally detest. And even if it were possible to explain this type of behavior to a resident of the Quebec Ghetto, he would immediately and unceremoniously dismiss any contrary argument, while telling the imprudent person who wanted to explain the phenomenon of ghettoization to go to hell.

Let us now turn to the “linguistic ghetto.” The majority of Quebecers are monolingual. This helps us better understand the anxiety of these people who are excluded from the interpretation of major international issues and must content themselves with the bland propaganda of traditional media. It is therefore impossible for them to break free from their dependence in order to compare the way information is presented between two media sources. Moreover, the French language has been mistreated for decades by Francophones themselves; this contempt for their own language—and by association, for themselves—stems from two phenomena: the first being the poor command of the language by Quebecers. Certainly, not everyone is destined to become a writer! But in a civilized, educated society, aware of its rights and responsibilities, a basic command of the language is a prerequisite. Worse still, many Quebecers pride themselves on butchering the language; Speaking without peppering one’s speech with profanity and writing without accumulating a host of egregious errors is perceived as a sign of arrogance typical of the elite, and therefore a suspicious act. It is thus highly recommended for the “common people” to express themselves vulgarly, even blaspheming constantly, to write very roughly using a deficient vocabulary riddled with Anglicisms, and a complete lack of grammar.

Some will argue that, with the advent of the internet, social media, and the numerous computer tools (spell checkers, conjugation software, online grammar tools, etc.) available to users, literacy levels should inevitably improve. But we are observing the opposite phenomenon, characterized by an intellectual decline that is not unique to Quebec society, but which affects it more particularly because of the ingrained anxiety—the fear of disappearing—that Quebecers carry within them regarding the future of their nation. But this nation has long since vanished and has been replaced by a mass conformism that serves as a smokescreen for corrupt and opportunistic politicians (an oxymoron!), allowing them to plunder public resources at an alarming rate.

The collapse is not simply ultra-rapid; it is also organized and premeditated. And the only defense mechanism Quebecers possess lies in hatred of the outside world, whether it be immigration, religion, culture, language, or the economy. The entire “Quebec model” rests on a social-democratic illusion without any empirical basis. From an economic standpoint, the current collapse of Quebec society amounts to organized looting. The more the national debt increases, the more public spending—falsely and fraudulently labeled as investment—increases at a pharaonic pace without any checks and balances, without accountability, and above all, without any debate.

Citizens are thus “confined” to a linguistic, sectarian, and economically sterile bubble—Quebec doesn’t control its own currency—that prevents them from thinking rationally. The climate scam demonstrates that, in geopolitics, Quebec has fallen decades behind on major international issues. The hysteria and hatred expressed about Donald Trump demonstrate the low intellectual capacity of individuals who must constantly rely on propaganda outlets that churn out digestible but bland “ready-made thinking.”

I won’t multiply examples so as not to bore the reader. But it is undeniable that a “small people,” small because of its small population and its minority status in America, cannot assert itself on the international stage with a servile, degenerate, and corrupt “elite.” Quebecers lack the intellectual capacity to rationally compare political systems.

When discussing the concept of a ghetto, the idea of ​​a border inevitably comes up. Unfortunately, provincial borders are porous and semi-permeable. Anyone can enter, but very few can leave! And this isn’t just an economic constraint; it’s compounded by the inability to communicate in another language.

The territorial ghetto also serves as an open-air prison, confining minds—and bodies—to specific zones. And the regime doesn’t need excessive force to do this. It can rely on millions of informers spying on one another. In terms of representation, the Quebec political system resembles a straitjacket in which the individual feels “contained” at their very core. While desperately trying to extricate themselves from their ideological constraints and escape a pernicious and subtle yoke, they exhaust themselves in futile interpretations of reality, aided by propaganda graciously provided by vicious and servile media. And Quebec is teeming with these opportunistic little non-profit organizations, within which operate countless uneducated and unscrupulous “parasitic volunteers.” The example of the current mayor of Quebec City illustrates the arrogance and ignorance of these rude and moralizing little Nazis who embody the famous “Peter Principle”[7] on a daily basis.

There will therefore be no possible way out for a “people” who elect individuals who “resemble” them—that is, individuals without any moral compass, easily influenced, and incapable of coherent and articulate thought. The very idea of ​​the ghetto presupposes the domination of a sectarian, crude group of individuals who reject all otherness and difference, preferring to find comfort among themselves in their filth. After all, filth keeps those who eventually become accustomed to the smell quite warm! We could therefore conclude with these prescient words from a now-forgotten author who, long before anyone else, was able to name the risk of living in a ghetto where people end up recognizing each other only through negation (negation and hatred of the other):

“This absence of a language that is joual[8] is a case of our non-existence, we French Canadians. We can never study language enough. Language is the locus of all meanings. Our inability to assert ourselves, our rejection of the future, our obsession with the past—all of this is reflected in joual, which is truly our language. I should mention in passing the abundance of negative expressions in our speech. Instead of saying that a woman is beautiful, we say that she is not ugly; instead of saying that a student is intelligent, we say that he is not stupid; instead of saying that we are doing well, we say that things aren’t too bad, etc. I read Laurendeau’s L’Actualité in my class when it came out. The students recognized that they were speaking joual. One of them, almost proudly, even told me: ‘We are the founders of a new language! They therefore see no need to change it.’ ‘Everyone talks like that,’ they would reply. Or: ‘We’re laughed at if we speak differently from others’; or, and this is a diabolical objection: ‘Why force ourselves to speak differently? We understand each other.’ It’s not so easy for a teacher, under the influence of improvisation, to respond to this last remark, which was actually made to me that afternoon. Of course, they understand each other. The question is whether one can live a life in joual. As long as it’s just a matter of exchanging remarks about the weather or sports; as long as it’s just about talking about sex, joual is perfectly adequate. To communicate among primitives, a primitive language is enough; animals are content with a few cries. But if one wants to access human dialogue, joual is no longer sufficient. To paint a barn, one can, if necessary, make do with a piece of wood soaked in lime; but to paint the Mona Lisa, one needs finer tools.”[9]

Les Insolences du Frère Untel, Jean-Paul Desbiens

I will conclude with this curious anecdote that illustrates the schizophrenic nature of “Quebec society.” My wife, who immigrated to Quebec, had to confront a considerable cultural gap, particularly in terms of customs, but also in terms of language. After several weeks of intensive “French” classes, she still couldn’t grasp some Quebecois peculiarities. One evening, while we were reviewing her last lessons together, she shared her dismay about an expression her French teacher was overusing: “But how is it,” she said, “that the word ‘ici-là’[10] is everywhere!” I laughed at such naivety, unaware of my own ambivalence. As Jean-Paul Desbiens mentioned, the alienating nature of spoken French in Quebec perfectly illustrates what I call the Quebecois schizophrenic malaise. Indeed, by using this expression (here and there), we find ourselves caught between a national affirmation based on irrational arguments and a real alienation caused by our status as a linguistic minority. Thus, our sense of disconnect between reality and the monolingual, propagandistic media discourse confines us to a comfortable but virtual in-between—and a self-imposed isolation. We cannot be in two places at once. One day, we will have to choose: either we defend our national identity with something other than hatred—legitimate or imagined—of the oppressor, or we condemn ourselves to wander between two absurd ideologies—here and there—until no one can remember anything at all! “Here and there” is therefore a quintessentially Quebec expression that perfectly describes the final stage of our quiet erasure.

[1] I am excluding Quebec’s English-speaking community from the outset; not because it is not essentially “Quebecois,” but rather because it does not experience the same “ghettoization” as Francophones. Being able to access information in a language other than French, Quebec’s English speakers are seemingly “immune” to this isolationist phenomenon. But it is also clear that they are by no means immune to state propaganda disseminated through English-language “mainstream media”; and these media outlets are just as fundamentally perverse, spreading the same lies with a different “flavor.” It is therefore not uncommon to see an event covered with seemingly different ideological biases depending on whether it is presented in the language of Shakespeare or in that of Molière. But one constant remains: the lies and the crudeness of the media coverage are identical, regardless of the language! Thus, the English-speaking community of Quebec also lives in an “ideological ghetto,” and very few individuals are able to recognize their dependence on propaganda that takes the form of information to deceive its audience!

[2] It is important to clarify that Francophone minorities outside Quebec are part of the French-Canadian people. But are Francophones outside Quebec, particularly in Manitoba, New Brunswick, Ontario, and elsewhere in the country, unilingual? Must they constantly adapt to English, thereby immunizing them against the ghettoizing nature of the “territory”? There are few statistics that would allow us to define the degree of alienation experienced by a group of individuals; and with the influx of immigrants who speak neither of the two official languages, the phenomenon of ghettoization will only worsen, confining different communities to increasingly restricted and controlled environments.

[3] The “residents” of a psychiatric institution are certainly at the heart of the concerns of doctors and caregivers. However, they cannot freely leave the institution, which would then lose its raison d’être: to maintain a population terrified of disappearing in a state of permanent servitude!

[4] The feeling of inferiority thus becomes an identity factor. Those who suffer from it feel constantly threatened with extinction and adopt a sectarian attitude; they group together, speak the same “language” (often an approximate dialect with a very limited and often foul vocabulary) and rely on the same paradigms; withdrawal into oneself, exclusion from debate, insult as a defense mechanism.

[5] ”Same-sex marriage” is an oxymoron. Union is only possible between two radically different beings. There is no such thing as coupling between individuals of the same sex. Thus, the homosexual hates contradiction or difference; and their “sexual preference” is sterile. There is no “copulation” (from the Latin copulatio: intercourse in which the male directly introduces sperm into the female’s genital tract) possible for homosexuals that would allow them to create a radically different being; this leads homosexuals to want to crudely imitate heterosexual couples, notably through marriage or surrogacy. The typical homosexual is a narcissistic being incapable of taking the slightest risk. Otherness is completely foreign to them.

[6] I use this expression in relation to the concept of the “primitive horde” described by Sigmund Freud. The only way for a weakened people to defend themselves lies in passive resistance, even intellectual withdrawal; one could certainly argue that Quebec “shines” internationally in terms of culture. But that would be to ignore the constant manipulation by Quebec’s “elites,” who have not hesitated to subvert mediocre artists in order to use them for political ends. The vast majority of Quebec “artists” have bowed down to the health authorities and are now paying the price for their betrayal.

[7] Let’s recall the definition of this principle. In a corrupt society, mediocre people tend to band together to silence critical voices and most often choose a leader who resembles them. Thus, anyone even slightly incompetent will end up in a position of power because the selection criterion is based on approval by the mob, not on competence. In other words, the Western system—and in particular the “Quebec model”—promotes ignorance and incompetence, constantly resorting to arbitrary decisions with a complete lack of accountability to allow those in positions of power to plunder available resources. People who fit the criteria of this principle are most often irresponsible, ignore public debate, are vindictive, and use institutions as a political weapon against citizens. Incompetence and the proliferation of bureaucratic processes are therefore fundamental characteristics that lead to irrational decisions with no empirical value.

[8] The word “joual” is a distortion of the word “cheval,” a word arbitrarily chosen to designate the phenomenon of the degradation of the Quebec language. The “joual” controversy in Quebec during the 1960s was skillfully resolved by the poet Gaston Miron, who summarized in a single sentence the harsh reality surrounding the alienation of the French-Canadian “nation” in America: “The question is not whether one should say ‘cheval’ or ‘joual’; no, what one really has to say to be ‘understood’ is the word ‘horse’!”, Gaston Miron, L’homme rapaillé.

[9] Jean-Paul Desbiens, Les Insolences du Frère Untel, Montréal, Les Éditions de l’Homme, 1960, pages 17-18.

[10] Are we “here”? Or are we “there”? Since we do not possess the gift of ubiquity, we absolutely must choose one of the two spaces of reality. For if we remain in this ambivalent place created to hypnotize us by propaganda organs that are deceptively called “mainstream media,” we will be imprisoned for eternity in a virtual reality without any decision-making power.