It appears that the French people are resisting their government's obsession to join the ranks of those civilized nations who now accept as "inevitable" the imposition of "marriage equality". Had the American mainstream media not played down the most recent - & largest - protest in France (with an estimated count of between 800,000 to 1,000,000 angry demonstrators drawn from across the nation), viewers would have been startled to discover some interesting tidbits about those in the French opposition who resist "marriage equality" being mandated by government fiat:
The three most prominent spokespeople are unlikely characters: "Frigide Barjot," a bleached-blonde comedienne famous for hanging out with male strippers at the Banana Café, and author of "Confessions of a Branchée Catholic"; Xavier Bongibault, a young gay atheist in Paris who fights against the "deep homophobia" of the LGBT movement, believing it disgraces gays to assume that they cannot have political views "except according to their sexual urges"; and Laurence Tcheng, a disaffected leftist who voted for President François Hollande but disdains the way that the same-sex marriage bill is being forced through Parliament.
Writer Robert Oscar Lopezsees in this resistance not only a challenge to the ideological shortcomings of "marriage equality" but a way to defeat it once said shortcomings become apparent to conservative AND liberal citizens:
In France, a repeating refrain is "the rights of children trump the right to children." It is a pithy but forceful philosophical claim, uttered in voices ranging from gay mayor "Jean-Marc" to auteur Jean-Dominique Bunel, who revealed in Le Figaro that two lesbians raised him. For most of France, LGBT rights cross the line when they mean that same-sex couples have a "right" to children-something that both France's grand rabbi, Gilles Bernheim, and Louis-Georges Barret, Vice President of the Christian Democratic Party, have refuted as a right at all.
The right to a child, according to Bernheim and Barret, does not exist; it would mean changing children, as Bernheim says, from "child as subject" to "child as object." Bunel states in Figaro that such a shift violates international law by denying the right of children to have a mother and a father.
Support also comes from a surprising number of homosexuals who shun the usual suspects of the LGBT movement:
Homovox is a web portal for testimonials from gay men who oppose the "marriage for all" bill. Hervé Jordain, a Marseille homosexual, says on Homovox, "It is utterly abnormal to uphold one's 'right' to have a child ... A child is not a cute little doll you go out and buy on December 15."
Echoing this growing sense among France's gay men that the metropolitan movement for gay parenting has fostered a selfishness and destructive disregard for others among LGBT leaders, "Benoît," a 43-year-old gay business owner, says, "this bill is a dupe ... it is a lie, an error, a farce. It is like looking for a magic spell to say gay and straight people are the same."
Emmanuel, a gay art historian, says bluntly, "Why must we say gay and straight couples are the same? They are not equal." Even more eloquently, gay blogger Philippe Ariño cautions, "equality is not a good thing by itself. There are bad forms of equality. We call that conformism, uniformity, banality."
Lopez's quick analysis of "marriage equality" on the American scene contains this bon mot:
In the United States, gay camps bicker with each other over policy differences, tone, and whose associations are most respectable; they rarely touch on existential schisms. In America the rightist dissenters from gay orthodoxy, embodied by GOProud and the Log Cabin Republicans, fight with Democratic activists over taxes and defense policy. In the end, the gay right is an upper-class version of the gay left: All the identity politics and sense of entitlement, with none of the social-justice consciousness that leftists demand in order to be acknowledged as part of their club.
Yes, the French have the gall to point out the obvious to the rest of the world. Whether it's the last visible gasp of a dying culture or the first visible sign of a culture reasserting itself back into sanity (if not health) remains to be seen.
