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| footer = [[Astor Archembault]] (left) and [[Constantin Laflèche]] (right) were the principal proprietors of ''indigène'' in the 1930s as part of the [[Garambura|New National Party]]. | |||
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'''''Indigène'''''; ({{wp|Help:IPA/English|/'ɒ̃:dɪʒɛn/}}, {{wp|French language|Gaullican}} for "native"); was a {{wp|theoretical}} policy of {{wp|racial segregation}} and {{wp|white supremacy}} devised by [[Chennois]] politicians [[Astor Archembault]] and [[Constantin Laflèche]] in the immediate aftermath of the [[Great War (Kylaris)|Great War]] to govern a hypothetical independent successor state to the [[Baséland|Colony of Baséland]]. ''Indigène'' formed the fundamental politics of the brief New National Party (1934{{ndash}}1946), who were fairly popular among the wealthy, landowning Chennois demographic of [[Mambiza]] and coastal Baséland, until the party was forcefully disbanded by the [[Rwizikuru|Government of Rwizikuru]] and Archembault and Laflèche fled to the neighbouring [[Silberküste|Silberküste Colony]]. | |||
The basis of ''indigène'' was to preserve the economic and social dominance of the white population in Baséland, known as [[Chennois]], who were descended from Gaullican settlers in the 18th and 19th centuries. Through centuries of colonial government, the Chennois were elevated to immense importance in local politics and prospered at the expense of the native Bahian population. Supporters of ''indigène'' believed whites were racially superior to blacks, and believed that {{wp|racial segregation|racial co-existence}} was impossible in Baséland. The policy was popular among ex-functionalists who had fought in the war, however both Archembault and Laflèche disavowed the ideology. ''Indigènistes'' regularly collided with colonial authorities, particularly into the 1940s as the idea of independence for Baséland was becoming increasingly disregarded by Estmerish colonial authorites, who preferred to integrate the colony into [[Riziland]]. | |||
The New National Party was banned by the Government of Rwizikuru in 1946, and forcefully disbanded a few days afterwards. Members of the party were arrested and their supporters cracked down on by the newly-independent country. Archembault and Laflèche went into hiding shortly after the party was banned, eventually fleeing and resurfacing in the [[Silberküste]], a colony of [[Werania]], in 1947, before emigrating to mainland Werania in 1950, where both of them lived out the rest of their lives. | |||
== Racial policy in Baséland == | |||
{{also|Baséland}} | |||
=== Segregation === | |||
== Effects of the war on racial theory == | |||
=== ''Tirailleurs bahiens'' === | |||
=== Bahian labourers === | |||
=== Conscription === | |||
[[File:Lionel_Thibault.jpg|200px|thumb|right|Lionel Thibault]] | |||
During the war, [[Functionalist Gaullica]] employed a widespread policy of national conscription of both white Gaullicans and native populations. ''Indigènistes'' disavowed the idea of white [[Chennois]] conscription into Gaullican armies to fight elsewhere as they believed the place and status of a (usually male) Chennois person in society would ultimately be fulfilled by native Bahians, eventually displacing enough Chennoise to overcome to ethnic economic and social divide in Baséland. Archembault in particularly was a staunch anti-conscription advocate for white Chennoise in Baséland, and was arrested multiple times by functionalist authorities for actions with intent to cause public disorder protesting the conscription laws in Gaullican colonies in the 1930s. | |||
The ethnically-based anti-conscription ideology of Archembault made its way into the political manifesto of the NPN and the mainstream thought of ''indigène'' in 1935. The NPN wished to introduce {{wp|voluntary service}} in Baséland for white males, while retaining limited conscription for black males of the ''tirailleurs bahiens''. Some more extreme ''indigènistes'' disavowed the party's view on conscription along ethnic lines as they disliked the idea of Basé forces, mainly frontline infantrymen, consisting primarily of Bahian conscripts. Lionel Thibault, a Gaullican soldier in the war absolved of his participation in war crimes by an international tribunal three months prior, commented on the ''ad hoc'' conscription laws as they currently were at the party's first annual congress. | |||
{{quotation|One cannot simply believe that the idea of national conscription in times of need can be construed as a negative policy for our land and our people. We must promote, congratulate and embolden our frontline men, for they are to embark on an honourable and prideful journey fit only for the men God intended to settle and rule these lands. It is impossible to say that our country will be represented as honourably and as good as it can be on the frontlines with a force made of the negro man.|Lionel Thibault, ''I Congrès du nouveau parti national''}} | |||
Generally, members of the NPN as well as ''indigènistes'' supported the Archembaultine view on conscription, including Laflèche. Thibaultine factions of the party continued to exist, however, despite conscription being a fairly un-polarising issue in the grand scheme of the party's politics. | |||
=== Rejection of the circular model of prejudice === | |||
The interwar period saw Baséland transferred over to the ownership of the [[Estmere|Federated Republics of Estmere]], who already owned substantial Bahian colonies, including the neighbouring [[Colony of Riziland]]. Racial scientists of the early 20th century had previously categorised racism in Estmere into the "circle system", which comprised of circles centred around the Amendist Estmerish people in the centre, religious and cultural demographics would gradually form circles increasingly distanced from the centre corresponding to the amount and frequency of racial prejudice experienced within Estmere. Inner circles generally consisted of Sotirians from the general Weranic area of north-eastern Euclea, eventually progressing towards [[Solarian Catholic Church|Catholic]] {{wp|romance peoples}} and eventually [[Episemialist Church|Episemialist]] {{wp|slavs|Marolevic peoples}}. | |||
The circle system was a revered and widely-accepted model of prejudice by racial scentists, racial theorists and ethnographers, but Gaullican and Basé racial scientists argued this method was only applicable in the context of mainland Estmere, and took no consideration of the polarising and divided racial relations of the world's colonial states. Philosopher Jean-Christophe Sadoul and ethnographer and racial theorist Josselin Azéma proposed that racism in the colonies was experienced along a definitive racial line between whites and blacks, an observation backed by the NPN in their manifesto and studies. | |||
Azéma's and Sadoul's assessment of racism in the colonies of Bahia and rejection of the traditional Estmerish circular model gave weight to and amplified the NPN's and ''indigènistes's'' calls for segregation in Baséland. Laflèche, also a philosopher, argued that an unsegregated colonial society would stagnate based on the observations of Azéma and Sadoul in colonial race relations. He also proposed that whites and blacks differed fundamentally, which became a large part of the reasoning for segregation that came with ''indigène'', which was why race relations were so polarising in the colonies, where native Bahians formed a large majority, as opposed to in mainland Euclea, where Bahian residents were highly assimilated and Eucleanised. | |||
=== Policy in Riziland === | |||
== Fundamental policies == | |||
=== Racial segregation === | |||
==== Education ==== | |||
==== Civil code ==== | |||
==== ''Parapluie ethnique'' ==== | |||
=== Disenfranchisement === | |||
=== Prohibition of non-white immigration === | |||
=== Deportations and relocations === | |||
== Decline == | |||
=== Denial of Basé independence === | |||
=== Banning and disbanding of the NPN === | |||
=== Rwizikuran crackdown on ''indigènistes'' === | |||
=== Leaders flee to Silberküste === | |||
== Legacy == | |||
Revision as of 19:13, 22 August 2020
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Indigène; (/'ɒ̃:dɪʒɛn/, Gaullican for "native"); was a theoretical policy of racial segregation and white supremacy devised by Chennois politicians Astor Archembault and Constantin Laflèche in the immediate aftermath of the Great War to govern a hypothetical independent successor state to the Colony of Baséland. Indigène formed the fundamental politics of the brief New National Party (1934–1946), who were fairly popular among the wealthy, landowning Chennois demographic of Mambiza and coastal Baséland, until the party was forcefully disbanded by the Government of Rwizikuru and Archembault and Laflèche fled to the neighbouring Silberküste Colony.
The basis of indigène was to preserve the economic and social dominance of the white population in Baséland, known as Chennois, who were descended from Gaullican settlers in the 18th and 19th centuries. Through centuries of colonial government, the Chennois were elevated to immense importance in local politics and prospered at the expense of the native Bahian population. Supporters of indigène believed whites were racially superior to blacks, and believed that racial co-existence was impossible in Baséland. The policy was popular among ex-functionalists who had fought in the war, however both Archembault and Laflèche disavowed the ideology. Indigènistes regularly collided with colonial authorities, particularly into the 1940s as the idea of independence for Baséland was becoming increasingly disregarded by Estmerish colonial authorites, who preferred to integrate the colony into Riziland.
The New National Party was banned by the Government of Rwizikuru in 1946, and forcefully disbanded a few days afterwards. Members of the party were arrested and their supporters cracked down on by the newly-independent country. Archembault and Laflèche went into hiding shortly after the party was banned, eventually fleeing and resurfacing in the Silberküste, a colony of Werania, in 1947, before emigrating to mainland Werania in 1950, where both of them lived out the rest of their lives.
Racial policy in Baséland
Segregation
Effects of the war on racial theory
Tirailleurs bahiens
Bahian labourers
Conscription
During the war, Functionalist Gaullica employed a widespread policy of national conscription of both white Gaullicans and native populations. Indigènistes disavowed the idea of white Chennois conscription into Gaullican armies to fight elsewhere as they believed the place and status of a (usually male) Chennois person in society would ultimately be fulfilled by native Bahians, eventually displacing enough Chennoise to overcome to ethnic economic and social divide in Baséland. Archembault in particularly was a staunch anti-conscription advocate for white Chennoise in Baséland, and was arrested multiple times by functionalist authorities for actions with intent to cause public disorder protesting the conscription laws in Gaullican colonies in the 1930s.
The ethnically-based anti-conscription ideology of Archembault made its way into the political manifesto of the NPN and the mainstream thought of indigène in 1935. The NPN wished to introduce voluntary service in Baséland for white males, while retaining limited conscription for black males of the tirailleurs bahiens. Some more extreme indigènistes disavowed the party's view on conscription along ethnic lines as they disliked the idea of Basé forces, mainly frontline infantrymen, consisting primarily of Bahian conscripts. Lionel Thibault, a Gaullican soldier in the war absolved of his participation in war crimes by an international tribunal three months prior, commented on the ad hoc conscription laws as they currently were at the party's first annual congress.
One cannot simply believe that the idea of national conscription in times of need can be construed as a negative policy for our land and our people. We must promote, congratulate and embolden our frontline men, for they are to embark on an honourable and prideful journey fit only for the men God intended to settle and rule these lands. It is impossible to say that our country will be represented as honourably and as good as it can be on the frontlines with a force made of the negro man.
— Lionel Thibault, I Congrès du nouveau parti national
Generally, members of the NPN as well as indigènistes supported the Archembaultine view on conscription, including Laflèche. Thibaultine factions of the party continued to exist, however, despite conscription being a fairly un-polarising issue in the grand scheme of the party's politics.
Rejection of the circular model of prejudice
The interwar period saw Baséland transferred over to the ownership of the Federated Republics of Estmere, who already owned substantial Bahian colonies, including the neighbouring Colony of Riziland. Racial scientists of the early 20th century had previously categorised racism in Estmere into the "circle system", which comprised of circles centred around the Amendist Estmerish people in the centre, religious and cultural demographics would gradually form circles increasingly distanced from the centre corresponding to the amount and frequency of racial prejudice experienced within Estmere. Inner circles generally consisted of Sotirians from the general Weranic area of north-eastern Euclea, eventually progressing towards Catholic romance peoples and eventually Episemialist Marolevic peoples.
The circle system was a revered and widely-accepted model of prejudice by racial scentists, racial theorists and ethnographers, but Gaullican and Basé racial scientists argued this method was only applicable in the context of mainland Estmere, and took no consideration of the polarising and divided racial relations of the world's colonial states. Philosopher Jean-Christophe Sadoul and ethnographer and racial theorist Josselin Azéma proposed that racism in the colonies was experienced along a definitive racial line between whites and blacks, an observation backed by the NPN in their manifesto and studies.
Azéma's and Sadoul's assessment of racism in the colonies of Bahia and rejection of the traditional Estmerish circular model gave weight to and amplified the NPN's and indigènistes's calls for segregation in Baséland. Laflèche, also a philosopher, argued that an unsegregated colonial society would stagnate based on the observations of Azéma and Sadoul in colonial race relations. He also proposed that whites and blacks differed fundamentally, which became a large part of the reasoning for segregation that came with indigène, which was why race relations were so polarising in the colonies, where native Bahians formed a large majority, as opposed to in mainland Euclea, where Bahian residents were highly assimilated and Eucleanised.