Questions about the Murder of Agnès Marin

The length of this post may put you off. Read it or skip it as you choose. I will leave it on the home page for a while then move it to another section of the blog.
The essential responsibilities behind the murder of Agnès Marin remain a mystery. Even the event itself has not been adequately explained in such a way that we know where everybody in the school was at the time of the murder. And we certainly don't know the identity of the killer, even though he has, presumably, confessed. If you follow the comment section under my post on Agnès, you will find some crucial questions raised by Lawrence Auster. Similar questions have also been raised by several readers at Le Figaro's post on the interview with "Paul", a student whose identity remains protected. For in fact, if you re-read this interview and then compare it with the video where a black student in a baseball cap relates his version, there is a major discrepancy: How could "Mathieu" have been part of the search party, as the black student asserts, and at the same time have emerged, alone, from the woods with scratches on his face? Where was "Mathieu" when they heard the screams? Obviously he was killing Agnès. Then he could not have been with the others searching for her.
There is another discrepancy I noticed when I first did the post, but at the time I preferred not to speculate, since I assumed (wrongly) that much more information would be forthcoming: Paul states that the search party went into the woods as far as they could go but they could not reach the area that screams and burnt odors seemed to be emanating from. He says that parts of the woods were inaccessible. Then HOW DID THE KILLER GET THERE?
I remember trying to speculate on these incoherencies: the killer did the deed, then joined the search party, then wandered off again, then re-emerged, and that's when they saw the scratches. As for the inaccessibility, perhaps the killer knew a way into the deep woods and led his victim there easily because he had better knowledge of the site, having worked out a plan.
But why speculate when you have so little information? Leave the speculation to the investigators. I have no new facts about this case. The one blogger I know of who has done some serious thinking about the murder is Robert Pioche, whom I quoted in my post. He has subsequently written more articles on the story, notably an article on the sexual goings-on in the school - kisses, frequent overt fondling in the hallways. His readers pick up on this, and one insists that kids today are much better-behaved on the whole than we are led to believe by all the sex talk. Another reader strongly takes issue with this sympathetic view and depicts the world of teens in school as sexually loose, if not worse. (I think they both make valid points.)
Regarding blogger Robert Pioche himself, he is what we would call a "liberal". Politically he has expressed his great admiration for François Mitterand and his late wife Danièle who died a few days ago at age 87. He does not believe there is any harm in teens kissing and fondling freely, and he holds "Mathieu" responsible only for his two crimes - one rape and one rape + murder + burning, not for his behavior outside of these two events. This is the point of view of the surgeon who wants to cut out the tumor, without any interest in how the tumor got there. Seeking underlying causes is not the surgeon's job. Pioche, while denouncing (to his credit) the psychiatrists, has no patience with those who want to restore the death penalty and the now-defunct "moral order". He has his own ideas on how to dissuade youngsters from violence, a topic I must leave for some other time.
His essential fears are that people will start clamoring for vengeance (i.e., the death penalty) and for a moral order (i.e., Christianity). These are the fears of the vast majority of leftists, (or liberals, if you prefer that term), who regard any attempt to restore civilized values as extreme right-wing measures that will lead directly to concentration camps. But he adheres to a law of journalism as if it were a moral imperative:
"As a former reporter, I have also done my investigation. I have all the information desirable or needed. No small amount of the information currently online on this crime is in some cases either false, or fragmented.
I say, moreover, that there is still a delayed-action time bomb that will sooner or later be revealed.
But, insofar as I am concerned, I will NEVER publish on the Internet the slightest PERSONAL information relating to third-parties, when they are minors."
What, o what is the time bomb? What could it be, if not that the murderer is non-European, OR that someone in the school bears major responsibility for this crime, either through criminal negligence or through the application of some twisted ideology, OR that subsequent to the crime some politician masterminded an elaborate and incredible cover-up, destined inevitably to be exposed some day in court?
Pioche, guided by his contempt for a moral order, fears that some will vote for Le Pen or Sarkozy in order to ensure that there are no more rapes. First, does he not see an ideological gulf between Marine Le Pen and Nicolas Sarkozy? Second, does he believe it's misguided to vote for someone who will attempt to stop crime? He declares that "nothing guarantees that there will be no rapes." Of course that's true. But does he not want a reduction in crime? Is he asserting that to stop crime by the usual police methods is useless because there will always be crime?
According to those against a moral code, dots cannot be connected between the lack of moral standards and the behavior of people living in a moral-free zone. There are no dots. Just individual acts. But didn't Albert Camus try to show in The Stranger, that this is not possible? Even the amoral killer, Meursault, suddenly realizes that Life had meaning.
The young human being needs a great deal of discipline. A child may grow up in a chaotic situation and become a moral being only if he perceives, along the way, an obvious difference between good and evil, right and wrong. But if this distinction is deliberately blurred by adults engaged in the act of PREVENTING the young from becoming moral beings, then the child will grow up confused at best, psychopathic at worst, and definitely NOT a loyal citizen or a responsible adult.
Can the West live without the Christian moral standards that informed our conduct and our values for two thousand years? Can these values be separated from religion and recast into a non-religious formulation? In other words, Christianity without God?
Above, a magnificent painting called Redemption by the late Sergei Chepik, a Franco-Russian painter I have recently discovered thanks to the Blog of Bernard Antony. Born in 1953, Chepik died on November 18, 2011.
Below, a scene of the popular teen ritual known as hugging, taken at the funeral of Agnès Marin on Saturday, November 26, her 14th birthday.
Placing mounds of flowers, marching in silence, hugging and looking all bewildered, not understanding how such a thing could have happened because it makes "no sense", these and other gestures constitute the 21st century's replacement for grief. Grief implies feelings so deep no ritualistic hug or drippy Facebook message can allay it. It implies a sufficiently realistic view of the world that does not require lugubrious marches in solidarity with the deceased, and that does not recoil from the truth of human behavior. Apparently, at the church service no mention was made of the killer. Not that he should be named or condemned at that moment. But it sounds as if Agnès could have died from any cause - a car accident, a sudden illness, a fall - instead of the deliberate premeditated act of a troubled young man raised in a promiscuous age by parents in tune with their times and eager to place him somewhere so they did not have to control him, and supervised by adults who will not, who cannot (without risking their jobs) object to the permissive standards in the schools.
Apparently Agnès' sister Alexandre did say that she wanted "justice to be done". Well, if it's anything like that trial in Avignon where psychiatrists convinced the kangaroo court that a gang of rapists was merely indulging in a rite of passage, justice in the 21st century sense of the word may very well be done. Then the crying and hugging will begin again, and they will all shake their heads in disbelief.

Labels: Agnès Marin, Crime, Criminal Responsibility, Ethics/Morals















