Category Archives: conversion (religious)

An advanced East and a backward West

China flu and the ignominy of Europe

Anyone who has been to church in France, writes Dalrymple,

will have noticed that the direction of the tide of evangelism has reversed. It used to be from France to Africa; now it is from Africa to France. Many of the priests are African: they come to serve or convert the heathen who once colonised them.

It points, he notes,

to a loss, not only of faith but of cultural confidence. The idea of Europe preaching to the world now seems ridiculous. Europe has lost the mandate of heaven.

Who would have thought, Dalrymple asks,

even 30 years ago, that China would be sending humanitarian assistance to Italy, both in the form of medical material and technicians?

There has been a reversal

of what people in the West, for so long, took as the natural order of things.

The Wuhan virus

has revealed what Westerners would have preferred not to know: they are no longer in the forefront.

Dalrymple points out that Europe cannot even console itself that, if it has not responded with the efficiency of Korea, Taiwan, or Singapore, it is at least not authoritarian. Near where Dalrymple lives, people are required to show a laissez-passer. Taking a short walk in the district, Dalrymple says he half-expects someone to jump out of a doorway and shout

Halt! Ihre Papiere, bitte.

A Chinese aid worker loads humanitarian relief supplies bound for Italy at Hangzhou airport

Islam’s appeal to convicts

The many Muslims in the prison in which Dalrymple works are, he writes,

largely indifferent to their religion, except in one respect. The prison imam, a mild-mannered man of peaceful disposition, has little influence over them; and they are the reverse of pious.

However, they are

keen on the system of forced marriage which, rightly or wrongly, they associate with their religion, and are angry if their sisters are reported to be enamoured of someone not chosen for them. The system is convenient to them; it provides them with a sexual partner and domestic, while leaving them free to participate in debauchery.

A Muslim prisoner who testified for the prosecution in a case of honour killing

had to be removed because of the threats he received: he had let the side down.

Crime, Dalrymple points out, is overwhelmingly a young man’s game, but some prisoners

need a pretext to give up their life of crime. They don’t like to feel that they have been defeated by the ‘system’. This explains the attraction of Islam, particularly to black prisoners. Like other ageing men, they want to give up crime. At the same time, they remain hostile to the society in which they grew up.

It is not, therefore,

to their parents’ (particularly their mothers’) Pentecostal Christianity to which they are drawn, but to a religion that they know frightens the population round them. It allows them to give up crime while feeling that they have not surrendered to the criminal justice system: they can have their cake and eat it.

Another advantage is that

their womenfolk may follow them. It stabilises their relationships, which until then have usually been conspicuously unstable.

It is only to be expected that

those who undergo religious conversion also give up the life of crime (except for the kind of belief than enjoins violence to others as a religious duty).

Islamism is a response to a psychic problem

Screen Shot 2016-08-10 at 08.58.38

Adel Kermiche

Mohammedanism, writes Dalrymple,

rushed in to fill the gap left by the collapse of the Soviet Union and its collateral damage to the prestige of Marxism. How many of us predicted that this current of something that only vaguely approximates thought, and is more like an inflamed state of feeling, would become so important?

From the intellectual point of view,

even gender studies are more interesting than Islamism. No doubt the history of the world is replete with absurd doctrines for the sake of which people have been ready to kill and to die, but one might have hoped that in the 21st century no part of mankind would be any longer susceptible to Münster-Anabaptist-type delusions.

Anyone, says Dalrymple, who has read Sayyid Qutb’s Milestones

quickly appreciates the almost pathetic thinness of the political thought behind it.

The appeal of Islamism

is not to the head but to the gut. Young European-born Moslems who go to join Isis have biographies that are depressingly similar. Often (though not quite always) of poor educational attainment and economic prospects, and resentful of their subordinate place in society, they nevertheless take with enthusiasm and gusto to the less refined aspects of contemporary Western culture. Before conversion, as little boys go through a dinosaur stage, they go through a rap-music, drink, drug and petty-crime stage.

Mohammedanism

is the answer to their impasse, there now being no other on offer. Suddenly they are superior instead of inferior, important instead of insignificant, feared instead of despised; best of all, they are licensed to kill. Better a dead lion than a live rat.

Muslim zealotry and embittered materialism

Screen Shot 2015-12-06 at 14.39.01Dalrymple writes of Islamic proselytising in prisons:

An outside observer might conclude from the religious literature that he sees there that Britain is more an Islamic than a Christian country.

Prisoners are susceptible to religious conversion, by which, Dalrymple says,

they do not feel that they have simply surrendered unconditionally to society, meekly accepting its law-abiding, middle-class norms after years of flouting them. They do not simply slink away from crime, defeated by the system; they have actively chosen a new life.

A life without boundaries

is a life of torment. It is without form, a void. Islam, with its daily rituals and its list of prohibitions, is ideally suited to those who are seeking to contain their lives.

Mahometanism, Dalrymple points out, has this great advantage:

It is feared by society at large. By adopting Islam, prisoners are killing two birds with one stone: they are giving themselves boundaries so that they can commit no more crimes — of the ordinary kind — and yet do not feel that they have capitulated to the demands of society.

The extent of the secularisation of young Muslim men in prison

can hardly be exaggerated. They do not pray or keep Ramadan, or perform any other religious duties. Like their white and black counterparts, they are interested in sex, drugs and rock ‘n’ roll.

Their difference is that, thanks to their cultural inheritance, their abuse of women

is systematic rather than unsystematic as it is with the whites and blacks. That is the way they intend to keep it, for it is a very gratifying system.

Dalrymple explains that

the match that puts the flame to the combustible mixture is a general sense of grievance and of grave injustice.

By injustice,

they do not mean that they did not do what they were accused of having done. On the contrary, they know perfectly well that, like most other prisoners, they have committed between five and 15 times more crimes than they have been accused of, and celebrate the fact. No, by injustice they mean social injustice.

Their justice, says Dalrymple, is

an ideal state of affairs which includes an effortlessly acquired, endless supply of women and BMWs. Much religious zealotry is disappointed and embittered materialism.

The politico-religious fanaticism

of which we are rightly afraid is not the product of Islam alone, but of an amalgam of Islam with sociological ideas according to which people are victims of structural injustice, of the modern equivalent of djinn, such as institutionalised racism.