The many hang-ups of Moslems in the West

Some observers, Dalrymple notes, see Islamisation

as the most fundamental threat to the continuation of Europe as a civilisation.

These people assume that Europe

does nothing to change the Moslems themselves, and that their religious affiliation is of such overwhelming importance to them that nothing else goes into forming and maintaining their identity.

Dalrymple believes this is too crude a view. Rather, he says,

it seems to me likely that Islamism in Europe is a reaction to cultural dislocation caused by the very power of the dislocating attractions (many of which seem to me to be, in truth, sub specie æternitatis, not very attractive) that Moslem youth experience merely by living in Europe.

The factors the West faces, and which it declines to tackle in any meaningful way, are listed by Dalrymple as follows:

• a highly secularised Moslem population whose men nevertheless wish to maintain their dominance over women and need a justification for doing so
• the hurtful experience of disdain or rejection from the surrounding society
• the bitter disappointment of a frustrated materialism and a seemingly perpetual inferior status in the economic hierarchy
• the extreme insufficiency and unattractiveness of modern popular culture that is without value
• the readiness to hand of an ideological and religious solution that is flattering to self-esteem and allegedly all-sufficient, and yet in unavoidable conflict with a large element of each individual’s identity
• an oscillation between feelings of inferiority and superiority, between humiliation about that which is Western and that which is non-Western in the self
• the grotesque inflation of the importance of personal existential problems that is typical of modern individualism

Expect many more Moslem ‘martyrs’

Dalrymple lists the factors that ensure fertile ground for the recruitment of further ‘martyrs’ for years to come:

• a highly secularised Moslem population whose men nevertheless wish to maintain their dominance over women and need a justification for doing so
• the hurtful experience of disdain or rejection from the surrounding society
• the bitter disappointment of a frustrated materialism and a seemingly perpetual inferior status in the economic hierarchy
• the extreme insufficiency and unattractiveness of modern popular culture that is without value
• the readiness to hand of an ideological and religious solution that is flattering to self-esteem and allegedly all-sufficient, and yet in unavoidable conflict with a large element of each individual’s identity
• an oscillation between feelings of inferiority and superiority, between humiliation about that which is Western and that which is non-Western in the self
• the grotesque inflation of the importance of personal existential problems that is typical of modern individualism

The outlook for France is grim

Église Saint-Étienne

And not just for France, of course. Dalrymple identifies the factors which, he writes,

ensure fertile ground for the recruitment of further Mohammedan ‘martyrs’ for years to come.

These are:

• a highly secularised Muslim population whose men nevertheless wish to maintain their dominance over women and need a justification for doing so
• the hurtful experience of disdain or rejection from the surrounding society
• the bitter disappointment of a frustrated materialism and a seemingly perpetual inferior status in the economic hierarchy
• the extreme insufficiency and unattractiveness of modern popular culture that is without value
• the readiness to hand of an ideological and religious solution that is flattering to self-esteem and allegedly all-sufficient, and yet in unavoidable conflict with a large element of each individual’s identity
• an oscillation between feelings of inferiority and superiority, between humiliation about that which is Western and that which is non-Western in the self
• the grotesque inflation of the importance of personal existential problems that is typical of modern individualism

L’ogre des temps modernes

Arabe mal rasé de 13-30 ans vêtu d’un survêtement à capuche, il se promène avec un cocktail Molotov dans une main et un couteau à cran d’arrêt dans l’autre. Il fume du shit dans les cages d’ascenseur. Il brûle des voitures. Il gagne sa vie grâce à des trafics et en fraudant les allocations sociales. Sa sexualité consiste à violer les filles en bande dans des caves; sa spiritualité, à écouter les prêches djihadistes de l’islam-des-banlieues. Il hait la France, l’ordre, et il déteste les Français. Il aime le djihad et l’islamisme. Son rêve: partir en Syrie se battre aux côtés d’Al Qaïda ou de Daech, pour ensuite revenir en France commettre des attentats

Le jeune-de-banlieue

The only aspect of Mahometanism that really interests the young Muslim male of the banlieue, writes Dalrymple, is

the domination and abuse of women.

The jeune-de-banlieue cannot be said to be religious in any other sense, Dalrymple points out.

• He does not pray
• He does not go to the mosque
• He certainly does not give 10% of his income to the poor

The jeune-de-banlieue might

listen to the siren song of Islamism as the supposed solution to his existential impasse, for youth is always in search of complete answers: and, as the world has seen, it takes only a relative handful of people to create mayhem.

But more than likely,

it is the justification of the oppression of women that keeps him so deeply attached to Islam. Indeed, the oppression of women is the only source of pride for him, since no other is available. At least he is king of his own castle.

Following the French press, writes Dalrymple,

it is curious how little the absence of young women on the streets of the banlieues is remarked upon. No one asks what the meaning of this absence might be.

Fertile ground for Muslim ‘martyrs’

The outlook in France and the rest of the West is grim, says Dalrymple. He identifies the factors which, he writes,

ensure fertile ground for the recruitment of further ‘martyrs’ for years to come.

These are:

• a highly secularised Muslim population whose men nevertheless wish to maintain their dominance over women and need a justification for doing so
• the hurtful experience of disdain or rejection from the surrounding society
• the bitter disappointment of a frustrated materialism and a seemingly perpetual inferior status in the economic hierarchy
• the extreme insufficiency and unattractiveness of modern popular culture that is without value
• the readiness to hand of an ideological and religious solution that is flattering to self-esteem and allegedly all-sufficient, and yet in unavoidable conflict with a large element of each individual’s identity
• an oscillation between feelings of inferiority and superiority, between humiliation about that which is Western and that which is non-Western in the self
• the grotesque inflation of the importance of personal existential problems that is typical of modern individualism