Category Archives: Hindus

The Gramscian Islamists

Allahu akbar!

Allahu akbar!

It would be simplistic, writes Dalrymple, to ascribe the violence of Muslim fundamentalists

to Islam itself, by citing those verses from the Koran that seem to justify or even require it. Selective quotation does not explain why extremism is the province of the young, and why, for example, the first generation of Muslim immigrants to Britain (and elsewhere) were not at all attracted to it.

Even in Islamic countries, fundamentalists

are not mediæval throwbacks, however they may see themselves. They derive their ideas, even if they do not acknowledge it, at least as much from Lenin, Gramsci, and Mao as from Mohammed. They claim to want to return to seventh-century Arabia, but this is no more realistic or sincere than the wish of Victorian admirers of the Gothic to return to the Middle Ages.

Most Muslims in Britain, Dalrymple points out, are of Pakistani origin.

They were encouraged to come to Britain largely as a source of cheap labour, to prop up declining industries that had not adapted to the modern economy. But no labour in Britain could ever be cheap enough, without technological superiority, to compete successfully with labour in much poorer and cheaper countries. Originally, the idea was that the imported labour would be shipped back home if ever it became surplus to requirements. The opposite happened: each immigrant established a beachhead for others.

The immigrants

tended to congregate in certain areas, and they often met with hostility. Their children, growing up in virtual ghettoes, were neither fully of the host country nor fully of their parents’ culture. They were betwixt and between, in effect left to develop their own culture. Insofar as they encountered the hostility of the surrounding society, they developed resentments.

The Muslims were not the only immigrants to Britain.

There were Sikhs and Hindus as well, who fared much better, on the whole: their rates of unemployment are much lower than Muslims’ (indeed, lower than their white contemporaries’); they are underrepresented in prison, unlike Muslims, who are increasingly overrepresented; and they never developed any propensity to violence.

Islamism

provides a utopian and violent ideology of the kind that appeals to disgruntled young men facing all of the existential difficulties of youth. Moreover, Islamic society provides young men with another incentive for Islamism: the maintenance of the domination of women.

The British government

promoted ‘leaders’ of the Muslims, thus giving a golden opportunity to fundamentalists to establish themselves as controllers of government funds and to establish networks of patronage. Not knowing what it was doing, the British government spread Islamic fundamentalism.

Multiculturalism

has been another unwitting ally of Muslim extremism. Multiculturalism has created an informal system, like the late Ottoman empire’s millet system, in which various groups receive their privileges but are expected to live separately and distinctly from everyone else. This serves to prevent the various groups from developing any common identity and stimulates the ascent of political entrepreneurs whose power depends on the maintenance, aggravation, and inflammation of supposed grievances. Islamists are political entrepreneurs with a plausible doctrinal reason for violence. They are now able to extract from society the kind of respect that street muggers demand, and multiculturalism has become the ideological wing of sheer cowardice.

A nasty, primitive ideology

Screen Shot 2015-08-12 at 08.07.19The Islamist cause is mad, stupid and evil

Dalrymple writes that young Western middle-class Muslim plotters, of whom there are many,

are fully at home neither in the culture of their parents nor in that of the host country.

Youth

is the time when one looks outward for unifying explanations of one’s dissatisfactions, and education is in part the means by which abstractions become more real than the phenomena before one’s eyes. An extremely nasty and primitive ideology, in which a distant but perfect future appears to its adherents more real than anything in the present, lies ready to hand. According to this ideology, insensate cruelty is a sign not of bad character or sadism, but of commitment.

Young educated Muslims

think they have plenty of supposedly objective grounds for their resentment against the host society.

In the West, Muslims

do significantly worse educationally and economically than any other group. A larger proportion of Muslims leave school with no qualifications than any other minority. While young Hindus have a youth unemployment rate below the national average, Muslims have a rate much above it. Young male Muslims are filling British prisons, while there are very few Hindus or Sikhs in prison. In these circumstances, the young educated Muslims form an élite that, with the misplaced and arrogant idealism of youth, feels a responsibility to enlighten, lead, or liberate their less fortunate brethren, of whom there are many.

Many young Muslims reject communal self-examination

in favour of conspiracy theories and the exaggeration of supposed grievance, for of course the only defect of Muslim society that believers permit themselves to admit is unjust powerlessness vis-à-vis the unbelievers.

One taboo subject is

the pivotal role of the suppression of women in reinforcing Muslim stagnation. But if you discourage half of your population from seeking education or a career, as occurs in some Muslim populations, it is hardly surprising in a modern economy that educational and economic levels are, in the aggregate, low.

Muslim journalists repeatedly write in Western newspapers that

Muslim anger must be understood and presumably assuaged or appeased: as if Descartes had written, ‘I’m angry, therefore I’m right.’ But rage is not its own justification, and the rage of young men is frequently misplaced. They project outwards what they feel inwards; and, if they have sufficient intellectual sophistication to do so, they give their petty discontents — and the discontents of the would-be bombers are petty — a vast significance. Education gives them the mental dexterity conceptually to transmute concrete evil into abstract good.

The result is often murderous

when un-self-critical and self-pitying anger meets ideology. The compass of the evil done by the uneducated angry is usually small by comparison with that done by the educated (or at least, the technically trained) angry. The worst the uneducated can manage is a mob and a riot. It takes education, or training, in close alliance with resentment, to put evil more extensively into practice.

Books Dalrymple grew up with

Dalrymple tells an interviewer:

Nossa casa estava cheia de literatura comunista, e eu me lembro de autores como Plekhanov, Maurice Hindus e Edgar Snow.

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Guide to Asiatic Birmingham

Birmingham Central Mosque, Highgate

Birmingham Central Mosque, Highgate

Former longtime resident Theodore Dalrymple answers your questions

How many Muslim Brummies are there?

In the last census, in 2011, 21.8 percent of the inhabitants of Britain’s second-largest city said that they were Muslim.

Will the figure rise?

The percentage is likely to rise because of higher birth rates among Muslims, immigration, and the departure of white Christians.

What have been the movements in and out of Brummagem?

Residents of Birmingham who identified themselves as ‘white British’ declined by 11 percent between 2001 and 2011, while the ‘white Irish’ declined by 33 percent. The proportion of Christians would have decreased further had it not been for the arrival of Eastern Europeans. The Muslim Pakistani and Bangladeshi populations increased over those ten years by 40 and 50 percent respectively.

Central Jamia Mosque Ghamkol Sharif, Small Heath

Central Jamia Mosque Ghamkol Sharif, Small Heath

Are there no-go areas?

Since ethnic and religious groups are not scattered evenly throughout Birmingham, the population in some areas is overwhelmingly Muslim. White women report being verbally abused there, as sluts ex officio, though it would not be true to say that any of the areas are truly no-go.

Where might I dine?

Spot the difference: Jamiah Masjid Mohiuddin Siddiquia, Aston. To the left is Christ Church Baptist Chapel (1865), which long ago fell into disuse. It appears to be the church hall (1888) that has been converted into the mosque, with the cross now hacked off

Spot the difference: Jamiah Masjid Mohiuddin Siddiquia, Aston. To the far left is Christ Church Baptist Chapel (1865), no longer used for worship, having been made into flats. It appears to be the red church hall (1888) that has been converted into the masjid, with the cross hacked off

One of these Muslim areas is notable for its profusion of small, cheap, and good restaurants, patronised by the rest of the population.

Do these districts resemble the banlieues?

No part of Birmingham is as cut off from the rest of the city as are some of the banlieues of Paris. Physical (if not social) mixing of populations is evident.

What is the relative educational, social and economic level of Birmingham’s Muslims, and to what extent are they prone to criminality or semi-criminality?

Before and after: at Jamiah Masjid Mohiuddin Siddiquia in Aston, someone has climbed up to the roof and hacked off the cross

Before and after: at Jamiah Masjid Mohiuddin Siddiquia in Aston, a zealous Mohammedan (whether a supple-limbed imam or a layman is unknown) has climbed up onto the roof and righteously hacked off the cross, doubtless to the cheers and cries of Allahu Akbar! of the throng below

In Britain, Muslim populations like those in Birmingham have relatively poor educational attainment and high rates of youth unemployment, crime, and imprisonment.

Hindus and Sikhs are much more successful than Muslims and than whites (who no longer have any religion) in life, are they not?

Hindus and Sikhs, present also in large numbers, have lower rates of youth unemployment than whites and much lower levels of crime than whites. The Sikhs have the second-highest average household wealth when such wealth is broken down by religious affiliation.

Place households in order of their respective wealth by religious persuasion.

Sikh households are richer than Christian ones; Muslim households are much poorer.

What do you say to the suggestion that the city government has exhibited a high degree of moral cowardice in the way it approaches the matter of the growing appeal of jihadism?

Birmingham Central Library: women-only tables

The great cringe: Birmingham Central Library provides apartheid-inspired, Muslim-women-only tables so that study of the Koran and the Hadith need not be confined to men; their wives and concubines may also gain access to the texts

Supposedly to placate Muslim sentiment, local authorities have sometimes agreed to or imposed measures worthy of an apartheid regime. For example, the Birmingham Central Library provided women-only tables, in practice for the use of Muslim women.

Who came up with the idea of Muslim-women-only tables at Birmingham Central Library?

I don’t know whether this gesture came in response to a request or was an anticipatory cringe; the argument in its favour would almost certainly have been that without such separate facilities Muslim women would not have been allowed by their males to use the library at all.

Would a demand for Christian-women-only or Hindu-women-only or Buddhist-women-only or Sikh-women-only library tables have been acceded to by the Birmingham city government?

It is unlikely that such an argument would have succeeded for any other religious or social group, and indeed it would have provoked feminist ire, in this case notably absent.

Neither seen nor heard in Birmingham

The sisters: neither seen nor heard in Birmingham

Why was it absent? Why no feminist fury in this case? Why no library-users’ sit-in? Why no demonstrations against this grotesque denial of the gender equality that it has taken so many years and effort to achieve? Why no lingerie torched in protest at Birmingham Central Library’s fostering of a collective image of submissive females who must be set apart to protect their ‘purity’? Why no occupation of the library by protesters? Why no petitions? Why no revival of the anti-apartheid movement? Why no Gender Equality Speakout and Festival in Centenary Square? Why no resolutions to reclaim the library and liberate it in the cause of equality? Why the silence?

Fear.

Wife-beating etiquette

Calling all Brummie believers: wife-beating rules