Category Archives: Muslim mass murderers

Why young Muslims hate

Dalrymple explains that Muslims growing up in the West

see a society in which the summum bonum is consumerism, but whose members, through lack of money or lack of discrimination, are not even very good at that.

Young Muslims see a white society in which people do not know how to

  • dress with dignity or self-respect
  • eat well
  • enjoy themselves in a sociable fashion without an undercurrent of violence

The whites of the slums, Dalrymple points out, are

uncouth and uncultured, living in the eternal present moment of popular culture, wearing a deracinated uniform: shell suit, trainers, baseball cap. A way of life has emerged that is utterly charmless and that no sensible person would wish to emulate.

Young Muslims hear passionate disquisitions from their fathers and uncles about

  • the degeneracy of the white culture around them
  • the disastrous anarchy of family relationships among the whites
  • how superior to all this moral squalor their own traditions are

When they receive the racist taunts of their white contemporaries, they harbour a sense of their superiority. Yet, says Dalrymple, they cannot simply reproduce their fathers’ mental world. They are part modern Westerners too, with many of the same debased tastes as their white contemporaries. They

  • listen to the same music
  • eat the same fast food
  • play the same games
  • are attracted by the same baubles, such as mobile phones and designer trainers
  • adopt the same disgusting body-piercing and tattooing practices

The young Muslims

feel guilty about their lack of cultural purity. From guilty desire and surreptitious identification it is a short step to insensate hatred and rage.

The mixture of material inferiority and a feeling of spiritual or cultural superiority is a combustible one, found also at moments in their history in Russian Slavophils, the Japanese, and Latin Americans. The Muslim world, Dalrymple notes, is

acutely aware of its technical weakness and impotence: to catch up economically with the West it must adopt the West’s methods, and a large part of its culture. Even armed resistance to the encroachment of Western culture has to be carried out with Western weapons — scimitars won’t do. It is a humiliating thought for members of a proud culture that if that culture had ceased to exist three centuries ago, the world would not have had to go without any of the inventions that have shaped modern life.

The two forms of jihad coalesce in one apocalyptic action

The Occident is a formidable enemy, writes Dalrymple, because

it exists not only in the cities, the infrastructure, and the institutions of Europe and America but in the hearts and minds of those who oppose it and wish to destroy it.

The Muslim suicide bomber is

as much a product of the West as of Islam; his tastes and desires are largely Westernised. He dresses no differently from other young men from the slums; and in every culture, appearance is part, at least, of identity. In British inner cities, what you wear is nine-tenths of what you are.

The aspiring Muslim mass murderer leads a

highly Westernised life, availing himself of all the products of Western ingenuity to which Muslims have contributed nothing for centuries.

Indeed, it is impossible for a modern Muslim to expunge the West from his life.

It enters the fabric of his existence at every turn. He speaks, for example, of the West’s having stolen Arabian oil, but of what use would oil have been to the Arabs if it had remained under their sands, as it would have done without the intervention of the West?

The Muslim who rejects the West is

engaged in a losing jihad to expunge everything that is not Muslim from his breast. It cannot be done: the technological and scientific dependence of the Muslims is necessarily also a cultural one. You cannot believe in a return to 7th-century Arabia as being all-sufficient for human requirements, and at the same time drive around in a brand-new red Mercedes. An awareness of the contradiction must gnaw in the dullest fundamentalist brain.

The would-be suicide bomber must be sufficiently self-aware to know that he

will never be willing to forgo the appurtenances of Western life: the taste for them is too deeply implanted in his soul, too deeply a part of what he is as a human being, ever to be eradicated. It is possible to reject isolated aspects of modernity but not modernity itself.

The Muslim fundamentalist is a

modern man—a modern man trying, impossibly, to be something else.

He has at least a nagging intimation that his chosen utopia

is not really a utopia at all: that deep within himself there exists something that makes it unachievable and even undesirable.

How, then, to persuade himself and others that his lack of faith, his vacillation, is really the strongest possible faith?

What more convincing evidence of faith could there be than to die for its sake? How can a person be really attached or attracted to rap music and cricket and Mercedes cars if he is prepared to blow himself up as a means of destroying the society that produces them? Death will be the end of the illicit attachment that he cannot entirely eliminate from his heart.

The two forms of jihad, the inner and the outer, the greater and the lesser,

coalesce in one apocalyptic action. By means of suicide bombing, the Muslim overcomes moral impurities and religious doubts within himself and strikes an external blow for the propagation of the faith.