Category Archives: Muslim terrorism

The long march of sentimentality

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Sudesh Amman

The absurdity of British criminal-justice policy over several decades at the behest of penological liberals

The British criminal-justice system, writes Dalrymple, is one of

elaborate and ceremonious frivolity.

The frivolity

is serious in its effects, not only for its immediate consequences on Britain’s crime rate but also because it undermines the legitimacy of the State, whose first and inescapable duty is to maintain enough order to secure the safety of citizens as they go about their lawful business.

Remission of prison sentences is automatic,

turning all judges into liars. When a judge says, ‘I sentence you to three years’ imprisonment,’ what he means is: ‘I sentence you to 18 months’ imprisonment.’

Appalling as terrorist violence is, the average person in Britain is many times more likely to be the victim of violent common crime than of terrorism, so that Boris Johnson’s announcement that the laws governing the sentencing of terrorists will be made more severe,

by fixing attention on what remains an uncommon problem and ignoring a far more prevalent one, may be doing a disservice.

Dalrymple says that good sense on criminal justice in Britain

will be difficult to put into practice, for a long march of sentimentality has occurred through the minds of the intelligentsia and élites in general. The father of the last man to be murdered by a terrorist recently released from prison said that he hoped his son’s death would not be used as an argument for more drastic sentencing of terrorists.

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Does one laugh or cry?

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.

We drive lorries into them: they light candles

screen-shot-2016-12-23-at-09-08-50A moment, writes Dalrymple, used to be defined as the period between

a Mexico City traffic light turning green and the sound of the first car horn.

Now it might be defined as the period between

a terrorist attack in a Western city and the first public appearance of a candle.

screen-shot-2016-12-23-at-09-10-14Every terrorist attack

is immediately followed by the public exhibition of lighted candles. It is as if the population keeps a store of them ready to hand for the purpose.

Dalrymple imagines that all the candles

are an encouragement to the very kind of people who commit the massacres that are the occasion for the exhibition. We cut their throats, or drive lorries into them: they light candles. They are not morally superior, as they like to think they are; on the contrary, they are feeble, weak, soft, enervated, vulnerable, defenceless, cowardly, whimpering, decadent. Against such people, we are bound to win, and it won’t even take long.

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Lille flea market is history

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François-Louis-Joseph Watteau, La braderie, Musée de l’Hospice Comtesse, Lille

One of the aims of evil fanatic Moslems, Dalrymple points out,

is to alter the way of life of the country in which they live and kill: to sow fear, mistrust, and timidity.

In this regard,

they have just scored an important victory in France.

For 700 or 800 years,

the city of Lille has held an annual jumble-sale. Last year, 2.5m people attended, and 10,000 sellers participated.

Screen Shot 2016-08-14 at 21.53.28This year,

for the first time since the Second World War, Lille has cancelled the event because security could not be guaranteed.

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Reticence and delicacy of the Guardian

Screen Shot 2016-08-09 at 08.21.17Dalrymple reads a report in the London Guardian newspaper of the 2016 Russell Square knife attack. There was, he writes,

no mention in the article of the origin of the perpetrator, a Somali. Even the next day, the article devoted to the subject mentioned it only sotto voce, halfway through the article, which until then was mostly about how excellent a woman the victim had been.

Dalrymple says it

could hardly be because the Guardian imagined that its readers would go out and lynch Somalis wherever they found them. Rather, it was a manifestation of what Freudians call reaction-formation, that is to say a response to its own deep-seated, and therefore much feared, racism, another manifestation of which is its obsession with race politics.

The siren song of idiot Islamism

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Adel Kermiche

For the moment, writes Dalrymple,

it will have to be accepted as a regrettable fact that substantial numbers of young people in European countries are susceptible.

Obviously,

there must be properly directed surveillance of susceptible types.

Screen Shot 2016-07-27 at 09.15.06But

surveillance will never be enough: criticism of Islam itself must be free and unconstrained and relentless. For example, in the very small town in France near which I live some of the time, there was a demonstration against terrorism. The small and generally well-integrated population of Maghrebis there was conspicuous by its absence. Of course, citizens are free to demonstrate or not demonstrate; but it is at least possible that some of the young Maghrebis did not demonstrate because of fear of denunciation, of accusations of apostasy.

Screen Shot 2016-07-27 at 09.15.37Mohammedans

live in fear of one another more than in fear of others, at least in the modern world, and this is because of a fundamental incompatibility of Islam with the modern world.

The accusation of apostasy in Islam is

potentially fatal to the accused. So long as this is so, so long as Muslims fear to adopt another religion or publicly proclaim their atheism or detestation of Mohammed and Islam, intellectually justified or not, the religion is incompatible with our notions of what our polity should be.

Screen Shot 2016-07-27 at 09.17.41The prevalent

insincere (and cowardly) homage to Islam as a religion of peace and tolerance

must cease. No religion

that makes apostasy a punishable crime is tolerant. On the contrary, it more resembles a criminal conspiracy, at least when the punishment is severe. This is so no matter what proportion of Muslims are decent people (the people of Egypt, for example, have often struck me as among the most charming and hospitable in the world, as did the Syrians in the good old days of uncontested secular dictatorship), or how troubling or hurtful they find the thought.

They tremble in Molenbeek

Lucid: Eric Delbecque

Lucid: Eric Delbecque

Picking up a copy of the Paris newspaper the Monde, Dalrymple comes across a lucid article by Eric Delbecque, who is described as head of the pôle intelligence stratégique de Sifaris and a member of the conseil scientifique du Conseil supérieur de la formation et de la recherche stratégiques.

Dalrymple draws attention to the following passage in Delbecque’s article:

Témoigner de notre soutien sans faille à la Belgique et demeurer lucide dans ce combat de long terme sont nos priorités. Notre arme? Changer enfin de posture mentale dans la lutte antiterroriste et penser autrement: vaste programme.

Dalrymple comments:

So now you know. I bet they’re terrified down in Molenbeek. Henceforth the infidels are going to think differently. From now on they’re going to be lucid. If we don’t look out, they’ll withdraw our citizenship from us after we’ve blown ourselves up—like they almost did in France before the parliamentary opposition to the bill.

The State dare not take on Molenbeek

Tax-exempt

Tax haven

Dalrymple writes that on his visit to Molenbeek, the Islamist quarter of Brussels,

I could see the dangers clearly enough.

People like Salah Abdeslam, the Moslem fundamentalist terrorist,

would swim like a fish in the sea there, to use a Maoist metaphor. Between the sympathetic locals and the rest of the population—whom they could intimidate into silence—it would be easy to hide.

This social world

is impenetrable to the forces of the State.

The Belgian government

is unable to collect taxes from businesses there, though it is able to distribute social security.

Another episode of tic douloureux

John Fothergill gave a still useful description of trigeminal neuralgia in 1773

John Fothergill gave a useful description
of trigeminal neuralgia in 1773

Dalrymple likens the periodic anguish, convulsions and agitation caused by Islamist terrorist attacks to Fothergill’s disease or prosopalgia. He writes:

Every incident is now like an episode of tic douloureux: a condition very difficult to treat.

One not insignificant feature of the problem, he points out, is that their religion, for certain Muslims, is

the continuation of delinquency by other means.

Nicolas André coined the term tic douloureux in his Observations pratiques sur les maladies de l'urètre et sur plusieurs faits convulsifs (1756)

Nicolas André coined the term tic douloureux in his Observations pratiques sur les maladies de l’urètre et sur plusieurs faits convulsifs (1756)

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Molenbeek: hoofddoeken en moslimextremisten

Screen Shot 2016-03-22 at 12.45.15Dalrymple schrijft over Molenbeek, de wijk waar terrorist Salah Abdeslam zich waarschijnlijk ruim vier maanden heeft schuilgehouden:

  • Alle vrouwen dragen een hoofddoek
  • Jonge mannen kleden zich als Amerikaanse rapmuziek-fans
  • De politie vertoont zich zelden in de wijk en maakt zich meer zorgen om islamitische gevoeligheden te vermijden — bijvoorbeeld door niet in het openbaar te eten tijdens de ramadan — dan om boeven op te sporen en te vangen die de wijk tot een gevaarlijk crimineel terrein maken
  • Screen Shot 2016-03-22 at 12.40.47Bedrijven betalen geen belastingen, maar worden niet onderzocht op belastingontduiking
  • Prediking en samenzwering door moslim extremisten is schering en inslag, maar er wordt niets gedaan om het te stoppen. Men probeert aldus de gespannen en de broze vrede zo lang mogelijk in stand te houden
  • Sympathie voor terrorisme is de norm — of liever gezegd niemand durft openlijk zijn stem daartegen te verheffen

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