Category Archives: popular culture (valueless)

Predators of the slums

Ludicrously self-satisfied, macho, lupine-gaited, gold-chained-and-front-toothed

They have, writes Dalrymple,

the bodies of giants and the minds of peas.

The great transformation

He points out that it is not England that has changed people of Jamaican origin, but

a certain kind of modernity. The changes they have embraced are not very dissimilar to those that the native English have undergone, and that make the modern English so deeply unattractive.

One powerful influence is

so-called popular culture, which is to real culture what McDonald’s is to real cookery.

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

Young Muslim males in Britain have a problem of personal, cultural, and national identity

Dalrymple writes that these young men are

  • deeply secularised, with little religious faith, even if most will admit to a belief in God. Their interest in Islam is slight. They do not pray or keep Ramadan (except if it brings them some practical advantage, such as postponement of a court appearance).
  • Their tastes are for the most part those of non-Muslim lower-class young men. They dress indistinguishably from their white and black contemporaries, and affect the same hairstyles and mannerisms, including the vulpine lope of the slums. Gold chains, the heavier the better, and gold front teeth, without dental justification, are symbols of their success in the streets, which is to say of illicit enrichment.
  • Many of them, unlike the sons of Hindus and Sikhs who immigrated into Britain at the same time as their parents, take drugs, including heroin.
  • They drink.
  • They indulge in casual sex.
  • They make nightclubs the focus of their lives.
  • Work and careers are at best a painful necessity, a slow and inferior means of obtaining the money for their distractions.

But if in many respects their tastes and behaviour are indistinguishable from those of underclass white males, there are nevertheless clear and important differences.

  1. Whatever the similarity between them and their white counterparts in their taste for sex, drugs, and rock-and-roll, they do not mix with young white men, even in the neighborhoods devoted to the satisfaction of their tastes. They are in parallel with the whites, rather than intersecting with them.
  2. Young Muslim women are absent from the resorts of mass distraction. However similar young Muslim men might be in their tastes to young white men, they would be horrified, and indeed turn extremely violent, if their sisters comported themselves as young white women do. They satisfy their sexual needs with prostitutes and those whom they quite openly call ‘white sluts’. And they do not have to suffer much sexual frustration in an environment where people decide on sexual liaisons within seconds of acquaintance. However secular the tastes of the young Muslim men, they strongly wish to maintain the male dominance they have inherited from their parents. A sister who has the temerity to choose a boyfriend for herself, or who even expresses a desire for an independent social life, is likely to suffer a beating, followed by surveillance of Stasi-like thoroughness. The young men instinctively understand that their inherited system of male domination—which provides them, by means of forced marriage, with sexual gratification at home while simultaneously freeing them from domestic chores and allowing them to live completely Westernised lives outside the home, including further sexual adventures into which their wives cannot inquire—is strong but brittle, rather as communism was: it is an all or nothing phænomenon, and every breach must meet swift punishment.

Thus young Muslim males have a strong motive for maintaining an identity apart. And since people

rarely like to admit low motives for their behaviour, such as the wish to maintain a self-gratifying dominance, these young Muslims need a more elevated justification for their conduct toward women. They find it, of course, in a residual Islam: not the Islam of onerous duties, rituals, and prohibitions, which interferes so insistently in day-to-day life, but in an Islam of residual feeling, which allows them a sense of moral superiority to everything around them, including women, without in any way cramping their style.

This Islam, Dalrymple explains,

contains little that is theological, spiritual, or even religious, but it nevertheless exists in the mental economy as what anatomists call a ‘potential space’. A potential space occurs where two tissues or organs are separated by smooth membranes that are normally close together, but that can be separated by an accumulation of fluid such as pus if infection or inflammation occurs. And, of course, such inflammation readily occurs in the minds of young men who easily believe themselves to be ill-used, and who have been raised on the thin gruel of popular Western culture without an awareness that any other kind of Western culture exists.

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