Category Archives: popular culture

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.

The crude and corrupt British state broadcaster

Screen Shot 2016-04-24 at 17.15.49For the right to receive television broadcasts in their homes, British households must pay a poll tax equivalent to about $210, which subsidises the British Broadcasting Corporation. 

This broadcasting system, writes Dalrymple, exemplifies two of the guiding principles of contemporary British public life:

  • the active promotion of adolescent vulgarity and sniggering crudity
  • the shameless looting of the public purse

Needless to say, the BBC

is losing viewers and listeners all the time; a growing proportion of the population never tunes in to any of its programmes.

The BBC certainly cannot claim any longer

that it produces, as it once did, the kind of intelligent programmes that commercial broadcasters shun.

Dalrymple points to vast payments made to the BBC’s fifth-rate ‘comedians’. These payments, he notes,

represent a gift from state functionaries (who themselves have also looted the public purse unmercifully)

on condition that the ‘comedians’

keep contributing to the ideologically-driven vulgarisation of the culture.

There has been a return, says Dalrymple,

to the 18th-century days of state patronage, with this difference: that the men who exercised it back then were men of taste and discrimination. They knew a Dr Johnson when they saw one.

The extreme unattractiveness of British popular culture

Dalrymple points out that the deep insufficiency of British popular culture, which is utterly without value yet which is insidiously championed by the corrupt, poll-tax-funded state broadcaster, is one factor (beside many others) driving certain young people into radical murderous Islamism.

This is what they look like, the type of 'comedians' so lavishly funded by the British taxpayer

Smug, puerile, smart-alec, repulsive: the ‘comedians’ lavishly funded — through a poll tax — by the British taxpayer

The extreme unattractiveness of Western popular culture

Dalrymple points out that the insufficiency of modern pop culture, which is without value, is one factor (beside many others) driving certain young people into the arms of radical murderous Moslems.

Fertile ground for Muslim ‘martyrs’

Screen Shot 2015-11-14 at 13.55.49The 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

The secret of the British economic problem

English cuisine

Emetic: English cuisine

A service economy without the service

The British no longer have the faintest idea how to prepare or serve food, either in establishments they are pleased to call restaurants or in their own homes. According to W. Somerset Maugham, the only solution when in England is to eat breakfast three times a day. But the English can no longer manage with minimal competence even to prepare a halfway-decent breakfast.

British eating houses, bar-grills, cafés and other places where dining (of a kind) goes on, from the humblest truck-stop to the most exalted, starred restaurant, are easily the worst in Europe. It is better, for example, to go to bed hungry than to risk an evening meal at, say, an English public house.

Screen Shot 2015-11-01 at 09.59.02

Suburban Tudor

The Moon Under Water it isn’t

Dalrymple is reminded of this when, hungry one evening and with no other dining establishment in the vicinity, he enters a pub (which, like many from the 1920s and 1930s, is built rather pleasingly in the suburban Tudor style), and is greeted by

the flashing lights of fruit machines

and

Screen Shot 2015-11-01 at 10.45.20numerous large flat screens disposed in such a way that it was impossible to escape them. It was as if one had a duty to watch.

Drivelscreens

At least, he says, they

were all showing the same thing — a football match, football being a 24-hour activity.

Dalrymple dare not complain. British popular culture is

crude, unpleasant and inescapable; if you criticise it, you are taken for an enemy of the people.

The Codfather. Bon appétit!

The Codfather. Bon appétit!

The smell in the pub

was of stale beer and even staler fat in which standard British prolefood had been fried.

He peruses

the grubby menu, a triumph of quantity over quality. The fish dish was called The Codfather, size trumping taste. Everything came with chips, of the frozen variety.

Soupe à l'oignon

Soupe à l’oignon à l’anglaise

The table is

sticky and long unwiped.

Dalrymple orders soup. It is

packet soup which had not been properly dissolved, so that it had little balls in it that if bitten exploded into a kind of salty dust.

He orders steak, and asks for it to be rare. When it comes, it

would have been regarded as incinerated in any other country.

Fried mushrooms: at least their own weight in fat

Fried mushrooms: at least their own weight in fat

The fried mushrooms

contained at least their own weight in fat of some type.

The next morning

I woke with a strange and unpleasant taste in my mouth.

The meal

The flashing lights of fruit machines

The flashing lights of fruit machines

wasn’t even cheap.

This is the vital point. British food is not just atrocious — it is execrable value.

During the meal,

the man who had taken my order came over to my table.

Everything all right?‘ he asked.

Screen Shot 2015-11-01 at 11.02.01‘Yes, very good,’ I replied.

Dalrymple concludes:

The slovenliness, the bad quality, my pusillanimity: voilà the secret of the British economic problem.

You do realise, don’t you, that your horse is homosexual?

Equus africanus asinus

Equus africanus asinus

The law in England today, writes Dalrymple, is an

ass.

The British State

does not know how to deter, prevent, or punish.

In England, where

an aggressive popular culture glorifies egotistical impulsivity and denigrates self-control,

the violent and evil

may destroy other people’s lives with impunity, for the British State does not care in the least about protecting them,

Equus ferus caballus

Equus ferus caballus

being

indifferent to and incapable of the one task that inescapably belongs to it: preserving the peace and ensuring that its citizens may go about their lawful business in safety.

The result is that England has

the highest rate of (real) crime in the Western world.

But that does not mean the British State is inactive. It takes some things very seriously indeed. For example, there is the case of the Oxford student who, slightly drunk after celebrating the end of his exams, approached a mounted policeman. ‘Excuse me,’ he said. ‘Do you realise your horse is gay?’

The policeman called two squad cars to his aid, and, in a city in which it is notoriously difficult to interest the police in so trivial a matter as robbery or burglary, they arrived almost at once. The mounted policeman thought that the young man’s remark was likely to ’cause harassment, alarm or distress’. He was arrested and charged under the Public Order Act for having made a ‘homophobic remark’ and spent the night in jail. Brought before the magistrates the following day, he was fined.

The fouling of Britain’s popular culture

Screen Shot 2015-06-29 at 08.00.31A large proportion of Britain’s population, writes Dalrymple,

has been left to the mercies of a popular culture whose main characteristic is the willing suspension of intelligence, and which does not merely fail to inculcate refinement, grace, elegance or the desire for improvement, but actively prevents them and causes them to be feared and despised. An inability and unwillingness to discriminate always leads, by default, to the overgrowth of the worst, from which the better can never recover.

England’s impoverishment is

as much of the spirit as economic: nowhere in the world (at least nowhere known to me, including very many poorer places) do you see such a concentration of people who have given up on themselves, or rather, who never had any self-respect to give up on.

Britons inhabit a purely materialist society

that is not even very good at materialism, for it does not promote even those mental and moral disciplines that promote material success.