Category Archives: respect

Notes on the indoctrination of children

Dalrymple is in favour of indoctrinating children so that they are

  • polite and respectful to their elders
  • eschew pop music
  • do not chew gum
  • resist the temptation to drop litter
  • refrain from sending text messages to their friends in restaurants

But he is against indoctrinating children

on contentious political matters, where their minds are filled with ill-digested slogans from which they never recover the ability to think independently.

Dalrymple’s impression is that children

have become increasingly like those who have been to madrassas, except that what they have been taught is not the Koran but a vulgate of political correctness.

When he talks to young people, he senses that they have been

brainwashed, and that some thoughts are beyond the range of their neuronal possibilities. When I say that I am uncertain about global warming, they react as I presume people would if, in Mecca, I denied the existence of God and alluded to the less attractive characteristics of Mohammed even as depicted by early Moslems.

‘I don’t care what you all say: there is no Allah and Mohammed is not his prophet’

Ghettoised Sweden

Screen Shot 2015-11-26 at 09.06.25Dalrymple points out that last year, Sweden took in 100,000 migrants and this year it is estimated that it will have taken in 190,000, equivalent to 3 per cent of the population. He says:

If this rate were to continue for very long, Sweden would be irreversibly changed for ever.

On the London Guardian newspaper’s website, Dalrymple comes across a video about the Sverigedemokraterna or Sweden Democrats, a political party opposed to mass immigration. Dalrymple writes:

The Guardian journalist interviewed young members and made them appear arrogant and unattractive. Whether this was the result of editing or a true representation of them, or both, I cannot say. She herself appeared intolerably smug and self-righteous, arrogant in a different way. She asked the young Swedes what was wrong with vibrant multicultural societies such as Britain and France.

Even from the video,

what was shown, no doubt unintentionally, was that Sweden was not multicultural, it was ghettoised, with practically no contact whatever between the refugees and natives.

The Swedes, says Dalrymple,

throw social security to the refugees as zookeepers throw meat to the lions.

One of the questions of the Guardian journalist to the young Swedes was

Why do you dress so smartly?

The question was asked, says Dalrymple,

in an accusatory tone, as if dressing smartly was yet another of their bad qualities, a derogation of their duty to appear casually or scruffily dressed like almost everyone else in modern society.

For the person who asked it,

any kind of formality in dress was symbolic of élitist or exclusivist political sympathies, whereas casual dress, the prevailing any-old-howism of the majority of the population, was symbolic of democratic and egalitarian sympathies, a demonstration of solidarity with the poor of the world. Whether poor people in Africa actually benefit from rich people dressing in expensively-torn jeans and T-shirts is not important: as with presents, it is the thought that counts.

There is another way of looking at it, Dalrymple says.

To dress well is a sign of respect for other people and society, to dress scruffily is a sign of disrespect for them, a sign of the purest egoism. Perhaps it is even possible to express élitism and respect at the same time.

Psychology of Muslim extremists

Screen Shot 2015-11-17 at 09.13.01Dalrymple likens Islamists in both Europe and the Middle East to

the inhabitants of our ghettoes who demand something that they call ‘respect’, which they extort by fear — for lack of any other means by which to earn it.

Muslims, he writes,

are not deceived by pusillanimous apologies or the odious, unctuous, and fatuous expressions of sympathy and understanding for their feelings that have emerged from official circles in Britain and America, in a vain and cowardly attempt to defuse the situation by a precipitate though insincere abandonment of the best values of the Enlightenment. Would Voltaire have caved in so cravenly?

The Islamic fundamentalists

know perfectly well that the West does not respect them, and that the only way they can cut a figure in the world is by terror. Technologically, scientifically, artistically, philosophically, economically they are nullities: but they know how to be vicious, and that makes up for every other defect. If the world will not listen to their tedious religiose lucubrations, it will at least pay heed to their bloodcurdling threats. Each expression of pseudo-understanding is music to their ears: they know that threats of mass decapitation and killing in the streets have worked. It is an open invitation for more of the same.

The Western democracies, says Dalrymple,

have demonstrated a lack of resolve comparable only to that of Chamberlain and Daladier in the face of Hitler, though without the extenuating circumstances (Chamberlain, at least, had a genuine and humane horror of war).

The problem for Muslim countries is even worse.

Whatever the doctrines of Islam, it is a fact that there are countless Muslims who are content to live and let live, and who are by no means religious fanatics. In the Islamic world, I have been met almost everywhere with kindness and hospitality. In some respects, Islamic societies are notably superior to our own. People behave in a more dignified manner than among us. There is very great poverty in Cairo, for example, but not the willful degradation, at least in public, that you see almost everywhere in the West.


seems to allow no way of institutionalizing moderation, beyond repression. Muslims, especially those in power, find it difficult to admit to enemies claiming religious purity, for fear of being branded anti-Islamic.

No Islamic country

will allow even closely argued intellectual public criticism of Islam of the kind that Christianity has now had to withstand for hundreds of years.

If you can’t criticise Islam publicly,

there can be no moderation founded upon anything except force, which is not only susceptible to counterforce, but intellectually and emotionally incoherent. It is surely emblematic of the extremely fragile existential position of Islam that a scholarly book such as Ibn Warraq’s Why I Am Not a Muslim is not widely available in Muslim countries, to put it mildly (unlike The Protocols of the Elders of Zion, for respect is a strictly one-way street in the opinion of many Muslims).

What we are seeing, Dalrymple explains,

is the confrontation of a society with a pre-Enlightenment way of thinking with a society with a post-Enlightenment way of thinking. And however much we may criticize the Enlightenment, as being in some respects shallow, or as leading to the destruction of any transcendent meaning to human life, the irreducible fact is that we are all children of the Enlightenment, and when — as now — we see the freedom that the Enlightenment wrought challenged in so intellectually primitive and thuggish a way, we realize for once how very much we owe to the Enlightenment. You don’t really appreciate something until you have lost it, or at least are in danger of losing it; and no philosophical critic of the Enlightenment has ever really wanted to live in a pre-Enlightenment society.

The fundamental problem of the Muslim world is that

it wants the material fruits or benefits of the Enlightenment without the Enlightenment itself. A considerable proportion of the large migrant population from Islamic countries to Europe has wanted this too, which is why many such migrants are notably less successful in their adopted countries than their Hindu, Sikh, and Chinese counterparts. Muslims have been trying to square this circle for well over a century, since they first became aware of just how retarded they were by comparison with a civilization that theirs once more than equaled. Like the inhabitants of the ghetto, they want the respect of the rest of the world without wishing to do the things necessary to obtain it.