Meditation on the Fourth of July

Thursday was 4 July 2019, the 832nd anniversary of the Battle of Hattin, arguably the most symbolic, if not the most fateful, of Christian follies, when the stage was set for the Kingdom of Jerusalem to lose the very city that gave it its proud name, and for jihad to subdue Christian mediaeval backwardness under the yoke of Islamic pre-medieval backwardness. The Crusaders had taken the Cross and by virtue of that fact alone, most believed themselves invincible. Considerations of practicalities such as water, terrain or supply lines, or indeed, Salah ad-Din’s battle plans, were secondary at best, blasphemous at worst. The Crusaders had God, but they lost. It was inconceivable to them that Salah ad-Din, too, had God, and by virtue of that fact alone, the Muslims, too, believed themselves invincible. Relying on God in war is truly a gamble in which the odds are even.

Eight hundred and thirty-two years later, the unholy trinity of the Occident is secular: the god of political correctness; the god of multiculturalism; the god of diversity. Different gods purportedly wielded against the same jihad, except this time straining to subdue modern Judeo-Christian enlightenment under the same Islamic pre-mediaeval backwardness with which it confronted the Crusaders. On this year’s 4 July, we find ourselves in the midst of transition from the jihad of incessant victimhood, incessant taking of offence and incessant demands for special treatment, to the jihad of violent attacks and brutal enforcement of Shari’a by any Muslim, whether obviously “fighting in the way of Allah” or not. The voices that have been warning of this for so long now face more than just shrill denunciations for the blasphemies of “racism”, “fascism”, “intolerance” and “Islamophobia,” and for the heresy of being “far-right.” In chilling enactment of George Orwell’s 1984, they are being erased, and all levels of society are complicit in their erasure. Exactly how bad things have to get before such voices are taken seriously remains to be seen.

Gut-feel and all evidence of what jihad has managed to get away with in the West so far, strongly suggest that these voices of warning and truth will never be listened to. It seems that some of what were once Western societies will be defending Islam even as all manifestations of Christianity, Judaism, Hinduism, Sikhism and all other religions are destroyed, even as all democracy and all freedoms are obliterated, even as slavery is reinstated (supremacists take lectures from no one – see the taqiyya in the CDHRI, Art. 11), even as young white girls are shipped off en mass for sale in the Islamic heartlands, even as those who refuse dhimmitude and those who have left Islam are rounded up and publicly beheaded or crucified, even as married women see their husbands murdered before their eyes and are themselves dragged off to be raped, as per Muhammad’s excellent example, they will still be insisting that Islam is a religion of peace, is just like any other religion, and that Muslims are victims who have to be protected from “Islamophobia”.

And what of the God that the Enlightenment had relegated to a personal choice? I disagree with my Christian friends that we find ourselves in this worsening madness because “we have abandoned God,” and must return to him if we are to save ourselves from jihad. We owe our freedom, our equality and our democracy to our ousting God from his throne and lodging him instead in the hearts of those who will have him. God as free choice is the greatest achievement of the Enlightenment and one of the foundation stones of individual autonomy. Christian ideologues such as Jamie Glazov seem not to realise that they argue directly against individual freedom when they seek to re-elevate God to a cosmic imperative. Glazov’s timely and revelatory book, Jihadist Psychopath, has few flaws, but they are serious flaws. While this is not a review of Jihadist Psychopath, it is relevant here to mention one of these flaws. Being careful to pay lip-service to atheists, Glazov nonetheless insists that without God, humans are nothing. The same idea resides in the universal Muslim refrains of insha-Allah, masha-Allah and Alhamdulillah — in essence a denial of individual autonomy as well as of cause and effect. Do not the perpetrators of jihad account for their own people’s troubles in exactly the same terms as Christian ideologues do? The ummah languishes in backwardness and misery in the face of infidel prowess, according to Qutb, Al-Banna, Maududi, Al-Qaradawi and others, precisely because Muslims have abandoned Islam and must return to it. Inter-religious squabbles over who has God and who hasn’t have always been the one-sided blindness on which religious exceptionalism, not to say arrogance, floundered. That way lies tragedy. Robert Spencer makes essentially the same point in The History of Jihad from Muhammad to ISIS, when discussing the schism between the Eastern and Western Christian churches, quoting Pope Urban V, “The Osmanlis are merely enemies, but the schismatic Greeks are worse than enemies.” This is how Jerusalem was lost 832 years ago. Let us put an end to such costly nonsense. This is not the time for Christians to be stoking turf wars with atheists.

Just to be absolutely clear, I am an atheist, as many readers here already know. Not only that, I think religion erodes our innate sense of ethics, and that faith can diminish our humanity. But I also accept that belief is a central component of the way many people’s heads work. That, in and of itself, does not make them bad people. My head, though, does not work in that way. I could not function if there were something that I had to accept without question. The problem before us right now is Islam and I do not care if someone leaves Islam to become a Bible-basher or a Hari-Krishna chanter or an atheist. All I care about right now is that as many Muslims as possible leave Islam, that we support the victims of Islam, wherever they are in the world, and that we roll back jihad, by whatever means necessary. Muslims are already raping our daughters and we are already complicit in their deeds. The situation is dire.

We are helpless in face of the jihad onslaught because we have abandoned ourselves. We are no longer the human beings that the Enlightenment created. We are not even the human beings who vowed to go on to the end, to fight in France, to fight on the seas and oceans, to fight with growing confidence and growing strength in the air, to defend our island, whatever the cost may be, to fight on the beaches, to fight on the landing grounds, to fight in the fields and in the streets, to fight in the hills; to never surrender. Where are those heroic people now? If they are still with us, it is perhaps the greatest tragedy that they will live to see that they have died for nothing.

We became complicit when we substituted political correctness and identity politics for our common human decency and respect for human life and human freedoms, as if what wasn’t broke needed fixing. We drank from the poisoned chalice of “groups” and “communities” having rights that supersede the rights of individuals and entitlements to protection over the protection of individuals. Britain’s Muslim rape gang crisis stems not solely from Islamic sanction of such behaviour and jihad insistence on it, but from those Muslims who would be inclined to rape finding themselves in the enabling environment created by multicultural Britain. It is both dishonest and dishonourable to refer to Muslim rape gangs as either “Asian” or “grooming gangs.” They are distinguished not by being “Asian” or even “Pakistani”. They are Muslim, and they rape because they are Muslim (anyone with a fully-functioning capacity for language will immediately recognise that this in no way implies anything about Muslims not involved in gang rape). These gangs exist not to groom, but to rape, the grooming being but a means to that end. It’s when the grooming is over that the Qur’an-sanctioned activity begins. If they could get there without the grooming, they would. It insults the victims of these rape gangs to suggest that they have merely been groomed. In 80s and 90s Britain, there was widespread fear of social workers who seized children from parents at the slightest sign of anything that could indicate child abuse. Now social workers aid and abet paedophilia. Then, the residents of entire council estates physically drove paedophiles from their houses. Now, they won’t touch them. Is that because the white paedophile rings of the 80s and 90s did not have a 1.6 billion-strong religion behind them? Is it because then, “racism” still meant “racism,” and those who knew they weren’t racist had no fear of those who would call them that?

It has been a small step from identity politics to so-called “oppressed and oppressor groups,” to “all whites are racist,” to the denial of Muslim women’s oppression, to infidels taking offence at critique of Islam, to our own schoolsindoctrinating our own children to favour an ideology intent on enslaving them, and of course, to denial of the Muslim rape gang crisis.

In London, the setting of 1984, on 4 July 2019, a trial opened in the Central Criminal Court of England and Wales, otherwise known as “the Old Bailey.” It was no ordinary trail, but one in which the British state, by means foul and fouler, once more attempted to turn an innocent man into a criminal, after having failed several times before. A farce played out behind a noble injunction carved in stone over the heads of all who enter upon that august place: Defend the Children of the Poor and Punish the Wrongdoers. The man on trial was Tommy Robinson, and he was on trial for doing exactly that: defending the children of the poor and attempting to have the wrongdoers punished. Robinson, in his own naivete, still believes that the British state observes the rule of law, and fails to understand why mainstream journalists are happy to see the state abuse him. The wrongdoers, as it turned out, were not only the gangs of Muslim men who raped tens or hundreds of thousands of poor infidel girls up and down the land, but the many and varied arms of the state itself, who not only failed to punish the wrongdoers, but went out of their way to protect them and continue to protect them. The Ministry of Truth has shown that just because something is written in stone, doesn’t mean it’s true forever. Right before sending this essay off for publication, I learnt that Tommy Robinson had been “found guilty.”

And now, in the ultimate ignominy, the pinnacle of our civilisational accomplishment, the Universal Declaration of Human Rights, is to be subjugated to the strictures of Shari’a, a barbaric seventh-century affront to humanity and decency, with the full support of many who would themselves be destroyed by such a folly. For folly it is to believe that self-righteous appeasement of Muslim powers can win over to coexistence and mutual respect adherents of an ideology that holds at its core the certainty of its own supremacy and a sacred, unshakeable hatred of all others, others whom it must, by divine order, kill, convert or subdue, and that employs the vilest and most deceitful of means to attain its end: “All worship is for Allah alone,” (Qur’an 2:193). This coup is taking place at the United Nations complex in New York, where, in the now non-existent shadow of the now non-existent twin towers, those who survived jihad’s greatest-ever single carnage to date and those who came after, do their best to celebrate “The 4th of July.” On this day, 243 years ago, they declared their land the protector of the freedom and equality of all human beings, and that from that day forth, no god shall meddle in their affairs.

Doing jihad’s dirty work for it has become an infidel virtue. The horror-movie trope of zombies, vampires and the like transforming loved ones into mindless freaks who return to infect those close to them or kill them, is not original. The Turkish jihad armies made a speciality of capturing young Christian boys, converting them to Islam, turning them into mindless killers and sending them to slaughter their own families. Robert Spencer, in The History of Jihad from Muhammad to ISIS, devotes a few harrowing paragraphs to this grotesque institution. By the time the future Antifa Youth gets around to reporting on, denouncing and killing their own parents, there’ll be no one left to listen to the warning voices, for a Dark Age will once again be upon us. All the social, moral and ethical gains so hard-won over the centuries will be abolished overnight, reducing civilisation to that of brutal seventh-century Arabia, a gentle foretaste of which is the Islamic State, Boko Haram, Al-Qaida, Al-Shabaab, the Taliban, Hamas, Hezbollah and a spectacularly long list of others. It is most telling that, once brought into extensive contact with Western society and culture, especially at the height of colonialism, the Muslim middle classes, for whom the benefits were not only obvious but also accessible, adopted Western values and habits with some enthusiasm, there being no question in their minds about which was the superior culture. Many tried to do so without jettisoning Islam. Today they still recognise this, but must pretend not to, under pressure both from jihad, that insists that Islam is superior, and from the Western handmaidens of jihad, who insist that all cultures are good.

The general societal standard of living, though, will decline less rapidly. Kenneth Pollack examines a concentrated form of Islam’s dependence on infidel expertise in his extensive and detailed discussion of the technical backwardness of Arab armed forces in his Armies of Sand. There is scholarly disagreement over whether there ever was an “Islamic Golden Age” of cultural openness and scientific prowess. See, e.g., Islam and the Psychology of the Muslim, by Andre Servier, and The Myth of the Andalusian Paradise, by Dario Fernandez Morera. What is not in dispute is that the Islamic world has been languishing in abject squalor and backwardness for centuries (bonanza revenues serve only to enrich the rulers or advance jihad or both, even the miserable Palestinian Authority is testimony to this). Some Muslim writers openly acknowledge the backwardness of the Dar al-Islam and do not seek to blame others. See, e.g., The Rise and Fall of Islamic Science: The Calendar as a Case Study, by Imad-ad-Dean Ahmad, and The Decline of Islamic Scientific Thought: Don’t blame it on al-Ghazali, by Hassan Hassan. It is in how this backwardness is accounted for in Western scholarship that we so often see the dead weight of cultural relativism and political correctness corrupting what could otherwise be excellent work. Pollack, above, is a case in point. The infidel technical expertise on which Islam parasitises will decay over time until all that remains are again the ignorance, superstition and fear that sustain “the perfect religion,” and the voices of warning are but a myth spoken of in hushed tones by the insane. What hope remains, it seems, must lie with the children of the poor, the ones who have been so virtuously denied hope.

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