Dzhokar Tsarnaev, a wounded nineteen-year-old man on the run, brought a major American metropolis to a grinding halt, siphoning billions out of the economy, spreading fear, and bringing normal police work to a virtual halt. What if the next terrorist attack is undertaken by more than one action group, hitting multiple targets simultaneously? You don’t even have to imagine the ensuing chaos. You can examine it. The Hanafi Muslims did exactly that in March, 1977 in Washington, D.C. They struck three targets simultaneously: the DC municipal offices, the Islamic Center, and the headquarters of Bnai Brith, the Jewish fraternal organization. They brought the city to a standstill and overwhelmed a police force unprepared in both tactics and armaments for that kind of confrontation. President Jimmy Carter refused to provide armed federal resources for fear of taking responsibility when the predicted mass killings would start. He left the D.C. police largely to fend for itself. Fortunately, the predicted mass killings did not occur.
Future Islamist terrorists can take comfort in the reluctance of both the media and the president to blame the culture of Islamic extremism. The media uttered the words “Chechyna,” “Chechens,” and even “Russia,” endlessly. Only sporadically were the words”Islam” or “Muslim” heard over the airwaves. As a Russian friend of mine said, Chechens are not Russians. No one should make that confusion, especially not after the horror and brutality Chechen terrorists inflicted on Russian school children at Beslan.
In the aftermath, President Obama, once again, showed us he is too tied to Muslims to tell the truth about the threat of Islamic fundamentalism. The administration that gave us “workplace violence” as a cynical and insulting explanation for the Fort Hood massacre gave us a lecture on the strengths of multi-culturalism and diversity in creating a resilient American society. Yet, it was Bostonians’ forebears, those that did not just yearn to come to America but also to be Americans, who showed us what courage in the face of evil looks like. The Tsarnaevs yearned to come to America to escape a brutal war and then the parents went back to Dagestam , leaving their children here. They later killed in the name of a vision of Islam that refuses not only assimilation but even basic acculturation.
It is considered racism, Islamophobia, or worse to say publicly what nearly every American thought privately: the names of the terrorists were not going to be Tom, Dick, and Harry, despite the fantasies of MSNBC’s Chris Matthews, NPR’s Dina Temple-Raston, CNN’s Erin Burnett, and Salon’s David Sirota, who was rooting for the return of Timothy McVeigh. Future Islamist terrorists can take comfort in this continual denial by America’s media elite of the reality of the threat. Screaming “Islamophobia” will persist as a way to avoid the scrutiny of law enforcement and the suspicions of some of our citizenry, while engaging the protection of CAIR.
It is doubtful, given the political correctness of an administration that refuses to use the words “Islamic terrorism,” that the after action report will be any different from the “workplace violence” idiocy of the military’s investigation into the Fort Hood massacre. The Tsarnaev brothers will be found to have been alienated youth, unable to fit in because of the barriers erected by an inherently racist society — or because of some other form of liberal “bullshit,” as Bill Maher so aptly put it, masquerading as compassionate insight.
Uninhibited by political correctness, the terrorists will focus on the vulnerabilities of the infidels and how to exploit their nonsensical multi-culturalism. Tactically they will learn how to avoid surveillance cameras, create better escape plans, precipitate multiple and simultaneous operations, and find a compliant and encouraging population in whose waters they can swim. They will think about how to recruit other Tsarnaev brothers.
We speak of the impact of a culture of poverty on the social condition. We speak of a culture of racism and its deleterious impact on our African American population. We speak of culture in numerous contexts, but it is impossible to speak of the relationship between the culture of Islam and terrorist violence. How many more people have to die before our analysis of the threats that face us confronts recognition that, history aside, violence and terror are no longer equal manifestations of all religions? Jihad, for many, might simply mean internal struggle, but for others, it also means holy war sanctioned by theological doctrine. We can ignore the former, but we will not survive if we ignore the latter.