As a result, Brits look away while their Muslim communities are taken over by fascist zealots who enforce dress and behavior codes, who silence dissent, and who mobilize a resentful youth with violent hatreds. For these men, infidels are by definition guilty, deserving rape and lethal assault, as part of Allah’s justice. Douglas Murray’s study of twenty-seven Muslims, targeted by zealots, reveals the workings of a community hijacked by thugs.
The trials and tribulations of Afshan Azad, the Bengali Muslim-born actress in the Harry Potter films, beaten and threatened with death by her family, illustrate the depth of the community pressures. Her brothers’ failures to bring her to heel (or kill her) endanger their lives: “We are going to get trouble from the community now. It is bad news for our safety, her safety. My younger brother is going to get harassed at college. All our family is going to be harassed by the community because of this.” The tribal community rules, even in college.
So while a large and growing population falls under the grip of a Mafioso culture with an imperialist ideology of world conquest, the British look away. The “prestigious” London School of Economics disinvited Douglas Murray from speaking, lest his presence provoke violence. Paralyzed by an inability to discuss the problem, they become a train-wreck in slow motion. The lavish expenses that the government has paid out to immigrant families, which has at once increased their numbers and stilled their rage, is now run out. Budget cuts of up to 40% across the board will only exacerbate the frictions, and if the government pours money into appeasing the Muslims, they will alienate the British working class losing their benefits.
Which brings us back to Jew-baiting. As Shepherd explains in his chapter on Islam in Europe, this is a European-wide phenomenon that is directly related to the fear of criticizing Muslims. Anti-Zionism is the key extremist discourse by which jihadis radicalize communities and mobilize warriors for Allah’s armies. The disturbing figures for how many British Muslims support terror, think Muslims did not commit either 9-11 or 7-7, think the law should punish people who insult Islam, and think that apostates from Islam should die should not be read the way we read political polls in the West. These minorities are the dominant voices in their communities, if only because they use their terror tactics against fellow Muslims far more readily than against outsiders.
So while their enemies advance, the British elites are like deer in the headlights, incapable of speaking up for even their own principles of free speech and tolerance. Intimidated into silence about Muslims, somehow, they find their voice in denouncing the “real” genocidal evil empire: Israel. Thus some wax eloquent, like the Methodists with their thinly-disguised, resentful supersessionism; and others wax violent, like the anti-Zionist vandals, who damaged hundreds of thousands of pounds of property and got off scott free to the cheers of a Green MP.
Of course, every sin these brave ideologues accuse Israel of committing is done a thousand-fold by the very people who generate their demonizing narrative — the radical Muslims. It is these zealots who interpret their chosenness as a warrant to rape and massacre, to dominate and humiliate infidels. They are the toxic communitarians who believe in their side right or wrong, to the death — not the Jews, who can’t stop publicly beating their breasts about all their sins. Indeed, one of the mysterious factors in this madness is the role played by Jewish anti-Zionists, who, in Julius’ memorable phrase, are “proud to be ashamed to be Jewish.”
Instead of taking note of such sobering perspectives, Western anti-Zionists shy away from the dangerous and painful but legitimate and necessary criticism of Muslim radicals. They prefer the easy, cost-free baiting of any Jew proud enough to feel that his or her own people deserve a state. Instead of turning to the Muslims and saying “why can’t you express a fraction of the self-criticism of the Zionists?” they prefer to repeat the most toxic accusations against the Jews and claim: “I’m not saying anything that Jews haven’t said.”
They are the true Islamophobes — afraid to criticize Islam, eager to join in its chorus of hatred.
And in this act of demission before the Islamist challenge, British opinion makers and shapers also submit to their own bullies, their own zealots who push the Jew-baiting beyond the weekend sport of the salons, into the professional arena of anti-Zionist activism. When the founders of Hamas in 1988 penned their genocidal charter that explicitly targeted all infidels, little did they suspect that within twenty years, those infidels would chant “We are Hamas!” in the streets of London. Who could hope for a more useful infidel than that?
In the European past, Jew-baiting may have seemed relatively cost-free. After all, humiliate a Jew and the worst he’ll do is hector you. Sure, sometimes the sport got out of hand, and killing Jews en masse, or forcing them to convert, or kicking them out may have deeply damaged the economy and empowered repressive forces, like the Inquisition, to go after other religious dissidents. But who really noticed?
Today, however, the situation has changed dramatically because Europe doesn’t just run the risk of internal failure, but getting vanquished by an implacable and merciless foe. By failing to denounce toxic Muslim communitarianism and instead adopting its shrill discourse of demonization about Jews, Brits feed the monster that devours them. If it continues apace, if the British do not make Muslim civility towards Jews the shibboleth of assimilation to a free and democratic culture, they risk losing that civil polity entirely. As always with real anti-Semites, the Jews are only their first target.
Can Britain wake up in time? And if and when it does, can it swallow the painful price of giving up its addiction to Jew-baiting? Or will it be, as some close observers think, the first country in Europe to succumb to Islamism? Walking through the delightful streets of London, watching a brilliant performance of Henry IV Part II at the reconstituted Globe Theatre, passing by a multi-cultural mass of dancers by the embankment at night, viewing the vibrant energy of the city, one has little clue to the problem.
Or is watching this joyful celebration akin to seeing a fat man with a serious cholesterol problem dine on his deep-fried fish-and-chips and wash down those tasty truffles of moral Schadenfreude that so grieve the Jews and comfort the resentful?