Sunday, July 11, 2010
Saturday, July 10, 2010
Friday, June 11, 2010
The drop in the stock market (1,000 points)
It should be evident to all that Obamanomics is a disaster. It reminds one of nothing so much as the Medieval practice of bleeding the patient to make him well by expelling the evil spirits that dwelt within. When the patient did not recover, they just bled him more and, when he died, they just said that the spirits killed him. The practice of spending, borrowing and then taxing to fuel job growth is the modern analogy.
Wednesday, June 9, 2010
THE REAL LULA.
Brazil closer to control the whole industrial cycle of uranium processing.
Brazil will be ready to control the whole industrial cycle of uranium processing, from extraction of the radioactive mineral to its final conversion into fuel, in large volumes, by the end of the year, according to military sources.
The Coordinator of the Nuclear Propulsion Program belonging to the Brazilian Navy Captain André Luis Ferreira quoted by the government news Agency Brazil said that once the country has the necessary technology to complete the nuclear cycle, this will grant the country independence from other suppliers in the process of uranium enrichment.
It is scheduled that the first phase of a plant for the production of uranium hexafluoride, from which enriched uranium is developed, should be completed at the military complex or Aramar in the state of Sao Paulo sometime late this year.
Captain Ferreira said that residues generated from the hexafluoride process will be treated several times to minimize the environment impact.
The announcement of the hexafluoride plant occurs just a week after President Lula da Silva together with the Turkish Prime Minister helped strike a deal with Iran regarding its nuclear fuel which has triggered an ongoing international diplomatic confrontation. Iran’s nuclear fuel according to the agreement reached will be partly enriched in Turkey.
Lula da Silva has repeatedly defended Iran’s right to develop its own nuclear program for peaceful purposes. Similarly Vice-president Jose Alencar had publicly defended Brazil’s right to develop nuclear weapons as a dissuasive element and for the defence of its own territory and natural resources particularly the rich offshore oil deposits. This includes the construction of nuclear powered submersibles, which is a long cherished project of the Brazilian navy.
Brazil has two nuclear plants in the city of Angra do Reis, state of Rio de Janeiro which contributes with 3% of power to the national grid. Since uranium enrichment in Brazil on an industrial scale only begun this year but mostly on an experimental basis, most of the enriched fuel at 4%, for the current power plants comes from overseas.
Ferreira also said that the new processing plant will help the navy have its first reactor for the country’s first nuclear submarine by 2014. The reactor will in a first stage function with uranium enriched 5% that will later increase to 20%.
“The Navy’s reactor will help as a model for future nuclear plants “, said Ferreira. He also anticipated that Brazil should reach nuclear fuel self sufficiency by 2014 and the first nuclear powered submarine will begin to be constructed in Brazil in 2016, to be finished and launched by 2021. The submarine will be developed with French technology and is based on the Scorpone submersibles model.
Monday, June 7, 2010
The Issue of Compulsion in Religion:
by Daniel Pipes
New York Sun
September 28, 2004
http://www.danielpipes.org/2110/the-issue-of-compulsion-in-religion-islam-is-what-its
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What do Muslims believe regarding freedom of religious choice? A Koranic verse (2:256) answers: "There is no compulsion in religion"(in Arabic: la ikrah fi'd-din). That sounds clear-cut and the Islamic Center of Southern California insists it is, arguing that it shows how Islam anticipated the principles in the U.S. Constitution. The center sees the First Amendment ("Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof") as based on concepts in the Koran's no-compulsion verse.
In a similar spirit, a former chief justice of Pakistan, S.A. Rahman, argues that the Koranic phrase contains "a charter of freedom of conscience unparalleled in the religious annals of mankind." To a Western sensibility, this interpretation makes intuitive sense. Thus does Alan Reynolds, an economist at the CATO Institute, write in the Washington Times that the verse signifies that the Koran "counsels religious tolerance."
Were it only so simple.
In fact, this deceptively simple phrase historically has had a myriad of meanings. Here are some of them, mostly premodern, deriving from two outstanding recent books, Patricia Crone's God's Rule: Government and Islam (Columbia University Press) and Yohanan Friedman's Tolerance and Coercion in Islam (Cambridge University Press), augmented by my own research. Proceeding from least liberal to most liberal, the no-compulsion phrase is considered variously to have been:
•Abrogated: The passage was overridden by subsequent Koranic verses (such as 9:73: "O Prophet! Struggle against the unbelievers and hypocrites and be harsh with them").
•Purely symbolic: The phrase is a description, not an imperative. Islam's truth is so obvious that to coerce someone to become a Muslim does not amount to "compulsion"; or else being made to embrace Islam after defeat in war is not viewed as "compulsion."
•Spiritual, not practical: Governments may indeed compel external obedience, though they, of course, cannot compel how Muslims think.
•Limited in time and place: It applied uniquely to Jews in Medina in the seventh century.
•Limited to non-Muslims who live under and accept Muslim rule: Some jurists say it applies only to "Peoples of the Book" (Christians, Jews and Zoroastrians); others say it applies to all infidels.
•Excludes some non-Muslims: Apostates, women, children, prisoners of war, and others can indeed be compelled. (This is the standard interpretation that has applied in most times and places.)
•Limited to all non-Muslims: Muslims must abide by the tenets of Islam and may not apostatize.
•Limited to Muslims: Muslims may shift from one interpretation of their faith to another (such as from Sunni to Shia), but may not leave Islam.
•Applied to all persons: Reaching the true faith must be achieved through trial and testing, and compulsion undercuts this process.
Massive disagreement over a short phrase is typical, for believers argue over the contents of all sacred books, not just the Koran. The debate over the no-compulsion verse has several important implications.
First, it shows that Islam - like all religions - is whatever believers make of it. The choices for Muslims range from Taliban-style repression to Balkan-style liberality. There are few limits; and there is no "right" or "wrong" interpretation. Muslims have a nearly clean slate to resolve what "no compulsion" means in the 21st century.
Conversely, nonspecialists should be very cautious about asserting the meaning of the Koran, which is fluid and subjective. When Alan Reynolds wrote that the no-compulsion verse means the Koran "counsels religious tolerance," he intended well but in fact misled his readers.
Further, many other areas of Islam have parallels to this debate. Muslims can decide afresh what jihad signifies, what rights women have, what role government should play, what forms of interest on money should be banned, plus much else. How they resolve these great issues affects the whole world.
Finally, although Muslims alone will make these decisions, Westerners can influence their direction. Repressive elements (such as the Saudi regime) can be set back by a reduced dependence on oil. More liberal Muslims (such as the Atatürkists) can be marginalized by letting an Islamist-led Turkey enter the European Union.
What non-Muslims do also has potentially a great impact on whether "no compulsion in religion" translates into religious tolerance or permits (as in the case of Salman Rushdie) a license to kill.
"No Compulsion In Religion":
"There is no compulsion in religion" -- Qur'an 2:256
So that means that the Muslims who pressured these Hindus are Misunderstanders of Islam, right? Not necessarily. The dhimma, after all, mandates discrimination against the "protected" or "guilty" people, the dhimmis. If dhimmis wish to escape the crushing tax burden and the other deprivations of dhimmitude, all they need to do is convert to Islam. If a dhimmi did convert under such circumstances, Islamic law would not regard his conversion as compelled or coerced. When the Muslims in the story below stopped eating food prepared by Hindus, they were simply acting in accord with the Qur'an's labeling of polytheists as "unclean" (9:28). If a Hindu, seeing his business fall off drastically, then converted to Islam to avoid financial ruin, such a conversion would not be regarded as forced at all -- at least by the convert's new Muslim brethren. They would regard the suffering the convert experienced as a Hindu merely as the natural consequence of his rebellion against Allah and Muhammad, and his conversion as a free response to those consequences.
"57 Pakistani Hindus convert to Islam 'under pressure,'" by Amir Mir for DNA, May 28 (thanks to Dolmance):
ISLAMABAD: Over 50 Pakistani Hindus have converted to Islam in the Sialkot district of Punjab within a week (between May 14 and May 19) under pressure from their Muslim employers in a bid to retain their jobs and survive in the Muslim-dominated society.
As many as 35 Hindus converted to Islam on May 14, another 14 on May 17 and eight on May 19, 2010.
All the 57 Hindus who have converted belong to the Pasroor town of Sialkot.
According to some Pakistani electronic media reports, Mangut Ram, a close relative of some of the new converts, who lives in Sialkot, said that these Hindus had to embrace Islam because they were under pressure from their Muslim employers.
He said four Hindu brothers along with their families lived in the village of Nikki Pindi. Mangut Ram said that Hans Raj, Kans Raj, Meena/Kartar and Sardari Lal along with his nephews and sons worked at an eatery in Karachi.
According to Mangut Ram, his co workers often used to speak against Hindus in Karachi where his family worked. "The owner of the shop where I worked said that after a few months of his employing me the sales dropped drastically because people avoided purchasing and eating edibles prepared by Hindus. Many people opposed the large presence of Hindu employees at his shop and my boss felt pressured to change the situation," he added.
Ram said Sardari Lal and his brother Meena/Kartar had worked at the sweets shops for several years and made a decent living that allowed them to support their families.
He said other Muslims employees of the nearby shops discriminated against them and persecuted them. The shop owner was forced to think about their future at his establishment. "That was when the two brothers and their families decided to embrace Islam in order to keep their jobs and be secure," he added.
Ram confirmed that 13 family members of Sardari Lal, 12 members of Meena/ Kartar, their nephew Kans Raj's son Boota Ram along with three adults and several children of these families embraced Islam on May 14, 2010.
He said that Sardari Lal's older brothers Hans Raj and Kans Raj remained Hindus. Hans Raj too has said that he might consider converting to save his job. He said that life was 'just easier if one was Muslim' and he wouldn't be discriminated against.
Ram said that 14 Hindus of the Tapiala village had embraced Islam on May 17 because they were extremely poor and could not get jobs because no one would employ the large Hindu family.
He said that another relative of his, Parkash, who lived in the village of Seowal, along with his eight family members had embraced Islam in order to save their lands.
"After embracing Islam, Parkash Ram told me that Muslim neighbours had been mistreating him and had forced him to convert," Mangut Ram said.
Posted by Robert on June 7, 2010 3:47 AM
Sunday, June 6, 2010
The Emperor's New Clothes In Turkey
By Robert Ellis
The Danish writer of fairy tales, Hans Christian Andersen, has amused the world with his fable from 1837, “The Emperor’s New Clothes”. The story tells of two weavers who persuade an emperor that they can weave him a set of clothes that are invisible to those who are either incompetent or hopelessly stupid. Everybody, of course, is duped by the illusion, except a small boy, who, when he sees the emperor parading his new suit, yells: “But he’s got nothing on!”
The present Turkish government, formed by the AK (Justice and Development) Party in 2002, could be said to have played the same trick on gullible American and European politicians, who have wanted so much to believe that the AKP has spun the stuff of democracy.
For example, the former US Secretary of State, Condoleeza Rice, in May 2007 declared that the AKP is “a government dedicated to pulling Turkey west toward Europe”. And Carl Bildt, the Swedish foreign minister, pronounced in March 2008: “The AKP government is made up of profound European reformers.” However, an examination of the facts could lead one to draw a different conclusion.
In 1999 the European Union agreed on Turkey’s candidacy, which in the next five years led to a flurry of reforms. For example, under the Ecevit government there was a reform of the Civil Code, introducing gender equality in the family, which according to religious conservatives would “create anarchy and chaos in the family” and “threaten the foundations of the Turkish nation”.
The death penalty was abolished, the right to broadcast in languages other than Turkish was guaranteed, and the role of the military was reduced, which included the appointment of a civilian secretary-general to the National Security Council. As a result, and despite reservations about implementation, the EU Commission declared in October 2004 that “Turkey sufficiently fulfils the political criteria and recommends that accession negotiations be opened”.
“Sufficiently” was the ‘open sesame’ to Ali Baba’s cave, and once accession talks started a year later, there was a sudden loss of interest in the reform process. However, “the EU wills it” has been the AKP’s mantra to justify reforms which have been more concerned with implementing the party’s agenda than transforming Turkey into a liberal, democratic society.
The AKP’s electoral success in 2002 and 2007 gave the party a solid majority in Parliament but not the two-thirds necessary to bring about constitutional change.
However, through a policy of ‘kadrola?ma’ it has been able to fill most of the leading posts in state administration with the party faithful, particularly in the Ministry of Education. Independent boards, such as the Higher Education Board, inside banking, energy, and radio and tv, are no longer independent, and TÜBITAK (Turkey’s Scientific and Technological Research Council), Turkish Airlines and the state banks have come under party control. Despite Prime Minister Recep Tayyip Erdogan’s pre-election promises, there has been no limitation of deputies’ parliamentary immunity and an amendment of the Public Procurement Law in 2003 excluded energy, water, transportation and telecommunications contracts. A further amendment in 2008 rendered this “legal robbery enterprise” even more opaque.
A report published by the Open Society Foundation and Bosphorus University in 2009, “Being Different in Turkey”, confirms the efforts of the AKP government to transform Turkey into a conservative, religious society. Socially and professionally “neighbourhood pressure” is applied to ensure conformity to norms laid down by the party – attendance at Friday prayers, abstention from alcohol and wives being ‘covered’ i.e. wearing a headscarf.
The headscarf has played a major role on the AKP’s agenda, and as Necmettin Erbakan, leader of the Refah (Welfare) Party (the AKP’s precursor, which was banned in 1998) warned: “[University] chancellors are going to retreat before the headscarf when Refah comes to power.”
The European Court of Human Rights upheld the ban on the (Islamic) headscarf at universities in 2005, as it “appeared to be imposed on women by a religious precept that was hard to reconcile with the principle of gender equality”. According to Prime Minister Erdogan “On this issue, the court has no right to speak. That right belongs to the scholars of Islam (the ‘ulema’).” The AKP has made repeated efforts to ensure that graduates of the imam-hatip (religious) high schools are allowed to enter university on an equal footing with graduates from state high schools, but so far these attempts have been thwarted. The main obstacle to the AKP’s control of Turkish society has been opposition from the military and the judiciary. In July 2008 the Constitutional Court by 10 votes to one found the AKP guilty of being “the focal point of anti-secular activities” and its Treasury funding was halved. Prime Minister Erdogan is well known for his dislike of a critical press, and in 2007 Calik Holding, whose owner is a close friend of the Prime Minister’s, took over the Sabah-ATV media group, Turkey’s second largest, with the aid of loans from two state banks. The following year draconian tax fines totalling $3.2 billion were imposed on the Dogan Media Group, Turkey’s largest, after their exposure of corruption in government circles.
Since July 2007 hundreds of academics, journalists, politicians and officers have been detained and many charged with plotting to overthrow the AKP government in an alleged conspiracy known as the Ergenekon case. And the widespread wiretapping and surveillance of government opponents has created what Turkey’s Financial Times, Referans, last year in a headline called “The Republic of Fear”.
The recent constitutional amendments approved by Parliament and the President are primarily concerned with undermining the authority of the military, the Constitutional Court and the Supreme Board of Judges and Prosecutors, the AKP government’s main opponents.
The main political opposition has come from the CHP, the Republican People’s Party, which under the leadership of Deniz Baykal has for the last 18 years been moribund. However, the election of a modest accountant and outspoken opponent of corruption, Kemal Kilicdaroglu, as leader could well spell the end of the AKP government’s hegemony.
This is an edited version of a presentation given at the inaugural meeting of the Turkey Assessment Group in the European Parliament in Strasbourg on 19 May 2010. Robert Ellis is a regular commentator on Turkish affairs in the Danish and international press.
Posted June 6th, 2010 by hrc
Saturday, June 5, 2010
Thursday, June 3, 2010
Beware of Muslims!!! Sleep like a duck!!
Mammal Total Daily Sleep Time (in hours)
Giraffe 1.9
Roe deer 3.09
Asiatic elephant 3.1
Pilot whale 5.3
Human 8.0
Baboon 9.4
Domestic cat 12.5
Laboratory rat 13.0
Lion 13.5
Bats 19.9
VARIATION IN SLEEP STYLE/ POSTURE/TIME OF DAY
Humans Sleep in night, wake in the day (diurnal)
Mice Sleep in day, wake at night (noctournal)
Some rodents and insects Sleep in night and day, wake at dawn and dusk (crepuscular)
Moles/rabbits Sleep in burrows
Zebras Sleep in the open
Cows Sleep with eyes open
Horses Sleep standing
Leopards Sleep on tree limb
Bats Sleep upside down
Seals/ Hippos Sleep underwater (part of the time)
Dolphins/porpoises Sleep with one half of the brain at a time to allow breathing while swimming/sleeping
Ducks/pidgeons Sleep with one half of the brain while keeping one eye on predators
Migratory birds Sleep while flying across the ocean
Fruit flies/some fish Sleep-like rest periods with decreased movement, and altered threshold for stimuli.
Sunday, May 30, 2010
Why Muslims complaint at any critic?
Free Speech.
- FrontPage Magazine - http://frontpagemag.com -
Among Criminal Muslims
Posted By Jamie Glazov On May 5, 2010 @ 12:30 am In FrontPage 91 Comments
Frontpage Interview’s guest today is Nicolai Sennels, a Danish psychologist who worked for several years with young criminal Muslims in a Copenhagen prison. He is the author of Among Criminal Muslims. A Psychologist’s Experience from the Copenhagen Municipality. The book will be out in English later this year. He can be contact at: nicolaisennels@gmail.com. [1]
FP: Nicolai Sennels, welcome to Frontpage Interview.
I would like to talk to you today about your experience working with young criminal Muslims in a Copenhagen prison. Let’s begin by talking about how you got into your line of work.
Sennels: Thank Jamie.
Well., many people think that I took the prison job because I wanted to get a closer look at Muslim mentality, failed integration and Islam. But I did not. I was just looking for a job and having worked as a social worker taking care of teenagers for several years part time while studying at Copenhagen University to become a psychologist, it was natural for me to apply for a job involving juvenile offenders. I had no idea that seven out of ten teenagers in the average Danish youth prisons have a Muslim background. Since I was the first psychologist at the institution I was very free to develop my position as psychologist.
The main job was to find out the young peoples’ pedagogical and therapeutic needs and develop therapeutic methods fitted for those needs. And this I did and this is what my book is about. The unusual thing about my work is that I found out that my Muslim clients had certain psychological characteristics that my non-Muslim – mostly Danish – clients did not have. They were all between 15 and 17 years old, most of them showed antisocial behaviour and a big part of both groups came from homes with a certain lack of emotional support. I guess nine out of ten were boys and though the main part came from less well functioning homes I also had many Muslim and Danish clients who’s parents and elder siblings were well educated, had normal jobs and so on.
I worked in the prison for a bit less than three years and had around 150 Muslim clients and 100 Danish clients. I conducted group therapies and individual therapies and with such a large amount of both Muslim and non-Muslim clients I had a relatively large background material for understanding and comparing their psychological development and the underlying conditions influencing this development. Normal “real” research projects of this kind – consisting of long and several qualitative interviews – most often only have 20-30 subjects as background material.
FP: Ok, so some of your conclusions?
Sennels: Well, one significant conclusion was that having been raised in a Muslim environment – with Muslim parents and traditions – includes the risk of developing certain antisocial patterns.
About two thirds of all teenagers accused for criminal actions in Copenhagen have a Muslim background. For years the explanation for this phenomenon has been that Muslims are discriminated against by Danish employers and are thus unable to find a job. The consequence is that Muslims are poor – and this poverty then gets the blame for the high crime rate among young Muslim men.
As a humanist and psychologist I have to expose and oppose this faulty explanation. Explaining psychological development and complicated human mental and behavioural patterns by pointing on the amount of kroner, Euros or dollars rolling in to a person’s bank account every first bank day of the month is a very materialistic and two-dimensional view on the human being. What is first of all deciding our actions is our own free will and motivation – which are first of all influenced by the emotional, cultural and in some cases religious frame that we grew up in.
It is easy to establish a statistical connection between poverty and criminal behaviour – but what comes first? I saw a lot of young teenagers sowing the seeds for their own future unemployment by not going to school, staining their criminal records and developing unattractive social habits such as aggressiveness, insecurity and lack of respect for authorities.
FP: Did you find any real differences between Muslims coming from different parts of the Muslim world?
Sennels: My experience from working with Muslims is that the culture developed under Islamic influence supports the development of certain psychological characteristics. I had Muslim clients from most of the Muslim world: most of the Middle East, Muslim countries in Africa, Pakistan and ex-Yugoslavia. I did not register any major differences between the mentalities between these countries. The only real importance deciding the impact of Muslim mentality was whether the client himself identified himself strongly as belonging to the Muslim society or not. There was a quantitative difference from the often less Islamic Muslims from e.g. ex-Yugoslavia and the clients from the Middle East who mostly identified themselves strongly as being Muslims.
By far the most of my 150 Muslim clients expressed strong loyalty to their God, Allah, and their prophet but less than half was actively practising Islam by doing their prayers, Quran studies etc. But there did not seem to be any difference between the actively practising group and the group that could be called loyal but passive believers. Seen from the therapy room, the mentality stemming from Islamic influence on the societies where it is the dominating value system is so strongly rooted in the culture that Muslims are influenced by its dogmas and values no matter if they pray five times a day and can recite the Quran or not.
FP: Draw for us a psychological profile of Muslim culture. How does it shape a human being’s mind and behaviour to grow up in such a culture?
Sennels: The most important characteristics that I found concerns aggression, self-confidence, individual responsibility and identity.
Concerning anger, it quickly becomes clear that Muslims in general have a different view on aggression, anger and threatening behaviour than Danes and probably most of our Western world.
For most Westerners, it is an embarrassing sign of weakness if people become angry. This view on anger is probably consolidated already in early childhood. I have been working as a school psychologist for several years and bullying is a continuous problem at the schools that I work in. The interesting thing is that the children who are most likely to be the target of being bullied are the children that get angry the easiest. If people get angry we have a tendency to lose respect for them and in many cases we try to tease them to provoke them even more – with the pedagogical aim of helping the person to realize the childishness of his or her behaviour. Trying to get one’s will by acting aggressively or using threats is seen as immature and our reaction is often to ridicule or simply ignore them. Thus, the shortest way to lose face in our Western culture is to show anger.
It is completely opposite in the Muslim culture. While most of my Danish clients who had problems with anger felt embarrassed about it, none of my Muslim clients ever seemed to understand our view on anger. I spent countless hours doing Anger Management therapy with both Danish and Muslim clients and hence I had very good opportunities to experience the cultural differences concerning this specific emotion, ways of handling it and reacting to it.
In Muslim culture, it is expected that one should show anger and threatening behaviour if one is criticized or teased. If a Muslim does not react aggressively when criticized he is seen as weak, not worth trusting and he thus loses social status immediately.
This cocktail of cultural differences has sparked the ongoing debate on free speech all over the world. The free world’s criticism and jokes about Islam is met with anger and threats of terror. When a Danish cartoonist shows the Muslims’ prophet with a bomb in his turban to illustrate the fact that Mohammed conducted dozens of massacres and called for global violent jihad against non-Muslims, the reaction of Muslim leaders and their followers was exactly to confirm Westergaard’s drawing: They responded with jihad on all possible levels – threats of genocide, terror, economical boycott, lawsuits and using democratic systems in our countries, EU and the UN to challenge and destroy our laws on free speech.
The wisdom and bravery of any child in any school yard to people using aggression to hide their own insecurity because of a simple drawing would lead to more jokes and logic as a mean to pedagogically point out obvious human weaknesses. Unfortunately most of our politicians are not as wise and brave as the average school child.
FP: Expand a bit on the differences between Muslim and Western cultures in terms of self-confidence.
Sennels: The concept of honor in the Muslim culture is – just like in the case with anger – opposite of our Western view. It is common in the Muslim culture to be exceedingly aware of one’s status in the group, other peoples’ view of oneself and any signs of any kind of criticism. The aggressive response to anything that can make one insecure is seen as an expression of honorable behaviour. But what is honorable about that? What kind of honor needs to be defended by all means necessary – including the abolishment of women’s human rights, such as the right to pick their own sexual partners, clothes, husband and life style? What is honorable about anger and the lack of ability to ignore provocations and handle criticism constructively?
After listening to more than a hundred Muslim teenagers telling their stories about their feelings, thoughts, reactions, families, religion, culture, the life in their Muslim ghettos and their home countries, it became clear to me that to a Muslim such behavior is the very core of keeping one’s honor. But seen through the eyes of Western psychology, it is all an expression of a lack of self-confidence. According to our view, the base of being authentic and honorable is to know one’s strengths and weakness – and accepting them. The ability to think “your opinion about me, not mine – and mine counts to me” when provoked and being mature enough to handle criticism constructively is a source of social status in the Western world.
Unfortunately, the Muslim concept of honor transforms especially their men into fragile glass-like personalities that need to protect themselves by scaring their surroundings with their aggressive attitude. The show of so-called narcissistic rage is very common among Muslims. The fear of criticism is in many cases not far from paranoia. It is not without reason that self-irony and self-criticism is completely absent in the Muslim societies. Seen from a psychological perspective – whose aim is to produce self-confident, happy, free, loving and productive individuals; and not to please a hateful God or culture traditions – Muslim culture is in many ways psychologically unhealthy to grow up in.
FP: Ok and how does individual responsibility fit into all of this?
Sennels: To discuss individual responsibility, I need to first introduce the readers to the psychological term “locus of control.” Locus of control concerns if people see their life mainly influenced by inner or outer factors. In our Western culture, we see inner factors as more important than outer ones. Our point of view, our way of handling our emotions, our way of thinking, our way of reflecting, our way of reacting is all seen as ways that we decide our own lives. We may not always be aware of the way we think etc. and a whole industry has appeared because of that fact. Indeed, psychologists, therapists, psychiatrists, coaches plus countless self-help books and magazines are overflowing in our societies and are all aiming at helping us to become aware of how we decide our own lives.
None of these things exists in the Muslim world. The few psychiatrists they have are often educated in the West and whatever psychology and pedagogy that exists in Muslim countries does not have root in the Muslim culture but are ideas imported from the West.
Thus, when a Westerner experiences problems he asks himself: “What can I change in myself/my life to become happier?” This mentality showed it self clearly among my Danish clients. It was deeply rooted in them that talking about oneself can be a way of finding better ways of handling one’s own life. When having Muslim clients on my couch it was in most cases like having someone from another planet visiting me. Under normal conditions, Westerners and Muslims can communicate relatively easy – as long as it does not involve criticism. But in a setting where the whole concept is centred about that the Muslim client has to talk about his own feelings and thoughts because the psychologist thinks that it will help him to become more happy and able to live constructively, the “chain falls of the bike” as we say in Denmark. They shake their heads: in which way can they become happier if they expose the weaknesses that they have been taught since birth to hide in order to retain their honor? No way, José. I finally managed to develop a therapeutic method that to a certain extent could address these cultural difficulties, but therapy and Muslim mentality will probably never become real friends.
An important aspect of this difference concerning locus of control is that people who see their own lives mainly guided by outer factors – a fearsome God, a powerful father, influential imams, ancient but strong cultural traditions – very easily develop a victim mentality. It is thus not without reason that conspiracies and blaming the non-Muslims are so central in Muslim leaders’ rhetoric and politics. This victim mentality also dominates the mentality of Muslim immigrants, who often have a long row of demands for economic support and Islamization of our societies to satisfy their personal needs.
FP: Well it becomes pretty obvious why Muslims cannot integrate into our Western society. Crystallize the reasons for us.
Sennels: My experience is that you need three things to be able to integrate. You need to want it, you need to be allowed and you need to have the surplus. Very few Muslim immigrants fulfil these three criteria.
First we have to ask ourselves: why should Muslim immigrants want to integrate? They can live their culture, receive enough money, and have a full functioning social life with their Muslim friends without even learning our language — or even working. There is not really anything that makes it necessary to integrate. Of course there exist immigrant Muslims who want to adapt to the lifestyle and mentality in their new country but they are very few. In France only 14 percent [2] of the millions of Muslim immigrants see themselves as “more French than Muslim.” In Germany only 12 percent [3] of Muslims identify themselves as more German than Muslim.
A survey in Denmark showed that only 14 percent [4] of the Muslims living here can identify themselves as being Danish and democratic minded. My experience from my Muslim clients is that they do not see their Muslim identity as compatible with leading a Western life style. Being a Muslim also means that you see yourself as very different and actually as a better person than non-Muslims. This mentality easily leads to apartheid and racism. This is probably the reason that even though Muslim immigrants are more than five times as violent as ethnic Danes – according to crime statistics - three out of four victims of violence are Danish. [4]
The second criteria – being allowed to integrate – is also not very common. There is an exceedingly strong social control in the Muslim society. Everybody is keeping an eye on everybody and if someone does not follow the cultural or religious codex they are met with strong criticism and risk to be excluded from their society – often even from their own family. In worst case – and there are many of those – especially Muslim women live under a constant death threat that keeps them from entering our Western life style that includes such human rights as to pick one’s own sexual partners, clothing style, friends, religion and life style overall. Most of my Muslim clients saw their religious and cultural background as the height of civilization and morality – leaving it would be seen as a kind of cultural and religious apostasy by their kinsmen. Such acts often have severe consequences in not only gangs like Hells Angels and other tribal communities but also – and especially – among Muslims.
Finally, it takes a lot of personal surplus to integrate into another culture. It involves changing a part of one’s identity from belonging to one group into belonging to a group with completely other cultural values and traditions. It is not just like changing a bad habit such as quitting smoking – integration goes much deeper concerning the individual’s psychology. I met a few Muslim girls who as part of Western inspired teenage rebelling wanted to integrate and did not care that they were not allowed. Those girls did not posses the personal surplus and ended up in complete identity crises, going too wild, doing drugs and having random sex with all kinds of strange men etc.
For these reasons I am completely convinced that Muslim integration will never happen to the necessary extent.
FP: What is your view of the future of Europe in terms of the skyrocketing Muslim population?
Sennels: We are in the historical embarrassing situation that we have invited millions of people to our continent that do not want to integrate and are also not able to. Since the integration of Muslims will never happen – a fact I think that has already been proven years ago – we will end up with a significant part of our population that are actively working to Islamize our societies. There exist both Muslims and non-Muslims that see this Islamization as Islamic jihad – but it is more than that: it is human nature. People who do not feel at home where they live will naturally strive to change their surroundings. Muslims attempts to Islamize our societies have just begun — as they are feeling stronger and stronger in power and numbers. This process is pushed forward by Muslim leaders inside and outside Europe and helped on its way by a kind of collective cowardice called Political Correctness.
The World Economic Forum published a huge survey in 12 Muslim and 12 non-Muslim countries in their report “Islam and the West: Annual Report on the State of Dialogue, January 2008.” The report in general shows a great amount of distrust between the two groups of countries and discloses strong feelings of enmity. The last question in the survey is: “Do you think violent conflict between the Muslim and Western worlds can be avoided or not?” The report shows that a majority of the populations in all 24 countries believed that such a conflict can be avoided. But at the same time a majority of the 22 countries think that “the interaction between the Muslim and Western world is getting worse.” The majority of people still haven’t lost their hope but at the same time a majority see this hope getting smaller and smaller.
As Muslim immigrants push for Islamization and the original Europeans increasingly feel being exploited and threatened by growing and still more violent Muslim communities, a continent wide civil war might become unavoidable. We are already on our way to get our own European Islamic Gaza Stripes where non-Islamic authorities are met with flying stones and angry crowds while Islamic authorities such as imams, groups of elderly men and home made Sharia courts, are free to exercise their power. Such developments are very alarming and should be confronted with large amounts of police, strict laws, and cuts on economic support for families having more children than the country’s average and demands that Muslim organizations and leaders reform their version of Islam.
My guess is we will see more dead police men and kidnappings as a mean to negotiate the release of imprisoned Muslim religious or gang leaders, terror bombs, economical and practical support from Muslim countries to Muslim communities here in the West. Economic and police resources are already being drained by the many consequences of Muslim immigration and the need for profound reforming of our welfare system and for involving the army is inevitable in the long run. The feeling of safety and social coherence is already long gone in many parts in hundreds of European cities as a result of Muslims’ antisocial behaviour and enmity towards non-Muslims.
As I see it, the greatest danger is that the common European will fall into strong negative feelings and that the population and our authorities will feel pressed to compromise our own humanistic values in order to overcome the catastrophe. The sooner we handle the problems the greater the chance is that we can keep our important and unique human values.
FP: It’s all pretty depressing what political correctness and the Left has achieved in engendering and overseeing this Muslim infiltration of our society. The Left wanted to destroy its host society and it shrewdly figured out how to do so through the weapon of “multiculturalism.” Talk a bit about where this might not all be hopeless, how those of us who care about or society’s values can fight back. What can we do to avoid the surrender that the West is engaged in as we speak?
Sennels: Well Jamie, first let me stress that our “surrender” so to speak would not be enough. Only mass conversion would satisfy the rules of the Quran and its preachers. And even though Muslim leaders continuously claim that the only way to ensure global peace and morality is for all of mankind to become followers of their prophet, I am not so sure: Muslim countries are definitely less peaceful and morality concerning free speech, human rights and respect for human life is clearly less existent under Islamic rule than anywhere else.
Besides my suggestions mentioned above, the Western world has to put a complete halt to Muslim immigration and non-Western immigrants who did not already receive a citizenship. They should either fulfil a long row of criteria concerning integration or leave the country. Permanent citizenships to Muslim refugees should not be possible. I would like to mention that the average price for having an asylum seeker living in Denmark is 33.000 Euros (45.000 US dollars) a year. According to UNHCR [5] the price for helping a refugee in a refugee camp close to his own country is 33 Euros (45 US dollars).
We should in general make it so unpleasant and the economic disadvantage so big that the consequences of non-integration would motivate resident Muslims to emigrate – preferably to a Muslim country where they can live in a culture where they already know the language, culture and religion and do not live under the pressure to integrate and do not feel stigmatized by anti-immigration organisations and Islam critics.
Responsible lovers and protectors of our Western culture should make an effort to write letters to the editors, and internet bloggers have to make sure that the information that our main stream medias consciously avoid to publish gets known. We need to create a UN exclusively for democratic countries and the EU’s power to force immigration onto its member states should be taken away. Oil should only be used for transport, while heating should be replaced by green energy and nuclear power – to avoid dependency on Arab oil.
FP: Nicolai Sennels, thank you for joining us. You have shared some dark realities and warnings with us. I pray the West will eventually gain the will and capacity to defend itself.
*
Editor’s note: To get the whole story behind why the Left aids and abets the Muslim infiltration of the West, get Jamie Glazov’s new book, United in Hate: The Left’s Romance With Tyranny and Terror [6].
Article printed from FrontPage Magazine: http://frontpagemag.com
URL to article: http://frontpagemag.com/2010/05/05/among-criminal-muslims/
URLs in this post:
[1] nicolaisennels@gmail.com.: mailto:nicolaisennels@gmail.com
[2] only 14 percent: http://www.lefigaro.fr/flash-actu/2008/10/29/01011-20081029FILWWW00603-l-islam-de-france-bien-integre-sondage.php
[3] only 12 percent: http://europenews.dk/files/BMIStudy.pdfhttp:/europenews.dk/files/BMIStudy.pdf
[4] only 14 percent: http://jp.dk/indland/krimi/article1424845.ece
[5] According to UNHCR: http://kulturkloeften.dk.linux11.unoeuro.com/2009/09/29/asylprisen-en-gennemsnitlig-asylans%25C3%25B8ger-koster-det-danske-samfund-ca-250-000-kr-om-aret/
[6] United in Hate: The Left’s Romance With Tyranny and Terror: http://www.amazon.com/United-Hate-Romance-Tyranny-Terror/dp/1935071602/ref=sr_1_1?ie=UTF8&s=books&qid=1239336437&sr=1-1
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