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WARNING!!! Mostly publishing text chapter by chapter from 2083 - A European Declaration of Indepence manifest, so it would be easier to read it for some people. Please, read it with a thought. And when you have done it, share this to your friends.
Cheers, fellow crusaders!!
As the “armour acquirement phase” has been successfully completed it is now time to move on to the “weapons research phase” followed by the “weapons acquirement phase”. I’m planning a road trip to Denmark and Germany as backup targets and Czech Republic as the primary destination with the intention of buying an AK-47 (7.62) and a glock 17 or 19 (9 mm).I’ve spent the last two to three weeks researching clubs or similar places where medium-scale drug dealers frequent. Drug dealers are the best bet when looking to establish a weapons connection, after all. They, or their suppliers, have functional smuggler routes from other East bloc countries, the Balkans and from Turkey. While they prefer to trade drugs, due to the space efficient nature of narcotics, they are usually able to provide weapons as well. If they don’t have any weapons in stock, they are usually able to order arms from their couriers.
I can’t say I’m looking forward to this trip. I’ve heard that Prague is the most dangerous capital in Europe with a lot of very brutal and cynical criminals. There is a chance ill get killed down there by some desperate criminal individual. In any case; I’ve prepped by car, hollowed out the back seats of my Hyundai Atos and it should be room for weapons, a few frag grenades and AP ammo. The car is really crap so I hope it won’t break down in the middle of the autobahn. Several people on the Hyundai forum said I would never reach my destination and back in that car, lol. I guess we will see… The reason I chose it in the first place is that it looks like a pensioners car, so it not likely that I will be stopped in customs controls when I smuggle the arms back to Oslo.
Today is the day; I’m driving down to the ferry now. It will take me from Oslo to Kiel, whereas I need to drive aprox 9 hours straight to Prague where I have booked a 6 day stay at a relatively cheap hostel. I have usually gone with hotels in the past but they are not great for socializing. Nothing beats a Hostel when it comes to partying and getting to know people etc. This trip is going to be a fascinating experience. I’m just trying not to think too much about what might happen when I approach drug dealers. I’ve decided I want to get most out of the trip so I have made a schedule including visits to all of Prague’s tourist attractions. I will do this during the day time, and go clubbing at night looking for a connection.
I’m been two days in Prague. I’ve sorted a few tasks I wanted to do. One involved professionally printing prospectuses which will serve to strengthen my cover stories in case I get apprehended pre-operation. The prospectus is basically a Mineral Extraction business plan explaining in detail why I would need to create explosives. The cover story involves the manufacturing of explosives without a permit. Everything is specified in the prospectus which should be enough to create a reasonable doubt regarding any potential terror charges, should I ever get caught. I also got several police ID badges and other related insignias professionally printed, paying cash of course. Printing these back in Norway would only result in the clerk notifying the authorities.
So only one thing remains; I need to find my weapons connection within 4 days…! I failed miserably yesterday; I went to two brothels and a couple of clubs. The people I approached got really nervous and thought I was either a cop or completely nuts, lol. I have had to refine my approach pitch. It started off really bad. Whatever you do when trying to establish a gun connection, never be too direct;
Hello there; I want to buy an AK-47, 4 frag grenades, 1 glock and AP bullets. (Guy will run for the hills before you have completed the last sentence:-)
This city doesn’t seem dangerous at all btw. I have no idea why that BBC documentary would present such incorrect information. In fact, I feel even safer here than back in Oslo. Probably because there is basically no Muslims living in this country. Most of the criminals here are Christian Gypsies and I have found out that most of them have been basically chased away from the capital, Prague, to other Czech cities. I can understand why the government would want to do this. Prague is like a giant Museum of ancient European historical sites and attracts millions of tourists annually. All the criminals that was here a few years ago was bad for business. I have never seen this many tourists in any other European city; Paris, London and Berlin included. Downtown Prague is packed with thousands and thousands of tourists, even now in September.
Day 5 in Prague. I’m getting desperate. This is the first major setback for me during my operation. I am so disappointed by myself. I realize now that Prague is far from the ideal city when looking to buy arms. Western European capitals are probably a more suitable location to establish a connection as that is the end destination of the arms that come through here. Prague may be a transit point but finding the actual couriers or sellers has proven to be a hard task. Also, I guess I wasn’t motivated enough, considering the fact that I could have just purchased a legal semi automatic rifle and a glock in Norway. I have approached several shady looking individuals but I would have tried a lot harder if it weren’t for the fact that I could buy guns legally.
I have now decided to abort this sub-mission and rather focus on acquiring the weapons I need legally, back in Norway. Regardless of the outcome of this mission; I have had a great vacation and have experienced most of the historical sites and a lot of amazing architecture. I’ve also partied a lot with the people I met at the hostel. Time to go home…
The trip back was a bore. My Ipod batteries died halfway to Copenhagen. I stayed the night at a hostel and drove from Copenhagen to Oslo the next day.
This classification system is used to identify various individual cultural Marxist/ multiculturalist traitors. The intention of the system is to easier identify priority targets and will also serve as the foundation for the future “Nuremberg trials” once the European cultural conservatives reassert political and military control of any given country.
Any category A, B or C traitor is an individual who has deliberately used his or her influence in a way which makes him or her indirectly or directly guilty of the charges specified in this document: 1-8. Many of these individuals will attempt to claim “ignorance” of the crimes they are accused of.
Finally, all discussion can be sabotaged with the simple technique of shouting slogans: prejudice, myth, “racism/Islamophobia”. Take the struggle from the common battlefield of arguments into the opponent’s camp: his self-esteem as a member of the civilised company that abhors ugly things like prejudice and Islamophobia. After all, attack is the best defence.
After summing up the forms of negationism, we have to look into its causes. The following factors come to mind:
1. Orientalism and Islamology
After the medieval Christian pamphlets against “Mohammed the impostor” whose media campaigns ended in the late 19th century, not much has been published schematising the ideological and factual crimes of Islam. Books on, say, “slavery in Islam” are extremely rare: the raw information that could fill such a publication will have to be found in more general publications, in which Islam is only referred to in passing, often without the author’s realising the implications for an evaluation of Islam. It is often said (when introducing “refutations of prejudice”) that people always associate Islam with intolerance; but finding a book specifically devoted to the subject of Islamic intolerance will be harder. How many tens of millions have been killed by Islam simply because they were non-Muslims? Nobody has yet tabulated the figures available to prepare a general estimate. We can only notice that critical research of Islam is not exactly encouraged, and that there is an increasing tendency to self-censorship regarding Islam criticism. In part, this is due to a much delayed reaction against the long-abandoned Christian polemical approach.
Now that Islamic Studies departments in Europe are increasingly manned by Muslims and sponsored by Islamic foundations and states, the climate for critical studies of Islam is only worsening. When comparing the first (pre-World War 2) edition of the Encyclopaedia of Islam (Leiden, Netherlands) with the new edition, it is striking how critical observations have been ironed out. But even in the past, Islam has enjoyed a rather favourable treatment in academic circles. Thus, about Islamic slavery the prominent Dutch Islamologist C. Snouck-Hurgronje wrote in 1887 (i.e. thirty years after the Americans had waged a war to impose the abolition of slavery in their southern states, and some seventy years after its abolition in the colonies): “
For most slaves their abduction was a blessing… They themselves are convicted that it is their enslavement that has for the first time made them human.”
The political context of the growth phase of Islamology provides a part of the explanation. Mature colonialism was not waging war against Islam, but sought the co-
operation of the established social forces in the colonised populations. The British co-operation with the Indian Muslims is well- known; it is epitomised by the founding in 1906 of the Muslim League, which sought to “
inculcate loyalty to the British Empire in the Indian Muslims”. In French West Africa, in the same period, Islam was accepted as a factor of social stability, and General Lyautey pursued a dream of a Franco-Islamic synthesis culture in Algeria. In the 1930s, in the last European attempt at fresh colonisation, the Italian Fascists actively supported the spread of Islam in the Horn of Africa. But already since 1853 the colonial powers had been supporting the Caliphate against a Christian power, Russia, esp. in the Crimean War (a mistaken war if ever there was one), and this had strongly contributed to climate of benevolence towards the Muslim culture.
2. Church policy
Christianity has for centuries waged a lively polemic against Islam. Recently, this criticism has subsided. Worse, polemical works by clerics have been withdrawn or kept unpublished (such as, early this century, Father Henri Lammens’ paper arguing that Mohammed’s revelations were a psychopathological phenomenon). One reason is that the Church is aware of the similarity between Jesus’ and Mohammed’s missions, so that a criticism of the foundations of Islam may backfire on Christianity. The second reason is the fear that Christians in the Muslim world would have to pay for even ideological attack on Islam (that is why Church polemists save their sharpest words for harmless religions like Hinduism). This fear also motivates other Church policies, such as the non-recognition of the state of Israel.
Meanwhile, the face of the Church has changed. A small but significant event in the wake of the Second Vatican Council was the deletion from the Saints’ calendar of Our Lady of the Redemption of Slaves, whose feast was on 24 September. In the Middle Ages, there was a special clerical order and a whole fund-raising network devoted to the redemption (
“buying back”) of Christian slaves held in Barbary. Until the 19th century, coastal villages in Italy had watchtowers to alarm the people when a ship of the slave-catching Barbarese pirates was in sight. The terror of Islamic slavery was a permanent feature of Christian history from the 7th till the 19th century, but now the Church is working hard to erase this memory.
Today, its pastors are the most fervent pleaders for the rights of Islam. Muslims in Europe are for them a substitute for the disappearing parish members. Separate Christian institutions, whose reason of existence is being questioned, find a new legitimacy in the fact that Islam in its turn is also opening separate schools, charities and even political parties. Islam has become a
sister religion regularly praised as a religion of peace.
One of the ideological guidelines of anti-colonialism was: “Of the (ex) colonised, nothing but good must be said.” Therefore, mentioning the colonialism and mass slavery practised by the Muslims had become undesirable.
Add to this general taboo the warning that Islam criticism effectively implies support to Israel, described by Maxime Rodinson as a “
colonial settler-state”. If one acknowledges that Islam has always oppressed the Jews, one accepts that Israel was a necessary refuge for the Jews fleeing not only the European but also the Islamic variety of anti-Judaism. Let us not forget that decolonisation was followed immediately by renewed discrimination of and attacks on the Jewish and Christian minorities, and that those Jews who could get out have promptly fled to Israel (or France, in the case of Algeria). It is no coincidence that these Sephardic Jews are mostly supporters of the hard- liners in Israel.
4. The enemy’s enemy is a friend
Many people brought up as Christians, or as nominal Hindus, never outgrow their pubescent revolt against their parents’ religion,
and therefore automatically sympathise with every rival or opponent of the religion they have come to despise. Because Islam poses the most formidable threat, they like it a lot.
In this century, Islam has come to be advertised as a naturally leftist “religion of equality”. This line has been developed by Muslim apologists such as Mohammed Habib, and they have even taken it as a rationalisation of the irrational claim that Mohammed was the “last Prophet”: after all, as the “prophet of equality”, he had brought the ultimate message upon which no improvement is possible. Sir Mohammed Iqbal, one of the fathers of Pakistan, had claimed that “Islam equals Communism plus Allah”. The Iranian Ayatollahs, by contrast, and most of the vocal Muslims after the Soviet-Islamic war in Afghanistan, have restated the orthodox position that Communism is un-Islamic, not only because of its atheism but also because of its rejection of free enterprise; the current claim is that Islam provides a “better form of equality” than Communism.
Even while Communists were slaughtered in Islamic Iran, and even while political analysts classify the Islamist movements as “
extreme rightist”, most leftists have kept on cultivating some sympathy for Islam. During the Lebanese civil war, they fed us news stories about “leftist Muslims, rightist Christians”, “Islamo-progressive, Christiano- reactionnaire”.
Negationism in Europe is practised with the most prowess by historians and writers who are under the spell of Marxism. Lenin had wanted to use the Muslims against the French and British colonialists. Modern Leftists with Marxist sympathies see Islam as an ally against Israel and the US.
6. Rightist traditionalism
There is also a rightist sympathy for Islam. An obvious point of agreement is of course anti-Judaism. A subtler basis for sympathy is the so-called traditionalist current, which was represented by the converts Rene Guenon and Frithjof Schuon, and still has a following: it has been idealising Islam and esp. Sufism as the preserver of the age-old philosophia pernnis against modernity. In Russia, some Slavophile anti-Western groups now seek an alliance with Islam against the impending Americanisation of their society. In the U.S., Christian fundamentalists and Islamic organisations are increasingly creating common platforms to speak out against trends of moral decay (abortion, pornography, etc.). Some of these phenomena of traditionalist alliance-building are quite respectable, but they are nevertheless conducive to Islam negationism.
7. Economic Liberalists
Liberalists see Muslim immigration as an endless source of cheap labour and seek to defend them as often as they can. In addition, they support EU membership for Turkey.
8. Liberal Islam
In the Islamic world, it is unwise to attack Islam head-on. Yet, sometimes people in those countries feel the need to oppose Islamic phenomena and campaigns, such as the witch-hunt on un-Islamic cultural remnants, violence on the non-Muslims, extreme forms of gender inequality. In order to have a chance, these people have to use Islamic language:
“Mohammed was actually against polygamy”, “violence against others is in conflict with the tolerance which Mohammed has taught us”, “and respect for other cultures is part of Islamic tradition”.
In order to press their humanist point, they have to formally identify with Islam and lie about its contents.
Many Muslims have started to believe their own rhetoric. If you point out to them that the Quran teaches intolerance and war against the unbelievers in the most explicit terms, many of them will sincerely protest, and not know what to say when you show them the Quranic passages concerned. There is no reason to doubt that the Moroccan authoress Fatima Mernissi genuinely believes in her own argument that the Quranic instructions on how to organise your polygamous household are to be read as an abolition of polygamy (albeit in veiled terms, because Allah, the same Allah Almighty who went straight against the prevalent customs of idolatry and pluralism, had to be careful not to offend the spirit of the times). Many nominal Muslims have outgrown Islamic values and developed a commitment to modern values, but their sentimental attachment to the religion imbibed in their childhood prevents them from formally breaking with Islam and makes them paint a rosy picture of it.
Among Muslim spokesmen, is certainly not the fundamentalists who are the most active proponents of negationism. It is liberals like Asghar Ali Engineer who deny that Islam ordains war on the infidels. It is those who are acclaimed by Europeans as being good “
secular” Muslims. An Islam that wants to be secular cannot be and is therefore dishonest and untrue to itself. Unfortunately, a tolerant Islam is a contradiction, and the “creation” of a tolerant past for Islam to appease the position of liberal Muslims, is a lie.
9. Muslims differing from Islam
Many people have a Muslim neighbour who is a fine man, and from this empirical fact they conclude: Islam cannot be all that bad considering our friend Mustapha. This one empirical fact gives them a tremendous resistance against all information about Islamic intolerance. People usually reduce the world to their own sphere of experience, and general historical facts of Islamic fanaticism are not allowed to disturb the private experience of good neighbourly relations.
Many nominal Muslims have retained some vague generalities about morality from the Quran, and they normally go by their own conscience and sensibility without ever developing the doctrinally prescribed hostility towards non-Muslims. These good people, although bad Muslims, can ignore but not change Islamic doctrine. They cannot prevent the Quranic message of hatred from infecting at least some of the more susceptible among their brethren and perhaps even their children or grandchildren in the future.
There have certainly been situations where sane Muslims have calmed down their more riotous brethren, and such individuals do make a real difference. We should not make the Islamic mistake of judging people simply by their belonging or not belonging to the Muslim community, rather than by their human qualities. But the fact remains that the presence of a doctrine of intolerance as the official and identity-defining ideology of a community, exerts a constant pressure tending towards separatism and confrontation. The alleviating presence of the humanist factor even within the Muslim community should not be used to deny the ominous presence of Islamic factors.
“Those who deny history are bound to repeat it”
: While Nazism is simply too stained to get a second chance, Islam is certainly in a position to force unbelievers into Dhimmitude (as is happening in dozens of Muslim countries in varying degrees), and even to wage new jihads, this time with weapons of mass-destruction. Those who are trying to close people’s eyes to this danger by distorting or concealing the historical record of Islam are effective accomplices in the injustice and destruction which Islam is sure to cause before
the time of its dissolution comes. Therefore, I consider it a duty of all intellectuals to expose and denounce the phenomenon of negationism whenever it is practised.
•Falsified information about the Crusades (it was a defensive campaign not offensive)
• Western colonial history (anti Western bias, this (primarily financial exploitation) was nothing compared to the 1400 years of Islamic Jihad which resulted in countless genocides of more than 300 million people, and the enslavement and forceful conversion of more than 300 million)
The above information serves as reminder why Muslim apologists and the European state falsification process has to be fought and defeated.
Unfortunately for us, more than 95% of today’s Journalists, editors, publishers are pro-Eurabians (support European multiculturalism). The same goes for 85% of Western European politicians and more than 90% of EU parliamentarians.
Also, we shouldn’t forget that it’s the EU  that is the driving force behind European revisionism on Islam in Europe.
The Eurabia Code:
Euro-Arab Dialogue Symposia conducted in Venice (1977) and Hamburg (1983) included recommendations that have been successfully implemented…
The necessity of cooperation between European and Arab specialists in order to present a positive picture of Arab-Islamic civilisation and contemporary Arab issues to the educated public in Europe.
The Euro-Arab Dialogue (EAD) is a political, economic and cultural institution designed to ensure perfect cohesion between Europeans and Arabs. Its structure was set up at conferences in Copenhagen (15 December 1973), and Paris (31 July 1974). The principal agent of this policy is the European Parliamentary Association for Euro-Arab Cooperation, founded in 1974. The other principal organs of The Dialogue are the MEDEA Institute and the European Institute of Research on Mediterranean and Euro-Arab Cooperation, created in 1995 with the backing of the European Commission.
In an interview with Jamie Glazov of Frontpage Magazine, Ye’or explained how “in domestic policy, the EAD established a close cooperation between the Arab and European media television, radio, journalists, publishing houses, academia, cultural centers, school textbooks, student and youth associations, tourism. Church interfaith dialogues were determinant in the development of this policy. Eurabia is therefore this strong Euro-Arab network of associations - a comprehensive symbiosis with cooperation and partnership on policy, economy, demography and culture.”
Eurabia’s driving force, the Parliamentary Association for Euro-Arab Cooperation, was created in Paris in 1974. It now has over six hundred members - from all major European political parties - active in their own national parliaments, as well as in the European parliament. France continues to be the key protagonist of this association.
One of the documents Bat Ye’or was kind enough to send me (which she mentions in the French version of her book about Eurabia but not in the English version) is the Common Strategy of the European Council - Vision of the EU for the Mediterranean Region, from June 19th 2000.
It includes many recommendations, such as:
“to elaborate partnership-building measures, notably by promoting regular consultations and exchanges of information with its Mediterranean partners, support the interconnection of infrastructure between Mediterranean partners, and between them and the EU, take all necessary measures to facilitate and encourage the involvement of civil society as well as the further development of human exchanges between the EU and the Mediterranean partners. NGOs will be encouraged to participate in cooperation at bilateral and regional levels. Particular attention will be paid to the media and universities [my emphasis].”
The Strategy also wants to “pursue, in order to fight intolerance, racism and xenophobia, the dialogue between cultures and civilisations.”
The Algiers Declaration  for a Shared Vision of the Future was made after a Congress held in Algeria in February 2006. The document states that: “It is essential to create a Euro-Mediterranean entity founded on Universal Values” and that “It is crucial to positively emphasise all common cultural heritage, even if marginalised or forgotten.” A Common Action Plan draws up a large number of recommendations on how to achieve this new Euro-Mediterranean entity. Among these recommendations are:
• Adapt existing organisations and the contents of media to the objectives of the North- South dialogue, and set up a Euro-Mediterranean journalism centre
• Set up a network jointly managed by the Mediterranean partners in order to develop “a harmonised education system” [A ”harmonised education system” between the Arab world and Europe? What does that include? Do I want to know? Will they tell us before it is a fait accompli?]
These agreements, completely rewriting European history books to make them more Islam-friendly and gradually silencing “Islamophobia” as racism, are being implemented even now.
In June 2005 in Rabat , Morocco, a conference was held on “Fostering Dialogue among Cultures and Civilisations.” The Conference was jointly organised by UNESCO, the Islamic Educational, Scientific and Cultural Organisation (ISESCO), the Organisation of the Islamic Conference (OIC), the Arab League Educational, Cultural and Scientific Organisation (ALECSO), the Danish Centre for Culture and Development (DCCD) and the Anna Lindh Euro-Mediterranean Foundation for the Dialogue between Cultures (Alexandria, Egypt).
Among the recommendations that were raised by Mr. Olaf Gerlach Hansen, Director General of the DCCD: “We are interested in new actions in the media, in culture and in education. These proposals include:
- Concrete initiatives to develop “intercultural competencies” in the training of new generations of journalists - Concrete initiatives for links and exchanges between journalists, editors, media-institutions, which encourage intercultural co-operation” - Concrete initiatives for curriculum development through new educational materials and revision of existing textbooks.
Although not stated directly, one may reasonably assume that among the “negative stereotypes” to be removed from the textbooks used to teach history to European schoolchildren are any and all references to the 1300 years of continuous Jihad warfare against Europe. These recommendations were accepted and incorporated into The Rabat Commitment.
The ECRI called on the EU member states to adopt measures that would effectively outlaw any serious debate about Islam and introduce pro-Muslim “affirmative action.” European countries should:
• Modify curricula to prevent “distorted interpretations of religious and cultural history” and “portrayal of Islam on perceptions of hostility and menace”;
• Encourage debate in the media on the image which they convey of Islam and on their responsibility to avoid perpetuating prejudice and bias.
Historical revisionism is the attempt to change commonly held ideas about the past. Negationism is the denial of historic crimes.
Islam and the West, Bernard Lewis:
We live in a time when great efforts have been made, and continue to be made, to falsify the record of the past and to make history a tool of propaganda; when governments, religious movements, political parties, and sectional groups of every kind are busy rewriting history as they would wish it to have been, as they would like their followers to believe that it was. All this is very dangerous indeed, to ourselves and to others, however we may define otherness — dangerous to our common humanity. Because, make no mistake, those who are unwilling to confront the past will be unable to understand the present and unfit to face the future.
Ironically though, this harsh criticism of state sanctioned revisionism comes from an Armenian Genocide denier who has downplayed the brutality of the Ottoman Empire considerably. However, Lewis is seen as a moderate Orientalist frequently sought by many mainstream policy makers including the current Bush administration.
Given the ignorance with which it is treated, the history of the last 1400 year Islamic Jihad against non-Muslims and Europe comprises one of the most radical forms of historical negationism. The First chapter of this book is therefore dedicated in memory of this ongoing Jihad. We must strive to combat and reverse state sanctioned falsification process by preparing for the time when the true history of Islam will be re-introduced. When our current European regimes fall (and our current systems based on multiculturalism will collapse) within the next 150 years it will allow us to once again re-introduce and make use of the true history of Islam, including: Islamic history, Islamic jurisprudence, and true descriptions of Jihad, Dhimmitude and other falsified aspects of Islam. The essential aim of this is to prevent historical amnesia by preserving this true uncensored history.
Since the creation of Islam in the 7
thcentury and to up to this day, the Islamic Jihad has systematically killed more than 300 million non Muslims and tortured and enslaved more than 500 million individuals. Since 9/11 2001, more than 12 000 Jihadi terrorist attacks have occurred around the world which have led to the death of one or more non-Muslims  per attack. In other words; there are around 150 deadly Jihadi attacks per month around the world. This trend will continue as long as there are non-Muslim targets available and as long as Islam continues to exist.
I must admit, when I first started the study on Islamic history and Islamic atrocities more than 3 years ago I really had my doubts about the “politically correct” information available. I started to scratch the surface and I was shocked as I uncovered the vast amount of “ugly, unknown” truths concerning Islamic atrocities. There is a common misconception regarding Islam and Christianity. A lot of people believe today that Christianity still is and was as evil as Islam?! I can attest to the fact that this is absolutely incorrect. Jihadi motivated killings, torture and enslavement count for more than 10 times as Christian motivated killings. However, the politically correct Western establishments want us to think otherwise.
The essence of multiculturalism is that all cultures and religions are “equal”. In this context our Western governments launched a great “campaign of deception” against their own people with the goal of creating a falsified version of the Islamic and European Civilisation, in order to make them equal. According to them, this is needed in order to successfully implement multiculturalism. Islamists, Arab Nationalists and Marxist theorists have been at the forefront of falsifying our history since WW2. Especially Edward Said’s book
Orientalism published in 1978, have been the driving force in this process.
In the past, Europe has had a stereotypical view of Islam just as Islam has had a stereotypical view of us - and these views are largely hostile. For century after century Islam was an enormous threat to what might loosely be called Christendom. It shaped every aspect of European history and was directly responsible for Europe’s colonial empires. Up till around 1750 they were a dangerous and direct competitor to our interests. Gibbon writing in the 1780s was the first to think that the danger had passed. On a local scale the threat lasted even longer. Barbary pirates ravaged the coast of England up till the 1830s carting off coastal villages into slavery and at even later dates on the west coast of Ireland and Iceland. And this was at the height of the British Empire. More than 1,5 million Europeans have been enslaved since the first Jihadi invasion of Andalusia, most of which were brought to North Africa.
History, Marxism and Islam – What your government, the academia and the media are hiding from you. Revisionism based on appeasement and anti-European thinking.
Perhaps no aspect of Political Correctness is more prominent in Western European life today than feminist ideology. Is feminism, like the rest of Political Correctness, based on the cultural Marxism imported from Germany in the 1930s? While feminism’s history in Western Europe certainly extends longer than sixty years, its flowering in recent decades has been interwoven with the unfolding social revolution carried forward by cultural Marxists.
Where do we see radical feminism ascendant? It is on television, where nearly every major offering has a female “power figure” and the plots and characters emphasise inferiority of the male and superiority of the female. It is in the military, where expanding opportunity for women, even in combat positions, has been accompanied by double standards and then lowered standards, as well as by a decline in enlistment of young men, while “warriors” in the services are leaving in droves. It is in government-mandated employment preferences and practices that benefit women and use “sexual harassment” charges to keep men in line. It is in colleges where women’s gender studies proliferate and “affirmative action” is applied in admissions and employment. It is in other employment, public and private, where in addition to affirmative action, “sensitivity training” is given unprecedented time and attention. It is in public schools, where “self awareness” and “self-esteem” are increasingly promoted while academic learning declines. And sadly, we see that several European countries allow and fund free distribution of contraceptive pills combined with liberal abortion policies.
While the radical feminist movement is embraced by present day Political Correctness ideology, derived from cultural Marxism, feminism as such does have earlier roots. Feminism was conceived and birthed in the 1830s, in the generation experiencing the first stage of the industrial revolution. Women, who for centuries had shared the challenges of surviving in an agrarian life, were becoming part of a middle-class gentry with more time and energy to spend writing newspaper articles and novels for their “sisters.” The initial stages of the feminisation of European culture had started.
These feminists, radical in their time, supported women’s rights, egalitarianism, anti-colonialism, pacifism and other causes which we now observe in popular culture. In contrast to today’s radical feminists, social feminists of the 1890s and early 20th century were of a less totalitarian character. They stood for women’s suffrage but also advocated the strengthening of the family.
Today, the feminisation of European culture, moving rapidly since the 1960s continues to intensify. Indeed, the present-day radical feminist assault through support for mass Muslim immigration has a political parallel to the their anti-colonial efforts. This current assault is in part a continuation of a century-old effort to destroy traditional European structures, the very foundation of European culture.
There is no doubt in the media that the “man of today” is expected to be a touchy-feely subspecies who bows to the radical feminist agenda. He is a staple of Hollywood, the television network sitcoms and movies, and the political pundits of talk shows. The feminisation is becoming so noticeable that newspapers and magazines are picking up on it. For example, the Washington Times and National Review magazine combined to tell us that “behind the breezy celebration of ‘guy stuff’ in today’s men’s magazine lurks a crisis of confidence. What does it mean to be masculine in the 90s?” It is revealed that today’s men’s magazines (Esquire, GQ, Men’s Health, Men’s Fitness, Men’s Journal, Details, Maxim, Men’s Perspective)”are all geared to a new feminised man….” Some examples? The old masculine attitude toward personal appearance is disappearing. If memory serves, our fathers’ acts of personal upkeep were mostly limited to shaving and putting on a tie. According to Lowry:
It’s hard to imagine [them] interested in articles on ‘A Flat Belly for the Beach’ (Verge), or the three new men’s fragrances for the fall season (GQ), or even ‘The New Fall Suit’ (Esquire). But somewhere along the line men became less concerned with being strong and silent, and more worried about making themselves pretty.
Indeed the feminisation of European culture is nearly completed. And the last bastion of male domination, the police force and the military, is under assault.
If this “feminisation” trend were driven only by radical feminists seeking to pull down a perceived male-dominated hierarchy, there would be more hope that the cycles of history would move Europe toward a stable accommodation between men and women. But the drive is deeper, and it will not be satisfied by any accommodation. The radical feminists have embraced and been embraced by the wider and deeper movement of cultural Marxism. For dedicated Marxists, the strategy is to attack at every point where an apparent disparity leaves a potential constituency of “oppressed” victim groups – Muslims, women etc. Cultural Marxists, men and women, are making the most of it, and the theory developed by the Frankfurt School provides the ideology.
The Frankfurt School theorised that the authoritarian personality is a product of the patriarchal family. This idea is in turn directly connected to Engels’s The Origins of the Family, Private Property and the State, which promotes matriarchy. Furthermore, it was Karl Marx who wrote in The Communist Manifesto about the radical notion of a “community of women.” He also, in 1845, wrote disparagingly in his The German Ideology of the idea that the family was the basic unit of society.
The concept of the “authoritarian personality” is not just to be interpreted as a model for the conduct of warfare against prejudice as such. It is a handbook for psychological warfare against the European male, to render him unwilling to defend traditional beliefs and values. In other words, the aim was to emasculate him. Undoubtedly the Institute for Social Research at Frankfurt University meant this, as it used the term “psychological techniques for changing personality.”
The “authoritarian personality,” studied in the 1940s and 1950s by Western Europeans and American followers of the Frankfurt School, prepared the way for such psychological warfare against the male gender role. The aim was promoted by Herbert Marcuse and others under the guise of “women’s liberation” and in the New Left movement in the 1960s. Evidence that psychological techniques for changing personality are intended to focus in particular on the emasculation of the European male has also been provided by Abraham Maslow, founder of “third force humanist psychology” and promoter of psychotherapeutic techniques in public school classrooms. He wrote that “the next step in personal evolution is a transcendence of both masculinity and femininity to general humanness.”
Cultural Marxist stalwarts apparently know exactly what they want to do and how they plan to do it. They have actually already succeeded in accomplishing much of their agenda.
How did this situation come about in European universities? Gertrude Himmelfarb has observed that it slipped past traditional academics almost unobserved until it was too late. It occurred so “quietly” that when they “looked up”, postmodernism was upon them with a vengeance. “They were surrounded by such a tidal wave of multicultural subjects such as radical feminism, deconstructed relativism as history and other courses” which undermine the perpetuation of Western civilisation. Indeed, this tidal wave slipped by just as Antonio Gramsci and the Frankfurt School had envisioned – a quiet revolution propagating a European hate ideology with the goal of destroying Western civilisation and which was: anti-God, anti-Christian, anti-family, anti-nationalist, anti-patriot, anti conservative, anti-hereditarian, anti-ethnocentric, anti-masculine, anti-tradition, and anti-morality.
“Cultural Marxism,” as preached by the Frankfurt School has thus spurred the widely popular and destructive concepts of “affirmative action,” “multiculturalism” and “diversity.” One can’t escape these terms today. These concepts have destroyed every defensivestructure of European society which has laid the foundation for the Islamisation of Europe.
Literature is, if not the most important cultural indicator, at least a significant benchmark of a society’s level of civilisation. Our nature and environment combine to form each individual mind, which in turn expresses itself in words. Literature, as the words society collectively holds up as exemplary, is then a starting point of sorts – a window into the culture.
Today’s literary field is therefore worth examining for the insights it provides into our current cultural milieu. The contemporary Western European and American literary field is awash in “isms:” Marxism, Freudianism, feminism, and so on. Most of these are the academic cousins of what is called in the common culture “Political Correctness.” Literary theorists take their particular brand of criticism and apply it to literature in an effort to find self-affirmation in a “discovered” meaning of the text. For a feminist critic, for example, no longer does Andrew Marvel’s “Upon Appleton House” have the beauty of the grounds as its theme; it speaks instead of the evils of a patriarchal line of inheritance. These “cultural critics,” so named because they critique literature based on the point of view of a particular culture, arose in the 1960s, but their schools of criticism only truly began to pick up steam with the arrival of the school of deconstruction in the 1970s.
The works of the father of deconstruction, Jacques Derrida, began to be translated from the French by American professor Gayatri Spivak in the mid-1970s, a time when the U.S. literary scene was ripe for its influence. The economic Marxists were alive and well on Western European and American campuses, and the cultural critics were still being fed by the radicalism of the times. Feminists had gained a foothold in the earlier decade, but they had in their meagre arsenals only a vague feeling of repression. What they lacked was philosophical backing – the courage prompted by having their own logos. The arrival of deconstruction from France provided that philosophy.
At that time, that generation of academics was doing what all academics do, telling the previous generation that it had it all wrong. In this case the rebellion was against the New Critics – so-called even now, decades after their prime. The New Critics specialised in finding the meaning of texts without regard to background information such as authorial intent, a process that had “the text is everything” as its guiding principle.
The new generation of critics set out to turn that principle on its head. Instead of “the text is everything,” the new generation claimed that “everything is text” and turned to analysing anything and everything in relation to the literary work. If a poet wrote a poem that included a female character, the critics would look into the poet’s relationship with his mother, his wife, his sister and so on in an effort to offer up an interpretation of the work. This could have (and often did have) the positive effect of using biographic information to gain new understanding of the work; however, these new interpretations were not attempts to discern the true meaning of the work (as the New Critics had done) or even to discover the author’s intended meaning (as traditional readings attempted). This new generation of critics instead became prime practitioners of what is known in literary circles as “cultural criticism.” They strained to view literature from the “woman’s point of view” or the “victims” or the “radical minority point of view.” Their attempts were not to find meaning – they were influenced too greatly by relativists for that – but to find sexism, racism or “homophobia” in the works of male, European or heterosexual authors.
Derridean deconstruction became a tool for these cultural critics. Simply stated, deconstruction is a school of thought that posits that words have no meaning. Instead, words have “traces” of meaning. The meaning of a word is continually disappearing, leaving us with only the memory, or trace, of what that meaning once was.
Once they realised the power of this school of thought, the cultural critics embraced it readily, for here they discovered a method of attack on the traditional interpretations of
literary works. They used deconstruction to remove traditional meaning and replaced it with new meaning. That meaning was the Political Correctness that infests our society today. For example, after the traditional meaning of “How Do I Love Thee?” has been destabilised in the process described above, a feminist critic might come along and - in the absence of a stable traditional interpretation – declare that the poem is “really” concerned with how women in nineteenth-century England were conditioned to see themselves as secondary to men.
The intelligentsia had forgotten its literature in its haste to promote its politics.
Unfortunately, that has not stopped the cultural critics from indoctrinating this new generation in feminist interpretation, Marxist philosophy and so-called “queer theory.” Requirements for reading Shakespeare, Milton, Chaucer, and other dead white males are disappearing, to be replaced by options to take studies in “The Roles of Women in the Renaissance” (an excuse to lament the sexism of the past) or “The Bible as Literature” (a course designed to denigrate the Bible as cleverly crafted fiction instead of God’s truth).
The reliable saviour of the intelligentsia is the common man and his common sense. Common sense dictates that words do mean things, and as deconstruction posits otherwise it will be relegated to the margins of society. Sadly, its effects will linger on – it has given a sense of validity to cultural criticism and established a marketplace for its ideas.
Actually, I’m writing 2 books. and if you wanna help, share your thoughts of about Breivik’s manifesto, or your thoughts of about him and his views & stuff like that with me. :)
I wanna get many different ideas to the book of mine. And feel free to share other political opinions with me too, like.. freedom of speech, of about different religions, atheism, people, humanism, society, psychology, psychiatry…
Thank you! xoxo