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Rapperen Makss Damage, der betegner sig selv som “kommunistisk musiker”, har udgivet en ny plade „Makssismuss 2010“

“Jeg smider giftgas ind i jødiske bosættelser” rapper sangeren i “Arabiske Penge”. Hans nye album er fuld af anti-jødisk-israelske passager. Men selv i tidligere offentliggjorte sange, som kan downloades via hans hjemmeside, tilskynder han åbent til had og vold mod “anti-kommunister, israelere og politifolk.” For de fleste af hans “fjender” – herunder både “politikere, anarkister, anti-tyskere, Stalin og Lenin- kritikere” – venter Gulag. For journalisten Henryk M. Broder og Helmut Kohl, som begge efter hans mening er “løgnagtige islamofober”, kræver han dødstraf i sangen „Lange noch kein Nazischwein“.

Stalin kult og Israel-had

Der er i alt 18 numre på det nye album, der mindes terrorgruppen Rote Armee Fraktion. En særlig rolle i musikken spiller anti-semitiske konspirationsteorier.Israel og USA er dæmoniseres af rapperen for at have iscenesat den 11. September 2001. Samtidigt med en forherligelse af Stalin og Lenin vil han udslette storkapitalisterne.Rapperens hjemmeside er ikke mere tilgængelig. Siden slutningen af marts, har han haft en ny hjemmeside. På den nye lover han endnu mere vold og antisemitisme. På et billede vises en abe, der holder Israels flag med teksten: “En anti-tysk son-of – bitch.” Han har haft mindst én live-optræden som en solo kunstner allerede: på en sommerlejr for „Sozialistischen Deutsche Arbeiterjugend“ (SDAJ) i Ostwestfalen-Lippe i Herzebrock-Clarholz . SDAJ tilhører koalitionspartnerene af respekterede fagforeninger, De Grønne, SPD og CDU. Antisemitischer “Kommunisten-Rap” aus Gütersloh, (Snaphanens oversættelse.) Tyskland har dem, der ikke nøjes med truslerne: Jugendliche schlagen Polizisten zusammen. (Germany: Beating up the Police.)

–  I forgårs kunne man se Google offentliggjorte statistik over censuranmodninger fra regeringer: Germany No. 2 in Google ‘Censorship’ Rankings. Alt Makss Damages materiale er offentligt tilgængeligt.

Svenske medier har delegitimeret sig selv

Ved stadig at klasse skikkelige fhv. folkhemssossar som ekstremister, ved at skjule fakta og ved at forhindre fri debat er deres troværdighed hastigt på vej i grøften, så det er ganske svært at have ondt af dem idag, hvor de er kendeligt stressede. Den åbenhed på nettet, de skammer ud her som ultra-extrem-höger, er i det store hele indenfor rimelighedens grænse. Take it or leave it, hvorfor ikke bare miste kæmpeoplag med lidt anstand, i stedet for alt det hyleri ? Nogle af de “ekstremister”, der linker til denne leder, har rubrikkerne: Hej, jag är en ultrahögerextremistrasist, Kejsaren är naken, Gävle Dagblad i igelkottsposition. (igelkott=pindsvin)

Förr hade de högerextrema grupperna i samhället en väldigt smal plattform att bedriva lobbyverksamhet ifrån. Ultrahögern har tagit kommandot över tyckandet på internet och det är ett faktum som etablissemanget tycks ha svårt att hantera.Sverigedemokraterna är liksom många andra organisationer längst ut på högerkanten organiserade och duktiga på att få det att se ut som om de är många, vilket de inte nödvändigtvis måste vara.Förr fick de högerextrema inte något utrymme i media, nu tar de sig det istället tack vare internet och det är ett faktum som orsakar debatt. Ultrahögern och nätet.

Dagens Nyheter  kalder dem slet og ret “røvhuller”. Det må jo inkludere undertegnede. Så er tonen slået  an. Kun en tåbe frygter ikke en retirerende anstændighed.

Islamiseringen af Bryssel

(oversættelse fra det belgiske, fransksprogede ugemagazin Le Vif/L’Express, april 2010, ikke online. Foto fra Bryssel © Snaphanen.) Der er stofområder fra Europolis, Mette Fugl/DR aldrig ytrer et kvæk om:

In certain neighborhoods of Brussels, new cultural and religious codes are enforced. Religious demands enter uninvited into public life, work, school, hospitals. Islam, faith or collection of customs, is becoming more and more visible in Brussels.

Why speak of ‘Muslims’ when the ethnic patchwork of Brussels allows a thousand other labels? Because there’s much that claims this characteristic loud and clear. In 2009, a survey by the King Baudouin Foundation, pdf on the population issues of the Moroccan immigration found that 55% of Belgian-Moroccans defined themselves first as Moroccans (compared to just 7% as Belgians). 36% of them also put being Muslim first. In 2008, the same sort of survey on Belgian-Turks again showed that 40.6% of Belgian Turks define themselves as Turks, and 31% as Muslim Turks.

The weight of the cultural systems of origin is far from fading away to a lasting presence, validated by access to double nationality.

Unlike Paris, where the minorities live in the suburbs (banlieus), in Brussels they rather have a tendency to gather in the central municipalities, inside the ‘little belt’ and on both sides of the canal. It’s also where poverty shows up the most, where dropping out of school is at its maximum, where more than 50% of the youth are unemployed, and sometimes occupied by the ‘business’ of looking for things to steal. Recently those neighborhoods seemed to spin out of control. The quiet is back. But sudden clashes between youth and police, between ‘Whites’ and ‘immigrants’, and between urban religion-based gangs (Arabs Muslims against Protestant Pentecostal Africans) are always possible.

At other times these tensions have been explained by economic insecurity and uprooting. Why add the religious ingredient?

“Religion in itself says nothing about social issues,” says sociologist Eric Corijn (Vrije Universitiet Brussels). “You always need the link between religion and other social phenomenon. In the 1960s and 1970s, immigrants defined themselves by their work. With the economic crisis they found warmth, mutual aid and protection within their own communities. They’ve become more dependent on the economic plan which emphasized their ethnic, cultural and religious identification. But its’ always unhealthy and even dangerous to cover these social dynamics with generalizing prejudices towards religions.”

All the more so as a large number of Muslims in Belgium try to succeed in their integration, adapting to the entirety of our society, and enriching it. Nonetheless, certain social dynamics appear under a religious label, presenting problematic aspects. Description in four points.

1. Neighborhoods tend to become halal and suffocating

The exclusive presence of a community can create ghettos, resulting sometimes in truly difficult relationships between the residents.

The arrival of Europe [ed: the EU offices] in the Schuman district led to the progressive disappearance of working-class life. The same goes in the neighborhoods where there’s an overwhelming Muslim majority. The ‘others’ feel excluded. A paradox: while the Muslim community is trying to obtain the preservation of its peculiarities, in very stereotypical neighborhoods, a non-Muslim will look in vain for a non-halal butcher, or an alcohol bar. The simple effect of market law? Undoubtedly. But it changes daily life and modifies perceptions. With regrets and sadness for some. With anger for others.

In ‘old Molenbeek’, for example, alcoholic beverages aren’t served anymore in the social restaurant and the cultural center, supported by the municipality, and in the small cafe across from the police station, run by a Turk. In the public markets Arabic is spoken and the veil is omnipresent, but it’s the religious atmosphere that’s disturbing.

Alderman François Schepmans says that a few months ago she told Le Vif/L’Express that the fact that the center of Molenbeek looks like Marrakesh isn’t a problem, but that it shouldn’t be allowed to be transformed into Peshawar. She says she was attacked by the socialists, who belong to the same coalition as she does, and that she had to explain to certain fellow party politicians that she didn’t intend to emphasize ethnic origin, but rather the dangerous grip of a religion on life and society.

In the cafeterias of certain municipal schools pork also disappeared, but no municipality has crossed over to imposing halal meat, despite attempts by some elected officials in Molenbeek and Schaarbeek.

The new social codes enforced in the street are difficult to attribute to a religion rather than lack of parenting and respect for the ‘other’. But the facts are thus: girls too shortly dressed or without a veil are called ‘whores’. Malika (a pseudonym), a North African police agent, disinclined to ban the veil, revised her position. She says when she was in the Molenbeek market, she got disagreeable remarks from certain merchants just because she was dressed as a European. “Life isn’t easy for the girls in the district,” she says.

In certain streets an ‘immigrants’ who walks around with a visibly Belgian friend risks quickly being shouted at ‘what are you doing with this Fleming?” [Belgian]. Gay couples and prostitutes don’t have a saintly smell either and are sometimes attacked by the little hoodlums who emerge as the defenders of Islam.

During Ramadan or when leaving the mosque, the cars are double-parked and are a disaster, without anybody daring to comment. Guido Vanderhulst, activist for promoting heritage in Sint-Jans-Molenbeek (La Fonderie), former partner of Philippe Moureaux (PS) when the latter welcomed immigrants in the 1990s, says there was so much laxity regarding this uncivil behavior that only an authority to develop citizenship is capable of bringing back mutual respect in the streets. Due to the deterioration of the situation, he advocates setting up a committee of the wise to restore the rules of life together.

2. The ‘deals’ between mayors and mosques

The mosques are more than a place for prayer. They direct and govern the Muslims, better than the phantom Muslim Executive of Belgium. The politicians realized that, as did Philippe Moureaux, who goes several times a year and congratulates himself for their collaboration.

The mayor of Schaarbeek, Bernard Clerfayt (FDF) is determined to have their attention, even as he gave up his ‘courtesy visits’ during the elections period.

Not very well known to the public, the presidents of the mosques have access to real power of influence. Yet they’re without democratic legitimacy and sometimes dependent on their country of origin. In Schaarbeek the president of the Turkish mosque seats on the municipal council for MR. Philippe Moureaux himself was proposed one day the presidency of a Moroccan mosque. A beautiful tribute to a man with practical experience, but nonetheless a confusion of genres.

According to Corrine Torrekens, author of Islam in Brussels, two municipalities give an annual subsidy to Muslim places of worship: Molenbeek (35,000 euro to be distributed by the advisory council of mosques) and Schaarbeek (50,000 euros to the Association of Mosques, which need to use it in part to organize the Festival of Sacrifice). Sint-Joost, in contrast, refuses to speak formally with the ’spiritual chiefs’. Emir Kir, regional minister for urbanization (PS), often presented as the successor of mayor Jean Demannez (PS), regrets that.

In the Brussels region, there are 80 mosques and 116 Catholic churches, 17 Protestant churches, 13 Orthodox churches, 2 Anglicans and about fifteen synagogues. According to Corinne Torrekens, 80% of the Muslim religious resources and associations are concentrated in the five municipalities (Molenbeek, Anderlecht, Brussels City, Sint-Joost and Schaarbeek) where 75% of the Muslims of Brussels live. And less and less Christians and Jews.. Is it conceivable that certain deserted places of worship are regained by the local Muslim communities? In the current climate, such a transfer will be perceived symbolically in terms of losing or gaining territory by the extremists on all sides, says a priest of a parish concerned with the issue. In principle, Cardinal Danneels has always been opposed. “The Catholic Church prefers to entrust its properties to the new Catholic arrivals, or to other Christian communities.”

On Eloy street, in Kuregem, not far from the new apartment of Archbishop Léonard (Primate of Belgium), the St. Francis Xavier church is today taken over by Catholic Africans, but its stained-glass windows have already been broken in the past. The old synagogues of Anderlecht and Schaarbeek have been abandoned, both because the more well-off Jewish families moved to Vorst and Ukkel, but also because of the feeling of insecurity which reigns in the area.

Chief Rabbi [of Brussels] Albert Guigui explained to newspaper La Capitale that they’re opened only for the Jewish high-holidays.

3. The clash of memories and debates

What attention will be given to the small museums, the religious edifices, the architecture and statues, testimony of a history that Muslims know poorly, with which they don’t identify much, to which they’re sometimes hostile? Or does the future or Brussels lie in their hands? The forming of these future municipal elites is crucial.

“You don’t create a city by starting with a clean slate from the past,” expects Giudo Vanderhulst. He says that in a historical continuity, the new communities must act like those that preceded them, that’s to say, assuming part of the old heritage, from which follow the values such as democracy and solidarity.

The presence of Islam brings about new debates and ‘memories’ which sometimes enter into a conflict with the old. While the senate recognized in 1998 the existence of the genocide of Christians in the Ottoman Empire, sanctioned as ‘jihad’ by the Muslim scholars of the era, socialist Laurette Onkelinx, Justice Minister (PS) hedged in 2005 in order to avoid enabling the penalization of the denial [negationism] of the Armenian genocide. She was seeking then to be mayor of Schaarbeek, where there’s an important Turkish community. The PS didn’t want to deprive itself of its regional champion, Emir Kir, an author of negationist sentiments.

Another wound, antisemitism, is awakened under cover of solidarity with the Palestinian people or ‘anti-Zionism’ with Iranian sauce. In Ukkel the Jewish holidays must be guarded. Certain satellite TV channels continuously pour out anti-Western discourse and reinforce the phenomena of identifying with distant wars (Palestine, Iraq, Afghanistan). In the margins of the Israeli-Palestinian conflict, certain community leaders test out their influence on Belgian diplomacy, and when they crash into failure, it leads to sentiments such as this: ‘Don’t wait for these young Brussels residents to be so estranged and stigmatized that they’ll adopt ‘your’ values, because the latter are bloody red! As far as I’m concerned, a young delinquent has even more credit, and a right to even more respect than a minister, a politician or the parties who make their dough from the blood of children and the civilian population.. (blog of Mohsin Mouedden)

4. Less freedom of expression in the public space

As areas become homogeneous, the risk also exists that freedom won’t be guaranteed anymore, to avoid offending part of the population quick to explode. An exhibition in the center of town showing red high-heeled shoes on a prayer mat was shut down after threats. Elected immigrant officials again demanded within the PS, that the route of the Gay Pride parade will be diverted. Debate on Islam is soon perceived as blasphemy and exposed to the accusation of ‘Islamophobia’, to an uproar, even to physical intimidation. The former have been aimed at Muslims themselves, when they distance themselves from their group.

Le Vif/L’Express (French) oversat af Esther på Islam in Europa. Tidligere denne måned også fra Vif/Express: Brussels: A Muslim majority in 20 years?

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  • Bjovulf

    “Professor” Jørgen S. Nielsen luftede allerede sine komplet vanvittige ideer for et par år siden.
    Og naturligvis stillede P1-orientering ved den lejlighed beredvilligt en mikrofon samt en mikrofonholder
    til rådighed for ham. Og der var selvfølgelig ingen ægte kritiske spørgsmål til hans idioti – det var jo på P1, så …

    Hvorfor F. tilstår manden ikke bare, at han er skabsmuslim/ konvertit, så vi kan få det overstået én gang for alle? 😀

    http://www.dr.dk/P1/orientering/indslag/2008/10/17/165310.htm

    Sharia er en god idé
    17. oktober 2008 kl. 17:10 på P1

    Sharia er en god idé (08:31)

    Sharia eller ej. Det er en debat der har været ført i de danske medier utallige gange. Og et af argumenterne mod sharia-lovgivning er, at den er barbarisk og undertrykker muslimske kvinder. Men hvad nu hvis det viser sig, at sharia-mægling kan bruges til at fremme muslimske kvinders rettigheder i Vesten?

    ——————————————————————————————————————————–

    Han tilstår selv, at der er enorme problemer med de muslimske storsamfund i England,
    som alligevel laver deres helt egne regler (!), som det passer dem, når de er mange nok
    til at ingen politiker eller myndighed vil turde at gå i clinch med dem. Og alligevel mener
    han, at sharia-elementer kan være en god ide til at sikre bla. kvinders juridiske rettigheder i
    England, selvom den slags kuffar-luksus normalt er en by i Rusland i de islamiske lande
    og i de selvsamme muslimske storsamfund. ( Dise kvinder vil jo netop ikke turde pga.
    deres familiers tryk mod dem for at holde tingene inden for de muslimske rammer for enhver pris !)
    Jo, det giver sandelig god mening, “kære” Jørgen S. 😀

    Det kræver åbenbart helt alternative evner at blive professor ved et humanistisk fakultet
    nutildags – poltitisk korrekted og kulturerrelativisme er Gud, hvorimod høj intelligens og
    evnen til selvstændig tænkning åbenbart ikke vægtes særligt højt længere.

    • Bjovulf

      Men dengang mente han altså ikke, at det var så god en ide med sharia-elementer i dansk lovgivning –
      hvad er der mon sket med manden på bare 1½ år?!?!

      Det er forhåbentligt ikke noget alvorligt … 😉

  • Bjovulf

    Furore i Frankrig over slør i trafik

    Vi må sgu have de blinde på banen – de bliver da i den grad diskrimineret, når de ikke må køre bil 😉

    http://ekstrabladet.dk/nyheder/samfund/article1335460.ece

    Furore i Frankrig over slør i trafik
    Ophedet debat i Frankrig om en mindre bøde til en kvindelig bilist med slør

    En muslimsk fransk kvinde, der i Frankrig blev idømt en bøde for at køre bil med et fuldt slør for ansigtet [!!!!], hvilket parlamentet vil have forbudt ved lov, men hvilket stadig er lovligt. Sagen har ført til debat om den dømte kvindes menneskerettigheder.

    En advokat for den 31-årige kvinde har beskyldt politiet i den vestlige by Nantes for at have krænket hendes rettigheder, da hun blev idømt en bøde på 22 euro (omkring 164 kroner) for at køre bil iklædt den traditionelle muslimske klædedragt niqab, som kun levner en sprække fri til øjnene. Ifølge myndighederne er det usikkert at køre bil med dragten. Men der er ingen klar lov mod det.
    [ Sikkert fordi ingen har kunnet forestille sig, at en person ved sine fulde fem kunne finde på at køre bil i sådan en vanvittig mundering, som i den grad begrænser udsynet og muligheden for at orientere sig – fx. når man drejer hovedet, eller flytter
    øjnene ] Kvinden hævder også, at en politimand talte diskriminerende til hende. [øh?]

    – Jeg ved ikke, hvad I gør i jeres land, men i vort land kører vi ikke bil sådan, skulle han have sagt til kvinden, hvilket blev overhørt af hendes advokat, der stod ved siden af hende. [ !!!!! – Hvor er egentlig lige det diskriminerende i det udsagn? ]

    – Jeg svarede ham, at dit land også er mit land. Jeg er fransk, fortæller kvinden. [ Hmm, det kan da vist diskuteres …]

    …..

  • Victor

    Det her går nok hen over hovederne på de fleste danskere; men der er en subtext til pølse-rapperen. På den tyske venstrefløj findes der faktisk en strømning, som kaldes “anti-deutsch”. Osse stærkt repræsenteret i anti-fa.

    http://en.wikipedia.org/wiki/Anti-Germans_(political_current)