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Sinead O’Connor, april 2010, 43 år gammel, stadig lige glødende efter 19 år, fire børn og svær sygdom. Når hun – dybt troende katolik – dedikerer sangen til paven, giver hun grunden lige inden her. I 1992 rev hun et billede af en anden pave over på TV og blev paria.

Dagens Danmarks-bask

Flygtninge under jorden – som man aldrig hører om i det offentlige danske rum, sikkert fordi dele af deres virksomhed er ulovlig, – mener at den første politik, ” har forladt virkeligheden.” SR har haft luppen fremme og fundet dem. Spørgsmålet er om ikke svensk journalistik har forladt journalistikken, her hvor skruen får endnu en omdrejning. Wachtmeister mener nedenfor i TV 8, at vi kan vente os hvad som helst fra svensk journalistik. Danmark synes at blive en del af, hvad man roligt kan kalde journalistforbundets valgkamp indtil september. (Se også Kampanjejournalistikk – helt OK?)

I Danmark kommer snart de lagar som rör invandring och flyktingmottagning att skärpas. Regeringen har beslutat att göra det ännu svårare för icke-danskar som vill skapa sig en framtid i Danmark, och det får fler att gå under jorden. SRP1-morgon FLYKTINGAR GÖMMER SIG I DANMARK. min. 3:58.

Christer Fridén bemærker forarget at fremmepolitikken er ændret 14 gange under den nuværende regering. Den blev ustandseligt ændret under den forrige, og den vil blive ændret i én uendelighed i fremtiden, tvunget af ren nødvendighed. Også myndighedernes tolkning af lovene justeres hele tiden. Naturligvis, det er ikke nogen selvstændig pointe Fridén har, undtagen over for helt forudsætningsløse.

Vijay Kumar – en arrig Lars Hedegaard

– Og det er vel at mærke ment som en absolut kompliment. Hvor uendeligt velgørende at læse klar, klar tale fra ikke bare en mainstreampolitiker, men en amerikansk en, oven i købet, og allerbedst: En herre med en baggrund som gør det mere end vanskeligt at hæfte de velkendte smæderier på ham. Al erfaring fortæller at dette kun kan afføde én reaktion i mainstreammedierne – Vijay Kumars synspunkter må ignoreres (LFPC).

Frontpage Interview’s guest today is Vijay Kumar, who is currently running for the U.S. Congress as a Republican candidate for Tennessee 5th Congressional District.

Kumar: I am a native of Hyderabad, India, which is where I first encountered the Muslim culture. We have a substantial number of Muslims there, a higher percentage than most other parts of India, and I began to observe things that troubled me. […]

[Kumar:] Jihad is a permanent war against the unbeliever and his land to bring about his submission. It has been going on for fourteen centuries all over the world, which is why I coined the term “Universal Jihad.” Islam’s Universal Jihad is the single greatest threat to Western civilization and to the entire non-Islamic world in general. It is more dangerous than Nazism and Communism combined.

FP: More dangerous than Nazism and Communism combined? Please explain this perspective.

Kumar: Nazism was in power for 15 years or so. Communism was in power for about 70 years. Today, Germany, Japan, and Russia, our former adversaries, are now our allies. Also, they are liberal democracies.

Nazism, Communism, and Islam are all three totalitarian ideologies. Communism and Nazism, though, lack a system of transcendental metaphysics, which Islam has. Nazism and Communism do not claim to be religions, and there is no threat of hell-fire to hold over its adherents. By contrast, Islam is a totalitarian form of governance that also claims to be a religion, and so has proved to be far more sustainable than any other form of aggressive totalitarianism.

The doctrine and politics of Universal Jihad have been assaulting the world for 1,400 years. It is exactly what launched the Christian Crusades, which were an attempt to save European civilization from the relentless onslaught and wholesale murder of invading Muslim forces. […]

Kumar: It’s simple: Muslims do not want peace, they want conquest. When they enter into an alleged “peace accord,” it is only a ploy to buy time to build their position for ultimate conquest. This is by their own creed: in Islam’s system of “ethics,” it is perfectly acceptable to lie to mere infidels. […]The Wrong Way to Fight Jihad

The Dogmatic Islamophilia of Western Islamologists

by Ibn Warraq

It is perverse for the western media to lament the lack of an Islamic reformation and wilfully ignore books such as Anwar Shaikh’s Islam – The Arab Imperialism, or my Why I am Not a Muslim. How do they think reformation will come about if not with criticism?

Consider the following remarks, and try to guess in what sort of publication they might have first appeared:

“Archaeologists increasingly have questioned accepted assumptions about biblical history and the biblical narrative….”

“Archaeological finds, however, at times call into question the historicity of the biblical narrative. For instance, some archaeological sites seem to deny Joshua’s alleged conquest of Canaan by showing neither a destruction layer nor traces of walls nor even settlement from that era (e.g., Jericho, Ai). Realizing the highly theological and literary character of the Book of Joshua, some scholars have concluded that its accounts are selective and biased, having minimal historical value in reconstructing the events of the past.”

“There is no reference in Egyptian sources to Israel’s sojourn in that country, and the evidence that does exist is negligible and indirect.”

“Archaeological material has raised questions regarding certain assumptions and claims based on biblical literature. At times this evidence clearly contradicts biblical narrative; on other occasions, data that might have corroborated the literary account are conspicuously lacking.”

No, these observations of a gently skeptical nature do not come from the pages of The Skeptical Inquirer but from a chapter by Lee I. Levine entitled “Biblical Archaeology” in Etz Hayim, Torah and Commentary, published by The Jewish Publication Society for The Rabbinical Assembly, The United Synagogue of Conservative Judaism, in New York, 2001. Thus in a book that contains the Hebrew text of the Pentateuch along with an English translation and English commentary, we find a thoroughly objective, rational account of the implications of archaeology – science, in other words – for the historicity of the Torah. Even the United Synagogue of Conservative Judaism has absorbed the historical methodological insights of the Enlightenment and the Higher German Biblical Criticism, and has noted the perturbing consequences for the believer.

One cannot imagine a similar introduction to a translation of the Koran, which, in fact, has not been submitted to a skeptical scrutiny.The reasons for the reticence of many Western scholars of Islam to submit it to rigrous analysis are many and various, including:

Political correctness leading to Islamic correctness;
The fear of playing into the hands of racists or reactionaries to the detriment of the West’s Muslim minorities;
Commercial or economic motives;
Feelings of post-colonial guilt (where the entire planet’s problems are attributed to the West’s wicked ways and intentions);
Plain physical fear;
Intellectual terrorism of writers such as Edward Said.
Said not only taught an entire generation of Arabs the wonderful art of self-pity, but also intimidated feeble western academics, and even weaker, invariably leftish, intellectuals into accepting that any criticism of Islam was to be dismissed as orientalism, and hence invalid.

But the first duty of the intellectual is to tell the truth. Truth is not much in fashion in this postmodern age when continental charlatans have infected Anglo-American intellectuals with the thought that objective knowledge is not only undesirable but unobtainable. I believe that to abandon the idea of truth not only leads to political fascism, but stops dead all intellectual inquiry. To give up the notion of truth means forsaking the goal of acquiring knowledge. But man, as Aristotle put it, by nature strives to know. Truth, science, intellectual inquiry and rationality are inextricably bound together. Relativism, and its illegitimate offspring, multiculturalism, are not conducive to the critical examination of Islam.

(Foto: Warraq i Stormgade i København en sen aften  i 2008, hvor ingen havde orienteret mig om, at han nu godt måtte fotograferes. Derfor kun  er serie meget “anderledes” billeder fra den aften.)

Said wrote a polemical book, Orientalism, in 1978. Its pernicious influence is still felt in all departments of Islamic studies, where any critical discussion of Islam is ruled out a priori. For Said, orientalists are involved in an evil conspiracy to denigrate Islam, to maintain its people in a state of permanent subjugation and are a threat to Islam’s future. These orientalists are seeking knowledge of oriental peoples only in order to dominate them; most are in the service of imperialism.

Three further factors need to be taken into account to explain the otherwise puzzling spectacle of Western scholars swallowing whole the entire Islamic narrative as to its own rise and formation.

First, the first modern apologists of Islam – even in its fundamentalist mode – were Christian scholars who perceived a common danger in certain economic, philosophical, and social developments in the West: the rise of rationalism, scepticism, atheism, secularism; the Industrial Revolution; the Russian Revolution and the rise of communism and materialism. Sir Hamilton Gibb writes of Islam as a Christian “engaged in a common spiritual enterprise.”[1] But let us beware of skepticism: “Both Christianity and Islam suffer under the weight of worldly pressure, and the attack of scientific atheists and their like,” laments Norman Daniel.[2]

Hence the tendency amongst Christian scholars to be rather uncritical; a tendency to wish not to offend Muslim friends and Muslim colleagues. Either there were explicit apologies, if the writer felt there was something offensive to Muslim eyes, or to use various devices to avoid seeming to take sides, or to avoid judging whatever issue was under discussion.

Christian scholars such as Watt, who was curate of St. Mary Boltons, London, and Old St Paul’s, Edinburgh, an ordained Episcopalian minister, and who was one of the most influential Islamic scholars in Britain of the last fifty years, and Sir Hamilton Gibb saw skepticism, atheism and communism as the common enemy of all true religion. They followed Carlyle in hoping for spiritual inspiration from the East. Here is Watt: “Islam- or perhaps one should rather say, the East – has tended to overemphasize Divine sovereignty, whereas in the West too much influence has been attributed to man’s will, especially in recent times. Both have strayed from the true path, though in different directions. The West has probably something to learn of that aspect of truth which has been so clearly apprehended in the East.”

Throughout his article Religion and Anti-Religion, Professor Watt can barely disguise his contempt for secularism. “The wave of secularism and materialism is receding,” notes Watt with approval, “most serious minded men in the Middle East realize the gravity of the problems of the present time, and are therefore aware of the need for a religion that will enable them to cope with the situations that arise from the impingement of these problems on their personal lives.” Watt then goes on to discuss the work of Manfred Halpern, who “speaks of the Muslim Brethren in Egypt, Syria and elsewhere, together with movements like Fida’iyan – i Islam in Persia and Khaksars and Jama’at-i Islam in Pakistan, as neo-Islamic totalitarianism, and points out their resemblances to fascism, including the National Socialism of Germany under Adolf Hitler.

From a purely political point of view this may be justified, and the resemblances certainly exist. Yet in a wider perspective this characterisation is misleading. It is true that these movements sometimes ‘concentrate on mobilizing passion and violence to enlarge the power of their charismatic leader and the solidarity of the movement … ‘ , and that ‘they champion the values and emotions of a heroic past, but repress all critical analysis of either past roots or present problems’. Yet political ineptitude and even failure do not outweigh their positive significance as marking a resurgence of religion … The neo-Islamic mass movements, far from being tantamount to national socialism or fascism are likely to be an important barrier against such a development.” [3]

Watt’s wonderful euphemism for fascism is “political ineptitude” and we are asked to overlook this fascism, and instead asked to admire it for its “positive significance as marking a resurgence of religion.” Watt’s support for, what Amir Taheri calls, Holy Terrorists is worth pondering. It must not be forgotten that the Muslim Brethren was a terrorist organisation whose founder made no secret of his admiration for Hitler and Mussolini. After the end of the Second World War, Hassan’s Muslim Brethren launched a series of attacks at civilian targets; cinemas, hotels and restaurants were bombed or set on fire, women incorrectly dressed were attacked with knifes. There were also a series of assassinations. Yes; we are asked to overlook this in the name of religious resurgence.

Watt reveals even more disturbing qualities – a mistrust of the intellect and a rejection of the importance of historical objectivity and truth: “This emphasis on historicity, however, has as its complement a neglect of symbols; and it may be that ultimately ‘symbolic truth ‘ is more important than ‘historical truth’.”[4]

In “Introduction to the Quran,” Watt seems to have a very tenuous grasp on the notion of truth – indeed objective truth is abandoned altogether in favour of total subjectivism “… the systems of of ideas followed by Jews, Christians, Muslims, Buddhists and others are all true in so far as they enable human beings to have a more or less satisfactory ‘experience of life as a whole’. So far as observation can tell, none of the great systems is markedly inferior or superior to the others. Each is therefore true. In particular the Quran is in this sense true. The fact that the Quranic conception of the unity of God appears to contradict the Christian conception of God does not imply that either system is false, nor even that either conception is false. Each conception is true in that it is part of a system which is true. In so far as some conception in a system seems tocontradict the accepted teaching of science – or, that of history in so far as it is objective – that contradiction raises problems for the adherents of the system, but does not prove that the system as a whole is inferior to others. That is to say, the Quranic assertion that the Jews did not kill Jesus does not prove that the Quranic system as a whole is inferior to theChristian, even on the assumption that the crucifixion is an objective fact.” [5]

In this astonishing passage of intellectual dishonesty, Watt performs all sorts of mental gymnastics in an effort to please everyone, not to offend anyone. Leaving aside the problem of the vagueness of Watt’s terminology – terms like “experience of life as a whole,” “conception,” “Quranic system” – we can now understand what we set out to understand at the beginning of this enquiry, namely, why British Islamicists have been so uncritical of Islam.

“The non-Muslim scholar, continues Watt, “is not concerned with any question of ultimate truth, since that, it has been suggested, cannot be attained by man. He assumes the truth [my emphasis, I.W.], in the relative sense just explained, of the Quranic ststem of ideas.” Under such conditions, the scholar is not likely to be critical of anyone’s “belief system” as long as it meets his or her “spiritual needs.”

The above attitude exeplified by Watt was brilliantly exposed and attacked by Julien Benda in his classic “Betrayal of the Intellectuals.” He wrote, “But the modern ‘clerks’ [intellectuals] have held up universal truth to the scorn of mankind, as well as universal morality. Here the ‘clerks’ have positively shown genius in their effort to serve the passions of the laymen. It is obvious that truth is a great impediment to those who wish to set themselves up as distinct; from the very moment when they accept truth, it condemns them to be conscious of themselves in a universal. What a joy for them to learn that this universal is a mere phantom, that there exist only particular truths, ‘Lorrain truths, Provencal truths, Britanny truths, the harmony of which in the course of centuries constitutes what is beneficial, respectable, true in France”.[6] Watt would add “a Muslim truth, a Christian truth, and so on; or as he put in Islamic Revelation, “Each [great religion] is valid in a particular cultural region, but not beyond that.”[7]

The sentimental ecumenical tradition established by scholars such as Watt and Gibb continues to this day. We can follow the gradual introduction of this tradition in the pages of the journal The Muslim World, which was founded in 1911 [originally titledThe Moslem World] to promote the work of Christian Missionaries in the Middle East. Since 1938 it has been edited by the Hartford Seminary. The first issues of the journal were highly critical of various aspects of Islam- I have already cited Charles Watson’s description of Islam as totalitarian which appeared in its pages in 1937. Its first editor was a committed Christian and a considerable scholar, Samuel Zwemer [1867-1952]. In 1929 he was appointed Professor of Missions and Professor of the History of Religion at the Princeton Theological Seminary where he taught until 1951. He had an almost perfect command ofArabic and a thorough knowledge of the Koran, often referred to as “the lion-hearted missionary who tried to confound the Muslims out of their own scriptures using the Christian Bible.”[8]

By the late 1940s, however, the journal began publishing articles very favorable to Islam, and by 1950s its pages were dominated by scholars such as Watt. It is now co-edited by a Muslim and a Christian – converting Muslims to Christianity is no longer considered respectable by Liberal Christians who instead bend over backwards to accommodate Muslims – as for example calling on all Christians to use the term “Allah” instead of God:[9] generous gestures not reciprocated by the Muslims.

To bring the story to the present, one cannot leave out the case of John Esposito, a Catholic, and Professor of International Affairs and Islamic Studies at Georgetown University. He is also the director of Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding at the same university. While studying for his doctorate at Temple University, Esposito came under the influence of the Islamist, Ismail R. Faruqi, “Palestinian pan-Islamist and theorist of the ‘Islamization of knowledge’, around whom had developed a personality cult.”[10] Esposito tried to present Islam and Islamism in western categories thereby hoping to create a more favorable attitude to them in the West.

“Why not place Islamist movements in the political category of participation, or even democratization?”[11] Esposito then went on claim that Islamist movements were nothing other than movements of democratic reform! It was sheer “Orientalist” prejudice that prevented Westerners from seeing this. Esposito wrote that Americans would “have to transcend their narrow, ethnocentric conceptualization of democracy” to understand Islamic democracy that might create effective systems of popular participation, though unlike the Westminster model or the American system.”[12]

Esposito, and his close collaborator, John Voll asserted with great confidence that every Islamist state or movement was either democratic or potentially democratic. John Voll appeared before a congressional committee in 1992 pleading on behalf of Sudan, which Kramer describes aptly as “a place without political parties, ruled by a military junta in league with an Islamist ideologue.” For Voll the Sudanese regime was “an effort to create consensual rather than a conflict format for popular political particpation,” and in his opinion, “It is not possible, even using exclusively Western political experience as basis for defintion, to state that if a system does not have two parties, it is not democratic.”[13]

Martin Kramer sums up Voll’s grotesque apology for Islamism thus: “And so American congressman were instructed by the president-elect of MESA [Middle East Studies Association] that a country with no political parties, presided over by a coup-plotting general, ridden by civil war, with a per capita gross domestic product of $200, still might qualify somehow as democracy. This was not deliberate self-parody; it was merely Esposito’s logic advanced ad absurdum.”[14]

Just months before 9/11, Esposito wrote, “focusing on Usama bin Laden risks catapulting one of the many sources of terrorism to center stage, distorting both the diverse international sources and the relevance of one man.” Still earlier he had predicted that the 1990s would “be a decade of new alliances and alignments in which the Islamic movements will challenge rather than threaten their societies and the West.” In 1994, he claimed that Hamas, the Palestinian terrorist group, was only a community-focused group that engages in “honey, cheese-making, and home-based clothing manufacture.” While he saw nothing sinister in Palestinian Authority Chairman Yasir Arafat’s call for Jihad, it was in reality comparable to a “literacy campaign.”

After 9/11, Esposito blamed America first. “September 11,” he said, “has made everyone aware of the fact that not addressing the kinds of issues involved here, of tolerance and pluralism, have catastrophic repercussions.”

Even more disgracefully, Esposito refuses to acknowledge that the application of the Shari’a, or Islamic law, inevitably leads to a totalitarian society as in former Taliban-ruled Afghanistan, present-day Iran, Saudi Arabia and the Sudan. Freedom House ranks these countries as the worst offenders of human rights in the world. Furthermore, each one of these countries has been linked to the export of international terrorism. And yet, Esposito writes that “contrary to what some have advised, the United States should not in principle object to implementation of Islamic law or involvement of Islamic activists in government.”[15]

Second factor leading to the apologetic nature of Islamologists is Saudi money being poured into Western universities. In December, 2005, Prince Al-Waleed bin Talal bin Abdul Aziz Al Saud, the grandson of Abdul Aziz Al Saud, the founding king of Saudi Arabia, gave Georgetown and Harvard University $20 million each. Anthony Glees[16] has demonstrated that eight British universities, including Oxford and Cambridge, have accepted £233.5 million from Saudi Arabia. Prof Glees claimed that the propagation of one-sided views of Islam and the Middle East at universities amounted to anti-Western propaganda. Glees said, “Britain’s universities will have to generate two national cultures: one non-Muslim and largely secular, the other Muslim. We will have two identities, two sets of allegiance and two legal and political systems. This must, by the Government’s own logic, hugely increase the risk of terrorism.”

A report in the Guardian [U.K.] quoted Dr Denis MacEoin, Islam expert at Newcastle University, as saying that academics were nervous about handling topics that might upset their sponsors: “ ‘It’s part of an overall belief that only Muslims can teach Islam, which in an academic context is entirely wrong. It would soon remove the possibility for genuine academic debate.’ He said increasing numbers of students with Salafist – a more traditional form of Islam – backgrounds were taking Islamic studies and could be upset by ‘proper academic critical debate’. ‘It does threaten academic freedom and critical thinking,’ he warned.”[17] Dr. MacEoin was dismissed many years ago from his university post because his ideas were not acceptable to the Saudis funding the Islamic department.[18]

The third factor which inhibits the critical scrutiny of the Koran and the whole Islamic Tradition is the presence of Islamic colleagues on campuses throughout the Western world. Starting probably in the 1960s, Western universities in their search for diversity began appointing Muslims to teach about Islam – as though only Muslims were qualified enough to teach it. Some of them were competent and rigorous but many Muslim scholars, unfortunately, were also incompetent, and were tenured early on despite the poverty of their scholarship. They now wield enormous power on these campuses, and faculty heads are terrified of rocking the boat, and offending their Muslim colleagues who can shamelessly mobilize local imams to create bad publicity if, for example, the Islamic Department tries to invite a scholar such as Christoph Luxenberg. Professor Joseph Hoffmann had originally planned to hold a conference that looked skeptically at the sources and scriptures of the three Abrahamic religions at a well-known divinity school in Eastern United States, but had to abandon the idea because of the hostility of one Muslim faculty member. (The conference eventually did take place on the West coast in 2007.)

The unfortunate result is that academics can no longer do their work honestly. A scholar working on recently discovered Koranic manuscripts showed some of his startling conclusions to a distinguished colleague, a world expert on the Koran. The latter did not ask, “What is the evidence, what are your arguments, is it true?” The colleague simply warned him that his thesis was unacceptable because it would upset Muslims.

Western scholars need to defend unflinchingly our right to examine Islam, to explain its rise and fall by the normal mechanisms of human history, according to the objective standards of historical methodology.

Democracy depends on freedom of thought and free discussion. The notion of infallibility is profoundly undemocratic and unscientific. It is perverse for the western media to lament the lack of an Islamic reformation and wilfully ignore books such as Anwar Shaikh’s Islam – The Arab Imperialism, or my Why I am Not a Muslim. How do they think reformation will come about if not with criticism?

N.E.R. April 2010

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Robin Shadowes
Robin Shadowes
10 years ago

Jag skulle inte bli förvånad om dom river statyn Staden i vinden på Rådhus-torget och reser en ny staty föreställande den stolte kafir-utplånaren iställen. Fast dom kan nog inte göra den i guld för då kommer kulturberikarna inte kunna hålla fingrarna i styr. Givetvis på skattebetalarnas bekostnad. Mona Muslim och Nalin Pekgul kommer säkert närvara vid invigningen och det blir säkert kafir-utrotarens fru som får klippa av bandet.

Christina
Christina
10 years ago

OT

Var har Robin Shadowes tagit vägen? Sitter han fortfarande och spelar ‘fia med knuff’ med Lars Johansson borta på Helsingborgs Dagblad måntro…?

steen
Editor
10 years ago

@ Per: Sinead O’Connor har selv været offer for misbrug som barn. Indspilningen her er bare en dårlig TV optagelse, men jeg synes hendes ægthed brænder igennem som altid. Bortset fra det, så er det katolske misbrug mildt sagt ikke nogen nyhed. Det er for mig lige så gammelt som krisen i folkeskolen, krisen i folkekirken, “fredsprocessen i Mellemøsten” osv. osv. Mindst. Måske bliver det elsket ihjel af journalistikken nu, fordi den har brug for at bebrejde andre end islam til en forandring ? Jeg vil tro, at det katolske cølibat tiltrækker en overvægt af allerede homoseksuelle, der tror at… Read more »

Per N
Per N
10 years ago

Stor respekt til Sinead O’Connor og en personlig glæde over hvad hun siger om paven ect. jeg er ikke ateist eller katolik men jeg tror på gud, dejligt at høre fra en der ikke er fanatisk om kirken eller det modsatte, men er klarsynet om det der foregår.

Per N.

Christina
Christina
10 years ago
Reply to  Per N

“jeg tror på gud”

Det var fint sagt, Per… <3

http://www.youtube.com/watch?v=15KThiSyBx0&feature=related

Pk
Pk
10 years ago

Glemte adr. om Etiopiren.

Anonymous
Anonymous
10 years ago

Den anden dag taler en Etiopier, sanger, om Sverige, Danmark og New York i DDR. Denne etiopier bor i Sverige, hvor de er racister. Dog er Danmark 10 gange værre. Han satte stor pris på New York. Det lød til han sang godt ,soul, og journalisten på DDR lappede det hele i sig. Jeg kunne ønske om denne bryd for dansk journalistik havde stillet bare ET spørgsmål, nemlig: “Tror De Hr.Etiopiere, at den enorme vold, som muslimerne takker danskerne for deres gigantiske hjælp til sindsyge muslimer, spiller en rolle i, hvordan danskerne ser på indvandrerne”? Ingen spørgsmål fra den følsomme… Read more »

JensH
JensH
10 years ago

@steen Okay, jeg synes bare det var relevant for blogs som Snaphanen og Uriasposten at tage emnet op. Jeg læste Ian Wachtmeisters gru-opvækkende beretning fra valgkampen i 1998, hvor venstrefløjens stormtropper havde frit spil mht. at overfalde ham og hans parti-aktivister, (“JK frikände dem som planerade överfallen och polisen i Lund sa ”Du får skylla Dig själv!”.”). Det fik mig til at tænke på Morten Uhrskov Jensens beskrivelse af Svensk politisk kultur på hans JP-blog: “Sverigedemokraterne er ikke noget helt almindeligt parti. Dets medlemmer har en sær tilbøjelighed til at blive overfaldet. Man skal ikke tage fejl af, at den… Read more »

Als
Als
10 years ago

Jo da – svenskerne er i sandhed tolerante og forstående – 5.879 voldtægter.

“Anmälda våldtäkter i Sverige (5 879) och Danmark (431) står i ett extremt missförhållande till varandra. Speciellt med tanke på att dessa två länder tills nyligen hade mycket likartade förhållanden i fråga om kriminalitet.”

JensH
JensH
10 years ago

Jaja, lad os da få guds skyld for dem ‘sluset ud i samfundet’:

http://jp.dk/indland/article2031323.ece

Bjovulf
Bjovulf
10 years ago

Tak, Julia C. 😉 Det er da en helt utrolig omgang PK-propaganda for de svenske licensbetaleres penge – ikke et eneste / inte en enda kritisk spørgsmål / fråga til, de der interviewes. DF er bare pr. defintion fremmedfjendske ( mod alle åbenbart ?!??!) – ingen får lov at kommentere det urimelige, at visse “flygtninge” kan komme og kræve asyl, for derefter at tage på ferie / semester i flere måneder hvert år – med alt betalt – hvor de skal forestille at være forfulgt og tvunget til at flygte fra. Ingen seriøs analyse af de enorme økonomiske, politiske, kriminelle… Read more »

Niels Christensen
Niels Christensen
10 years ago

Jamen, så er svenskerne jo fri for at stille sig spørgsmålet om hvor mange der lever under jorden i Sverige.

JensH
JensH
10 years ago

@steen & LFPC OT jeg tillader mig at postere et indlæg her, som er et jeg posterede inde på Uriasposten igår. Det tager sit udgangspunkt i en artikel i denne uges Weeknd-avisen, og Kim Møller overvejer om han vil lave en blog-post på det. Men jeg mener WA-artiklen er vigitg, idet den dokumenterer hvad flere herinde i blogsfæren har været inde på, nemlig det faktum at uanset VKO har flertal i Folketinget, så fortsætter implementeringen af den multikulturelle idelogi, (læs: islamiseringen) stadig med fuld fart uden for Christiansborg tykke mure. Jeg skrev følgende indlæg til Kim Møller igår: “Jeg beklager,… Read more »

steen
Editor
10 years ago
Reply to  JensH

@ Jens – jeg læste den i påskeferien. Jeg skal se om jeg kan fpå fat på den digitalt, og genlæse den.

PeterK
PeterK
10 years ago

Jeg skrev engang en pæn og sober indvending til en kendt journalist på DN, der forinden havde svinet Danmark til på det groveste. Hele hans artikel var en gang hadefuld racistisk opspind, og der generaliseredes i en grad så anklagerne med Hedegaard og andre blev udstilliet som latterlige.

Hans svan? “Man kan nok se at Pias soldater er på march”.

Klovn, må han blive beriget på gaden en dag.

Julia Caesar
Julia Caesar
10 years ago

NY HÖJDPUNKT I SVT:S FÖRSÖK ATT HJÄRNTVÄTTA SVENSKA FOLKET. http://svt.se/2.116970/gomorron_sverige?lid=20100407&lpos=SVT1_0000_sitelink&from=tabla I morgonens “Gomorron Sverige” samtalar Sydsvenska Dagbladets politiska chefredaktör Heidi Avellan och Landskronas kommunalråd Torkild Strandberg (fp) om mordet i Landskrona. En ny absolut höjdpunkt i medias hjärntvättningskampanj! Får inte missas! Heidi Avellan påstår utan att blinka att mordet i Landskrona bara är en enstaka händelse som kunde inträffa precis var som helst. Det har ABSOLUT ingenting med invandrings- eller integrationspolitik att göra eller att den misstänkte gärningsmannen är invandrare. LANDSKRONA ÄR SPECIELLT. Ja, det kan man ju hålla med om. Hon förfasar sig över att en Sverigedemokrat har uppgett… Read more »

Bjovulf
Bjovulf
10 years ago
Reply to  Julia Caesar

Ja, det är ju helt ofattbart – inga andra åsikter än de PK får komma främ på alvar.

Dessa naiva, okunniga PK-multi-kulti glorieputsare fattar jo absolut ingenting als –
även om de själva eller deras familjer skulla råke illa ut på grund av “kulturberikningen”,
skulla de vägra att erkänna den hårda verkligheten och istället säga “förlåt” til gärnings-
mannen /-männen.

Bjovulf
Bjovulf
10 years ago
Reply to  Bjovulf

gerningsmand /”gärningsmann” = förövare 😉

Julia Caesar
Julia Caesar
10 years ago

“DET OMÄNSKLIGA DANMARK” Här är en länk till inslaget i P1 Morgon om dansk flyktingpolitik: http://sverigesradio.se/webbradio/webbradio.asp?type=db&Id=2297159&BroadcastDate=&IsBlock= @ Info! Sveriges Radio TAR SIG rätten att oemotsagd bedriva dansk inrikespolitik. Sveriges Radio TAR SIG rätten att oemotsagd uttala sig förklenande om den kollektiva, danska ”folkkaraktären”. Enligt SR:s avtal med staten ska radions programverksamhet vara “saklig och opartisk”. I själva verket har majoriteten av medarbetarna en egen politisk agenda. En mycket stor andel är kommunister och socialdemokrater (större än i andra media), och cirka 30 procent synpatiserar med miljöpartiet. Eftersom Sverige går till val i september praktiseras nu journalisternas egen politiska agenda dagligen… Read more »

Liva
Liva
10 years ago

Vedr. Sineads udgave af Times they are… Det er ikke lige min kop the. (Bob’ens er bedst for ever.) Det har Sinead i øvrigt aldrig været. Jeg kan konstatere at hun er meget troende og det skal hun da have lov til at være – men det er rigtig godt at høre at hun samtidig ikke lægger fingrene imellem, når hun kritiserer den katolske kirkes tackling af de mange overgreb begået af præster. Det manglede bare.

Info
Info
10 years ago

SVERIGES RADIO BEDRIVER DANSK INRIKESPOLITIK Sveriges radios korrespondent Christer Fridéns danmarksreportage idag (7/4) på morgonen formade sig till ett enda långt angrepp på dansk inrikespolitik och i någon mån också på danskarna som folkslag. Naturligtvis stod invandringspolitiken i fokus. Gång på gång nämndes orden ”hård”, ”omänsklig”, ”inhuman” osv. Med det populistiska partiet Dansk Folkeparti som pådrivare hade regeringen i Danmark gång på gång gjort den danska invandringspolitiken allt grymmare – nu senast genom en lag (eller förslag till en lag) att asylsökande, som under väntetiden återvänder på semester till sitt hemland eller för att besöka släktingar där inte skall beviljas… Read more »

Liva
Liva
10 years ago
Reply to  Info

“..danskarna, som man förr hade uppfattat som ett gästfritt folk, nu hade visat sitt rätta, onda ansikte.”

Se, selv i nordiske sprog, har vi vesterlændinge ansigter. Ansigter indgår i sproglige billeder. Synlige ansigter er vores kultur. Sprogligt og in natura. Folk har ansigter – synlige ansigter i Vesten. Er det ikke bare herligt.

Send burka og niqab retur til der hvor de kom fra. Jo før desto bedre. Vi har intet at skjule her os hos. 🙂

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