Jihad and the World

jihadandtheworld

Jihad and the World is a periodic update of global issues that involve Jihad, which generally refers to the expansion of the world of Islam or the protection of the world's Islamic community. Jihad and the World centers on persons and events featured in Mark Silinsky's five books on militant Islam. These podcasts are offered as a courtesy of Dr. Silinsky's firm Kensington Security Consulting where we bring education to national security. 

  1. Jul 20

    Jihad and the World - Islam Comes to Britain

    Hello and welcome to Jihad and the World. This episode traces the early Muslim migration to Britain. It is entitled, “Islam Comes to Britain.” "Already London is the biggest center for Islamic finance outside the Islamic world. But I want London . . . to be one of the great capitals of Islamic finance anywhere in the world. John Cameron, 2013 “A cesspit for Islamists" Wole Soyinka, a Nobel Laureate for Literature, description of London, 2010 Origins Islam's presence in Britain began in the 19th century through colonial ties to India. The East India Company established trade relations with Muslims, especially in India, and employed many South Asian workers. The first notable play about Islam was the 1802 production “The Bedouins, or Arabs of the Desert,” a comedy in which an Englishman navigates Arabia. In 1857, a boarding house advertising itself as a home for “Asiatics (sic) Africans and South Sea Islanders” opened in London's Limehouse district. Arab design and fashion influenced Britain. Brighton’s Royal Pavilion, built in 1815; the 'Arab Hall' at Leighton House in London; and the 'Arab Room' at Cardiff Castle, all from the mid-19th century, introduced a new aesthetic to the country. The opening of the Suez Canal in 1869 brought more Muslim workers to Britain. The first notable mosque was established in Liverpool in the early 1890s. Henry William Quilliam became Shaykh Abdullah Qulliam after converting to Islam in 1887. The Ottoman sultan appointed him Shaykh al-Islam of the United Kingdom. During both world wars, Muslims fought for and against Britain. In the Middle East, the exploits of Lawrence of Arabia became famous as he led a revolt by Arab Muslims against Ottoman Muslims during the Great War. Britain liberalized its immigration policies after World War II. The British Nationality Act of 1948 was significant, welcoming former colonials as countrymen. The journey of the “SS Empire Windrush” from Jamaica to Britain that year symbolized the beginning of what is now called multicultural Britain. Many families from the Indian subcontinent soon followed, increasing the Muslim population decade by decade. As the social landscape changed, British lawmakers crafted anti-racial-discrimination legislation. A series of Race Relations Acts in the 1960s and 1970s became the legal foundation for combating perceived discrimination. Muslims were not initially defined as a race and were not afforded protections under the Acts. Some Britons were worried about the growing influence of South Asia and the Middle East. But others were well placed to take advantage of the billions of petrodollars. London’s City, its financial center, was delighted to absorb new financial flows. British home banks courted domestic finance and eagerly accommodated Muslims through Sharia-compliant finance, which is Islamic-compatible lending and investing. Sharia-compliant stock funds may not invest in industries considered sinful, such as alcohol and pork.    Multiculturalism “We gonna rock down to Electric Avenue and then we take it higher.” This line from Eddy Grant’s song Electric Avenue references the Brixton riots of 1981. Social tensions grew during the 1970s and 1980s. In April 1981, the London suburb of Brixton erupted in anger against the police. The riot pitted traditional police officers, armed with wooden truncheons, against alienated non-white residents. Journalists and elites generally discussed these riots in terms of racial alienation or class struggle. In the 1990s, Prime Minister Tony Blair championed Muslim-friendly immigration policies. He admired Islam, calling it a beautiful religion and describing Muhammad as an “enormously civilizing force.” He increased immigration levels and boasted about “rubbing the Right’s nose in diversity.” A pivotal shift in immigration policy followed the publication of “Research, Development, and Statistics Occasional Paper No. 67.” Released in 2001, the paper projected a bright, prosperous multicultural future. The large influx of immigrants was expected to boost wages for all Britons and to culturally enrich the United Kingdom. Tory leaders criticized the Prime Minister for turning Britain into “a foreign land.” Middle Eastern migrants continued to arrive, straining the country's resources. By 2017, Britain was among many European countries that absorbed millions of Middle Eastern migrants, most of whom were young men. Some claimed to be 16 or 17 years old but had receding hairlines and stubble beards. They had no official documents to verify their age.  All is Not Well “It’s our country, it’s not a Christian country. You jealous we taking over?”  A Muslim shopkeeper to a leader of a Christian Patrol marcher, May 2017. “Islamophobia is an oxymoron.”  A sign held by an ex-Muslim, London, July 2017 Tensions between Muslim and non-Muslim Britons surfaced in the early 21st century. Muslim advocates demanded and received law enforcement protection against slights to their religion. Some claimed to suffer emotional distress caused by “Islamophobia,” a term that became deeply embedded in the British lexicon. But many white British, rich and poor, felt they needed protection. Working-class whites organized through groups, particularly the English Defense League, and through ad hoc patrols of their neighborhoods. The well-heeled class, no longer feeling inoculated against Islamist violence, beefed up security in the tonier parts of town. The long-iconic English nanny, made world-famous through Mary Poppins, retooled. British counterterrorism specialists taught aspiring nannies at Norland College how to protect wards from terrorists. Across Britain, ideas that would have been laughed off as bad jokes are now taken seriously. By 2015, there were at least 3 million Muslims living in Britain. Of these Muslims, 47% were born in Britain; 68% were ethnically Asian; and 33% were under 16 years old. Eight percent of all school-age children in Britain were Muslim, and many schools had student bodies with over 50%. But many Muslims, particularly women, did not work outside the home and were dependent on welfare, known as benefits in Britain. Nor were Muslims proportionally represented in professional occupations. “About 6 in 10 Muslim women who have had traditional Islamic weddings in Britain are not legally married, according to a survey. They have had a nikah marriage, but 61% failed to go through a separate civil ceremony recognized by the family courts. If their marriage breaks down and they cannot agree on a division of assets, they must fight through the civil courts rather than start with a presumption that they will get an equal share.” The growth of the Muslim population has brought significant voting power. Muslims are a decisive voting bloc, comprising 20% or more of the electorate in 26 constituencies and residing in all local authority areas in England and Wales. Islam will likely become the dominant religion in Britain within several generations. All this has raised concerns about pervasive “whiteness.” London's transport authority is far too dominated by white men, according to London Mayor Sadiq Khan, who promised “to reshape (it) to better reflect London's diversity in the interest of Londoners.” The Department for Education plans to recruit an additional 68,000 teachers from black and minority ethnic (BME) backgrounds to better reflect England’s pupil demographics. Some organizations are simply too white for some tastes. British Red Cross chief: “There is a risk that in a very diverse community like Grenfell, an organization with the words ‘British’ and ‘Cross’ in its title is confused with a Christian establishment organization.” This concludes this episode of Jihad and the World. Future podcasts will update relations between Muslims and non-Muslims in Britain and on the continent. If you liked it, please subscribe and give us a like. We are very excited about our latest book, Cauldron of Terror – Hamas, Israel, and the World, which may now be available for purchase. Nothing in this podcast represents the official position of the United States government. Until our next podcast, thank you for listening, and goodbye from Kensington Security Consulting.

  2. Jul 17

    Jihad and the World - Not all Rainbows and Unicorns – Four Levels of Friction between Muslims and non-Muslims in Europe

    Hello and welcome to Jihad and the West. This episode is one of many that examines the integration of Islamic culture into European society, particularly in the wake of the surge in immigration from Muslim countries into Europe, especially Western Europe. It looks at relations between Muslims and non-Muslims in Europe, particularly in Britain. It is called “Not all rainbows and unicorns – Four levels of Friction between Muslims and non-Muslims in Europe.” Four Levels of Friction “There are those who carry out acts of terror in the name of Islam, but it is not truly in the name of Islam,” Theresa May said on December 1, 2017, in response to President Trump’s retweeting of violent images from Britain First. By 2018, there were roughly four levels of tension between Muslim and non-Muslim Britons. The first involves general, often mutual, unease; the second is a clear display of contempt through nonviolent means; the third involves physical intimidation and nonlethal violence; and the fourth includes violence that could cause injury, disfigurement, or loss of life. Many forms of violence do not fit this model. For example, female genital mutilation (FGM) is usually, though not always, performed by adult Muslims on young Muslim women. Acid attacks are committed by both whites and Muslims, but direct violence by individuals of one religion against those of another is not typically seen. Friction Level One- A Generalized, Non-violent Unease The first level of hostility is a generalized, nonviolent unease. It is a palpable mutual resentment between Muslims and non-Muslims, confined to words. Some name-calling is illegal because there are no legal protections for speech. Muslim organizations use hate-speech laws to censor discussions they view as deriding Muslims or Islam. Conversely, non-Muslims resent efforts to elevate Islamic law above British law and liberal norms. Many whites complain that the constant, loud protests against anti-Muslim harassment and bias are exaggerated and create a chilling effect on open discussions about Islam. Casual comments have resulted in fines or imprisonment. For example, a burger van owner was prosecuted for saying that Muslims “are taking over” and that he would like to feed them bacon. The comment cost him about $1,000 in fines. Level One includes passive aggression. Whites complain that they are treated disrespectfully and that their customs are subordinated to those of Muslims. For example, a Muslim shop assistant refused to sell a bottle of wine, citing her religious beliefs. In Scotland, the largest-ever immunization program was scotched after Muslim parents complained that a vaccine contained pork gelatin. In turn, Muslims claim they are victims of employment and social discrimination. They say they are excluded and blocked from entering the upper strata of British life. Friction Level Two - Aggressive Contempt and Harassment "Butchers of Basra . . . Anglian Soldiers Go To Hell." Islamists chanting at British soldiers at their homecoming parade in Luton, March 10, 2009 "Eng-er-land! . . . Eng-er-land! . . . We pay your benefits!" Britons in Luton returning chants to Islamists at British soldiers’ at a homecoming parade, Luton, March 10, 2009 The second level of friction is aggressive contempt and harassment. At that level, tensions escalate beyond harsh glances and social snubbing. Anger is expressed through yelling, threatening, shoving, and sometimes throwing things. In March 2017, in Luton, the British Armed Forces faced hostility when Muslims called returning British soldiers murderers. Townspeople responded with yelling. This incident drew national attention and led to the creation of the English Defense League, making its leader, Tommy Robinson, a widely known and controversial figure. Jayda Fransen also gained some fame when she organized a Christian patrol in response to Sharia patrols. She also received a fine after berating a Muslim woman about hormonally driven Muslim men, whom Fransen claimed “raped women” across Europe. This statement cost her $2,500. In some British cities, white residents complain that Sharia patrols harass them if they carry alcohol or if women dress in ways considered inappropriate under Muslim norms. Gays sometimes face mockery and belittlement when showing affection for their same-sex partners. Jews in traditional dress are spat on. Behaviors such as sexual harassment, staring, and some groping are treated as minor conflicts. Former Muslims and gays are often targeted with verbal abuse. Level Two conflicts include whites teasing Muslims by tossing bits of bacon. A man who told Muslims to “go eat bacon” was fined, and another was imprisoned for leaving bacon sandwiches on a mosque’s doorstep. After reports that someone left two pieces of bacon on a Muslim’s windshield and a full pack of bacon strips near a mosque, a Cambridgeshire police spokeswoman said, “We will be carrying out extra patrols in the area of both Cambridge mosques.” There is sometimes friction between practicing Muslims and ex-Muslims. In Islam, leaving the religion is punishable by death. British Muslims who convert to Christianity sometimes live in fear. Due to concerns about hate speech, some criticism of both female genital mutilation (FGM) and forced marriage is banned. Friction Level Three – Violent, non-lethal Attacks “They were overlooked, they were discriminated against... They were treated appallingly by protective services,” said Sara Rowbotham, a Rochdale sexual health counselor, referring to girl victims of sexual exploitation. At the third level of friction, there are intentional acts of violence driven by religious animus. These include spontaneous shoving, fistfights, and non-homicidal attacks with bladed weapons, vehicles, poisons, firearms, and other objects that were weaponized. Level three may also involve threats of violent acts. Police are often hesitant to classify violent acts as motivated by religious or racial animus. Unless clear evidence shows that the attack was solely or mainly driven by religious animus, it may not be classified as a hate crime. Stories of rape have become so common that only the most sensational make headlines. Beating, both random and targeted, has also become frequent. Some attacks are clearly motivated by religion. Three Muslim men in their 20s approached men on Liverpool’s streets, asking whether they were Muslim or Christian. Those who answered “Christian” were beaten, as was one who said, “It’s none of your business.” Some of these attacks were captured on video; the attackers were arrested; and one, after being detained, confessed to “targeting people because they were white and non-Muslim.” Notorious sex-grooming scandals surfaced. Many underage white girls were targeted and pressured into sex by men and boys of Pakistani or Somali heritage. Some girls were given narcotics to develop addictions, which then pushed them into prostitution. In some cases, girls were simply abducted and raped. Nearly all of the girls who were groomed were non-Muslim, and almost all of the perpetrators were Muslim men. The wives of jailed Muslim sexual offenders blame the victims. Labour MP Naz Shah shared a social media post urging victims of heinous sexual abuse to stay silent for “the good of diversity.” Many Britons have remained silent about the widespread sexual abuse, but some victims have spoken out. Level Four – Homicide “There’s only one way Britain should respond to attacks such as Manchester. That is by carrying on exactly as before.” Andrew Buncombe, a journalist at The Independent, referring to the Manchester bombing, The Independent, May 23, 2017 The fourth level of friction is homicide. These attacks make international headlines, especially when there are multiple homicides or gruesome casualties. In Britain, mass killings by Irish separatists persisted for years. Since the 7/7 attacks in London, most politically motivated multiple killings have been linked to radical Islam. In spring 2017, a 47-year-old white man drove a lorry into Muslim worshipers at a London mosque, shouting, “This is for London Bridge.” He killed one person and injured others. Bombing targets vary. Iconic structures like London Bridge are common targets in Britain and elsewhere in Europe. The technology used was relatively advanced, as seen in the Manchester suicide attack. Bombs are designed to kill and maim as many people as possible. A notorious homicidal attack was the Manchester Arena bombing. A young suicide bomber packed a rucksack with a 'massive number' of small metal objects to kill, blind, maim, and scar as many people as possible. Twenty-two people were killed, and 220 received medical treatment. Mother and daughter Lisa and Saffie Roussos were in the audience to see Ariana Grande. The 48-year-old mother was severely injured in the blast. Five days later, after emerging from a coma, she learned that her eight-year-old daughter had been killed at the scene. Given the randomness of the attacks, it is usually impossible to predict who will be targeted tomorrow. Victims typically begin the last day of their lives without suspecting they will be murdered before dawn. Their families and friends are often unprepared for the shock and grief that will endure for the rest of their lives. In March 2017, on Westminster Bridge in London, a British convert ran over and stabbed people. More than 50 people were injured, and five died from their wounds. What about more recent attacks? These are the subjects of upcoming podcasts. Thank you for listening to this episode of Jihad and the World. We will soon release an updated version of these four levels of friction. We are also very excited about our latest book, “Cauldron of Terror – Hamas, Israel and the World,” which will soon be available for purchase. Nothing in this podcast represents the official opini

  3. Jul 17

    Jihad and the World - Whip Hands and Bloody Rivers - Immigration Comes to Britain.

    Hello and welcome to Jihad and the World, a product of Kensington Security Consulting, where we bring education to national security. Today's episode is entitled "Whip Hands and Bloody Rivers - Immigration Comes to Britain." Whip Hands and Bloody Rivers Mercurial, brilliant, eccentric, and legendarily controversial, Enoch Powell was a prominent figure in Britain until 1968. He served as a Member of Parliament for 18 years and was openly nationalist and conservative. Raised in a middle-class family in Birmingham, he excelled as a scholar at Cambridge, where he later taught classics. He had a distinguished military career and became one of the youngest brigadiers of his era. He couldn't fulfill his dream of becoming the viceroy of India because it had gained independence. As a result, he entered politics, where he made a significant impact. He delivered a speech in Birmingham on April 20, 1968, that shocked the nation. Using alarmist language that made international headlines and ended his political career, he warned Britain that soon "the black man will have the whip hand over the white man.” With a historical reference to Virgil, it became known as the “Rivers of Blood Speech.” Immediately, people tried to understand why he said what he did. Why would he gratuitously give fodder to his political rivals? Why did he refer to blacks as “wide-grinning pickaninnies”? Fluent in Greek, Latin, Hebrew, French, German, Italian, Urdu, and medieval Welsh, Powell could have used less derogatory words. Why did he give the speech on Hitler’s birthday? Many fellow Tories agreed with Powell's critique but not his word choice. His Legacy Today, few Tories would openly embrace Powell’s rhetoric. However, leaders of the anti-immigrant British National Party (BNP) have no such hesitation. The group’s Midlands leader said, "It has taken us 40 years to admit it. We shuffled into this nightmare we find ourselves in, where our traditions, history, and culture are being replaced far more quickly than Mr. Powell could even have dreamed of.” But many Britons have forgotten him. He was the MP from Wolverhampton, and many local college students have asked, "Enoch who? Yeah, I've heard of him. Who was he?" A British journalist snickered that for today’s generation, "Rivers of apathy" better describes politics. Others have compared him to American Senator Joseph McCarthy, the fiery scourge of communism of the early 1950s. McCarthy inflated the number of communists in the U.S. government. He disparaged the loyalty of American civil servants, some of whom had no connection to the Soviet Union. Nonetheless, he identified a significant, very real conspiracy that compromised national security. But a popular backlash made it difficult to accuse American officials of being communists, even if the charge was true. Today, in Britain, intellectuals and politicians do not want to be accused of McCarthy-like or Powell-like sentiments regarding immigration. They stay silent. The wrong words could end a career. Terror Central And what about Powell’s city of Birmingham? Outside the Maasha' Allah internet cafe, Mohammed Hussain raised his voice over the recorded Quranic verses blaring from the abaya shop two doors down. He was furious that Britain's latest terrorist attacker had amplified the stigma against his city. "Why do all the jihadis come to Birmingham?" he half-shouted, prompting a passing group of teenage girls in bright-colored headscarves to frown, then giggle. A few years ago, a Fox News terrorism commentator had to apologize for describing Birmingham as a "Muslim-only city" where non-Muslims "don't go." Nonetheless, Birmingham, Britain's second-largest city after London, has produced a disproportionate number of convicted Islamist militants, including some linked to the Sept. 11 attacks and last year's bombings in Brussels. So many Islamist militants have been born in Birmingham—or have passed through—that the Birmingham Mail once lamented the city's dubious distinction as "Terror Central." When a masked member of Shabab, the Somali extremist group, celebrated the murder of soldier Lee Rigby in a 2013 video, he identified Birmingham as the main source of its fighters. The man believed to have recruited the militant known as Jihadi John, the Islamic State executioner with a King's English accent, was from Birmingham, as was his closest associate. Other notable militants linked to the city's underground networks include Abdelhamid Abaaoud, who organized the 2015 Paris attacks, and Mohamed Abrini, a Belgian national involved in the 2016 Brussels attacks. After-school madrassas are increasingly sought by parents who want their children to study the Quran. Even state-funded schools often accommodate religious needs by allowing lunchtime prayer, shorter days during Ramadan, and optional headscarves. Mr. Choudary, now in prison after being convicted last year of encouraging support for Islamic State, has recently preached in Birmingham several times. His group would arrive in large vans on Coventry Road, an area associated with conservative Islam, to preach and distribute leaflets. "They turned religion into a gang-like thing, with thugs around him saying, 'Come join our gang,'" said Mr. Ashfaq, director of Kikit. Their message, he explained, was "you can be cool, you can become a gangster," a jihadi message. 2018 Britain had changed many times in the 50 years since 1968. The Beatles had long since disbanded, and many genres of music had come and gone. Pink Floyd’s Roger Waters was still shredding the guitar and had been a political activist for years. By 2018, Britain was filled with technology that could not have been imagined 50 years earlier. The internet, cell phones, DVDs, biomedical technologies, and vape stores had long been staples for generations X, Y, and Z. Britain had become multicultural, which brought benefits. A visitor on a London street would likely note diversity in full bloom. An Afro-Caribbean takeout restaurant would be next to a salon hawking hair weaves and henna tattoos, which would be next to a Muslim bookstore. But the British were increasingly careful with some imagery. Athletic clubs and fashion houses had, for years, removed cross emblems from their uniforms and sporting clothes. from its crest on new sportswear after its website was. The Crusades trigger emotions for some Muslims. Years before, the Middlesex Crusaders cricket club changed its name to the Middlesex Panthers. Women’s issues, rarely discussed in Britain in 1968, were broadcast on television in 2018. The BBC One series “Casualty,” a medical drama, became the first mainstream drama on British TV to address female genital mutilation. Cringe comedy sparked some laughs. Satirists enjoyed mocking an all-women gang of suicide bombers in Mesopotamia. In 2017, the BBC featured "The Real Housewives of ISIS," a comedy sketch some see as “revolting” for trivializing British Jihadi brides. Others appreciated it as weaponized humor. Fashion in Britain reflected the country’s demographics. Large department stores sold hijabs. In 2017, London hosted an inaugural “Modest Fashion Week.” The smiling models strutted down the runway wearing clothes that, promoters promised, adhered to “Muslim values.” Critics, however, called this a medieval fashion show. The advertisements for women’s clothing on London’s buses were not as revealing or risqué as the bikinis or mini-skirts of 1968. In solidarity with British feminists, the Muslim mayor pulled and blocked “body-shaming ads.” He did. The appearance of British street toughs changed. The “mods and the rockers” of the early 1960s were long gone. Gangs, some white and some Asian, lingered in the streets of London. There was a new phenomenon of Sharia patrols in some cities. Religiously dressed young men demanded that passersby follow Islamic Sharia law. Some were filmed shouting, "This is a Muslim area.” Seventy years after the Nationality Act and 40 years after the “Rivers of Blood” speech, parts of Blackburn, Birmingham, Burnley, and Bradford have populations that are between 70% and 85% Muslim. Britain had changed. Is this important? What do you think? We want to hear from you. This concludes this episode from Jihad and the World. It does not represent the official position of the United States government. Thank you for listening. Until next time, goodbye from Kensington Security Consulting.

  4. Jul 8

    Jihad and the World - The Changing Face of Britain - 1968 and 2018

    Hello from Jihad and the World – a podcast that explores the intersection of Western and Islamic cultures. The author is Mark Silinsky of Kensington Security Consulting, and today’s episode will look at the changing face of Britain. The look, feel, and substance of Britain changed significantly from 1968 to 2018. In that 50-year span, Muslim populations mushroomed throughout the country. This episode is titled "The New Multicultural Britain." “To me, the most remarkable thing about the Koran is how progressive it is.” Tony Blair, 2007 Britain is an epic poem of empire; civilization; liberalism; humanity, decline; and, today, multiculturalism. Minister Tony Blair promised to change Britain forever by throwing open the door the nation’s door to immigration. He kept his promise, which will be discussed at length in the next few podcasts. Demographics “It’s our country, it’s not a Christian country. You jealous we taking over?” A Muslim shopkeeper to a leader of a Christian Patrol marcher, May 2017. By 2015, there were at least 3 million Muslims living in Britain. Of these Muslims, 47% were UK-born, 68% were ethnically Asian, and 33% were aged 15 and under, indicating that the Muslim population was relatively young. Eight percent of all school-age children (five to 15) were from Muslim households. Some schools have a high proportion of Muslim pupils, such as those in Washwood Heath in Birmingham, where 86% of school-age children were Muslim. As the Muslim population has grown, a powerful voting bloc has emerged. Muslims now form a decisive voting bloc, making up 20% or more of the electorate in 26 constituencies and present in all local authority areas in England and Wales. Islam will likely become the dominant religion in Britain within several generations. In addition to immigration and fertility, conversion is a source of new Muslims in Britain. Some converts have gained fame; Myriam Francois-Cerrah became well known as a child for her role in the 90s hit film 'Sense and Sensibility.' Now, she is gaining more recognition as one of the many educated, middle-class female converts to Islam in Britain. “ Britain - 1968 and 2018 “This is London Calling.” The British Broadcasting Corporation World Service’s Station Identification   In 1968, the London scene burst with artistic creativity and social change. For years, living standards had been rising. A decade earlier, Tory Prime Minister Harold Macmillan toasted the growing prosperity with the cheery observation, “You never had it so good.” There was social license as never before. Abortion was legalized, and the birth control pill was available. The Beatles continued to define the Western music scene. They made their last TV appearance together in 1968 and produced the White Album. The Rolling Stones topped the charts with “Jumpin’ Jack Flash.” Pink Floyd and Jethro Tull gave a free concert in Hyde Park. British actors performed nude in the London musical “Hair.” “Top of the Pops” was hosted by Jimmy Savile. . Alan Bennett’s first play, “Forty Years On,” was staged. On British television, Lindsay Anderson’s “If” satirized a posh boarding school filled with boys gone bad. Also in 1968, “A Lion in Winter” dramatized the pageantry and pathologies of a deeply dysfunctional royal family. The animated film Yellow Submarine fused the music of the Beatles with the artistry of Peter Max. Censorship in the theater was abolished. Muslims were an increasingly noticeable but not yet prominent part of the social landscape. Many immigrants in the 1950s and 1960s came from India and Pakistan in search of a better standard of living. Many found it. They could earn 30 times as much in Britain as on the subcontinent. They, along with Jamaicans, Africans, and millions of other people of color, had come to Britain to stay. 2018 “London Bridge is falling down, falling down, falling down, London Bridge is falling down, my fair lady.” Fifty years later, Britain had changed many times. The Beatles had long since disbanded, and many musical genres had come and gone. Pink Floyd’s Roger Waters was still shredding guitar and campaigning for political causes. In 2018, Britain was teeming with technology that could not have been imagined 50 years earlier. The internet, cell phones, DVDs, biomedical technologies, and vape stores had long been staples for generations X, Y, and Z. There was a new architectural style, an anti-terrorist one. In London, government buildings had embedded barriers. If sexual mores had been liberalized in 1968, they would have become more confused 50 years later. The year before, a British convert to Islam was found guilty of attempting to join the Islamic State and of attempting to purchase a juvenile sex slave. In his words, “. . . the younger & experienced the better.” Pakistani sex-grooming gangs were exposed in many cities and found to have victimized many thousands of British white girls. Britain had become multicultural. A visitor on a London street would likely notice diversity in full bloom. An Afro-Caribbean takeout restaurant stands next to a salon hawking hair weaves and henna tattoos, which in turn is next to a Muslim bookstore. But Britons were increasingly careful with historic imagery that could set passions aflame. For years, athletic clubs and fashion houses had been removing cross emblems from their uniforms and sportswear. In 2016, the Middlesex Crusaders cricket club changed its name to the Middlesex Panthers. Sainsbury’s stopped selling the Real Easter Egg in 2017 and began carrying a halal chocolate egg with no references to Jesus. The trend continued. Television shows touched on social strains and taboos, usually gently. BBC One's “Casualty,” a medical drama series, became the first mainstream British television drama to grapple with female genital mutilation. Cringe comedy drew some chuckles. Satirists had fun with an all-women gang of suicide bombers in Mesopotamia. In 2017, the BBC featured "The Real Housewives of ISIS," a comedy sketch some viewers called “revolting” for trivializing British Jihadi brides. Others enjoyed it as weaponized humor. Fashion in Britain reflected the country’s transformed demographics. Large department stores sold Islamic garb and featured smiling hijab-clad women in their advertising. In 2017, London hosted the inaugural “Modest Fashion Week.” The statuesque models who strutted the catwalk wore clothes that promoters promised complied with “Muslim values,” while others called it a medieval fashion show. Advertisements for women’s clothing on London’s buses were less revealing than in earlier years. In solidarity with British feminists, the Muslim mayor pulled revealing bikini photographs, which he called “body-shaming ads.” The appearance of British street toughs changed. The “mods and the rockers” of the early 1960s had long since disappeared. Gangs, some white and some Asian, loitered on the streets. Sharia patrols emerged in some cities. Religiously dressed young men demanded that passersby follow Islamic Sharia law. Some were filmed shouting, "This is a Muslim area.” Seventy years after the Nationality Act and 40 years after the British politician Enoch Powell warned his countrymen about unchecked immigration, parts of Blackburn, Birmingham, Burnley, and Bradford now have populations that are between 70% and 85% Muslim. Throughout Britain, the level of integration was uneven and, for some, alarming. According to a 2001 Daily Telegraph survey, many Muslims lived in cultural self-segregation. Many did not see themselves as British Muslims but as Muslims living in Britain. By 2017, segregation was even more pronounced. Longitudinal medical studies also revealed abnormally high rates of genetic abnormalities among Pakistani British. This may have resulted from a tradition of marrying first cousins. Britain had changed. Muslims were an increasingly noticeable but not a prominent part of the social landscape. Many immigrants in the 1950s and 1960s came from India and Pakistan, seeking a better standard of living. Many found it. They could earn 30 times as much in Britain as they did in the subcontinent. They had come to Britain to stay, and some Brits had something to say about that. One very vocal critic was Enoch Powell, who is the subject of our next podcast. Thank you for listening to the episode of Jihad and the World. Nothing in this reading represents the official position of the United States government. Until our next episode, goodbye from Kensington Security Consulting.

  5. Jul 7

    Jihad and the World - The Press and Police – Lover Boys and Easy Meat

    Hello from Jihad and the World, a product of Kensington Security Consulting, where we bring education to national security. This episode is part of a series of podcasts that examine Islamic and non-Islamic in Europe. This episode offers analytic snapshots of the press and police in Europe. Future podcasts will expand on the general themes presented in the podcast, titled The Press and Police – Lover Boys and Easy Meat. The author is Mark Silinsky. The Press             Over the past fifty years, European journalists have developed a new language, avoiding words that could be culturally offensive. Some see themselves as protectors of progressive values. Across the continent, an unspoken rule governs which topics to discuss and which words to use, lest they threaten social unity. In Germany, ethnic Germans are called “those who have lived here longer.” Increasingly, the ethnicity and religion of criminals or suspects are ignored or concealed. Journalists dismiss the motives of violent offenders as irrelevant. In Sweden, four men described by police as looking like “foreign tourists” drugged and gang-raped young women. Establishment politicians in most European countries deny the existence of “no-go zones.” In Arnhem, Holland, near the Nelson Mandela Bridge, a gang of boys and men called two gay men “filthy faggots” in Dutch/Moroccan slang and then beat them. The arrested perpetrators were simply referred to as "youths" in the mainstream media. Brutal, often gruesome, slashings or vehicle attacks are labeled as actions of "lunatics,” with little or no mention of political or religious motives. Those opposed to Islam are often labeled racists. Editors have altered or revised the meanings of many words to avoid offending social and religious groups. Islam is often described as a race rather than a religion. Some of this concealment is self-censorship, while other cases stem from fear of retaliation, such as the cartoon killings in France and Denmark. The German Press Council, which oversees journalistic standards, stated that information about a person’s ethnicity shouldn’t be published “unless there is a justified public interest in doing so.” European Union Justice Commissioner Vera Jourova demanded that social media giants Facebook and Twitter censor rhetoric or conversations that might threaten social cohesion. There are dissenting journalists who use the Internet and non-mainstream media outlets. However, European countries lack anything comparable to the American First Amendment, which protects free speech. European journalists cannot avoid prosecution by citing the truth as a defense. They have learned to keep quiet. Public Officials   “I am so damn tired.” Swedish police officer Peter Springare publicly expressed his fatigue and shame over downplaying the level of immigrant crime. Public servants include police officials, social workers, schoolteachers, judges, and other government workers. Police forces are strained, particularly in the “no-go zones.” Driven by fear of crime, some of Europe’s senior citizens live in a self-imposed state of house arrest and have little faith in the police. In a suburb of Stockholm, residents rallied behind local Hells Angels, begging them to stay in their neighborhood. In the absence of effective policing, parents saw the biker toughs as new Praetorians, guarding their daughters against migrant molestation. One resident explained, “We have for 10 years never known any discomfort or fear because the current tenants are Hells Angels, rather the contrary.” European police and security officials are handicapped. A veteran Swedish policeman explained that he is not permitted to ask suspects about their religion, but their names are “Ali Mohammed, Mahmoud, Mohammed, Mohammed Ali, Muhammad, again, again, again.” Another police officer shrugs, “The criminals are laughing at society.” In another Stockholm suburb, Rinkeby, police are building a new station to fortress specifications. It will have bulletproof windows and steel-reinforced walls. But officers will likely not take public transportation to work for fear of being attacked. They will be driven to work in teams and under guard. By 2017, the postal service was suspended in Rinkeby. Swedish postal officials declared it too "unsafe" for workers. Some call all this the new Stockholm Syndrome – a cocktail of broad-based fear and fatalism leading to resignation and paralysis. In May 2016, Greater Manchester Police tested its anti-terrorist measures by conducting a large-scale exercise in the city to assess the effectiveness of the emergency response. More than 800 volunteers participated, and the mock terrorist yelled "Allahu Akbar." Immediately, Islamic and leftist leaders demanded and received an apology for stereotyping terrorism. The Community Safety Organization, which seeks to combat Islamophobia, tweeted, “This sort of thing panders to stereotypes and further divides us. It will increase anti-Muslim hate crimes.” The police chief responded, “We acknowledge that it was unacceptable to use this religious phrase immediately before the mock suicide bombing, which so vocally linked this exercise with Islam.” “We recognize and apologize for the offense this has caused.” Classrooms and school grounds have also become lawless. In Lund, Sweden, a migrant boy was found guilty of rape but was not expelled from the school. Instead, he served 100 hours of community service. In Britain, there are nationwide Pakistani pedophile grooming gangs whose “lover-boys” target attention-starved, working-class schoolgirls. In street slang, the girls are sometimes called “easy meat.” In schools, the curriculum is sometimes poisonous. Saudi-funded schools in Britain sometimes refer to Jews as “apes” and to Christians as “pigs.” Schools throughout Europe have dropped course content, including the Holocaust and the Crusades. Students and their parents demand special dietary accommodations and prayer rooms. They sometimes require segregated classes and, at times, their own schools. Often, public servants appease them. This concludes this episode of Jihad and the World. It offers a brief glimpse into the press and public officials in Europe several years ago. Future podcasts will expand on these themes and offer profiles of men and women who are part of the drama of Islam and Europe. Nothing in this podcast represents the official position of the United States government. We are excited about our latest book, Cauldron of Terror – Hamas, Israel and the World, which will be available for purchase in summer 2026. Until our next podcast, on behalf of Kensington Security Consulting, thank you for listening.

About

Jihad and the World is a periodic update of global issues that involve Jihad, which generally refers to the expansion of the world of Islam or the protection of the world's Islamic community. Jihad and the World centers on persons and events featured in Mark Silinsky's five books on militant Islam. These podcasts are offered as a courtesy of Dr. Silinsky's firm Kensington Security Consulting where we bring education to national security.