Stop Islam

Dieser Beitrag erschien am 16.3.2008 auf Gegen den Strom auf blog.de. Da ich Grund zur Annahme habe, daß mein Blog dort kurz vor der Löschung steht, transferiere ich alle Beiträge hierher.

Eine Reise in ein fremdes Land machte der britische Historiker John Cornwell.
 Er bereiste Großbritannien und beschrieb seine Eindrücke für die Sunday Times. Cornwell wollte der Frage nachgehen, ob es in Großbritannien no-go areas für Ungläubige gibt.
Hier eine kommentierte Zusammenfassung des langen Berichts:

Was im altehrwürdigen Oxford erst gefordert wird:

In Oxford the imam of the new central mosque is requesting amplified calls to prayer

ist in Luton schon längst Tatsache:

The call to prayer resounds across the rooftops before dawn, bringing echoes of the Levant to provincial Luton and its 30,000 Muslims.

170.000 Ungläubige in Luton sind fassungslos:

But for infidel locals, the holy wake-up is a curse. “I’d like to pull the plug on that caterwauling,” a second-generation Luton Irish woman tells me. “I go to work, and I’ve got two small kids. It’s just not fair on non-Muslim families around here.”

Als Cornwell dann nach dem Weckruf die Lutoner Moschee von innen besichtigt, wird er auch gleich offen über die Expansionsabsichten aufgeklärt:

We don’t leave our religion in the mosque,” he says reverentially. “We take it out into the streets, the workplace, into our homes.”

Und selbstverständlich ist das eine friedliche Expansion, denn:

“Islam is a religion of peace,” he says. “There is no such thing as Muslim terrorism, just as there is no such thing as Muslim alcoholism, no such thing as Muslim pig-eating.”

Aha. Die Angehörigen der Opfer aus Madrid, London, New York und sonstwo werden beruhigt sein, daß sie nur Phantomschmerzen erleiden, da ihre ermordeten Angehörigen ja nur Einbildung sind. Und daß der Verzicht auf Schweinefleisch ein Friedensbeweis ist, können wohl nur Ungläubige anzweifeln.
Folgerichtig hat ein anglikanischer Bischof eine Zustandsbeschreibung abgegeben:

Michael Nazir-Ali, the Pakistani-born Anglican Bishop of Rochester, caused a rumpus by calling for an end to “‘no-go’ areas” for non-Muslims in Britain, suggesting Islam must integrate with us

die der Rabbi einer mittlerweile geschlossenen Synagoge in Luton bestätigen kann:

And there was once a synagogue. No more: it was shut down several years ago. “There are many reasons,” the Rabbi tells me laconically, “but Bishop Nazir-Ali’s analysis fits the bill.”

Und Cornwell entdeckt auch, was sonst noch so in den Moscheen passiert:

Yet I found that despite new hate-crime laws, seditious literature – whatever its effect on the majority – is nevertheless being distributed in mosques and Islamic centres around the country.

Soviel also zum Thema “Islam und Befolgen einer westlichen Rechtsordnung”.

Auch an den Schulen ist der Islam schon erfolgreich eingezogen, wie dieses Beispiel zeigt:

In 2003,” Crompton says, “a teenage Muslim schoolgirl, Shabina Begum, took Luton’s Denbigh high school to court when she was sent home for wearing a coverall gown known as a jilbab. She won the case.”

Aber es geht nicht nur um die Qualität der Kleidung, sondern auch um die Quantität der Moslems:

Some state schools in areas like Stepney Green, where Bangladeshi migrants predominate, will have up to 90% Asian Muslim pupil intake, especially in primary schools.

Bei so gut ausgebauter Infrastruktur erscheint es fast logisch, daß auch die Terroristen, die die Londer U-Bahn als Ziel nahmen, Luton als Ausgangspunkt hatten:

Bury Park became a byword for active Muslim extremism when it was revealed in 2005 that the 7/7 Tube and bus bombers set off for London from Luton station leaving a vehicle laden with explosives in the car park

Abseits des Terrorismus der Eliten hat sich auch die tägliche Gewalt des Pöbels in Luton etabliert:

Meanwhile, Luton, like other enclaves, has experienced a spate of incidents that look all too like attempts to make Bury Park a no-go area to non-Muslims. Between November of last year and last month there were 18 attacks – all registered by the police – on five non-Muslim homes in the area

Und die Polizei reagiert natürlich mit Zweifel:

“It’s the perception of the victims that their Muslim neighbours are to blame, and we have to respect that. But we have our doubts.” Middleton suspects, as does Margaret Moran, MP for Luton South, that the attacks could be the work of small groups of white or Muslim extremists, stirring up racial and inter-religious hatred for its own sake

Ein “Überlaufer” spricht aus, was viele denken, aber kaum jemand zu sagen wagt:

Husain contends that many migrant populations of Pakistani Muslims have never really settled here: “Migrants in the past tended to sink roots. Nowadays, with cheap long-haul jet travel, Pakistanis have homes in Britain and back in Pakistan. Satellite TV and mobile phones enable families to live in this country as if they were elsewhere. They are still mentally, spiritually and even physically back in Pakistan or Bangladesh.”

Dazu wird dieses Beispiel gereicht

She tells me of a group of families that bought 16 houses in a row in Slough. “They knocked down the garden fences; they live in and out of each other’s houses creating the village environment they left behind in Mirpuri Kashmir.”

oder:

In Dewsbury, imams petition Mid Yorkshire Hospital NHS Trust to request nurses to turn beds of sick Muslims to face Mecca five times a day. A Muslim shop assistant at Reading’s Marks & Spencer refuses to touch a book of children’s Bible stories because it is “unclean”. In hospitals around Britain, female Muslim surgeons refuse to follow hygiene guidelines stipulating scrubbing up bare arms (a measure to combat MRSA and Clostridium difficile

Ein Türke, der als Lehrer an einer staatlichen Schule arbeitet, erklärt Cornwell ausführlich, warum es keine Gleichberechtigung zwischen Mann und Frau im Islam geben kann:

The fact is, a woman is not the equal of a man,” he insists. “That is why in sharia law a man can be a witness, but you need two women to equal a single male testimony.” I ask why, and he cites the emotional state of women during menstruation. He tells me he will bring up his daughters to accept this doctrine and that he has already instructed his 18-year-old son. “When I’m away, my son is automatically head of the household, not my wife.” He also defends the practice of excluding women from the main prayer room in the mosque, “as men must not be tempted sexually by their presence”.

Nicht vergessen: Der Mann hat 3 Töchter und unterrichtet an einer staatlichen Schule.

Die muslimische Gemeinde Großbritanniens selbst fürchtet Zuwanderung und damit einhergehende Beleidigungen:

They insult us in the streets by setting up their Polski pork-sausage stands.”

hat das Problem aber anscheinend mit der Expansionsstrategie im Griff, wie ein Imam meint:

For this reason, he says, Islam is set to expand rapidly in Britain. Then he drops a bombshell. “In the past two years, 16 Polish women have converted to Islam in my mosque.”

Eine muslimische Gemeindeangestellte gibt nähere Auskünfte und enthüllt nebenbei, daß Polygamie auch schon üblich ist:

A typical Polish convert might have been a victim of domestic violence with her boyfriend. She might have worked as a cleaner for a Muslim man who finds her attractive and takes her as a mistress or even proposes marriage as a second wife. He then sets her up in a flat and perhaps pays for her to go to college. They begin to find Islam attractive.”

Nach all diesen Erlebnissen findet Cornwell eine Multikulti-Schule, die aufgrund strengster Disziplin und ausschließlicher Verwendung von Englisch funktioniert.

There’s an insistence on old-fashioned morale-forming disciplines like uniforms properly worn. The sixth-form boys wear dark suits, which, they say, protect them from gangs when walking through estates. One lad tells me: “They think we are just young businessmen and leave us alone.” There’s a zero toleration for rudeness

Und was fällt Cornwell am Ende ein?
Ruft er zu Massenauswanderungen und -selbstmorden auf? Fordert er ein Koranverbot? Predigt er Widerstand?
Nein, wegen dieser einen Schule wird es richtig politisch korrekt und schmalzig sentimental am Ende:

In a class of third-years (with only one white pupil and four veiled Muslim girls) I sat in on a discussion of Carol Ann Duffy’s love poem for Valentine’s Day. “… I give you an onion. It is a moon wrapped in brown paper. It promises light like the careful undressing of love. Here. It will blind you with tears…” One by one, each pupil found something uniquely interesting in their reading of the poem. It struck me, listening to these articulate pupils, British yet widely diverse in culture, ethnicity and religion, that the metaphor of that humble onion, distinctly divisible yet entirely cohesive, could, with a lot of effort on the part of a lot of people, yet be the key to Britain’s multicultural hopes and fears.

Problem erkannt, Gefahr nicht gebannt.