Where were the Muslims who knew Tamerlan Tsarnaev calling the FBI? — on The Glazov Gang

This week’s edition of the world’s challenging chat hour, The Glazov Gang, features Dwight Schultz, (DwightSchultzFansite.nl), Borek Volarik, a Chezh defector,and Nonie Darwish, the author of The Devil We Don’t Know, along with the Johnny Carson, Jay Leno, David Letterman, Conan O’Brien, and Jimmy Kimmel (or is it Jimmy Fallon?) of the conservative blogosphere all rolled into one: Jamie Glazov.

The Gang gathered to discuss the topic Where Were the Muslims Who Knew Tamerlan Who Called The FBI? — a question that the media won’t ask itself or others. The Gang also discussed the topic Dzhokhar Tsarnaev’s Three Musketeers, analyzing the expanding web behind the Jihad in Boston “” and how the Obama administration and media are trying to erase its true meaning.

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FBI again searches Tsarnaev apartment
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  1. says

    Islam may be usefully compared to an Organised Crime ‘family’.

    The members are not supposed to ‘rat’ on each other to Infidels; and most of the time they hold to that rule.

    Every Infidel cop, judge, lawyer, journalist and politician needs to get the memo: every local regional and national manifestation of the Ummah should be viewed as analogous to a crime syndicate or mafia ‘family’with every member sworn to observe the ‘omerta’ on pain of death, and you won’t go far wrong.

    Indeed, in Australia, once our Muslim colony got big enough, with a massive influx from Lebanon in the 1970s and more coming in ever since from different sources, Muslims plunged with enthusiasm into every imaginable form of criminal activity, so much so that we had to create a dedicated Middle Eastern Organised Crime Squad (which we should really have called ‘The Muslim Organised Crime Squad’, for the crooks it catches are nearly *all* Muslims).

    This classic article, by an Aussie retired cop called Tim Priest who saw the process getting under way, contains some very telling observations, even though he doesn’t fully grasp that this is about Islam vs Kuffar.


    It was first published in the January 2004 issue of the journal ‘Quadrant’.


    “IT WAS ABOUT 1995 to 1996 that the emergence of Middle Eastern [sic: Muslim – dda] crime groups was first observed in New South Wales. Before then they had been largely known for individual acts of anti-social behaviour and loose family structures involved in heroin importation and supply as well as motor vehicle theft and conversion.

    “The one crime that did appear organised before this period was insurance fraud, usually motor vehicle accidents and arson. Because these crimes were largely victimless, they were dealt with by insurance companies and police involvement was limited.

    “But from these insurance scams, a generation of young criminals emerged to become engaged in more sophisticated crimes, such as extortion

    {hmmm – extracting jizya…- dda}

    “armed robbery, organised narcotics importation and supply, gun running, organised factory and warehouse break-ins, car theft and conversion on a massive scale including the exporting of stolen luxury vehicles to Lebanon and other Middle Eastern countries..”.

    “…even more frustrating for operational police were the activities of this ethnic [sic – dda] crime group, activities that set it apart from almost all others bar the [East Asian – dda] Cabramatta 5T.

    “The Lebanese [sic: Lebanese Muslim] groups were ruthless, extremely violent, and they intimidated not only innocent witnesses, but even the police that attempted to arrest them.

    “As these crime groups encountered less resistance in terms of police operations and enforcement, their power grew not only within their own communities, but also all around Sydney ” except in Cabramatta, where their fear of the South-East Asian crime groups limited their forays. But the rest of Sydney became easy pickings…

    “In many of the key areas that were experiencing rapid rises in Middle Eastern [sic: more properly, Middle Eastern Muslim – dda] crime, these new leaders [new police leaders, after a reorganisation – dda] became more concerned with relations between the police and ethnic minorities than with emerging violent crime.

    “The power and influence of the local religious and minority leaders [i.e: the various *Muslim* gang bosses – dda] cannot be overstated. Police began to use selective law enforcement.

    “They selected targets that were unlikely to use their ethnic background and cultural beliefs [sic: ISLAM – dda] to hinder police investigations or arrests. I

    “t was mostly Anglo-Saxons and Asians [that is: the non-Muslim East Asians – dda] that were the targets, because they were under-represented by religious leaders and the media…

    “In hundreds upon hundreds of incidents police have backed down to Middle Eastern [sic: Muslim – dda] thugs and taken no action and allowed incidents to go unpunished.

    “Again I stress the unbelievable influence that local politicians and religious leaders [sic: more correctly, Muslim religious leaders -dda] played in covering up the real state of play in the south-west…

    Now for a really telling observation, as he compares non-Muslim East Asian crime gangs, to the *Muslim* variety:

    “I had observed the beginnings of Asian organised crime whilst at the Drug Squad and later at the National Crime Authority where I worked on two task forces, one of which was on Chinese organised crime.

    “When I look back on the influence of Chinese organised crime in Australia, I see a gradual but sustained trend, not one of high peaks in terms of activity or incidents, but one of a well-planned criminal enterprise that attracts little attention. It’s there but you can’t always see it.
    “It probably took twenty years for the Chinese to become a dominant force in crime in this city.

    “**But Middle Eastern [sic: Muslim – dda.] crime has taken less than ten years.

    “So pervasive is their influence on organised crime that rival ethnic groups, with the exception of the Asian gangs, have been squeezed out or made extinct…”.

    “The extent to which Middle Eastern [Muslim – dda.] crime gangs have moved into the drug market is breathtaking. They are now the main suppliers of cocaine in this city and are now developing markets in south-eastern Queensland and Victoria. They are major suppliers of heroin in and around the inner city, south-western Sydney and western Sydney.

    “**What sets the Middle Eastern [Muslim – dda.] gangs apart from all other gangs is their propensity to use violence at any time and for any reason** {my emphasis – dda}.

    “I thought I would never see the level and type of violence that I saw with the South-East Asian [non-Muslim – dda] gangs in Cabramatta, particularly the 5T, the Four Aces and Madonna’s Mob, which were a breakaway from the old 5T.

    “**But the violence, although horrific, was almost always local, that is within the Cabramatta area and almost always against fellow Asians.** {my emphasis – dda}.

    “As a result of that locally based violent crime it was relatively easy to identify the culprits and break them up once we were given the resources after the police revolt of 1999 – 2000.

    “**The Middle Eastern [sic: Muslim – dda] cycle of violence is not local.** {my emphasis – dda}.

    ” It can occur on the central coast, around Cronulla, Bondi, Darling Harbour, Five Dock, Redfern, Paddington, anywhere in Sydney. Unlike their Vietnamese counterparts, they roam the city and are not confined to either Cabramatta or Chinatown.

    “And even more alarming is that the violence is directed mainly against young Australian men and women. ” {in other words: Muslim ‘gang’ violence and criminal activity preferentially targets *non-Muslims* – dda}.

    And then he very, very tellingly compares what happened when he tackled the East Asian criminals in Cabramatta, with what happened when police tried to enforce the law on the Muslim criminals.

    His experience with the east asian non-Muslim immigrant community:

    “WHEN I GAVE evidence to the Cabramatta inquiry, I risked my career and my safety in coming forward. I did it because I had sworn an oath to protect the community I served.

    “That community was Cabramatta.
    Cabramatta is made up almost entirely of residents born outside this country, mostly South-East Asians, and their children.

    ” But when I went forward and exposed the shame of Cabramatta, the residents were not Asians in my eyes, but Australians no matter where they came from. It was my duty to speak up for them and to protect them. Race was never an issue.

    “I have received many awards in my police career but the ones I hold dearest are those I received from the Cabramatta community.

    “One old man who had spent seven years in refugee camps in South-East Asia before coming to Australia said the day he landed in Australia was like dying and coming to heaven.

    “**Cabramatta was a community of ordinary people like that old man, who recognised the problems of drugs and organised crime in their community and spoke up and agitated for change.** {my emphasis – dda}

    “It was a slightly built Vietnamese man named Thung Ngo who led the charge on behalf of a community that had had enough of crime and forced a parliamentary inquiry into Cabramatta which ultimately saved their community from destruction.

    “**Not once during that inquiry did I hear any member of the Cabramatta community ” apart from the Anglo-Saxon local member ” complain that they were being racially discriminated against because of the inquiry or its aftermath. They wanted change, they wanted a safe law-abiding community** { my emphasis – dda}.

    “It was my duty to do everything I could to honour my pledge to protect and to serve.”

    But, compare and contrast:

    “**But I have not heard anything like that from the Middle Eastern [sic: Muslim – dda] community.** {m y emphasis – dda}.

    “Initially the gang rapes were the fault of Australian culture, according to one [Muslim – dda] religious leader in the south-west [i.e. Sheik Hilaly, who compared unveiled women to “uncovered meat’ exposed for cats to eat – dda].

    “I note that he has now softened his stance and is calling for change among Middle Eastern [sic: Muslim –dda.] youth.

    “** But they are just words; there seem to be no Thung Ngos among them** { my emphasis – dda}.


    summarising: the Muslim ‘community’ has a very high rate of criminal activity compared to other cultural groups; that activity will preferentially victimise those outside of the group (non-Muslims) rather than being (like Mafia or Triad activity) aimed at other members of their own group; and the Muslim ‘community’ as a whole will – unlike other ethno/cultural groups who usually include people only too happy to assist with the capture and punishment of their ‘bad eggs’ – close ranks and resist or refuse cooperation with Infidel law enforcement.