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Exposing the role that Islamic jihad theology and ideology play in the modern global conflicts

Dalrymple: The Suicide Bombers Among Us

Nov 3, 2005 8:18 am By Rebecca Bynum

Theodore Dalrymple works as a doctor in Britain’s prison system and is one of the great essayists of our age. Observing that “man does not live by bread alone,” he has long chronicled the psychological and moral dimensions of anti-social behavior. Here, writing in the City Journal via Frontpage he examines the mental tension in westernized Muslims and considers that suicide bombings in fact provide a ready resolution for that psychological tension.

All terrorists, presumably, know the dangers that they run, accepting them as an occupational hazard; given Man’s psychological makeup””or at least the psychological makeup of certain young men””these dangers may act as an attraction, not a deterrent. But only a few terrorists use their own deaths as an integral means of terrorizing others. They seem to be a breed apart, with whom the rest of humanity can have little or nothing in common…

As is by now well known (for the last few years have made us more attentive to Islamic concepts and ways of thinking, irrespective of their intrinsic worth), the term “jihad” has two meanings: inner struggle and holy war. While the political meaning connotes violence, though with such supposed justifications as the defense of Islam and the spread of the faith among the heathen, the personal meaning generally suggests something peaceful and inward-looking. The struggle this kind of jihad entails is spiritual; it is the effort to overcome the internal obstacles””above all, forbidden desires””that prevent the good Muslim from achieving complete submission to God’s will. Commentators have tended to see this type of jihad as harmless or even as beneficial””a kind of self-improvement that leads to decency, respectability, good behavior, and material success…

The BBC peddles this sociological view consistently. In 1997, for example, it stated that Muslims “continue to face discrimination,” as witness the fact that they were three times as likely to be unemployed long-term as West Indians; and this has been its line ever since. If more Muslims than any other group possess no educational qualifications whatsoever, even though the hurdles for winning such qualifications have constantly fallen, it can only be because of discrimination””though a quarter of all medical students in Britain are now of Indian subcontinental descent. It can have nothing whatever to do with the widespread””and illegal””practice of refusing to allow girls to continue at school, which the press scarcely ever mentions, and which the educational authorities rarely if ever investigate. If youth unemployment among Muslims is two and a half times the rate among whites, it can be only because of discrimination””though youth unemployment among Hindus is actually lower than among whites (and this even though many young Hindus complain of being mistaken for Muslims). And so on and so on.

A constant and almost unchallenged emphasis on “social justice,” the negation of which is, of course, “discrimination,” can breed only festering embitterment. Where the definition of justice is entitlement by virtue of group existence rather than reward for individual effort, a radical overhaul of society will appear necessary to achieve such justice. Islamism in Britain is thus not the product of Islam alone: it is the product of the meeting of Islam with a now deeply entrenched native mode of thinking about social problems…

Muslims who reject the West are therefore engaged in a losing and impossible inner jihad, or struggle, to expunge everything that is not Muslim from their breasts. It can’t be done: for their technological and scientific dependence is necessarily also a cultural one. You can’t believe in a return to seventh-century Arabia as being all-sufficient for human requirements, and at the same time drive around in a brand-new red Mercedes, as one of the London bombers did shortly before his murderous suicide. An awareness of the contradiction must gnaw in even the dullest fundamentalist brain.

Furthermore, fundamentalists must be sufficiently self-aware to know that they will never be willing to forgo the appurtenances of Western life: the taste for them is too deeply implanted in their souls, too deeply a part of what they are as human beings, ever to be eradicated. It is possible to reject isolated aspects of modernity but not modernity itself. Whether they like it or not, Muslim fundamentalists are modern men””modern men trying, impossibly, to be something else…

Of course, one of the objects of the bombers, instinctive rather than articulated, might be to undermine this very restraint, both of the state and of the population itself, in order to reveal to the majority of Muslims the true evil nature of the society in which they live, and force them into the camp of the extremists. If so, there is some hope of success: physical attacks on Muslims (or on Hindus and Sikhs ignorantly taken to be Muslims) increased in Britain by six times in the immediate aftermath of the bombings, according to the police. It wouldn’t take many more such bombings, perhaps, to provoke real and serious intercommunal violence on the Indian subcontinental model. Britain teems with aggressive, violent subgroups who would be only too delighted to make pogroms a reality.

Even if there is no such dire an eventuality, the outlook is sufficiently grim and without obvious solution. A highly secularized Muslim population whose men nevertheless wish to maintain their dominance over women and need a justification for doing so; the hurtful experience of disdain or rejection from the surrounding society; the bitter disappointment of a frustrated materialism and a seemingly perpetual inferior status in the economic hierarchy; the extreme insufficiency and unattractiveness of modern popular culture that is without value; the readiness to hand of an ideological and religious solution that is flattering to self-esteem and allegedly all- sufficient, and yet in unavoidable conflict with a large element of each individual’s identity; an oscillation between feelings of inferiority and superiority, between humiliation about that which is Western and that which is non-Western in the self; and the grotesque inflation of the importance of personal existential problems that is typical of modern individualism””all ensure fertile ground for the recruitment of further “martyrs” for years to come.

Surveys suggest that between 6 and 13 percent of British Muslims””that is, between 98,000 and 208,000 people””are sympathetic toward Islamic terrorists and their efforts. Theoretical sympathy expressed in a survey is not the same thing as active support or a wish to emulate the “martyrs” in person, of course. But it is nevertheless a sufficient proportion and absolute number of sympathizers to make suspicion and hostility toward Muslims by the rest of society not entirely irrational, though such suspicion and hostility could easily increase support for extremism. This is the tightrope that the British state and population will now have to walk for the foreseeable future; and the sweet dream of universal cultural compatibility has been replaced, in a single day, by the nightmare of permanent conflict.

Read it all.

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