Ivan Jurcevic, till his New Year’s eve 12/31/15 eyewitness epiphany, deemed Muslim rampages in Europe the stuff of “right wing PEGIDA [a grass roots European anti-Islamization advocacy group] propaganda videos.”
But that evening Jurcevic, a Cologne, Germany hotel club bouncer, witnessed barbaric scenes of sexual assault against women, a hemorrhagic stab wounding, attacks on police, and other acts of violence, committed directly in front of Cologne’s iconic cathedral, the Kölner Dom. All the mayhem Jurcevic observed was perpetrated by roving throngs of Muslim males, whom he noted caustically, were from among those ostensible “refugees” that “…we welcomed just 3-months ago with teddy bears and water bottles on the main Munich railway station.”
Intrepid, yeoman reporting by Breitbart London—as even acknowledged in a Times of London op-ed—exposed the scope and brutality of these Muslim immigrant-perpetrated events, which were initially suppressed by German, and other Western European governmental sources, and their simpatico, cultural relativist lapdog media.
Consistent with bowdlerized reportage on commonplace, heinous acts of misogyny rampant in Muslim societies—notably, female genital mutilation, or the Islamic State’s practice of jihad sexual slavery—the canonical Islamic roots of such predatory behavior [see also Koran 2:223 which designates women as “tilth” sexual objects for Muslim men, “when or how you (men]) will”] were of course ignored in mainstream media outlets belatedly acknowledging the mass acts of sexual assault committed New Year’s Eve by Muslim males in Cologne, and elsewhere across Western Europe.
This predictable lacune in mainstream media reporting is compounded by the universal failure—of all media outlets—to comprehend that the shocking events which transpired New Year’s Eve are merely symptomatic of a decades long Islamization process, the “fulfilment” of the dystopian ideal of “Eurabia” – From Europe to Eurabia (as analyzed, primarily, in my book, “Sharia Versus Freedom”).
The intimately related Euro-Arab Dialogue (EAD) was born of the Arab League’s October, 1973 Yom Kippur war against Israel, which ended in another Israeli victory, and the associated oil embargo. The EAD produced an alphabet soup of European Community, and later European Union-funded organizations charged with planning joint political, cultural, social, industrial, commercial, and technical-scientific projects.
Soon afterward, it spawned a European Parliamentary Association for Euro-Arab Cooperation whose members represented a broad spectrum of European Community political groups. Biannual Euro-Arab Parliamentary meetings convened alternately in Europe and the Arab nations. Some 100 European and Arab members of their respective Parliaments attended, in conjunction with observers from the European Community/European Union Commission, the Arab League, and other international organizations. In Damascus, during an initial meeting September 14-17, 1974, the Arab delegates established their political preconditions for economic agreements with Western Europe, specifically demanding:
1. Israel’s unconditional withdrawal to the 1949 armistice lines
2. Arab sovereignty over the Old City of Jerusalem
3. Palestinian Liberation Organization (PLO) participation (lead by Yasser Arafat), in any negotiations
4. European Community pressure on the United States to detach it from Israel and bring its policies closer to those of the Arab states
I discovered a remarkable US Department of State [USDOS] memo from the U.S. embassy in Madrid, dated September 19, 1974 [MADRID 05880 191259Z, declassified June 30, 2005], which refers to a parallel, contemporaneous meeting that took place in Cordoba September 12-16, 1974, as it notes, “one-time capital of [the] caliphate of Cordoba, and one of [the] most historic centers of [the] Moorish legacy in Spain.” What is described as the “emotional and symbolic highlight of the conference” occurred on September 13, 1974:
WHEN MOSLEM CONFEREES WERE ALLOWED TO HOLD MOSLEM PRAYER SERVICE IN CORDOBA’S FAMED MOSQUE-CATHEDRAL. THIS WAS REPORTEDLY FIRST TIME IN SEVEN CENTURIES, I.E., SINCE 1236 [the] WHEN HUGE CORDOBA MOSQUE WAS CONVERTED INTO CHRISTIAN CATHEDRAL IN WAKE OF CASTILLIAN RECONQUEST OF CITY, THAT A MOSLEM PRAYER SERVICE HAS BEEN HELD IN CORDOBA’S MOSQUE TURNED CATHEDRAL.
The State Department analyst, unfortunately, omitted the fact that the “mosque turned cathedral” had simply been restored to a cathedral as a result of the 13th century Castillian reconquest, some 5-centuries after the mid-8th century “conversion” of the original [Visigothic] Christian cathedral to a mosque, resulting from the jihad conquest, brutal subjugation, and resultant Sharia-imposing occupation of the Iberian peninsula. However, this document also reveals that the USDOS analyst was fully aware of the advent of “Eurabia,” precisely as self-characterized in an official European socio-political journal [see below] bearing the title Eurabia. To the analyst’s credit, s/he is fully cognizant of the politicization of the so-called “Palestinian question,” noting “a marked bias for the Arab viewpoint,” even concluding that this biased viewpoint—fully concordant with the Islam’s jihad supremacism—was the most salient feature of the Conference.
Eurabia was the title of a journal published in the mid-1970s by the European Committee for the Coordination of Friendship Associations with the Arab World. Eurabia’s editor was Lucien Bitterlin, President of the Association of Franco-Arab Solidarity; the journal was published jointly by Euro-Arab associations in London, Paris, and Geneva. Simply put, Eurabia served as a Euro-Arab Dialogue mouthpiece. Let me illustrate but one of the alarming Euro-Arab Dialogue’s conduit functions. During a 1974 Organization of the Islamic Conference [since re-named, Organization of Islamic Cooperation], meeting in Lahore, Pakistan, OIC general secretary Mohammed Hasan Mohammed al-Tohami highlighted two key related goals:
(1) Urgent [convening] of a meeting of specialists in the propagation of Islam on a world level, and the establishment of a Jihad Fund…this fund is open with no restrictions…in all fields of Jihad
(2) Caring for the affairs of cultural centers in Europe, and the establishment of [additional] cultural centers in the continent
Embodying an insidious aspect of the jihad to which al-Tohami alluded, i.e., cultural jihadism, the Euro-Arab Dialogue introduced the educational and cultural programs of European Islamic Centers into European schools.
Already in 1978, the great historian of Medieval European Islam, Charles Emmanuel Dufourcq, was troubled by the consequences of such dangerous historical and cultural revisionist trends. Dufourcq pondered, balefully, whether “…in the waning years of our 20th century… there might be a danger of a recurrence, in the immediate future, by other modalities, of the upheaval provoked more than a thousand years ago by Islamic penetration of our continent.”
Eleven years after Dufourcq’s death in 1982, Bat Ye’or (from a 1993 French interview, published in English translation in 1994) echoed his intuitive concerns about Europe’s re-Islamization, and warned more broadly,
“I do not see serious signs of a Europeanization of Islam anywhere, a move that would be expressed in a relativization of religion, a self-critical view of the history of Islamic imperialism…we are light years away from such a development…On the contrary, I think that we are participating in the Islamization of Europe, reflected both in daily occurrences and in our way of thinking…All the racist fanaticism that permeates the Arab countries and Iran has been manifested in Europe in recent years…”
German Islamologist Karl Binswanger’s 1977 study “Investigations on the Status of Non-Muslims in the Ottoman Empire of the 16th Century, With a New Definition of the Concept ‘Dhimma’”, was a pioneering examination of dhimmitude under Ottoman rule. Subsequently, he analyzed Islamic traditionalism in Iran, Syria, and, ominously, within Germany itself.
Binswanger’s seminal 1977 analysis examined the discriminatory and degrading conditions imposed upon non-Muslim “dhimmis” — predominantly Christians — subjugated under the Ottoman Turkish Sharia in the 16th century. His study elucidated the key role played by the creation of Muslim “satellite” colonies during the Islamization of these vanquished Christian societies:
Geographic integrity is shattered by implanting Islamic nuclei.; The sectarian reference point of [subjugated non-Muslim] Dhimmi communities is removed, and further sectarian pruning occurs according to Islamic standards. The autonomy of Dhimmis is reduced to an insubstantial thing… They are driven out the moment that Islamic nuclei appear in the area. Dhimmis’ possession of their churches is granted. These are closed or razed the as soon as a mosque is established in their neighborhood…Regulations in the social area…demoralize the individual: [they] are consciously instituted for their degradation. The social environment of the Dhimmis is characterized by fear, uncertainty and degradation.
Binswanger, during 1990, published three remarkably prescient essays on the (primarily Turkish) Muslim immigrant community of Germany. Binswanger opens his 1990 essay, “Islamic Fundamentalism in the German Federal Republic: Development, Inventory, Prospects,” with this disturbing illustration:
“We reject reform and modernization. We will keep fighting until a godly order is established!” This quotation is not from Cemalettin Kaplan, the ‘Khomeini of Cologne’, but rather from Kadir Baran, the West German national vice-chairman of the “Idealist Associations” [“Idealistenvereine”], in other words, from a ‘Grey Wolf”. [u]ntil the Autumn of 1987 the federation’s ideology was purely nationalistic, chauvinistically Turkish. This is symptomatic of a development that one can observe among Turks in the Federal Republic of Germany, too, since Khomeini’s victory over the Shah: Islamic fundamentalism is on the march…
Binswanger then demonstrates how the strident re-affirmation of Islamic identity within Germany’s Turkish immigrant population engendered, “…an increasingly intense demonization of the culture, legal and social order of the host society: the image of Germans as enemies.” Central to this disturbing process was the inculcation of validating Islamic (i.e., Koranic) motifs which promote hostility to non-Muslims. Arguably the most accomplished (and easily the most unapologetic) scholar of how the Ottoman Turks progressively imposed the Sharia on non-Muslims, Binswanger became alarmed by the obvious modern parallels to that phenomenon he observed in the behaviors of their contemporary Turkish descendants in Germany.
Validating Binswanger’s concerns, two decades afterwards, in 2011, German lawyer, law professor, and veteran television journalist, Joachim Wagner, published a study of the parallel Sharia-based Islamic “legal” system burgeoning in Germany, entitled Richter ohne Gesetz (“Judges without Laws”). Wagner’s disturbing investigation –summarized in English during a two–part Der Spiegel series—elucidated how what he terms “Islamic shadow justice” undermines Germany’s Western constitutional legal system, ultimately abrogating even German criminal law. The parallel, indeed superseding application of Sharia within Germany’s Muslim community is a widespread, dangerous phenomenon according to Wagner’s research.
As far as I know, very prevalent. There are no reliable statistics, since these mediations take place almost exclusively in secret. But criminal investigators who specialize in organized crime and violence within Muslim immigrant families have confirmed for me that in nearly every conflict in this milieu, the first attempt is to find a solution outside the German justice system. These arbitrators try to resolve conflicts according to Islamic law and to sideline German criminal law. We see witness testimony withdrawn (from German courts) and accusations trivialized to the point where an entire case runs aground. The justice system is “powerless,” partly because it hasn’t tackled the problem vigorously enough.
Wagner’s “Judges without Laws” documents judges and prosecutors recollections of threats toward public officials and systematic interference with witnesses. For example, Stephan Kuperion, a juvenile court judge in Berlin, noted “We know we’re being given a performance, but the courts are powerless.” And Federal public prosecutor Jörn Hauschild provided this ominous warning: “It would be a terrible development if serious criminal offenses in these circles could no longer be resolved. The legal system would be reduced to collecting victims.”
Keenly aware of the more profound, fundamental incompatibility of Western law, and Sharia, Wagner accurately described the latter as being, “Very foreign, and for a German lawyer, completely incomprehensible at first. It follows its own rules. The Islamic arbitrators [like wife-battering moderate aren’t interested in evidence when they deliver a judgment, and unlike in German criminal law, the question of who is at fault doesn’t play much of a role.”
Wagner also made this astute diagnosis of the ongoing predicament created by accepting Sharia dictates which undermines the legal—and moral— fabric of German governance according to antithetical Western law:
They’re [German public prosecutors and judges] overwhelmed, because they don’t know how to react. They’re in the middle of a legal case, and suddenly there’s no evidence. Eighty-seven percent of the cases I researched either were dismissed or ended with an acquittal when Islamic arbitrators were involved. Prosecutors need to investigate Islamic arbitrators more intensively. If they had done so sooner, the arbitrators would have been convicted of obstruction of justice long ago. And certain lawyers need to stop behaving as if they were mere servants to a parallel justice system. They allow themselves to be directed by their clients’ desires, regardless of truth and justice. And finally, my plea would be for judges to hear witnesses earlier, which would reduce the arbitrators’ influence.
Two years before the 2015 bolus of “migrants” from hotbeds of bellicose Islamic supremacism began flooding Germany, alarming data were published in 2013 as part of the Six Country Immigrant Integration Comparative Survey of Turkish and Moroccan Muslim immigrants to Western Europe. Findings from the German Muslims sampled as part of this survey revealed 47 per cent already agreed that “the rules of the Koran are more important to me than the rules of Germany.” These Sharia-promoting dynamics will only accelerate the trends for Islamic law supremacy over Western law in Germany Joachim Wagner crystallized 5-years ago.
Dutch parliamentarian Geert Wilders has emerged as a bold, highly informed popular antagonist to the deeply entrenched Eurabian establishment and its dystopian, malign vision. Responding to the New Year’s eve sexual jihad depredations by mobs of Muslim men in neighboring Cologne, Germany, Wilders’ January 6, 2016 open letter challenged his own Dutch Prime Minister’s shameful silence:
Yesterday and today, I received hundreds of emails. Hundreds of emails full of fear and indignation. About the horrific events on New Year’s Eve in Cologne. I have not heard you about those events. I find that very strange. After Paris last November, we now have Cologne. After the Islamic terror, the sexual jihad. But we do not hear you. Hello, Mr. Prime Minister? Are you still there? What happened in Cologne is repulsive. Fear reigns in Germany, but also in the Netherlands. Don’t you notice it? Thousands of Dutch women worry about their safety. Thousands of Dutch men fear for the safety of their wives. And thousands of Dutch parents are afraid of what might happen to their daughters. All these people realize that it will not be long before large group attacks on women will also take place in the Netherlands. Testosterone bombs I have called them, but it is far worse. This is sexual terrorism, this is sexual jihad.
An April 26-28, 2006 “celebration” (cited in the Preface to the 7th printing of Bat Ye’or’s “Eurabia”) of [then] three decades of the Euro-Arab Dialogue, was held at the Paris Institute of the Arab World. The event was touted as a Euro-Arab Dialogue Forum, with a theme entitled, “Prospects and Contents of a Euro-Arab Strategic Partnership”. Former President Chirac’s Foreign Minister, Philippe Douste Blazy, delivered the final address at the April 26th Opening Session. The Forum’s “Objectif”, according to the Forum website, stated: “To relaunch the Euro-Arab Dialogue in conformity with new strategic perspectives in order to constitute the future bilateral pole of international equilibrium and to participate in the creation of a new world order.”
Tragically, the New Year’s Eve sexual assault rampages, and other acts of violent mayhem perpetrated by hordes of Muslim male “testosterone bombs,” to use Geert Wilders’ apt characterization, in Cologne, Germany, and well beyond, are manifestations of what this dystopian new Eurabian “order” has wrought. Only by electing courageous, gimlet-eyed leaders such as Wilders, who are well-versed in the theory and practice of Islamic supremacism, can Europe reverse course, and emerge from its self-imposed Eurabian morass, a civilizational death spiral.