Muslim leader accuses British police of being 'over cautious' in stopping Asian gangs pimping white girls
A Muslim leader has accused the police of failing to tackle Asian gangs suspected of prostituting young white girls. Officers are accused of being "over cautious" when investigating Muslim criminals because they fear being branded racist. Last night Mohammed Shafiq, director of the Ramadhan Foundation, said the police were differentiating between criminals on the basis of race. He claimed, driven by fear of race riots in places like Blackburn and Oldham, officers were "overtly sensitive" and not clamping down on the sordid practice.
His controversial comments in this week's Panorama reignite a massively controversial issue which exploded over a Channel 4 documentary in 2004. That programme which claimed Asian men in Bradford were grooming under age white girls for prostitution was pulled from C4's schedules. This was because police claimed at the time that it could provoke racial violence during the local election campaign. Now the BBC is to risk the wrath of police officials and campaigners by airing a programme which will look at the same issue.
Speaking as part of the Panorama investigation, which airs tomorrow (Thursday), Shafiq said: "I think the police are overcautious on dealing with this issue openly because they fear being branded racist and I think that is wrong." "These are criminals they should be treated as criminals. They are not Asian criminals, they are not Muslim criminals, they are not white criminals. They are criminals and they should be treated as criminals." He said that some of the criminals were Asian gangs looking to supplement their income, after the cost of drugs has fallen over the last few years.
Shafiq said "I am the only Muslim leader in the UK that speaks up against this sort of thing and I do it because these teenage girls are somebody's sisters and they are somebody's daughters. I have got two daughters and I wouldn't want that to happen to my daughters. "If there is a drug dealer grooming a white teenager into prostitution then I don't want the police service or local authority not to be open about it."
Philip Davies, MP for Shipley, also raised concerns about the issue yesterday. He said: "Everybody is affected by political correctness. The reason why it is so important is because things like this. "Young girls are having their lives threatened and ruined because people pussyfoot around and they are too scared to do anything in case they make a mistake and are accused of racism. "That's why we have to tackle the culture of political correctness everybody is affected by and I think the police are probably more affected and hamstrung by it than most organisations."
His comments come as Professor David Barrett of University of Bedfordshire also raised deep concerns about the issue in the BBC1 programme. He claimed evidence suggested that those operating the practice were "absolutely" likely to get away with it.
The programme will controversially reveal the ethnic pattern of the crime which is largely Asian in northern England, Afro-Caribbean in the West Midlands and elsewhere white, Turkish and Kurdish.
The Government, reacting to concerns, has revealed it will introduce new crime-fighting targets aimed at specifically combating the little-publicised problem. But there are concerns that the practice, mostly operated by drug dealing gangs, has been of little priority to the various authorities. Figures suggest there are in the region of 5,000 British children being used as prostitutes.
On the programme Vernon Coaker under secretary of state with responsibility for policing reveals the new measures will be come into force next month. The government also plans to introduce a new warning video for use in schools over the issue. But despite funding a Home Office study almost ten years ago which revealed how the problem can be tackled, the police has a low prosecution rate. Coaker told Panorama that using powers under the Sexual Offences Act 2003 there have been just 44 convictions for grooming and pimping young children. Police attempts are said to be frustrated by a code of silence.
The media misrepresentation of Pastor Hagee
A friend of Israel is portrayed as an antisemite because of his Biblical beliefs!
The recent controversy over Pastor John Hagee is about much more than one man and his "crazy" (John McCain's word) comments. The nature of the attacks on Pastor Hagee and the rapidity with which they spread and hardened into the ugliest of conclusions revealed something far deeper and far more disturbing about our public discourse on faith in America.
What was most breathtaking about the debate over Pastor Hagee's statements on the Holocaust was the complete absence of one. This was not a case where thoughtful arbiters discussed his words in the context of a rich Judeo-Christian tradition of theodicy. There was no respect given to a quite common worldview. There was no trial. We skipped right to the auto da fe.
Breathe in deeply and you can still smell the embers smoldering around Pastor Hagee's public persona. With an ever-increasing ferocity, large swaths of the media and the blogosphere are enforcing a new orthodoxy of post-modern contempt for literal religious faith. The heresy they hunt is the belief in an omnipotent God who intervenes in history. And the punishment they impose is public death, banishment from the public square. Their power is sufficient to give pause to even the secular-minded among us.
The treatment of Pastor Hagee last week demonstrates the danger. Pastor Hagee's "offense" was to apply his belief in an omnipotent God to the greatest of tragedies: the Holocaust. After all, an all powerful God by definition could have prevented the Holocaust. So why didn't he? In the search for an answer, Pastor Hagee quoted the book of Jeremiah to suggest that God permitted the Holocaust to bring the Jewish people back to Israel.
Far from representing anything new or shocking, this belief that God sanctions the bad as well as good has deep roots in the Judeo-Christian tradition. In the Gospel of Matthew, Jesus teaches that not even a sparrow falls from the sky unless God wills it. If one sparrow cannot die without God's consent, then it is certainly reasonable to conclude that the same is true of six million human beings created in God's image.
The Jewish tradition likewise sees an omnipotent God behind human events. To cite just one example, the Talmud teaches that the Temple in Jerusalem was destroyed because of the baseless hatred that the Jews had for one another at that time. In other worlds, according to the Talmud, God sent the Romans to destroy the Temple because of the sins of the Jews. I am hard pressed to find a difference between Pastor Hagee's explanation for the Holocaust and the Talmud's explanation for the destruction of the Temple.
Let's be clear: Pastor Hagee's crime was not the specifics of his explanation for the Holocaust. The talking heads were not outraged that he found his answer in the book of Jeremiah instead of the book of Isaiah. His real crime was the fact that he dared to suggest any explanation for the Holocaust that involved a consenting God. To so many arbiters poised over their keyboards, it is simply a heresy to see the hand of God in our tragedies. If this view contradicts your faith in a sovereign God, then you've got a big problem.
Once you've been found guilty of a faith too literal, your public death will be imposed by a thousand cuts. Your life's work will be ignored. Your perfidy will be repeated on YouTube and in blogs where people who know nothing about you, and who've never read a complete transcript of anything you've said, will condemn you with an ever-escalating certitude. Cymbals will ceaselessly clang.
Who among us is safe in an environment where John Hagee can be labeled an anti-Semite? Few Christians have done more than John Hagee to combat anti-Semitism and support the State of Israel. But then he dared to contradict the prevailing orthodoxy. With an absurdity that would make Stalin proud, this lifelong Zionist is now convicted of attacking the very people he has devoted his life to comforting and supporting.
All of us who embrace or respect a more traditional Judeo-Christian worldview need to recognize that Pastor Hagee's problem is our problem. Every Orthodox Jew, Orthodox Catholic and evangelical Christian in America has particular cause for concern. Your views of God and how he interacts in the world are no longer acceptable in the public square. Close the curtains and turn the television volume high before confessing your literal interpretation of the Bible. That large whooshing sound you heard last week was a shot across your bow.
A Confusion of Tongues
By Theodore Dalrymple
Acting recently as an expert witness in a murder trial, I became aware of a small legal problem caused by the increasingly multicultural nature of our society. According to English law, a man is guilty of murder if he kills someone with the intention either to kill or to injure seriously. But he is guilty of the lesser crime of manslaughter if he has been sufficiently provoked or if his state of mind at the time was abnormal enough to reduce his responsibility. The legal test here is a comparison with the supposedly ordinary man--the man on the Clapham omnibus, as the legal cliche has it. Would that ordinary person feel provoked under similar circumstances? Was the accused's state of mind at the time of the killing very different from that of an average man?
But who is that ordinary man nowadays, now that he might come from any of a hundred countries? The accused in this instance was a foreign-born Sikh who had married, and killed, a native-born woman of the same minority. The defense argued--unsuccessfully--that an ordinary man of the defendant's traditional culture would have found the wife's repeated infidelity particularly wounding and would therefore have acted in the same way.
For now, the courts have rejected this line of argument: though, by coincidence, the case took place the same week that the archbishop of Canterbury, Rowan Williams, suggested that adopting part of Islamic sharia as the law of the land "seemed unavoidable" and that people in a multicultural society like Britain should be able to choose the legal jurisdiction under which they lived. In contradistinction to such views, it was encouraging to see in the jury a man from a different minority group, one traditionally hostile to that of the accused. The right to challenge jurors without giving a reason, which in the past would have removed this man, has been curtailed in recent years because of a juror shortage. This is just as well, since the right undermines the jury system's whole justification: that ordinary men, of whatever background, can suspend their prejudices and judge their peers by the evidence alone.
Problems with interpreting the law are not the only, or even the most important, ones that arise in an ever more diverse society. A feeling of unease is widespread, even among the longer-resident immigrants themselves, that Britain has lost its distinctive character: or rather, that the loss of a distinctive character is now its most distinctive character. The country that those immigrants came to, or thought they were coming to, no longer exists. It has changed beyond all recognition--far beyond and more radically than the inevitable change that has accompanied human existence since the dawn of civilization. A sense of continuity has been lost, disconcerting in a country with an unwritten constitution founded upon continuity.
London is now the most ethnically diverse city in the world--more so, according to United Nations reports, even than New York. And this is not just a matter of a sprinkling of a few people of every race and nation, or of the fructifying cultural effect of foreigners (a culture closed to outsiders is dead, though perhaps that is not the only way for a culture to die). Walk down certain streets in London and one encounters a Babel of languages. If a blind person had only the speech of passersby to help him get his bearings, he would be lost; though perhaps the very lack of a predominant language might give him a clue. (This promiscuity is not to say that monocultural ghettos of foreigners do not also exist in today's Britain.)
A third of London's residents were born outside Britain, a higher percentage of newcomers than in any other city in the world except Miami, and the percentage continues to rise. Likewise, migration figures for the country as a whole--emigration and immigration--suggest that its population is undergoing swift replacement. Many of the newcomers are from Pakistan, India, and Africa; others are from Eastern Europe and China. If present trends continue, experts predict, in 20 years' time, between a quarter and a third of the British population will have been born outside it, and at least a fifth of the native population will have emigrated. Britain has always had immigrants--from the French Huguenots after the revocation of the Edict of Nantes to Germans fleeing Prussian repression, from Jews escaping czarist oppression to Italian prisoners of war who stayed on after World War II--and absorbed them. But never so many, or so quickly.
To the anxiety about these unprecedented demographic changes--a substantial majority of the public, when asked, says that it wants a dramatic reduction in immigration--one can add a reticence in openly expressing it. Inducing this hesitancy are intellectuals of the self-hating variety, who welcome the destruction of the national identity and who argue--in part, correctly--that every person's identity is multiple; that identity can and ought to change over time; and that too strong an emphasis on national identity has in the past led to barbarism. By reiteration, they have insinuated a sense of guilt into everyone's mind, so that even to doubt the wisdom or viability of a society consisting of myriad ethnic and religious groups with no mutual sympathy (and often with mutual antagonisms) is to suspect oneself of sliding toward extreme nationalism or fascism; so that even to doubt the wisdom or viability of a society in which everyone feels himself part of an oppressed minority puts one in the same category as Jean-Marie Le Pen, or worse. This anxiety inhibits discussion of the cultural question. In view of Europe's twentieth century, the inhibition is understandable. One consequence, however, is that little attempt has been made to question what attachment Britain's immigrants have to the traditions and institutions of their new home.
Apart from any such reticence that intellectuals have managed to inculcate in me, I admit to an ambivalence about the unprecedented diversity of British society. True, one feels a certain exhilaration seeing people of so many different origins going about their business in apparent peace. You find Indian shops specializing in Polish provisions. Young women in Somali costume speak English with broad regional accents. Popular music of many regions of the world--all of it much less horrible than its British or American equivalent--emerges from shops selling exotic produce. The peaceful mixture is a reassurance that our society is indeed open, flexible, and tolerant. And whatever other effects that the influx of people from every corner of the world may have had, it has dramatically improved the quality of food available in Britain.
Further, much in my family history weighs against any too-sweeping denunciation of immigration. I am the child and grandchild of refugees who met with precisely the same kind of anti-immigration arguments current today, and it would be unseemly for me now to deny others the immense advantages that I have enjoyed. In any case, it is clearly possible and even common for immigrants and their descendants to become deeply attached to the culture and institutions of the country that has preserved them from a terrible fate.
When I survey my own social circle, moreover, I discover an astonishing variety of origins (though doubtless Americans would not find it surprising). Recently, my wife and I received an invitation to a lunch party. I have already mentioned my own provenance. My wife's paternal grandparents were Greeks from Smyrna, fortunate to have found refuge in France when the entire Greek population of the city was either killed or had to leave because of the war between Greece and Turkey in 1920. Our host was a Sikh doctor who had been on duty in a Delhi hospital when Indira Gandhi's body was brought in after her Sikh bodyguard assassinated her; the doctor had to flee for his life from a Sikh-killing mob. His wife was a Greek Cypriot who as a child had fled the Turkish invasion of the island, during which her parents lost everything before coming to England. Thus all of us, either directly or through close relatives, knew the horrors to which too exclusive a national or religious identity might lead. And none of us had any doubts about the evils of dehumanizing those who do not share one's national, cultural, or religious identity.
But we did not conclude that it was best, then, to have no national, religious, or cultural identity at all. The institutions that allow one to live in peace, freedom, and security require loyalty (not necessarily of a blind variety); and loyalty in turn requires a sense of identification. In a world in which sovereignty must exist, some kind of identification with that sovereignty is also necessary: too rigid a national identity has its dangers, but so does too loose a one. The first results in aggression toward and denigration of others; the second in society's disintegration from within, which can then provoke authoritarian attempts at repair.
Love of country has never implied for me an unawareness of its shortcomings or a hatred of other nations. I have lived happily abroad much of my life and have seen virtues in every country in which I have lived, some absent from my own. I feel vastly more at ease with cultivated foreigners than with many of the natives of the land of my birth. Those foreigners usually have a much better appreciation of all that is best in British culture than many natives now have. If you want to hear beautiful spoken English these days, seek out educated Indians or Africans.
But nor can one deny, if one is honest (and this is true of every Western European country), that many in the unprecedented influx of immigrants, often poorly educated, have little interest in, or appreciation of, the society to which they have come. Many are not learning to speak English, or speak it poorly, and forced marriages and other practices foreign to British law and custom remain common among them. A government report several years ago found that Britain's whites and ethnic minorities led radically separate lives, with no sense of shared nationality. And as is now well-known, a disturbing number of British Muslims have proved susceptible to the ideology of Islamism. A recent survey found that 40 percent of British Muslims under 24 wanted to live under sharia; 36 percent supported the death penalty for apostasy. Significantly, the figures for older Muslims were considerably lower. Another poll found that a fifth of all British Muslims had sympathy with the "feelings and motives" of the London suicide bombers. Only a third of British Muslims, a Guardian survey found, want more integration into British culture.
The doctrine of multiculturalism arose, at least in Holland, as a response to the immigration influx, believed initially to be temporary. The original purpose of multiculturalism was to preserve the culture of European "guest workers" so that when they returned home, having completed their labor contracts, they would not feel dislocated by their time away. The doctrine became a shibboleth of the Left, a useful tool of cultural dismantlement, only after family reunion in the name of humanitarianism became normal policy during the 1960s and the guest workers transformed into permanent residents.
Living in two countries, France and Britain, I have found it instructive to compare how each has gone about welcoming (if that is the word I seek) these immigrants. Each has gotten one thing right and one thing wrong: but the French situation, for all the urban violence that broke out in 2005 among the Muslim "youth," is easier, at least in theory, to put right.
France has the easier task, perhaps, because it is an ideological, or at least a philosophical, state, while Britain is an organic one. The French state, unlike the ancient country it rules, is a new, reborn state. It has a foundation myth, that of the French Revolution, which ushered in the age of Liberty, Equality, and Fraternity. It doesn't matter whether France has ever achieved any of those desiderata in practice (what political ideal ever has been achieved, at least unequivocally?), or that the storming of the Bastille was in reality more sordid than glorious. The terms "republican equality" and "republican elitism" (the second, the achievement of status by means of effort and talent, an outgrowth of the first) do in fact mean something, and they exert a magnetic pull on almost every mind with which they come into contact. And the exaltation of this myth, which supposed that Liberty, Equality, and Fraternity were every man's birthright andthat France was a beacon shining the light of reason to the whole world, has meant that (in theory) everyone who makes France his home becomes a Frenchman tout court--not an Armenian Frenchman or a Malian one, but just a Frenchman.
This myth has actually guided French cultural policy. That France, as a result of the Revolution, has for a long time been a secular state de jure, rather than merely de facto, as is Britain (where religious tolerance is an outgrowth of custom, not law), enabled it to abolish headscarves in the public schools without incurring the odium of anti-Muslim bigotry. The ban simply accorded with the state's secular founding philosophy. Multiculturalism, that is, is not compatible with the founding Enlightenment mythology of France; assimilation, not integration, is the goal. Everyone learns the same history in France; and nos ancetres les gaulois comes to express not a biological but a cultural truth--and an easy-to-understand one, at that.
Britain's situation is very different. It is not an ideological state; it has no foundation myths that are easy to identify with. The Battle of Hastings was too long ago and psychologically distant to have any resonance now; the Glorious Revolution of 1688 was too muted an affair, frankly not bloody or heroic enough. As for the English Civil War, its moral meaning is too equivocal: as W. C. Sellars and R. J. Yeatman put it in 1066 and All That, the Roundheads were Right but Repulsive, while the Cavaliers were Wrong but Wromantic.
The French state started with a philosophical big bang; the British state evolved. The French state prescribed; the British state did not forbid. The traditions of the British state, therefore, were much more favorable to multiculturalism, having always allowed people to form associations for their own freely chosen purposes. This lack of central direction served society well while differences among groups were relatively minor and while numbers of immigrants were small; but once there were so many different groups with nothing in common, each with numbers enough to form a ghetto--and worse still, some of them actively hostile to the overarching order of British society--then the laissez-faire approach was bound to run into difficulty. It is hard to oppose an ideology with a tradition.
Even absent multicultural doctrinalism, it would not have been easy to explain the advantages and philosophical underpinnings of the Burkean, nonideological state to peasants newly arrived from, say, the Pakistani Punjab and Bangladesh. The advantages and underpinnings are like the rules of cricket: one can with application and dedication learn them, but it is far easier to assume them as part of your mental and cultural heritage, to be born into them. What could you give the immigrants to read that would explain the British political tradition to them? Reflections on the Revolution in France, perhaps, or Michael Oakeshott's Rationalism in Politics? Liberty, Equality, and Fraternity is a slogan, and much easier to teach and to learn.
Making matters worse, in Britain, multiculturalism became a career opportunity and a source of political patronage. So-called experts on cultural sensitivity and equal opportunity--generally people whose ambitions far exceeded their talent, except for bureaucratic intrigue--built little empires, whose continued existence depended on the permanence of racial and other divisions in society. The hospital where I once worked recently sent a questionnaire to its staff, asking them to supply the personnel department with details of their race (17 categories), their sexual orientation (6 categories), their marital status (6 categories), and their religion (7 categories), so that discrimination against any of the 4,284 possible resultant categories might be eliminated. Clearly, there is no end to the work of the bureaucrats of equal opportunity.
It is perhaps not so surprising, then, that French Muslim immigrants are better integrated culturally than British ones. Pew Center research shows that six times as many Muslims in France as in Britain consider their national identity more important than their religious one: 42 percent versus 7 percent. (This difference may not result solely from cultural policy, since Muslims from North Africa, from which most French Muslim immigrants arrive, are much likelier in the first place to believe that Islam is compatible with Western citizenship.) Muslims in France also are much less distinguishable from the rest of the population by their mode of dress than is the case with their counterparts in Britain. In the Muslim areas in France, you may notice something different about the people, but you do not think, as increasingly you do in Britain, that the population of the North-West Frontier has moved en masse to the inner cities or suburbs. And this greater cultural assimilation is true notwithstanding the fact that Muslim areas in France, unlike those in Britain, are as physically separate from many of the towns and cities as the black townships were from the white cities of South Africa.
There is another major difference between the Muslim areas of France and Britain, however: this time, to Britain's advantage. The relative ease of starting a business in Britain by comparison with heavily regulated France means that small businesses dominate Britain's Muslim neighborhoods, whereas there are none in the banlieues of France--unless you count open drug dealing as a business. (This is one of the reasons why London is now the seventh-largest French-speaking city in the world: many ambitious young French people, Muslims included, move there to found businesses.) And since many of the businesses in the Muslim areas in Britain are restaurants favored by non-Muslim customers, the isolation of Muslims from the general population is not as great as in France.
However, increased contact between people does not necessarily result in increased sympathy among them. A large proportion of the indigenous Muslim terrorists caught in Britain are children of prosperous small businessmen, who have been to university and whose individual prospects for the future were good, if they had chosen to follow a normal career path. Cultural dislocation, the readiness to hand of an ideology of hatred that seems to answer their personal need for a fixed identity and an end to cultural confusion, and a disposable income--these, not poverty, account for their terrorism.
In France, the children of Muslim immigrants may not be as alienated from mainstream culture as are those in Britain; but the inflexibility of the French labor market results in a long-term unemployment that embitters them. In Britain, by contrast, relative economic success has not led to cultural integration: so you have riots in France and terrorism in Britain.
The solution (for which it may now be too late, despite post-London-bombing genuflections on the part of then-prime minister Tony Blair and then-chancellor of the exchequer Gordon Brown in the direction of the very national values they had done so much previously to undermine) would be a combination of French cultural robustness with British economic flexibility: something like the American ideal of the melting pot, in fact, which relied (and, to some degree, relies still) on a clear idea of what it means to be an American, combined with economic openness. The British notion that economic opportunity without a shared culture will result in a flourishing society is whistling in the wind; while the French idea that it is enough to teach Liberty, Equality, and Fraternity while obstructing the possibility of real economic advancement is asking for trouble.
Aware of the polls on immigration, Brown's Labour government has just taken some hesitant but sensible steps, putting aspiring British citizens on "probation" to show that they can speak English, pay taxes, and avoid jail before granting them citizenship. Britain and France, though, have never been very good at learning from each other: the Channel might as well be an ocean.
Hundreds of British prison inmates set for release
For once I agree with the British government. If you are going to have long sentences for violent offenders and sex offenders, you have to have reduced sentences for other offenders. Jails are not made of elastic
The Government has drawn up plans to release hundreds of criminals from jail early, it was revealed. About 550 non-violent and non-sexual offenders will be automatically freed halfway through their sentences, instead of having to wait until the two-thirds point. Jails in England and Wales have been instructed to let out eligible offenders from June 9, and warned by Prison Service HQ that failing to do so would amount to "unlawful detention". The releases will take place over the next 14 months.
Prisons Handbook editor Mark Leech said the move undermined judges who sentenced the offenders believing that automatic release would take place two-thirds of the way through a jail term.
The measures were first discussed in last year's report on the prison system by Government trouble-shooter Lord Carter of Coles, and contained in the Criminal Justice and Immigration Act, passed by Parliament earlier this month. But the full impact of the steps has only just come to light. Justice Secretary Jack Straw's plan is expected to free urgently-required space in overcrowded jails, as inmate numbers reach a record 83,000 in England and Wales.
The early release plan equalises the arrangements for offenders sentenced under the 1991 Criminal Justice Act with those punished under Labour's 2003 Criminal Justice Act, which came into force in April 2005. A Ministry of Justice spokeswoman said: "To allow the Parole Board to focus resources on violent and sexual offenders, we are implementing the Carter review recommendation on June 9 which will align the release arrangements for certain prisoners. "This provision, which passed into law through the Criminal Justice and Immigration Act 2008 without opposition, will mean this group of prisoners convicted under the 1991 Act serving a sentence of four years or more but less than life will be released at the halfway point of their sentence."
Political correctness is most pervasive in universities and colleges but I rarely report the incidents concerned here as I have a separate blog for educational matters.
American "liberals" often deny being Leftists and say that they are very different from the Communist rulers of other countries. The only real difference, however, is how much power they have. In America, their power is limited by democracy. To see what they WOULD be like with more power, look at where they ARE already very powerful: in America's educational system -- particularly in the universities and colleges. They show there the same respect for free-speech and political diversity that Stalin did: None. So look to the colleges to see what the whole country would be like if "liberals" had their way. It would be a dictatorship.
For more postings from me, see TONGUE-TIED, GREENIE WATCH, EDUCATION WATCH INTERNATIONAL, FOOD & HEALTH SKEPTIC, GUN WATCH, SOCIALIZED MEDICINE, AUSTRALIAN POLITICS, DISSECTING LEFTISM, IMMIGRATION WATCH INTERNATIONAL and EYE ON BRITAIN. My Home Pages are here or here or here. Email me (John Ray) here. For times when blogger.com is playing up, there are mirrors of this site here and here.