Tim Burton on the Tommy Robinson Appeal

The British anti-sharia activist Tim Burton has appeared in this space a number of times in the past. He has been tried twice for “hate speech”, and was convicted the second time — for sending emails that offended Fiyaz “Fizzy Bollocks” Mughal, of Tell MAMA fame. He served six weeks in one of Her Majesty’s prisons. You’ll have to ask him how he survived his stretch in a prison with so many Muslims in it — I don’t know how he did it.

So Tim has been there, done that. He’s talked the talk AND walked the walk.

In the following interview with Vlad Tepes, Tim Burton discusses yesterday’s appeal by Tommy Robinson’s defense team against Tommy’s continued detention (Tim was present in the courtroom), and the larger social and political context of what is happening now in Britain:

A Westerner Reads the Koran

A Westerner Reads the Koran

by Thomas F. Bertonneau


The Western layman approaching the Koran for the first time must experience something like befuddlement. Supposing that the layman possesses a good education, including knowledge of the Old and New Testaments of the Bible and the core classics of the Greek and Roman worlds, the Koran will strike him as something like the opposite of that with which he enjoys familiarity. Take the Bible’s Genesis: It deals in straightforward narrative, as do its Near Eastern precursor texts such as the Babylonian Creation or Enuma Elish. The very opening words of Genesis invoke the concept of a beginning, which implies in advance both a middle-part and an end. The same is true of the Greek poet Hesiod’s account of the generations of the gods — Elemental, Titanic, and Olympian — in his Theogony. After Hesiod explains his own function as an interpreter of the lore concerning these things, he launches into his genealogical story whose episodes follow one another in comprehensible sequence: Once again, a beginning, a middle-part, and an end. In much the same way, the New Testament follows the Old Testament so that, taken together, they constitute a unified tale. The events in Homer’s Odyssey similarly follow in a comprehensible way the events in Homer’s Iliad. The essential seriality, as it might be called, of Western narrative and exposition contributes mightily to their seriousness and comprehensibility. Both the Old Testament and the New also sort out their chapters so as to keep non-narrative prose separate from narrative prose. This consideration helps the reader. To whomsoever compiled the Koran these principles meant nothing. The Koran lards non-narrative exposition into its narratives — promiscuously and confusingly from a readerly point of view. A properly chronological narrative can, by a difficult labor, be reconstructed from the Koran’s chapters or surahs, borrowing the history of prophecy from the Old Testament, but the naïve Western reader who proceeds from one surah to another will encounter no orderly arrangement of episodes such as he might expect in the Bible or Homer.

The Koran bears some resemblance to a little-known category of quasi-Western literature that appeared in the Greek-speaking parts of the divided Roman Empire in the centuries that historians label as Late Antiquity. The literature of the Third through the Fifth Centuries was largely religious and it was also competitively religious as sects and heresies of various kinds metastasized and proliferated. The Bible familiar to modern Westerners had already been codified and enjoyed wide dissemination. The Greek classics were still known to educated people. Classical High Culture still existed, and by the Fifth Century Nicene Christianity had established itself as the majoritarian religion of the Empire. The sectarian pamphlets of the time, which constitute the little-known category referred to above, urge the causes of the multitudinous competing faiths, many of which belong to Gnostic religiosity. (Definition to come)

A great cache of such documents came to light in the late 1940s and goes by the name of the Nag Hammadi Library, after the Egyptian town where archeologists discovered it. One characteristic of the pamphlets in this collection is their parasitic relation to established texts, especially to the canonical Testaments; another is their implacable hostility to the established Scripture and its interpretation. The word Gnostic describes the common attitude of the sectarian writers, which is one of absolute conviction and certainty, first, that the faith of the established Church is corrupt and false, and second that the writer has been vouchsafed by the Supreme Deity with a type of knowledge concerning these matters that is self-guaranteeing. Gnosis refers to a type of secret revelation unavailable directly to the mass of people, who must trust the claims of the illuminatus if they want to participate in or benefit by it.

Being parasitic and competitive in the extreme, the radical religious pamphleteers of Late Antiquity made use of literary reversal. In almost any item from the Nag Hammadi collection, the pamphleteer will retell an episode from the Old or the New Testament, but in a way that inverts its salient symbols so as to appropriate that story in a new overarching narrative with a meaning opposite to that of what it appropriates. A recurrent trope of the Gnostic pamphlets is to retell Genesis in such a way that the Creator-God becomes a malicious secondary deity who, jealous of the super-deity who created him, creates the physical universe in order that he might appear as the One True God to its inhabitants. In some of the Gnostic literary reversals, Jesus appears not as the son of the Genesis deity, but of the super-deity, and he comes to abolish the false creation conjured to salve his own pride by the lower-order, jealous deity. The pamphleteers never retell their borrowed stories straightforwardly, but their writers break them up and reorder the episodes seemingly at random. They also mix narrative with homiletics and commentary, making neither the story nor the non-narrative component easy to follow. Scholars remark that being difficult to understand and using a plethora of quasi-philosophical and quasi-theological terms — into the use of which one requires initiation — belonged to the appeal of the Gnostic sects. Acquiring the neologisms reinforced, as it does today in cultic recruitment, a peculiar us-versus-them, a radical inside-outside, mentality. The language of the radical sects might be Greek, Coptic, or Syriac, and the pamphlets reflect this, but even the Coptic and Syriac texts borrow Greek terms.

In the paragraphs that follow, I want to undertake a reading of the Koran’s first surah, known as “The Cow,” according to the disciplines of literary exegesis and comparative literature that I studied during my graduate-student tenure in the Program for Comparative Literature at UCLA — from which I earned a doctoral degree in 1990 for a dissertation on the anthropology of the modern epic poem. Thanks to the luck of my having attended school and college in the decades before the dumbing-down of American education had established its trend, I am familiar with a broad range of literature and philosophy from Antiquity through the Medieval Period right down to the Twentieth Century. I regularly teach a course in Greek and Latin literature in translation. I am the author of more than a hundred scholarly articles and of an equal number at least of essays on cultural topics for a lay audience, several of which have appeared at Gates of Vienna. Normally, I avoid the grammatical first person, but in the present context I want to make known my background because it will be relevant in assessing the plausibility of my comments and the legitimacy of my point of view. My criteria are, precisely, Western; criticism is a Western practice. A long tradition exists in the West of scrutinizing sacred texts to see whether they can survive the investigation of their coherency and consistency. Plato criticized Hesiod and Homer; beginning in the Eighteenth Century, writers of the Enlightenment brought the critical apparatus to bear on the Bible. There is no equivalent in Genesis, the first book of the Old Testament of the Bible, to the first sentence of the Koran: “This book is not to be doubted.”


That the Koran consists of a patchwork of borrowings and allusions has long been known. Chronologically, it is a post-Classical or early medieval text originating in the Arabian milieu of the Saudi Peninsula. The Arabian lands remained largely outside the influence of Hellenism, although the neighboring Syriac lands did participate in Hellenism. The Syriac people of the Fifth, Sixth, and Seventh Centuries were Christians, but of the Monophysite rather than of the Greek Orthodox persuasion. Monophysite Christianity established itself in the Saudi Peninsula alongside Arab paganism and Judaism. It comes as no surprise then that fragments and motifs from the Old and New Testaments, and even from paganism, appear in “The Cow,” the very title of which is an allusion although a somewhat ambivalent one to the Old Testament, specifically to Numbers. Some way into “The Cow,” the Koran records a conversation between Allah, Moses, and the Hebrews. Allah, speaking through the angel Gabriel to Mohammed, and using the first person plural or “We,” reminds Mohammed that he once reminded Moses of the Abrahamian covenant and demanded that the people make to him the sacrifice of a cow. Moses passes along the news of this demand to the people. They mock him and behave with recalcitrance, quibbling about the details: “Make known to us what kind of cow it should be.” Once they have wheedled all the details out of Moses, and having rounded up a qualifying specimen, “they slaughtered the cow.”

The Penguin edition of the Koran, which is my source, declares in a footnote that, “Numbers 19 refers merely to a sacrificial ‘cow’; it contains none of the verbal exchange in this surah.” The passage, in other words, is a kind of riff on an obscure reference in one of the rather more obscure books of the Old Testament.

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Jihad Preached in the As-Sunnah Mosque — Who Knew?

The following video is an exposé by the Dutch public broadcaster NOS about the “extremism” preached at the as-Sunnah Mosque in The Hague.

Actually, the goings-on at as-Sunnah aren’t all that extreme, at least not by my standards. At a rough guess, the mosque would fall roughly at the mean for publicly expressed Islamic ideology. Like the vast majority of mosques — more than 80% of those in the USA — the preachers at as-Sunnah support jihad, the subordination of women, FGM, and application of the sharia. At a more “radical” mosque the imam might tell his congregants (in Arabic), “It’s time to take to the streets and kill the kuffar!” At a more “moderate” one, jihad and the caliphate might be mentioned only occasionally.

The Dutch journalists who produced this documentary, however, must have limited their previous study of Islam to the material aired by their own broadcasting outlet, because they are shocked — shocked! — to learn what actually goes on at the as-Sunnah Mosque.

They’d be well-advised to start reading Jihad Watch on a regular basis. But don’t hold your breath.

Many thanks to C for the translation, and to Vlad Tepes for the subtitling:

Video transcript:

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Islam Wants to Reverse the Battle of Tours — Hence the Mosque in Poitiers

The centuries-long struggle of Europe against Islam is no longer well-understood by most Westerners. When I was young, we still studied the Islamic conquests in school to a certain extent. However, I’d wager that nowadays all pedagogical discussion leaves out this important aspect of European history, which lasted from the conquest of Iberia in the early 8th century until the Second Siege of Vienna in 1683. Whenever the interaction of Islam with Europe is mentioned, I’m certain that all our children hear about are the evil Crusaders, and maybe the later colonization of Islamic lands by European empires.

Muslims, in contrast, are well aware of their martial history. They celebrate their victories over the infidel, mourn their defeats, and burn to avenge the loss of previously held Muslim territory.

The following report from France is a perfect illustration of this dichotomy of historical understanding. Muslims know perfectly well what happened at the Battle of Tours, and why they are building a large mosque in Poitiers.

Many thanks to Ava Lon for the translation, and to Vlad Tepes for the subtitling:

Video transcript:

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The Cultural Significance of the BurkaBag

The B had this video in his pending list (he’ll add the transcript later). Since his pendings reside on the computer in my office, I get to peek at them. Thus, your early access…it’s only four minutes long, not enough to dissuade me from watching. Besides, there is something about a French woman speaking English; she brings a certain je ne sais quoi to the conversation, non?

The speaker, Céline Pina, outlines the choices of costume facing Islamic women in the West. In other words, choices that wouldn’t confront them had their families stayed in their country of origin. For these bagged women, they might as well have not bothered traveling westward.

Thanks to Ava Lon for the translation:

Video transcript:

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A Spanish Newspaper Whitewashes the Jihad

Pampasnasturtium has translated an item that was published earlier this year in the Spanish MSM. He includes this brief introduction:

In this article from last March you can see the level of whitewashing of The Religion of Pieces in the local Spanish media. The online version from La Vanguardia* is behind a paywall, so I had to scan it.

It was an sidebar for a bigger “report” (that is, a smear/opinion masquerading as information) that I chucked away afterwards. I still can’t believe they speak in such ennobling terms about those bloodthirsty Morlocks. It’s amazing that this disgusting rag fans the flames of misandry daily via inflated #MeToo pieces, etc., yet these mohammedans were segregating the sexes and all they were was “scrupulous”…

Savages, yeah, but NOBLE savages!

The translated sidebar:

Jihadists wouldn’t allow others to pay for their food

At the ‘The Palms’ restaurant, on a very busy street of East Mosul, they fill your table with food. Here’s where jihadists used to stuff themselves up during good times. A waiter explains they were formal people; they used to dress Afghan-style (ankle-long pants) and they were scrupulous: women had to eat on the upper floor, and during prayer times they commanded that the place should close. Coca-Cola — which is served as a courtesy, together with water, even though the customer may not ask for it — was forbidden and its Iraqi version substituted. They never allowed others to pay for their food, and they would pay religiously (translator note: in Spanish, that would be conscientiously) in Iraqi dinar or dollars, but no one ever saw the legendary Caliphate coins, or those of 21 carats or silver, supposedly minted in mid-2016. A single golden dinar would have been enough for a whole division to eat.

*   La Vanguardia is what not so long ago used to pass for a conservative rag (it is now failing, as is most of the dead-tree press, so it has been permanently “bought” by the EU to churn out its propaganda).

Mohammed, Shirk, and Swedish “Justice”

The latest from Kretinostan, sent by our Swedish correspondent LN.

We all know that Islam is a wacky, distorted and crazy pseudo-religion.

What we did not know, and neither did the mohammedans themselves, is that they all must be killed most painfully or inevitably decapitated because they commit on a daily basis the worst sin of all: putting a partner alongside Allāh.

This is called shirk, that is, faith in more than one god, polytheism, or to value something as highly or more highly than Allāh, something that within Islam is the only sin for which forgiveness is not possible.

Allāh the exalted says, “Allāh excludes them from paradise who put a partner alongside Allāh’s and the fire shall be their last residence.”

Listen to what one of the West’s leading experts on Islam, Dr. David Wood, has to say about the phenomenon.

*   *   *   *   *   *   *   *   *   *   *   *   *   *   *

For publishing the illustration below on Facebook a 36-year-old Swedish woman is risking
up to two years in prison (see anarcho-tyrrany).

By the way, Sweden is probably the Western world’s most politically stupid, dishonest fraudulent, corrupt, swindling, cheating, double-dealing and self-destructive nation.

How to construct a muslim:

The text reads:

Step 1.   Remove the brain.
Step 2.   Replace with s**t.
[This is a misunderstanding: not S**T but SHIRK!]
Step 3.   Put on bandage.
Step 4.   Let loose.

Allāh be merciful!

Muslim Street Prayers in the Rue Jean-Pierre Timbaud: The Message is That Faith is Superior to the Law

A couple of days ago we posted a cell-phone video taken on the Rue Jean-Pierre Timbaud in Paris, a brief tour of a street that has become so culturally enriched that it is no longer recognizable as part of France.

The following brief clip discusses open-air Muslim prayers on the same street, which block traffic regularly in repeated and unpunished violation of the law.

Many thanks to Ava Lon for the translation, and to Vlad Tepes for the subtitling:

Video transcript:

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Bombshell in Ramadan

The following analysis of the new anti-“radicalism” law in Austria was written by the Austrian scholar Christian Zeitz, and has been kindly translated by JLH. Elisabeth Sabaditsch-Wolff supplies an introduction to provide the current political context.


by Elisabeth Sabaditsch-Wolff
Vice President of Wiener Akademikerbund

There was an uproar of excitement when a few weeks ago, on a Friday, only “hours away from Iftar, the breaking of the fast”: the Austrian government introduced measures to curb the influence of “political Islam” in Austria. While the measures to shut down “extremist” mosques sounded like a long-awaited solution to the proliferation of Islamization of Austria were lauded by many both domestically and worldwide, there were those voices who knew right away that nothing would come of this announcement. They were, as always, brushed off, but, as always, their analysis proved not only sound, but also true. To this day, not one mosque has been closed and, as far as is known, not one imam has left the country.

This situation is unfortunate, but unsurprising. All of this was predicted by Christian Zeitz back in 2015, when the Islam Law was debated in parliament. And it is most unfortunate when members of parliament go on television and say that this law was passed in good faith, which is patently untrue and is documented as such (here at Gates of Vienna).

One would hope that now, in view of the obvious failure of the Islam Law, lawmakers would approach the one expert available to provide ideas to fix this botched law. This hope is in vain. No one has thus far approached Christian Zeitz, the one man who has always maintained that there are solutions available. Alas, Zeitz has been shunned. To the detriment of the Austrian population.

The following analysis is likely the last on the topic of Islam Law. There is nothing more to add until the politicians wake up and fix a law that was broken to begin with, instead of continuing on a path of destruction. The question is: are the politicians willing to admit their mistake?

Bombshell in Ramadan

Why the PR-effective measures announced by the government will only function in part, and why the Islam Law must therefore be reformed immediately.

by Christian Zeitz

Whatever else happens, June 8, 2018 will enter the political history of the Republic of Austria. At an unusual hour — 8:00 a.m. — the government presented a package of measures and intentions intended to halt abuses and subversive activities which have become established in parts of the Islamic community. With statements from Chancellor Kurz, Vice Chancellor Strache, Chancellery Minister (ergo Cultural Affairs Minister) Blümel, as well as Interior Minister Kickl, this intention was presented with a display of personal presence and determination unequaled in the Second Republic. Publicly making the theme “State and Islam” an inter-ministerial causa prima is noteworthy and deserves great approbation. The enormous resonance in the media (from the tiny Austrian town of Perchtoldsdorf to Washington) justifies the government in its public act just as does the agreement of the ordinarily carping opposition parties. Both of these things signal especially that by far the greatest portion of the Austrian population is finally fed up with the appeasement, indeed circumventive lying, about certain conditions and events inside the Islamic community, and is no longer willing to accept the obviously increasing threats to public security, the rule of law and everyday culture.

The representations of government members, taken separately, were doubtlessly heading in the right direction. Kurz: “The idea of the Islam Law (2015) was to prevent foreign political influence by abolishing foreign financing (of Islamic Communities).” Strache: “It is about opposing radical political Islam. Hate preaching and the abuse of religious instruction for the purposes of indoctrination must be stopped.” Blümel: “Illegal mosque enterprises must be banned and, if necessary, closed. The Department of Cultural Affairs must check the conformance to the law of these institutions.” Kickl: “ATIB (Turkish-Islamic Union for Cultural and Social Cooperation in Austria) is breaking the law. Imams are being financed from outside the country. Various activities in the associations can be classified by the government as politically radical.”

The government has announced the following steps as immediately in prospect or already in process:

1.   Closing of a mosque in the10th district in Vienna, where the “Wolf Salute” is used, representing the ideology of the Grey Wolves. The mosque is illegal. Even the IGGiÖ (Islamic Faith Community in Austria) reported this mosque to the competent authorities.
2.   Dissolution of the “Arabic Cultural Community,” which had a “Salafist background” and would therefore represent political Islam. A decision from the Department of Cultural Affairs for dissolution is imminent.
3.   Repeal of current legal status of (ATIB-) imams, and/or refusal of restructuring and/or extension, because they are financed from abroad, which would be contrary to the ban on foreign finance. There are eleven present cases, altogether ca. forty.
4.   The Department of Cultural Affairs is charged with supervision of mosque establishments with regard to possible further instances of foreign financing (considering any possible evasive arrangements), as well with inspecting activities which could violate the principles of the “basic alignment of state and society in Austria.” Among these are certain activities in youth work (“war reenactments in kindergarten”).
5.   The investigations may result in further closings of mosques and other facilities.

At first glance, the measures appear convincing and sensible. Hardly anyone in Austria would not want them to be successful. The question is whether and to what extent their execution is realistic. This depends primarily on the foundation for legal action the authorities authorize. In this connection, the ministers named or referenced the following laws to the following responsible authorities:

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What Happened at Baltimore

Today is the 387th anniversary of the taking of Christian slaves in a razzia by Muslim pirates at the Irish port of Baltimore in 1631. To commemorate the event Michael Copeland sends the following essay.

What Happened at Baltimore

by Michael Copeland

It was nearly the longest day of the year, June 20th, when the menfolk of the English fishing settlement of Baltimore in south-west Ireland, set off for a full day out at sea. The year was 1631, the weather good.

When the men returned they were faced with a hideous and life-changing shock. The village was empty: wives and families gone. While they had been out fishing a marauding force of armed muslim Ottoman slavers from the Barbary coast of North Africa had landed, taken everyone as slaves, and sailed away. Some 108 English settlers, who worked a pilchard industry in the village, and many local Irish were taken.

The muslims, Algerians and Turks, had not “misunderstood their religion”, or “perverted”, “twisted”, or “hi-jacked” it. Piracy is part of Islam. Slavery is part of Islam. They were doing what Islam authorises, taking the filthy kuffar by force as spoils of war, Islam being, as Al-Azhar University teaches, in “a permanent state of war” with non-muslims, the “unbelievers”. Sheikh Huwayni of Saudi Arabia makes this clear:

Muslims in the past conquered, invaded, and took over countries. This is agreed to by all scholars… there is no disagreement on this from any of them, from the smallest to the largest, on the issue of taking spoils and prisoners. The prisoners and spoils are distributed among the fighters, which includes men, women, children, wealth, and so on.

(Translating Jihad, 11 June 2011)

This doctrine accounts for why pantomime pirates are depicted in turbans and with scimitars. It is no coincidence, and no joke. They are based on the sea-borne muslim jihadis who plagued shipping in the Mediterranean, raided coastal Mediterranean villages, and ventured further north, attacking places such as Boscastle in Cornwall, making a slave base on Lundy Island, and even going as far as Iceland.

The ships of the young United States, lacking the protection of the British Navy, became subject to the depredations of these “Barbary Pirates” back in the 1780s and 1790s. The Barbary States declared war, the first war of the young USA. Ships were taken by force, their crews sold as slaves, or held for ransom. United States representatives John Adams and Thomas Jefferson enquired in London of the Ambassador of the Bey of Tunis why they were doing this.

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My Old Halal Kentucky Home

Several Kentucky Fried Chicken (or are they just KFC now? — an acronym with no title reference) restaurants in Australia have made themselves 100% halal, and are therefore no longer offering bacon or any other pork products to their customers.

This story merits further discussion, but first here’s the brief news report from The Daily Mail:

How Australian KFC stores are refusing to sell bacon in their burgers — because they only use HALAL products

KFC has refused to sell bacon at three Australian stores to keep in line with Halal certified products.

A customer revealed the rule after contacting the fast food company about the lack of bacon offered at a store in Punchbowl, in Sydney’s west.

‘Why is bacon not available at KFC Punchbowl, NSW?’ Disgruntled customer Marc Miller wrote on Facebook.

In response, KFC said the fast food chain’s stores in Punchbowl and Bankstown South in NSW, as well as a location in Fawkner in Victoria, don’t sell bacon to keep in line with other halal products.

‘Hi Marc, currently, the KFC stores at Punchbowl (NSW), Bankstown South (NSW) and Fawkner (VIC) have a number of products which are certified Halal and are available to customers from these stores only,’ the statement reads.

‘Some Suppliers of chicken have indicated they are Halal certified. However, we cannot claim our stores can be classified as being 100% Halal, as there is bacon in all stores (except for three stores listed above) plus the Suppliers of certain seasonings, marinades etc have indicated that they are not Halal certified.’

The spokesperson added that there are no current plans to extend the number of stores in Australia which have Halal products.

I ask readers to temporarily suppress their natural and understandable outrage over this news, and consider it as part of a larger process, one that is underway throughout the Western world.

The offering of halal products is obviously a business decision. If you have a lot of Muslims in your customer base, and you see a lot of women in bags and men in dresses in beanies, then you will offer them halal items, because that’s what they want, and that way you will sell more stuff. It is of no moment to you — if you are aware of it at all — that a percentage of the cost of halal products is turned over as zakat to “charitable” organizations, including jihad groups. After all, that’s just part of the cost of doing business.

However, in this case the decision not to offer any non-halal products goes beyond a mere business decision. KFC has at least some kafir customers — obviously, since one of them publicly complained — so the franchise in question could make a greater profit if it continued to include menu items with bacon to satisfy the demand from the kuffar.

Yet they decided to withhold bacon and forgo some of their profits. Why?

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Dutch Muslims Are Becoming More Islamic

Mosque in Rotterdam

Many thanks to FouseSquawk for translating this article from the Dutch daily Trouw:

Muslims in the Netherlands are becoming more strict in their doctrine

June 8, 2018

The religiosity among Dutch people of Turkish and Moroccan origin has increased in recent years. They pray more often, the women wear headscarves more often, and the mosque is visited more often. This is shown by research from the Social and Cultural Planning Office (SCP).

According to the survey, 78 percent of Moroccan Muslims pray five times a day, compared to 33 percent of Turkish Muslims. Visits to mosques have increased among Turkish Muslims. About 40 percent of both groups visit a mosque at least once a week.

Moroccan Muslim women increasingly wear a headscarf. More than three-quarters of them (78 percent) say they wear one, compared to 64 percent ten years ago. There is also an increase among young people and the second generation. This increase does not exist for Turkish Muslim women. Seven of the eight Moroccan Muslims fast every day during Ramadan. Among Turkish Muslims, that applies to just over half. A very large proportion of Muslims almost always eat halal.

Among Turkish Dutch people, the non-religious portion has slightly increases during the period 2006-2015, but not among Moroccan Dutch. The proportion of Muslims has decreased among Turkish Dutch (from 93 to 86 percent), but not among Moroccan Dutch. Of them, 94 out of 100 consider themselves Muslim. The more highly-educated and second-generation Turkish Dutch are especially relatively non-Muslim.

On the basis of their religious behavior, opinions and identification, five groups of Muslims may be distinguished. The two most religious groups, the pious and strictly practicing Muslims, make up 84 percent of Moroccan Muslims. Among Turkish Muslims this is less than half (45 percent). There are few secular Muslims (7 percent among Turks and 2 percent among Moroccans).

It’s “Bismillah” for Everyone at UConn

A University of Connecticut professor named Felix Coe demands that all visitors who enter his office, Muslim and non-Muslim alike, remove their shoes and say “bismillah” (“in the name of Allah”) before they are allowed to enter. If they refuse, they are curtly ordered to get out.

Many thanks to Jihad Watch for producing this video, and to Vlad Tepes for the editing:

Does This Drone Make Me Look Fat?

If you’re an impresario who wants to stage a fashion show in Saudi Arabia, you obviously can’t have any of those lascivious harlots parading down the runway in skimpy attire in front of men who are not their fathers, brothers, uncles, or sons. So what to do?

A Saudi entrepreneur has found an ingenious solution: use special-purposed drones to carry the garments through the room above the heads of the audience, creating what Vlad calls “Ghost Wives”.

This would have seemed a far-fetched gag if it appeared in a late-night TV spoof. Yet here it is — you definitely can’t make this excrement up:

Hat tip: Vlad Tepes.