The Grievance Industry: CAIR learned the ropes, Belgium & Burka Ban Fine,

The Grievance Industry & CAIR

Why Corporations Fund Radical Islam -- "Why this sudden retreat by CIBC, when Rubin had written an accurate and patently inoffensive passage? Why did the bank not stand by its star economist?" by Daniel Pipes, FrontPageMagazine.com, September 2, 2005

[. . . . ] Wente concludes that the bank, in other words, "took the path of least resistance. It found a quick and dirty way to make the problem go away."

Comments: (1) Kenneth Timmerman shows in his book Shakedown how Jesse Jackson developed this racket from practices on the mean streets of Chicago. What began as street gangs intimidating local businesses ended up working with corporate boards and Wall Street. This practice has become a potent weapon in the United States and in other Western countries; Islamists are just getting started at it. Timmerman writes me that "Jackson turned the grievance industry into a lucrative money-maker for himself and his political machine; CAIR has clearly studied his tactics and is applying them with success." [. . . . ]

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Worth reading the whole thing.




City to Pay Woman's Fine for Breach of Burka Ban Aug. 25, 05

That's the Expatica News headline that symbolically sums up the quandary of a newly assertive Europe.

The city council in Maaseik, Belgium on December 27, 2004 approved the so-called "burka decision," criminalized the wearing of the burka (a full body-covering that covers even the eyes) and the niqab (a face covering that covers the face up to the eyes) in its public places. Breach of the law carries a €125 fine.

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Selling Jihad FrontPage Magazine -- or Campus Watch by Hugh Fitzgerald, September 2, 2005

[. . . . ] All the big subjects – the sources of the duty of jihad, the instruments of jihad, the carefully-elaborated treatment of non-Muslims in the Shari'a, the psychological pervasiveness of Islam in a Muslim society, the particular passages in Qur'an, Hadith, and Sira that have an overwhelming effect on hundreds of millions of Believers these are nowhere to be found in Peter Awn's work.

But unlike many of the other faculty members at MEALAC, who seldom deviate into sense, Awn often does. For example, he has understood that Islam is all-pervasive, all-encompassing, all-defining, for those who are Muslims in a Muslim society, and he realizes, therefore, that any voices of protest against that ruler or that regime will almost inevitably find their vocabulary, their system of allusions, their justification, their impetus, in Islam. [. . . . ]

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