What Does It Mean When a Woman Wears a Muslim Headscarf?

Saturday, August 9, 2014

The following was written by the liberal Canadian philosophy professor, Elsa Schieder, PhD, reprinted with her permission:

I've been experiencing a big personal change, to do with seeing a woman wearing the Muslim headscarf. I used to have no response. Now every time I see this, I ask myself: "Just what does she believe?"

Like most Western people, I've learned to be very accepting — and even appreciative — of different styles of dress, food, music. So I used to have no response to the Muslim headdress, the hijab. It was just — you do your thing, I do mine. My response was to the color, the style — in other words, I responded as if this were a fashion item.

That has been changing. In fact, this change has lagged far behind my learning about Islam. Perhaps shockingly, it's taken me years to respond more fully to the Muslim headscarf.

There's more than one reason for this. First, I used to see few headscarves in my home city. Then, there used to be less Muslim persecution of Christians worldwide. There was also no group declaring an Islamic caliphate, rampaging from one Middle Eastern area to the next.

Most of all, my sense is that it's taken a long time for it to sink in that I'm seeing women walking around advertising that they're part of a religion that seeks world domination, that seeks the destruction of my culture and way of life, that views all non-Muslims as filthy Kafirs — to be deceived, beheaded, crucified, plotted against, terrorized, humiliated, according to the Quran, which they believe is true — or what are they doing, wearing the Muslim headscarf?

Do most non-Muslims in the West respond with hostility, aversion, fear to women advertising their adherence to such an ideology? A Canadian journalist put on the Muslim headdress for a few days in order to record the prejudice Muslim women experience — and found that she was treated more positively than without it! (She saw this as a sign of racism — that people were not entirely neutral to the headdress, and instead cared to show they were tolerant and accepting! Oh well, what can you expect from the politically correct.)

I'm asking: Does it make any sense to be extra nice to someone belonging to a religion that has, as a goal, the destruction of my society? That views people like me as inferiors who are to be made to pay a special tax? That believes no one is to talk of any non-Muslim religion to Muslims? That approves of the murder and rape of non-Muslims, the enslavement of non-Muslims, the murder of gays, the inferiority of women?

No one has asked me to respond to people wearing the Nazi swastika as if this were meaningless, to people chanting Sieg Heil as if this were a quaint cultural artifact.

So what the blinkety-blank is going on here? It's vital to respond to what is happening. If we don't respond to, say, a lion prowling our way, we're much more likely to end up as lion supper.

That has made me sit down and create a handout. You'll find it at the bottom of the page. You're very welcome to download, print and distribute. You can also send it.

It starts:

A woman is wearing
a Muslim headscarf.
What does it mean?

For me, connecting the headscarf to what it stands for has changed everything. In fact, it melted something frozen inside me. It's only natural to connect something to what it stands for. A flag. It stands for something. If we respond positively or negatively, this is because of what we see the flag stands for.

Likewise with the Muslim headdress, the hijab.

The next thing. It's vital to get the word out.

The natural response of non-Muslims to the Muslim headscarf is recoil. It stands for something more dangerous than AIDS, than Ebola.

Most of us have had our senses numbed.

All the best to a world awakening to the reality of Islam and to taking appropriate action.

Again, if this suits you, you're welcome to download the handout below. It's a one-page two-sided handout.

All the best,

Elsa

See, download, or print the PDF handout here: A woman is wearing a headscarf. What does it mean?

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A New Series of Counterjihad Interviews With Elsa Schieder

Wednesday, July 23, 2014

Back in 2012 and 2013, Elsa Schieder released a series of interviews with some of the most important figures of the counterjihad movement, including Bill Warner, Robert Spencer, Nicolai Sennels, Andy Miller, and Mark Durie. The interviews were personal, revealing and inspiring.

Elsa is releasing a new series of interviews this month. To get access to these interviews, register here (it's free): Personal Journeys Toward Difficult Truths. You'll see a small registration form in the right sidebar.

The first set of interviews in the new series will become available July 28th. Elsa will post four interviews, one per day, from Monday to Thursday, at 8 pm EST. Each interview will be available for free for 48 hours. She will send a link to each interview to everyone who registers.

There will be another set of interviews in August, and the series could keep going. "The core focus of the interviews," says Elsa, "is activism." Here's what she says about the idea behind these interviews:

We start with ethics, with caring, with a sense of right and wrong.

But what do we do? A few people instantly become activists the moment they feel something is wrong. Far more of us are confused, uncertain, hesitant. We don't know what to do, what might work. We aren't sure what is real. Or we try things, but see that we're not getting our message through to people. Or we wish we knew how to do more.

Each month, I'll interview one "big name" person — someone widely known.

The other people are what I term "local heroes" — people who have found ways of reaching others in a smaller way.

This month the big name is Robert Spencer of JihadWatch, which has a worldwide reach. On top of that, he's published 13 books, including two New York Times bestsellers. His most recent book is Arab Winter Comes to America: The Truth About the War We’re In.

Then there's Rabbi Jonathan Hausman, of the Hausman Memorial Speakers Series. He's put his job on the line, by hosting, at the synagogue where he's the rabbi, a speaker series that includes Robert Spencer, Allen West … and even Geert Wilders of Fitna fame.

There's also Narain Kataria, who as a teenager experienced the partition of India. Over 1,000,000 Hindu and Sikh deaths. Now he aims to educate about the menace of terrorism all over the world — through the Indian American Intellectuals Forum, the Human Rights Coalition against Radical Islam, and more. Most of his activism has taken place after retirement — quite a common occurrence.

And who will be fourth?

It could be Chris Logan, of North American Infidels. He's a 12-year veteran of this war most people in the West refuse to recognize is happening. It could be Alexandra Belaire (Canada) or Daniel Scot (Australia) or Meir Weinstein (Canada) or Andrew Harrod (United States). It might even be Tamar Yonah, program director and talk show host at Israel National Radio. She's living "in the eye of the storm," Israel. Or it may well be Meir Weinstein (Canada), who has been organizing people to confront, for example, in pro-Hamas anti-Israel rallies.

In August, the "big name" person will be the remarkable Bill Warner, who has a PhD in Physics, but has dedicated himself to counter-jihad since 9/11.

Register here to get the link to the interviews.

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Muslims Captured and Enslaved Hundreds of Americans

Wednesday, February 26, 2014

The following passages are excerpted from the excellent book, The Pirate Coast: Thomas Jefferson, the First Marines, and the Secret Mission of 1805, by Richard Zacks:

In 1801, just after the inauguration of Thomas Jefferson, Tripoli had become the first country ever to declare war on the United States. The ruler, Yussef Karamanli, had ordered his Janissaries to chop down the flagpole at the U.S. consulate to signal his grave displeasure with the slow trickle of gifts from America. Jefferson, when he learned the news, had responded by sending a small fleet to confront Tripoli and try to overawe it into a peace treaty.

For more than two centuries, the Barbary countries of Morocco, Tunis, Algiers, and Tripoli (now called Libya) had been harassing Christian ships, seizing cargo and capturing citizens. Algiers once boasted more than 30,000 Christian slaves, including one Miguel Cervantes, before he wrote Don Quixote. European powers in the 1500s and 1600s fought ferocious battles against Muslim pirates like Barbarosa. However, over time, a cynical system of appeasement had developed. The nations of Europe paid tribute — in money, jewels, and naval supplies — to remain at peace. England and France — in endless wars — found it cheaper to bribe the Barbary pirates than to devote a squadron to perpetually trawling the sea off Africa. At its core, expediency outweighed national honor.

When the thirteen American colonies split off from mother England, they lost British protection. The United States found itself lumped in the pile of potential Barbary victims, alongside the likes of Sardinia and Sicily. (From 1785 to 1815, more than six hundred American citizens would be captured and enslaved. This nuisance would prove to be no mere foreign trade issue but rather a near-constant hostage crisis.)

In colonial days, preacher Cotton Mather had described Barbary slaves as living for years in dug-out pits with a crosshatch of bars above... Galley slaves also lived to tell of being chained naked to an oar, forced to row ten hours at a stretch. Slaves, facing forward, pushed the forty-foot-long oars by rocking back to near horizontal, as though in a grotesque limbo contest, and then lurching with full strength, again and again. During hard chases, they were sustained by a wine-soaked rag shoved in their mouths...

Rituals varied, but in one account (of a North African slave auction) an American stated that after being purchased: "I was forced to lie down in the street and take the foot of my new master and place it upon my neck." Another described being forced to lick the dust along a thirty-foot path to the throne of the [king] of Algiers (now called Algeria).

John Foss survived captivity in Algiers, and his popular account ran in several American newspapers in the late 1790s, fleshing out the nightmare. He wrote of prisoners (Americans who had been captured on American ships and enslaved) routinely shackled with forty-pound chains, forced to perform sunrise-to-sunset labor ranging from digging out sewers to hauling enormous rocks for the harbor jetty. He matter-of-factly described the most common Barbary punishment for light infractions: bastinado of 150 strokes: "The person is laid upon his face, with his hands in irons behind him and his legs lashed together with a rope. One taskmaster holds down his head and another his legs, while two others inflict the punishment upon his breech (his buttocks) with sticks, somewhat larger than an ox goad. After he has received one half in this manner, they lash his ankles to a pole, and two Turks (Muslims) lift the pole up, and hold it in such a manner, as he brings the soles of his feet upward, and the remainder of his punishment, he receives upon the soles of his feet."

In 1803, Tripoli captured the Philadelphia. The Americans onboard the beautiful 1,200-ton American frigate were captured too, most of them enslaved.

The loss of the Philadelphia and its 307 crewmen and officers on Kaliusa Reef in Tripoli harbor marked a national disaster for the young United States. The Bashaw (king of Tripoli), a wily and worthy adversary, would set his first ransom demand for the American slaves at $1,690,000, more than the entire military budget of the United States.

Navy officers like the fierce Captain John Rodgers would beg for the chance to attack Tripoli to avenge and free his comrades; diplomats such as Tobias Lear, a Harvard graduate, yearned for the glory of negotiating their release. But the man who would one day speed their freedom more than all others was a stubby disgraced former army officer...

Here's a quote by William Eaton (the stubby former army officer): "If the Congress do not consent that the government shall send a force into the Mediterranean to check the insolence of these scoundrels and to render the United States respectable, I hope they will resolve at their next session to wrest the quiver of arrows from the left talon of the American Eagle...and substitute a fiddle bow or a cigar in lieu."

Eaton also said, "Let my fellow-citizens be persuaded that there is no borne limit to the avarice of the Barbary princes; like the insatiable grave, they can never have enough. Consign them the revenues of the United States as the price of peace, they would still tax our labors for more veritable expressions of friendship. But it is a humiliating consideration to the industrious citizen, the sweat of whose brow supports him with bread, that a tithe from his hard earnings must go to the purchase of oil of roses to perfume the pirate's beard!

"It is true that Denmark and Sweden (and even the United States, following their example) gratuitously furnish almost all their materials for ship-building and munitions of war; besides the valuable jewels and large sums of money we are continually paying into their hands for their forbearance, and for the occasional ransom of captives...Without these resources they would soon sink under their own ignorance and want of means to become mischievous. Why this humiliation? Why furnish them the means to cut our own throats?"

After the crew of the Philadelphia was enslaved, the captives were hoping the U.S. government would pay their ransom and bring them home.

Everyone knew that ransom might take months or years, but they also knew that there existed a simple way for the men to become free immediately, and that was to convert to Islam. Less than three weeks into captivity, John Wilson, a quartermaster born in Sweden, decided to "turn Turk" (convert), as did Thomas Prince, a seventeen-year-old from Rhode Island. Three more Americans would follow them.

The officials of Tripoli, who encouraged and allowed the religious conversion, took the matter seriously. Since the Koran forbids Muslims from enslaving Muslims, a conversion meant freedom from slavery. As Ray put it, "Thomas Prince was metamorphosed from a Christian to a Turk." His choice word metamorphosed was quite apt. Not only did the ritual involve words of faith and promises to perform new rituals, but also a change of clothes and that inevitable loss of foreskin. While circumcision is not mentioned in the Koran (as it is in the Old Testament, Genesis 17:11), the rite became sanctified by Muslim theologians as far back as the seventh and eighth centuries.

The main story of the book is that William Eaton and seven U.S. Marines organized and led a group of thousands of enemies of the king of Tripoli and captured the second biggest city in the country, making the king willing to negotiate a treaty and return the captured Americans. A few years later, the American navy became powerful enough to put a permanent end to the Muslim capture of American ships in the Mediterranean.

The above (except what is in italics) was excerpted from the book, The Pirate Coast, by Richard Zack. Without ever saying it explicitly, these excerpts demonstrate that aggression toward Western nations in the name of Islam is not a modern phenomenon, and is not caused by recent grievances. Modern grievances used to justify violence are pretexts, used since Mohammad's time (read more about that here). The reason Thomas Jefferson knew this is because he read the Koran.  

If you would like to share the excerpts above, we've posted these same passages on Inquiry Into Islam (to make it easier to share). Use this link: Hundreds of Americans Were Captured and Enslaved

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Profits for "the Prophet's" Followers: Where Does It Come From?

Saturday, January 25, 2014

Since Muhammad, orthodox Muslims have found methods to simultaneously weaken non-Muslims while strengthening Islam. Muhammad raided the caravans of his enemies, for example, which materially supported his army while impoverishing Islam's enemies.

With the establishment of the jizya — the tax Christians and Jews must pay in Muslim countries — the power of the Muslim state increases while simultaneously weakening competing ideologies.

Al Qaeda and the Taliban are following Muhammad's example. The organizations and their operations are funded in two ways. One is by growing opium and selling it to the infidels, which of course, is a way to simultaneously strengthen their cause and weaken their enemies. The answer to this is to not buy their drugs, of course. And try to prevent it from being imported into our country. And to do whatever we can to stop funding the forces working against us.

The second way Al Qaeda and the Taliban are funded is with Saudi oil money, a source of money that also supports the Muslim Brotherhood, the Muslim Students Association, and the Organization of Islamic Cooperation (the OIC, the largest voting bloc in the U.N. and the largest international organization outside the U.N.).

Saudi Arabia is the most influential member of the illegal price fixing cartel, OPEC, and Saudi Arabia insists on keeping the world price of oil high — simultaneously strengthening orthodox Islam and weakening non-Muslims globally. Iran is also an influential member of OPEC. Iranian oil money funds their nuclear program, and financially supports Hezbollah and Hamas.

In other words, OPEC keeps the world price of oil high, which simultaneously strengthens their cause and weakens their enemies. The answer to this is to not buy their oil, of course. And try to prevent it from being imported into our country. And to do whatever we can to stop funding the forces working against us.

But there's a catch. We produce oil ourselves. Many people believe the answer is to keep using oil but avoid importing any. But whether we import OPEC oil or drill it at home, the world's oil price remains the same because OPEC produces such a large percentage of the world's oil supply that they can dictate the price. And if we don't import it, other infidels will, and at OPEC's inflated price. So the third jihad retains its funding whether we abstain from importing oil or not. In fact, even if we import none of their oil, we still import their price because our own oil producers sell it to us at the world oil price, not some specially discounted price for their fellow citizens.

But if we could drill enough, couldn't we lower the world's oil price? Yes, if we could drill the equivalent of what all twelve OPEC nations produce, we might do it. But the oil produced in infidel nations is more expensive to produce, so if our domestic oil producers drilled enough oil to drop the global price, it would likely stop being profitable for most of them. Saudi Arabia has the advantage because theirs is the cheapest-to-produce oil in the world.

So they have us over a barrel. But only as long as oil retains its monopoly. As soon as the fuel market has competition, the monopoly will be broken, fuel prices will drop drastically, new businesses will boom in our country because the new competing fuels will be produced domestically, and the regimes running the OPEC nations will collapse because they won't be able to sustain their spending. Funds now promoting jihad around the world will dry up. And the economies of the free world will thrive.

This is entirely possible. And this year we could see the oil monopoly go the way of AT&T's long-distance monopoly. Two developments in the United States show a great deal of promise: The Fuel Freedom Foundation will be initiating several pilot projects in U.S. cities in 2014, and a bill has already been introduced into the U.S. Congress that would instantly create fuel competition in America. It's called the Open Fuel Standard Act and several powerful organizations have endorsed it, including ACT for America and the U.S. Energy Security Council.

The end of oil's monopoly is the most effective way to end the third jihad. Breaking oil's monopoly on transportation would simultaneously weaken the global jihad and strengthen non-Muslim nations around the world. Please throw your weight behind this movement and help your fellow non-Muslims see the wisdom and urgency in opening transportation fuel to a free market. The way to win this war is to concentrate our forces at the decisive point. Oil's monopoly is the decisive point.

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