By Bruce Bawer
Thousands of individuals all over the world have been surprised and horrified while a madman named Anders Behring Breivik trigger a bomb in downtown Oslo after which attacked a political summer season camp at the island of Utoya, gunning down defenseless youngsters whereas calling out “Gotcha!” as if he have been taking part in a game. within the quick aftermath of the assault, prior to the killer’s id used to be recognized, a few humans leaped to the belief that this used to be another act of Islamic terrorism. whilst it grew to become out that the killer was once a local Norwegian—the writer of a rambling manifesto within which he defined himself as a latest Knight Templar protecting the values of Christian civilization—the left wing cultural elite in Europe and the U.S. jumped to delegitimize critics of Islam by way of falsely and cynically linking them to Breivik.
One of these critics was once American author Bruce Bawer, writer of various books concerning the possibility of Islamic radicalism and a type of whose works have been pointed out in Breivik’s manifesto. Bawer has lived in Oslo for a few years and has written largely at the demanding situations of immigration and the unwanted effects of radical Islam on liberal societies. he's additionally a vocal critic of the left wing cultural elite that seeks to lessen this probability and promotes in its place a imaginative and prescient of a harmonious multicultural society according to tolerance and mutual admire. regrettably, such “tolerance” doesn't expand to critics of Islam or multiculturalism, who're regularly categorised nativists and fascists by way of participants of the left wing elite.
The left often denies or downplays the spiritual causes of Islamic terrorists whereas insisting that “right wing rhetoric” creates a “climate of hate” which unavoidably results in violence. therefore the multicultural left in Europe and the united states strove to color Breivik as a pro-Israel Christian terrorist whose insane activities have been inspired if now not outright prompted by way of conservative authors who warn opposed to the approaching Islamization of Europe. those that had criticized Islam, even though legitimately involved they could be with the denial of simple human rights and person liberties inside Muslim groups, have been deemed formally anathema. They have been Islamophobes—racists, bigots, extremists. They have been the chance. They have been the danger. that they had fertilized the soil within which the mass assassin had grown. This crusade of vilification used to be waged not only within the ecu press yet on American blogs and within the pages of the recent York Times.
In the recent Quislings, Bruce Bawer explores the world-wide reaction to Breivik’s rampage, from the Norwegian cultural elite to Atlantic blogger Andrew Sullivan and the recent York Times’ Roger Cohen. He offers a desirable portrait of the left-wing cultural elite in Norway—revealed to be the birthplace of political correctness—and exhibits how they've got turn into apologists for radical Islam. Bawer extra argues that they're the heirs of Vidkun Quisling, the Norwegian fascist who administered Norway less than the heel of the Nazi regime. And he explains how those that oppose open debate and search to manage the dialog approximately Islam pose the best possibility to liberal society.
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Additional resources for The New Quislings: How the International Left Used the Oslo Massacre to Silence Debate About Islam
18 ʿĀbis hears from his father about the heroic conduct of their tribesmen, the Juʿfīs, at al-Qādisiyya. Initially, they had to retreat because their swords were ineffective. ” Indeed, Ḥumayda’s conduct tipped the scale and the Juʿfīs were able to drive the Persians back to their lines. 19 Muḥāffiz b. Thaʿlaba al-ʿĀ’idhī20 tells his son ʿUbaydallāh that, while in the vanguard near Ctesiphon, he comes across a large Persian statue. He decides to hand it over to those in charge of the booty, implying that he respected the norm not to seize booty individually.
204/819) Futūḥ al-Shām. -Wāqidī’s direct reliance on al-Azdī and al-Kūfī. See on this also Pyrovolaki, “Futūḥ al-Shām,” 77–82. -Wāqidī, Futūḥ, 1: 236, Conquest, 407. -Wāqidī, Futūḥ, 1: 6–7, 8, 9, 13; Conquest, 8–9, 10, 11, 13, 14, 26; compare alAzdī, Futūḥ, 88, 90, 91–92, 95, 96, 108–109, 132–133. See also Pyrovolaki, “Futūḥ al-Shām,” 85–86. -Wāqidī, Futūḥ, 1: 5; Conquest, 7–8. -Wāqidī, Futūḥ, 1: 8; Conquest, 13, from which translation I slightly deviate. -Wāqidī, Futūḥ, 1: 8, 9, 10, 77, 85, 91, 100, 113, 251, 268.
134, 137–138. , 159–162. , 168. , 210–211. , 162–1163. In al-Ṭabarī, Ta’rīkh, 1: 2307; Friedmann, Battle, 98–99, they rather triumph and survive. Also compare al-Kūfī, Futūḥ, 284–285, 287–289, 319 and alṬabarī, Ta’rīkh, 1: 2557–2558, 2704, 2710–2713; Juynboll, Conquest, 138–139; Smith, Conquest, 73–74, 80–83. Crone, Slaves, 207–208, n. 60. 26 Introduction 123 See, for example, ʿUmar accepting ʿAlī’s advice, al-Kūfī, Futūḥ, 137–138. , 320–321. , 330. 124 The sections copied from al-Ṭabarī are roughly those paginated 1: 2017–2725 in the Leiden edition.
The New Quislings: How the International Left Used the Oslo Massacre to Silence Debate About Islam by Bruce Bawer