Pakistani family networks prey on White girls in the UK

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Editor’s note: This was submitted as a comment on a previous blog by someone identifying himself as Mickey Meadows (comment #54910; comment is effectively anonymous, since commenters supply whatever information they want). I thought it deserved wider attention. A key point is that sexual exploitation of White girls by Pakistanis is not the result of loner psychopaths but done by people well integrated into their family networks–that indeed the exploitation is a family affair. Not surprisingly, these crimes are under-reported and the authorities are reluctant to prosecute because of the ethnic implications. So we have the pathetic spectacle of White governments so paralyzed by fear of offending non-Whites that they won’t protect their own people.

In the UK there’s a terrible problem of South Asian’s of Pakistani origin targeting underage female white children for sex. Particularly children in the care system where they are most vulnerable.

The problem has been reported a few times but it gets silenced. But from the reports that have emerged, and the cases that have come to court, the most shocking aspect of this is not just about the racial dimension, but the fact that these children get passed around from man to man—not in the way a pedophile network might do this, where the pedophiles are all social outsiders who find eachother to share in their perversion. No….these Pakistani gangs pass these children through their *family* networks. Cousins, uncles, fathers, brothers, friends of the family.

From the perspective of inter-group attitudes, this makes it incalculably worse than ordinary pedophillia. Passing white children around for sex within a family and friends structure means that the concept of treating our children like meat is culturally normal and mainstream for them. They are pedophiles to our children but not their own children. They are pedophiles that treat our children like meat, and they don’t even see it as pedophilla because our children aren’t even qualified as children in their eyes.

The news media and politicians and courts won’t call it pedophillia and won’t talk about the awful implications that follow from a people who will do this to us and not even be ashamed of it within their own families and friends. They don’t call it pedophilia because it is so widespread and so roped into their mainstream, that they don’t want to ostracise the people responsible.

Our news media and our politicians are putting concerns for those pedophile criminals that treat our children like meat, actually ahead of children. It chokes me.

The passing around to relatives dimension is available in mainstream articles (see, e.g., here).
Quote from the article:

“‘No one wants to stand up and say that Pakistani guys in some parts of the country are recruiting young white girls and passing them around their relatives for sex, but we need to stop being worried about the racial complication.’”

Then in the next paragraph a confirmation of the fact our own media and police and politicians are avoiding calling these people pedophiles. Despite the fact the girls are underage, deliberately targeted, and the subject to the worst form of pedophilia which is to be passed around like meat.

“The offenders were not viewed as paedophiles but had picked the girls ‘because of their malleability’.”

I’m sorry, but if some guy views child pornography he’ll go to prison and be stigmatized for the rest of his life. But if a gang of Asian men go to a children’s home and rope children into drink and drugs before subjecfting them to abuse that will probably destroy their lives, this is not pedophilia according to the media. These men should be spared that stigma.

Here’s a BBC documentary (apparently available only in the U.K.) that came out a few days ago on the matter.

Here are some other sources, courtesy of another reader:

http://www.youtube.com/watch?v=TQ7jnIU4SeA
http://www.telegraph.co.uk/news/uknews/law-and-order/8433887/60-girls-groomed-for-sex-at-takeaway-shops-in-Blackpool.html

http://www.telegraph.co.uk/news/uknews/crime/8248347/Are-white-girls-really-easy-meat.html

Tristan Tzara and the Jewish roots of Dada, Part 4

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The destructive legacy of Dada

Dada’s destructive intellectual and cultural influence has proved to be seminal and long-lasting in at least three ways. First, as Dempsey points out, Dada’s notion that “The presentation of art as idea, its assertion that art could be made from anything and its questioning of societal and artistic mores, irrevocably changed the course of art.”[i] As Dickerman notes, looking at the output of Dada from its various centers of production emphasizes the degree to which it coheres

around a set of strategies — abstraction, collage, montage, the readymade, the incorporation of chance and forms of automatization — so foundational for the rest of the century that today we have to struggle to recognize their historical novelty. [Together these media] signal an assertive debunking of the ideas of technical skill, virtuoso technique, and the expression of individual subjectivity. … Dada’s cohesion around these procedures points to one of its primary revolutions — the reconceptualization of artistic practice as a form of tactics.”[ii] [These tactics consisting variously of] intervention into governability, that is, subversions of cultural forms of social authority — breaking down language, working against various modern economies, willfully transgressing boundaries, mixing idioms, celebrating the grotesque body as that which resists discipline and control.[iii]

Dada’s iconoclastic force had enormous influence on later twentieth century Conceptual art. Godfrey notes that “Dada can be seen as the first wave of Conceptual art” which exercised an enormous influence on subsequent art movements. [iv] In the late 1950s and 1960s, in opposition to the then dominant Abstract Expressionism and Post-Painterly Abstraction, Robert Rauschenberg and Jasper Johns resurrected the Dadaist tradition, describing the works they produced as “Neo-Dada” — a movement that, together with the “pre-emptive kitsch” of Pop Art, effectively relaunched the Conceptual art of the original Dadaists, and which has plagued Western art ever since. Read more

Tristan Tzara and the Jewish Roots of Dada, Part 3

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Dada in New York

According to Marcel Duchamp’s own account, in late 1916 or early 1917 he and Francis Picabia received a book sent by an unknown author, one Tristan Tzara. The book was called The First Adventure of Mr. Antipyrine and had just been published in Zurich. In this work Tzara declared Dada to be “irrevocably opposed to all accepted ideas promoted by the ‘zoo’ of art and literature, whose hallowed walls of tradition he wanted to adorn with multicolored shit.”[i] Duchamp later said: “We were intrigued but I didn’t know who Dada was, or even that the word existed.”[ii] Tzara’s scatological message was the catalyst for the establishment of the antipatriotic and anti-rationalist Dada message in New York, and it may well have informed Duchamp’s decision to submit his infamous Fountain to the Society of Independent Artists in New York.

In February 1917 Duchamp famously sent the Independent an upside-down urinal entitled Fountain, signing it R. Mutt (famously photographed by Alfred Stieglitz). By doing so Duchamp directed attention away from the work of art as a material object, and instead presented it as something which was an idea. In doing so he shifted the emphasis from making to thinking.

Duchamp later did the same with a bottle rack and other items. Through subversive gestures like these he parodied the Futurist machine aesthetic by exhibiting untreated objets trouvés or readymade objects. To his great surprise these became accepted by the mainstream art world. Read more

Outpourings of Jewish ethical superiority: The Graham Spanier case

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Mondoweiss has posted a summary of articles by rabidly pro-Israel rabbis who have waxed indignant about the Penn St. situation, basing their arguments on a rather tendentious reading of Jewish religious ethics. The article by Rabbi Moshe Leib Gray, the head of Chabad at Dartmouth (described by Mondoweiss as promoting Israel “to a faretheewell”) makes it clear that not informing when others are suffering is forbidden by Jewish ethics:

When it comes to saving a life, physically or spiritually, we must to do everything in our power to push aside our natural inclinations, to depart from our comfort zone and to speak harsh words; to do what is right, even when it challenges the will of God Almighty. (Emphasis in text)

This is a strong ethic indeed. Mondoweiss makes that point that these same rabbis manage to look the other way in the face of Palestinian suffering and Israeli ethnic cleansing. Good point.

Beyond that, these high-flown statements of Jewish ethics don’t seem to apply to mesirah–the prohibition against informing on other Jews. Some of the  most egregious examples of mesirah come from Orthodox Jewish communities like Rabbi Gray’s Chabad—e.g., this blog by John Graham which describes mesirah advocated by Agudath Israel in the case of reporting child abuse allegations within the Jewish community. Read more

Tristan Tzara and the Jewish Roots of Dada, Part 2

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Other Jews involved with Zurich Dada

Among the other Jewish artists and intellectuals who joined Tzara in neutral Switzerland to escape involvement in the war was the painter and sculptor Marcel Janco (1895–1984), his brothers Jules and George, the painter and experimental film-maker Hans Richter (1888–1976), the essayist Walter Serner (1889–1942), and the painter and writer Arthur Segal (1875–1944). Read more

Tristan Tzara and the Jewish Roots of Dada, Part 1

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Tristan Tzara


The twentieth century saw a proliferation of art inspired by the culture of critique. The exposure and promotion of this art grew alongside the ever-expanding Jewish control of the media, and Jewish penetration and eventual capture of the Western art establishment. Jewish writers, painters and composers sought to rewrite the rules of artistic expression — to allow accommodation for their own technical limitations, and to facilitate the creation (and elite acceptance) of works intended as a rebuke to the supposed evils of Western civilizational norms.

The Jewish intellectual substructure of many of these twentieth century art movements was manifest in their unfailing hostility toward the political, cultural and religious traditions of Europe and European-derived societies. I previously examined how the rise of Abstract Expressionism exemplified this tendency in the United States, and coincided with the usurping of the American art establishment by a group of radical Jewish intellectuals. In Europe, Jewish influence on Western art reached a peak during the interwar years. This era, when the work of many artists was suffused with radical politics, was the heyday of the Jewish avant-garde.

A prominent example of a cultural movement from this time with important Jewish involvement was Dada. The Dadaists challenged the very foundations of Western civilization which they regarded, in the context of the destruction of World War I, and continuing anti-Semitism throughout Europe, as pathological. The artists and intellectuals of Dada responded to this socio-political diagnosis with assorted acts of cultural subversion. Dada was a movement that was destructive and nihilistic, irrational and absurdist, and which preached the overturning of every cultural tradition of the European past, including of rationality itself. The Dadaists “aimed to wipe the philosophical slate clean” and lead “the way to a new world order.”[i] While there were many non-Jews involved in Dada, the Jewish contribution was fundamental in shaping its intellectual tenor as a movement, for Dada was as much an attitude and way of thinking as a mode of artistic output. Read more

The Lost Soul of WASP America, Part 2

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A Nation of Nations

The harsh reality that America is a “nation of nations” may at long last be sinking in.  But, one cannot be confident; Tea Partiers remain steadfastly in denial as they demand “their” country back.  As if the Constitutional Republic was ever “theirs” to have and to hold in fee simple!  At best, they are now tenants at will on the demesne of the federal Leviathan.  But Harold Cruse, the most incisive Black nationalist writer of the Sixties, remarked ruefully that “America is a nation that lies to itself about who and what it is.”  WASPs were and are the worst offenders.  For Cruse, America was “a nation of minorities…ruled by a minority of one” which “thinks and acts as if [the USA is simply] a nation of Anglo-Saxon Protestants.”

In the Sixties WASPs were still the dominant group among White Americans.  It was the civic duty of the WASP intelligentsia, therefore, to produce its own “representative radical-intellectual trend.”  Cruse warned that every racial, religious, and ethnic group needed “organic” intellectuals able to articulate its particular interests and shape its distinctive ethno-culture.  That representative function must be performed to the best of its ability by the intelligentsia in each of America’s constituent ethno-nations; otherwise “social progress in America” would “be ethnically retarded, if not checkmated.”

Unfortunately American civil religion fosters the delusion that WASPs are not an ethnic group comme les autres.  That is partly because previous generations of WASP intellectuals shirked “their creative and intellectual responsibilities to the internal American commonweal,” effectively dissuading, crippling, and smothering “the cultivation of a democratic cultural pluralism in America.” Read more