White Muslims: Honorary Browns (Part 2)

To recap the argument of Part 1:

Because the vast majority of Muslims are non-white non-Westerners, the prevailing PC MC mindset (with which the Muslim apologists are in clever collusion) interprets virtually any criticism of Islam and of Muslims as “racism” and therefore as axiomatically invalid (if not also as positively harmful to society).

Added to this argument is a second, parallel argument:

Because Islam is rapidly becoming the most fashionable vehicle for an amorphous ideological nebula of anti-Westernism, combining uniquely Islamic features of anti-Westernism (its millennial jihad against the “Roman Empire” and by extension, since historically the Roman Empire morphed into Christendom, against “Christians”), along with its ideological confluence beginning approximately in the early 20th century with Western anti-Western pathologies such as Communism, Fascism, and more generally anti-Western Leftism and its relatively recent offspring, PC MC; and because the West is predominately white in culture—therefore when whites convert to Islam, they join an organization that not only has the appearance of a non-white non-Western organization, but also consciously deploys anti-white anti-Western propaganda.
When I link “white” with “Western” and “anti-white” with “anti-Western”, this presumes that any anti-Western ideas and activities are inseparable from an anti-white stance, insofar as “Western” is in history, culture and sociopolitical makeup predominately white. The “culture of white” therefore draws its sustenance and structures from the West, and is largely a mysteriously accidental feature of the West, about which we do not predicate, nor upon which we build, any racial theories that would dissolve that mystery. Nor, however, do we succumb to the PC MC reflex of denying the facticity of the mystery in favor of an anti-racist gnosis whose ulterior motive is actually to supplant what it deems to be white Western racism, and replace it with a counter-racism based on the supposed superiority of the non-white non-Western cultures (the “Third World”) over the white Western culture.

Along with the seemingly odd notion of our thematic title, another comes to mind that is closely related:

Muslim is the new black.

What this means is that in recent history, Muslims, through a concatenation of Islamic propaganda and Politically Correct Multi-Culturalist axioms, have assimilated the victimology of Blacks, which has developed its main sociopolitical paradigm among Blacks in America, and has spread this more or less worldwide in a pop cultural way. Not only have Muslims assimilated this victimology, they have appropriated it insofar as they have become the primary “oppressed ethnic minority” du jour in the world. This development, in turn, has been undeniably fueled and informed by the continuing intensification and augmentation of the complex public discussion of Islam and Muslims, a discussion directly related to terrorism and the constellation of issues radiating out of the problem of terrorism, itself acquiring significant aggravation after 911.

Of course, Blacks—particularly American Blacks—continue to utilize their victimological paradigm (as, for example, the cases in recent history from the Tawana Bradley incident, to the Don Imus and Michael Kramer gaffes, to the Obama/Pastor Wright controversy, all illustrate) , but the prevailing PC MC mindset tends to accomodate the recent and increasing phenomenon of Muslims availing themselves of this victimology for their own propagandistic purposes (the most acute example being when the useful idiot MSNBC co-anchor Contessa Brewer compared the Islamic imams, who were taken off a US Airways flight on suspicion of terrorism in 2006, with the valiant Black American heroine of the civil rights era, Rosa Parks). What allows Muslims to borrow this victimology and use it, and even to steal the limelight in using it more and more is, of course, explained by the facts we listed in Part 1, particularly fact #1:

The vast majority of Muslims worldwide are non-whites (and non-Westerners).
Contextualize this with the dominant and mainstream PC MC paradigm, by which virtually all of the conflicts between Islam and the West historically right up to the present are deemed to be the fault of the “imperialist” West, and Islamic history is through a revisionist historicism endowed with a halo of a “Golden Age” that only failed at certain moments in history due, of course, to factors unrelated to Islam and often related to the uncouth, belligerent West. In addition, there is the long-standing flirtation of Black America with Islam mainly in the form of the organization Nation of Islam (acquiring considerable cachet with the conversion of Mohammed Ali to Islam in the 1960s who explicitly changed his name in order to purge himself of his “slave name” Cassius Clay), whereby even the majority of American Blacks who remain unconverted nevertheless seem to have a favorable attitude to Islam in general as a movement of fellow non-whites who have been oppressed by the white man and who continue to suffer from racism, and whose culture therefore is a suitable vehicle for their Black American brothers to join as one of the many ways to express their Black pride.

A final observation needs to be made to round out our overarching theme:

If the white Western convert to Islam does not realize that he is getting into an organization that is not merely anti-white and anti-Western in attitude based vaguely and innocuously on a kind of Che-Guevarism Lite (which probably most Westerners subscribe to, to one degree or another), but is also a vehicle for a violent, unjust and evil supremacism whose anti-white and anti-Western ideology is embedded in a deeper and broader anti-Infidelism—then that white Western convert has been unremarkably hoodwinked by the PC MC paradigm.

Other types of white Western convert do in fact have varying degrees of cognizance of that deeper and broader anti-Infidelism, which of course goes beyond a mere Che-Guevarism Lite to a more full-blooded, classical Che-Guevarism of the violent Revolution of the oppressed, downtrodden of the world against the white “imperialist” West—which tends to elevate Third Worlders as the “oppressed” and to therefore substitute for Karl Marx’s proletariat the Brown People of the World, and for his Capitalism (as the unjust mechanism for progressive transfiguration of imperfection into utopia) the crypto-imperialist globalism of the modern West against which the only real challenger, after Communism seems obsolete, is Islam.

We see, then, that not only has the white Muslim found in Islam the Brotherhood of those whom his own culture has “oppressed”—and therefore by being accepted by them and by accepting their anti-Western animus and blueprint for anti-Western belligerence (jihad) he may find final assuagement and expiation of his own white Western sins—but also, such white Muslims find in Islam a fresh and viable alternative to the recent utopian anti-Western dream of Communism, whose very recent collapse has left an existential void in those Westerners who tend to be more serious and sincere about their anti-Western emotions. Again, this description fits a certain type of the white Western convert to Islam who is more lucid about his self-hatred, more lucid about his need to find a meaningful and pragmatic way to express it, and more lucid in his awareness of Islam as its vehicle par excellence.

It is difficult to tell which type—the white Westerner who is more lucidly anti-Western, or the rather mealy-mouthed and incoherent white Westerner who sees in Islam mainly a fuzzy, Romantic Che-Guevarism Lite spiced with a dash of attractively Oriental Omar Khayyamism—represents the majority type of the white Westerners who convert to Islam. Either way, in converting, they have become a “brother” in more ways than one.

To read Part 3, click here.