For Which We Stand

United We Stand Stronger As Americans

I Have One Question To All The Women In America.......

Before you read this article, I ask this question; Where is the outcry of this insidious Islamic takeover in America to establish Sharia Law.  How long did it take women to fight for equal rights in this country?  What rights do women think they will have if they are under the rule of Sharia Law?  Where are the protest, the demonstrations of women of this country?  We males know you females are not totally ignorant of what rights women WILL NOT have under Islamic rule.  I think it is time that you think real hard about your rights and take a stand, before you are silenced once and for all.

The Trouble With Muslim Democracy

by Daniel Greenfield

The slow collapse of Dubai, a desert mirage built on oil money, human misery and the greed of Western businesses, reminds us once again of the fate of all slave economies in the end. But for all the skyscrapers in Dubai, the glittering avenues built by slave labor and the abundance of luxury American and European automobiles—the story of Dubai and Saudi Arabia is very much an old story in a Muslim Middle East, of fat prosperous sheiks clutching their ill gotten gains to themselves and ruling over harems and companies of slaves, until the end comes.

Like Muslim Brotherhood derived terrorists using the latest Web 2.0 social media as part of a quest to drive humanity back into the dark ages, the Gulf States are a very old story with the external gilt and glitz of modernity. While the Muslim world may employ the tools and utilities of the 21st century, even mimic its terminology, it has never left its own dark ages… and its dominant religious and social movements are all geared toward making sure that it never does.

And while above the skyscrapers gleam in Dubai’s night sky, below are the armies of foreign workers, some prosperous Western Dhimmis driving luxury cars who come to do all the higher labor that the native Emiratis lack the ability or will to do, and outnumbering them are the labor gangs of Asian, Indian and Middle Eastern workers who erect the edifices designed by Western architects to fool Western investors into believing that the backward totalitarian sheikdom is actually a modern free republic.

As with any fairy tale, behind the glamour lies an ugly truth. A truth that dates back to Mohammed. That stretches from slave caravans to slave ships. From England to America and through Turkey to Russia, the roots of slavery can be found in the Muslim slave trade.

    The African continent was bled of its human resources via all possible routes. Across the Sahara, through the Red Sea, from the Indian Ocean ports and across the Atlantic. At least ten centuries of slavery for the benefit of the Muslim countries (from the ninth to the nineteenth)... Four million slaves exported via the Red Sea, another four million through the Swahili ports of the Indian Ocean, perhaps as many as nine million along the trans-Saharan caravan route, and eleven to twenty million (depending on the author) across the Atlantic Ocean.—The Impact of the Slave Trade on Africa, Elikia M’bokolo

The silent genocide is little spoken of, because it is an inconvenient interruption of the modern liberal historical narrative in which industrialized European powers exploited the unfortunate peoples of what is now the Third World. But Muslim slavery was indeed a genocide, one that stretched on for a thousand years of horror, misery and cruelty. That helped lead into the European era of slavery as well… but what is often forgotten is that before Europeans were slaveholders, they, along with Africans, were slaves of Islam.

While it is European slavery that is best known, it is Muslim slavery that came long before it and lasted long after it into the present day

Many centuries before European slave ships began raiding African coasts, Muslim slave ships were raiding European coasts and sending their armies deep into the heart of Europe. While it is European slavery that is best known, it is Muslim slavery that came long before it, and lasted long after it into the present day. The guest workers who labor on Dubai’s mirage of skyscrapers and luxuries die by the thousands with no civil or human rights, cheated out of wages, imprisoned at a whim and viewed as subhuman by their Emirati masters—are the latest extension of a tradition of Muslim slavery stretching for over a millennium.

Without slavery it is likely that Islam would have never survived long enough to become the worldwide menace that it is today. Mohammed, himself a slaveowner, exploited slavery to gain power in two ways.

First, Mohammed attracted men to join his cause by allowing them to raid caravans and towns, seizing goods and carrying off men, women and children into slavery. The men would be sold to labor, the women would be raped and then perhaps taken as concubines or forcibly married, as Mohammed himself did on more than one occasion. The children would be raised in slavery.

By treating non-Muslims as subhuman property, Mohammed was able to create an important financial incentive for men to join him in his wars to conquer the region—as well as demonstrating to those who refused to convert and join him just what would happen to them and their families if they refused to bow to him. By invalidating the marriages of captured women, Mohammed simultaneously legalizing both rape and adultery under the banner of Islam.

Back when Mohammed was essentially running a biker gang with a religion, his dehumanization of non-Muslims turned anyone who had not become a Muslim into human loot to satisfy their greed and appetites. Had Mohammed not done this, he would have ended up as nothing more than another nomad cultist with delusions of grandeur. But by trading in human chattel, his religion gained “followers” who wanted loot, and slaves more than they wanted “Allah”.

Second, Mohammed promised freedom to slaves who came to join him. This allowed him to expand the ranks of his followers further, while posturing as morally being opposed to slavery. This cynical maneuver in which Mohammed and his followers turned non-Muslims into slavery, yet promised freedom to slaves who agreed to become Muslims is often cited by Muslims who are looking to promote Mohammed as being opposed to slavery.

In fact, Mohammed very much favored slavery, he simply understood that turning his army into a magnet for escaped slaves whom he could transform into free men through his omnipotent religious impramptur, would swell his ranks and diminish those of his enemies. Mohammed himself owned slaves, and raped and abused them. And today, slavery remains far more widespread in the Muslim world, while it has become extinct in Christian and Jewish countries.

    Of all these slave routes, the “slave trade” in its purest form, i.e. the European Atlantic trade, attracts most attention and gives rise to most debate. The Atlantic trade is the least poorly documented to date, but this is not the only reason. More significantly, it was directed at Africans only, whereas the Muslim countries enslaved both Blacks and Whites. —The Impact of the Slave Trade on Africa, Elikia M’bokolo

The ultimate symbol of Muslim Democracy may not end up being the purple fingers of the Iraqi ballots but the smoke from burning churches and dead Coptic Christians in Egypt. While Iraq was tenuously balanced between Shiites and Sunnis, Arabs and Kurds, there is no such balance in Egypt. The average Egyptian is a Sunni Arab and thinks Christians are dogs. Church burnings are as close as Egypt is ever likely to get to democracy and we should be happy for that.

The Muslim world is so enthusiastic about democracy because it allows the majority to slap around the minority—at least more so than it’s already doing. And when there isn’t a clear majority to sit in the driver’s seat, they throw in musical chairs coalitions of different ethnic and religious factions in between bouts of civil war.

That’s the situation in Lebanon and in Iraq, but those countries are lucky because the minority there is a sizable enough to have a shot. That’s more than can be said for Egypt’s Christians who are big enough to be targets, but not big enough to take on the majority. Egypt and Iraq were the region’s last bastions of Pan-Arabism, which allowed Christians Arabs a limited stake in the country, but an Iraq and Egypt defined by an Islamic identity are countries incompatible with a non-Muslim minority.

Minorities may do better under Muslim tyrannies than Muslim democracies, because dictators find a minority group with few options other than the regime to be useful. Libya’s Africans did better under Khaddafi. Egypt’s Christians did better under Mubarak. Dictators like a little divide and conquer because it keeps their people off balance. Democracies are another matter.

Democracy is a great slogan for Westerners who approach it from their own blinkered perspective and assume that it means the same thing to the people using it thousands of miles away as it does to them. To Americans, democracy is the unexamined assumption that popular power goes hand in hand with freedom. To Muslims it’s the equally unexamined assumption that democracy is the national will to unite a country by purging it of all its divisive elements.

American pundits on the left and right made the fallacious assumption that democracy equates to tolerance for minorities when they thoughtlessly endorsed Tahrir Square and the Arab Spring. An assumption that was not founded on history or reason, but on wishful thinking. The modern state which provides maximum political representation to minorities is if anything quite undemocratic and brought into being through mainly undemocratic institutions.

The same unexamined assumption that led Bush to frame the problem as one of tyranny standing against democracy, led his successors who despised his legacy and ideas, to go ahead and follow a variation of the same path. But tyranny need not be the opposite of democracy, if it is what most of the people want. And Islamism need not contradict democracy.

Women can vote in Iran, they just can’t vote to change their status. Christians can vote in Egypt, they just can’t vote themselves equal rights. Islamism can function as a democratic tyranny, so long as the majority of the population agrees with their basic premises. And if the population doesn’t, then elections are rigged, the bullets start flying and the prisons fill up.

Saddam’s chief Shiite oppositionist cleric, Mohammad Baqir al-Sadr, (father-in-law of the troll of Sadr City) came up with an Islamist democracy by treating the public as the guardians of Islam. The obvious motivation for that was to deny the legitimacy of Saddam and his Sunni allies by moving the point of legitimate authority from the rulers as the guardians of Islam, to the Shiite majority.

That selectivity also delineates the borders of Islamic democracy. The Koran is still the Constitution and the people derive their power from the Koran, rather than the other way around. And this form of democracy can only empower Muslims to enforce Islam. If they deviate from Islamic norms, then they have lost the right to govern themselves. Non-Muslims cannot serve as guardians of Islam at all.

Treating popular democracy as a means of enforcing Islamic norms may seem progressive to the same sort of people who lecture enthusiastically on Mohammed’s enlightened treatment of women, but it’s really just a way for the Islamists to displace the dictators who may be brutal bastards, but aren’t particularly interested in enforcing veiling or flogging men who don’t grow beards.

It may make a small degree of difference to us how the population of a place thousands of miles away chooses to be oppressed, but for the minor fact that their Islamist rulers hate us quite a bit more and their hatred has global ambitions.

The Bush era assumption that the hostility was driven by dictatorships was one of the odder canapes served at diplomatic dinner parties. While dictatorships certainly did everything they could to spread hate toward America and the West, they were riding on the backs of an existing hatred. Much as the attacks on Christians in Egypt today are not populist in planning, but are populist in execution.

The problem with Muslim democracy is at the heart of all the fallacious assumptions that said it could be fixed through a change of government. The problem did not originate with governments. And that means it will not go away with a change of government. A change of government is fine for removing a Saddam or a Khaddafi, just so long as it’s not done on the assumption that what will follow will be a happy place full of frolicking bunnies and the Bill of Rights in Arabic.


Our collision with Islamic democracy is a result of their dysfunction and ours. They cannot justify any course of action without resorting to the Koran and national pride. We cannot justify any course of action without turning it into a humanitarian mission to make the world a better place.

Our response to September 11 shifted from getting those responsible to creating women’s rights in Kabul and civil rights for the Shiites in Sadr City. Ten years and thousands of deaths later, the former is as likely to survive our departure as an ice sculpture in the desert, and the latter has empowered our enemies.

Instead of dreaming of Bin Laden’s head on a platter, we began entertaining lunatic visions of the patron saint of democracy climbing down the Muslim chimney to leave presents of civil rights under the big Eid tree. And the root cause of that fallacy is that we thought that if we made them like us, there would no longer be any reason to fight them.

Such cultural colonialism when consciously practiced is a tool of empire, but we did not practice it consciously because we were no longer aware of our own exceptionalism. Our reality had become universal. We thought that everyone had our rights or wanted them, forgetting that our idea of rights and its accompanying form of government evolved from our centuries of political struggle. They could no more be grafted on to an alien society, than you could convey everything that has made you who you are to a stranger.


Our governments are outgrowths of our culture, so are theirs. Ours depend on unspoken assumptions that we rarely question or that we simply take for granted. So do theirs. And when we tried to graft a government that was more like ours on a culture that was nothing like ours, it was their culture that ended up defining the government more than ours.

The internationalist assumption that laws are more important than cultures, and that global bodies can make law for all is an absurdity from the minds of Western progressives and a few international accomplices. The very idea that legal rationalism is more important than the traditions of culture and religion could only have been conceived of by a certain type of Western progressive, who is also the only type of creature who could believe that anyone outside his or her circle would accept such a thing at face value.

The American assumption that democracy would be issue based, rather than ethnic or religion based hardly passes the smell taste even back in the old 50, where districts are gerrymandered by law to fit certain ethnic and racial groups, and the current occupant of the White House got there more on the color of his skin than the content of his character. But overall we actually do manage to vote on the issues. At least most of us and in most elections.

Over near the pyramids, the driving issue is not the cost of health care or whether there is a right to bear arms, but how to solve all the problems in one neat bundle by unifying the country under some grand philosophy. Either Pan-Arabism or Pan-Islamism. Pick the right national identity and the rest takes care of itself.

Some of that ugly taint was in the air in the last presidential election. A taint that some conservative commentators peculiarly cheered as if tens of millions of people voting on race, rather than issues, was not a perversion of democracy to be ashamed of. It was the engine behind a campaign that was built on the insistence that updating our identity would also fix a constellation of problems. The folly of that had been demonstrated by Tony Blair’s reign across the ocean, but few Americans had ever paid attention to him as anything but the neighbor next door who occasionally stopped by to offer military assistance or borrow a cup of steel tariffs.

The mistake that Americans rarely make, is the one that Muslim countries make all the time. The idea of an issue based democracy sounds good to them in theory, but the only issue that really ends up mattering is what role the Koran will play and what to do about all those “outsiders” who are causing all the problems. Attack their embassy and burn their churches. That will show them.

It takes a certain degree of maturity to take responsibility for causing your own problems. And that degree of maturity may also be what is required for representative government to be anything more than a lynch mob with a ballot box.

In the Muslim world problems are external, the work of secret conspiracies, international enemies and witches, not to mention black dogs, women and infidels. Unity comes from identifying that outside source of the problem and uniting against it. Then everyone can smile at a burning church, exchange photos of the Israeli flag being pulled down and feel like they have something in common.

The trouble with Muslim democracy is that democracy is only as good as the demos. When most of the population is unwilling to engage in self-criticism, but eager to create unity through bigotry, then its democracy will be a lynch mob with a ballot box. And no amount of rhetoric will change that. Only responsible people can use power responsibly, and while we are all irresponsible to a degree, the degree of our irresponsibility can be seen in the practice of our politics.

In the final analysis the trouble with Muslim democracy is the Muslims.

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Ten Commandments of Human Relations

The fundamental issue in human ethical behavior is summarized by Jesus in what we have come to call "The Golden Rule." Jesus put it this way:

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets (Matthew 7:12 TNIV).

It asks us to test our treatment of others by putting ourselves in their place. Treat others the way you would want them to treat you in the same or similar circumstance.

Somebody took that principle and translated it into Ten Commandments of Human Relations. You may have seen this anonymous piece, for it circulates in a variety of settings. In case you have missed it, I am reproducing it here.

Speak to people. There is nothing as nice as a cheerful word of greeting.

Smile at people. It takes 72 muscles to frown, only 14 to smile.

Call people by name. It is music to anyone’s ears to hear the sound of his or her name.

Be friendly and helpful.

Be cordial. Speak and act as if everything you do is genuinely a pleasure. If it isn’t, learn to make it so.

Be genuinely interested in people. You can like almost anyone, if you try.

Be generous with praise, cautious with criticism.

Be considerate of the feelings of others. There are usually three sides to a controversy — yours, the other fellow’s, and the correct one.

Be alert to serve. What counts most in life is what you do for others.

Live with a good sense of humor, a generous dose of patience, and a dash of humility appropriate to being human.

Made in God’s image, all of us have something to be valued!

The great challenge in human experience is not work skills, but people skills. That is, research has shown that the majority of people who fail in their vocation do so because they cannot get along with people.

You might think through the meaning of these ten common-sense ideas for your own workplace and personal activity. But what about the larger setting for your daily life? These principles work everywhere you go, for they are about showing respect to the people you meet in all those places.

Made in God’s image, all of us have something to be valued, affirmed, and acknowledged by others. But let it begin with us to acknowledge it in them. As the cycle of giving and receiving enlarges, the human community comes alive.

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