De cómo Rajoy se toreó a Iglesias (lo tenía fácil)
El discurso de investidura de Rajoy en 15 minutos
Tirando de historia, de antropología, de soluciones nuestras comparables, y no siendo proclive a las prohibiciones, creo que me inclino por la segregación en la playa. Al primer burkini, el socorrista organiza con cuerdas y palos una “zona burkini”. Y se varía la frontera en función de la necesidad. Ya se iría viendo lo que se necesita, y se puede dejar fija.Leer artículo completo, aquí
¿Eso les sirve a las burkinianas? Debería; pero seguro que les ofende. Quieren sentirse normales. ¡Pero es que no lo son! Han elegido ser “el otro”. Otra sociedad aparte. La ley será la misma (y de hecho la rechazan), pero la moral es incompatible. Y un código de conducta común es probablemente la mejor definición y “marca” de una sociedad. Desde una moral, otra moral distinta no puede ser “normal”, porque es la definición de lo inmoral. ¿Cómo diablos va a ser normal lo inmoral? ¿Estamos tontos?
Zona burkini, según demanda. Igual que hay playas o zonas nudistas, sin que nadie se ofenda. Conocemos la solución y funciona muy bien. Y es el mismo caso: disintas morales de vestimenta. Todos son libres de bañarse con lo que les apetezca, o sin nada. Y si se sienten raras las burkinianas, ya lo siento, pero es que lo son. Aquí, lo son. Raras. Rarísimas. Medievales. Una pelmada horrible. Como una pesadilla. Es lo que tiene la moral, entre otras cosas; separa “nosotros” de “ellos”. Si quieres dos morales, o tienes problemas (a menudo muy gordos), o tienes segregación. Se llama el mundo real.
El progretariado se pondría en esteroides ante la idea, claro. Pero igual va siendo hora que comprendamos que el multi-culturalismo puede que sea un sueño muy bonito, pero el multi-moralismo no existe. No somos así. Ni la moral es así por su función.
De hecho, si las burkinianas tuvieran alguna sensibilidad, se juntarían y montarían su zona propia de forma natural. Y la gente, de forma natural, les cedería ese espacio. ¿Quién tiene ganas de estar rodeado de monjas en la playa? Te separas como solución evidente.
Abu Ahmad took a great personal risk in talking to us. Because he is still with the Islamic State, we had to deliberately obscure some details about his life to protect his identity.Seguir leyendo...
Abu Ahmad agreed to speak to us, he explained, for several reasons. Although he is still with the Islamic State, he doesn’t agree with everything the outfit does. He is attracted to the organization because he views it as the strongest Sunni group in the region. However, he is disappointed that it “has become too extreme,” blaming it for doing such things as crucifying, burning, and drowning its opponents and those who violate its rules.
For example, Abu Ahmad objected to a punishment that the Islamic State implemented in the northern Syrian city of al-Bab, where it put a cage in the middle of the city center, known as Freedom Square, to punish Syrian civilians guilty of minor crimes, such as selling cigarettes. The group, Abu Ahmad said, imprisoned Syrians in the cage for three days at a time, hanging a sign around their neck stating the crime that they had committed.
“Now the square is known as the Punishment Square,” he said. “I think this kind of harsh punishment is bad for us. It is making ISIS more feared than liked by Sunnis, which is not good at all.”
In the past, Abu Ahmad said, he had hoped the Islamic State would become “jihadi unifiers,” capable of bringing Sunni jihadis together under one banner. He admired the foreign fighters whom he knew, mainly young men from Belgium and the Netherlands who had traveled to Syria to fight jihad. They had all lived in rich and peaceful countries, and while tens of thousands of Syrians had paid large sums of money to be smuggled to Europe to escape the war, these jihadis voluntarily traveled in the exact opposite direction.
“These foreigners left their families, their houses, their lands and traveled all the way to help us here in Syria,” Abu Ahmad said. “So to support us they are truly sacrificing everything they have.”
But Abu Ahmad would soon sour on aspects of the jihadi group. First, the Islamic State has not brought jihadis together; on the contrary, tensions have risen with other groups, and he worried that “the rise of ISIS led to the breakup with the Nusra Front and the weakening of unified jihadi forces in Syria.”
Secondly, while some of the foreign fighters were men who led truly religious lives in Europe, he discovered another group that he took to thinking of as the “crazies.” These were mostly young Belgian and Dutch criminals of Moroccan descent, unemployed and from broken homes, who lived marginal lives in marginal suburbs of marginal cities. Most of these crazies had no idea about religion, and hardly any of them ever read the Quran. To them, fighting in Syria was either an adventure or a way to repent for their “sinful lives” in Europe’s bars and discos.
There was Abu Sayyaf, a jihadi from Belgium, who often talked about beheadings. He once asked his emir, Abu al-Atheer al Absi, if he could slaughter somebody. “I just want to carry a head,” Abu Sayyaf said. Locally he was known as al-thabah, or “the slayer.”
In war, the first victim is often the truth. The stories Abu Ahmad told us were so incredible, and so close to the seat of the Islamic State’s power, that we were determined to put his assertions to the test.
In order to do so, we set up a quiz for Abu Ahmad. He said that he knew many of the Dutch and Belgian fighters who had joined the Islamic State, so we prepared a list with roughly 50 photographs of jihadis from those countries who are known to have left for Syria. During a meeting with Abu Ahmad, we asked him to identify the men in the pictures.
Abu Ahmad’s answers confirmed that he had extensive knowledge about the European jihadis fighting for the Islamic State. In front of us — without access to the internet and with no outside help — Abu Ahmad went through the images, and correctly identified roughly 30 of the jihadis by name. In most cases, he would add some anecdotes about the fighter. For the other pictures, he said that he had not seen the people and did not know their names.
Abu Ahmad showed us private photos and videos on his laptop of some Dutch, Belgian, and Central Asian fighters in Syria, which are not posted online. The only way that he could have had these images was through deep, personal experience within the jihadi community.
Abu Ahmad also proved that he had behind-the-scenes access to some of the Islamic State’s most spectacular acts of violence. After the jihadi group captured Palmyra in 2015, Abu Ahmad paid a visit to the desert city to witness a Game of Thrones-like setting for executions of the group’s opponents. One day in July 2015, two Islamic State members from Austria and Germany executed two people who they claimed were Syrian Army soldiers on the ancient city’s great colonnade. This was one of many executions in Palmyra; on July 4, the Islamic State released a video showing the bloody spectacle of teenage fighters executing 25 alleged Syrian soldiers in the city’s amphitheater.
A new report from an American political thinktank has provided the fullest analysis of the socio-economic profile of foreign Isis fighters to date.Más...
While lots of work has been done to try and understand the pull factors of Isis' particular brand of extremism, the New America Foundation wanted to dig into localised conditions and backgrounds to discover what drives foreigners to join the caliphate.
Author Nate Rosenblatt combed through a leaked cache of recruitment documents stolen by an Isis fighter who defected in 2016.
The self volunteered information from registration forms is thought to encompass around 10 per cent of the group's total soldiers, and makes All Jihad is Local the only quantitative study so far to piece together what the average profile of a foreign Isis member looks like.
Breaking down the data according to geography suggests that people join the group for lots of different reasons, and at different stages in their lives, depending on where they're from
QUILLETTE.- Given the virulence of this hatred towards Christianity, and the extent of the suffering that it has wrought, the Catholic and Protestant churches have been strangely passive. The week before the killing of Fr Hamel, Justin Welby, the Archbishop of Canterbury, had a friendly meeting with a Pakistani cleric who notoriously glorified the assassination of a liberal politician by Islamists in his own country. How sad it is to extend a hand of friendship to one who would not flinch from severing your own.
Pope Francis, meanwhile, reacted to Fr Hamel’s death with the cliche that “every religion wants peace“. This is the sort of bromide that placates those who require it least; an exercise in wishful thinking dressed up as empathic wisdom. Advocates of jihad would disagree with the statement, and if Pope Francis wants Catholics to be safe from them he should take their apocalyptic interpretations seriously.
Such an ineffectual response from Christian authorities makes it all the more important that even we nonbelievers stand with our religious friends and allies against aggression. This is not merely as Christians are our compatriots — and, of course, fellow members of the human race — but because we are cultural Christians: steeped in the civilisation that produced the Notre Dame, Salisbury Cathedral, Dante’s Divine Comedy, Caravaggio’s Supper at Emmaus, Bach’s Passions, Donne’s Holy Sonnets and Eliot’s Four Quartets. An attack on Christians is an attack on our heritage. It is an attack against us. It is an outrage.
We should not, of course, affirm the Manichean fantasies of jihadists who imagine a momentous encounter between the forces of Rome and the armies of the Caliphate. The world is not split so evenly or so aggressively. Against such creed-crazed psychopaths stand Christians, atheists, agnostics, Jews, Hindus, Sikhs and, indeed, Muslims who dissent from their warlike interpretations of their faith. Nonetheless, we should oppose these anti-Christian outrages, not merely by expressing our support for the Christians among us but by rejoicing in the glories of Christian civilisation that such fanatical philistines, with their hatred of music, art and all things beautiful, deplore.
When the murderers of Fr Hamel invaded his church they were bringing their cruel and arid ideology into the kind of humble, cultured place we should be inspired to defend. It was a nonbeliever, Philip Larkin, who wrote after visiting a church that:
…someone will forever be surprising A hunger in himself to be more serious, And gravitating with it to this ground, Which, he once heard, was proper to grow wise in, If only that so many dead lie round.
Dos trabajos científicos de julio que cambian la discusión del "cambio climático" https://t.co/42b3eZIofm via @plazaeme #ca— The Catalan Analyst (@CatalanAnalyst) August 2, 2016