We could go on. We could mention Deborah Orr in the Guardian, who somehow managed to link events in Cologne to the historical failings of European (and British) criminal justice systems; or Gaby Hinsliff (also, coincidentally enough, in the Guardian) who contrasted the “expensive smartphones” of the assaulted German women with the miserable lives of “young male migrants…scraping by at the bottom of Europe’s social and economic food chain” (query: what’s the Arabic for “with that iPhone she was asking for it”?). Suffice to say that to endure the Krakatoa-like eruption of cognitive dissonance from the feminist left in the aftermath of the obscenity of Cologne was to have a whole new dimension of unpleasantness added to what was an already thoroughly unpleasant ordeal: A bit like being hectored by One Flew Over The Cuckoo’s Nest’s Nurse Ratched during a particularly difficult colonoscopy.


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Last year David Thompson warned us of the dangers of racist hair. Today, I bring you news of racist dance.

Or, as the headline put it,

Why I can’t stand white belly dancers

This isn’t racist, mind. The writer is a Woman of Colour and, as such, is entitled to use any racial epithets and repeat any racial tropes she cares to. Her complaint is summed up in the phrase ‘cultural appropriation’, or as she puts it:

[White] Women I have confronted about this have said, “But I have been dancing for 15 years! This is something I have built a huge community on.” These women are more interested in their investment in belly dancing than in questioning and examining how their appropriation of the art causes others harm. To them, I can only say, I’m sure there are people who have been unwittingly racist for 15 years. It’s not too late. Find another form of self-expression. Make sure you’re not appropriating someone else’s.

Only Arab women can belly dance.

Only ethnic Indians can cook with garam masala.

Only English people can Morris dance.

Only Hindus can use the number zero.

I’m pleased to report that even at Salon where this was published, she’s getting monstered in the comments.


UPDATE: Volokh also discusses this.

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Although the day in question was back in April:

The decision by the French government to outlaw all forms of public face-masking, including the burka and niqab, is welcomed by all thinking Muslims around the world.

Forward-looking and progressive British Muslims who resist the Talibanisation of Islam in the UK should lead a coordinated campaign to rid this country of this alien cultural monstrosity.

Two days before the French law became operative, a group of integrated Muslims in Oxford burned the burka as a mark of our collective disgust and disdain.

What needs to be done now is to introduce a twin track strategy of LMR (lampooning, mocking and ridiculing face-masking) which will be combined with a systematic programme of re-education and information that will empower Muslim women and make them realise that this tribal rag and cultural cloth is not intrinsic but incidental to Islam. It is purely the product of male chauvinism and not religious necessity.

Dr Taj Hargey is Imam of the Oxford Islamic Congregation and Chairman of the Muslim Educational Centre of Oxford.

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Who do you reckon said this:

”Those people behind the mosque have to respect, have to appreciate and have to defer to the people of New York,” [redacted] was quoted as saying by the magazine, which said the full interview will be published Sunday. “The wound is still there. Just because the wound is healing you can’t say, ‘Let’s just go back to where we were pre-9/11.'”

The answer is Prince al-Waleed bin Talal, a Saudi Prince, and one of the proposed Mosque’s funders.

His suggestion has already been rejected by the Mosque project.

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Here’s a bit of wibble from History Today:

According to the latest research by the University of Reading’s Department of Archaeology, published in the March issue of the journal Antiquity, 4th-century Roman York was a multicultural town where individuals of North African descent moved in the highest social circles.

That’s a description of a multiracial society. That it was not multicultural is demonstrated by the “highest social circles” bit. And we know Roman society was multiracial but not multicultural; black, brown, white, if you lived in the Empire you were Roman. Multiculturalism is the idea of separate groups living separately, alongside one another.

For an example of a multicultural society, look to Belfast in the late twentieth century, not Roman York.

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