When the Netherlands' Party for Freedom leader Geert Wilders recently addressed voters in Almere, a Dutch city of 200,000 where his party handily won elections this week, he told them what to expect as his once-tiny, anti-Islamization party started flexing its new political muscle. Aside from lower taxes and other political staples, his plans for this city not far from Amsterdam include a ban on Muslim headscarves.
Wilders' ban would apply to "headscarves in municipal bodies and all other institutions (that) receive even one penny of subsidy from the municipality." He continued: "And for all clarity: This (ban) is not meant for crosses or yarmulkes because those are symbols of religions that belong to our own culture and are not -- as is the case with headscarves -- a sign of an oppressive totalitarian ideology."
Here, Wilders is distinguishing between the religions of Christianity and Judaism, and the religio-political ideology of Islam, noting not only the near-indigenous nature of the former, but also the encroaching totalitarianism of the latter. This is the crucial cultural argument to make if a cultural Reconquista of Europe from Islamization is to be successful.
Certainly, we have seen glimmers. Last year, Filip Dewinter of the Vlaams Belang party of Belgium led a winning campaign to ban the hijab - what he calls "the propaganda weapon of choice for the establishment of Islamic society in Europe" -- in the Flemish schools of his country, making the same vital judgment call that Wilders did.
"(He) who defends the headscarf out of reasons of tolerance and pluralism has little or no understanding of Islam," Dewinter said. "The hidden agenda behind the veil leads to segregation," a veritable apartheid-regime, he explained, with which Islam seeks to control and dominate the West. Equating the Muslim head scarf with the Christian cross or the Jewish yamulke is "therefore incorrect," Dewinter continued, identifying the headscarf as "the flag of a political ideology" in which it is not the individual religious experience that is central, but rather "the realization of a theocratic society based on sharia, or Islamic law."
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