• Pragerisms

    For a more comprehensive list of Pragerisms visit
    Dennis Prager Wisdom.

    • "The left is far more interested in gaining power than in creating wealth."
    • "Without wisdom, goodness is worthless."
    • "I prefer clarity to agreement."
    • "First tell the truth, then state your opinion."
    • "Being on the Left means never having to say you're sorry."
    • "If you don't fight evil, you fight gobal warming."
    • "There are things that are so dumb, you have to learn them."
  • Liberalism’s Seven Deadly Sins

    • Sexism
    • Intolerance
    • Xenophobia
    • Racism
    • Islamophobia
    • Bigotry
    • Homophobia

    A liberal need only accuse you of one of the above in order to end all discussion and excuse himself from further elucidation of his position.

  • Glenn’s Reading List for Die-Hard Pragerites

    • Bolton, John - Surrender is not an Option
    • Bruce, Tammy - The Thought Police; The New American Revolution; The Death of Right and Wrong
    • Charen, Mona - DoGooders:How Liberals Hurt Those They Claim to Help
    • Coulter, Ann - If Democrats Had Any Brains, They'd Be Republicans; Slander
    • Dalrymple, Theodore - In Praise of Prejudice; Our Culture, What's Left of It
    • Doyle, William - Inside the Oval Office
    • Elder, Larry - Stupid Black Men: How to Play the Race Card--and Lose
    • Frankl, Victor - Man's Search for Meaning
    • Flynn, Daniel - Intellectual Morons
    • Fund, John - Stealing Elections
    • Friedman, George - America's Secret War
    • Goldberg, Bernard - Bias; Arrogance
    • Goldberg, Jonah - Liberal Fascism
    • Herson, James - Tales from the Left Coast
    • Horowitz, David - Left Illusions; The Professors
    • Klein, Edward - The Truth about Hillary
    • Mnookin, Seth - Hard News: Twenty-one Brutal Months at The New York Times and How They Changed the American Media
    • Morris, Dick - Because He Could; Rewriting History
    • O'Beirne, Kate - Women Who Make the World Worse
    • Olson, Barbara - The Final Days: The Last, Desperate Abuses of Power by the Clinton White House
    • O'Neill, John - Unfit For Command
    • Piereson, James - Camelot and the Cultural Revolution: How the Assassination of John F. Kennedy Shattered American Liberalism
    • Prager, Dennis - Think A Second Time
    • Sharansky, Natan - The Case for Democracy
    • Stein, Ben - Can America Survive? The Rage of the Left, the Truth, and What to Do About It
    • Steyn, Mark - America Alone
    • Stephanopolous, George - All Too Human
    • Thomas, Clarence - My Grandfather's Son
    • Timmerman, Kenneth - Shadow Warriors
    • Williams, Juan - Enough: The Phony Leaders, Dead-End Movements, and Culture of Failure That Are Undermining Black America--and What We Can Do About It
    • Wright, Lawrence - The Looming Tower

Critical Off-year Election in Ohio: BIG LABOR AGAINST OHIO CITIZENS



The Stakes in Ohio’s Union Referendum

“The off-year elections in the year before a presidential election often are not very interesting. In the year following a presidential election, there are races for governor of New Jersey and Virginia and the mayoralty of New York, a city with a larger population than 39 states. These can give an indication of how the political winds are blowing, as they certainly did in 2009.

This year, there are governorship races in Louisiana, Mississippi, and Kentucky. The Republican candidate in Mississippi seems very likely to win, taking over from the term-limited Republican Haley Barbour, and the incumbents (Republican in Louisiana and Democrat in Kentucky) seem equally likely to keep their jobs. Barring a late development, they should be ho-hum elections. But there is one election that people should keep their eye on, the referendum in Ohio to repeal a state law enacted last spring limiting collective bargaining for public employees.

The unions have been pouring money into repeal (about $5 million so far) and repeal is ahead in the polls although the lead has been dropping as anti-repeal forces have begun fighting back. The New York Times covered the story this morning.

This election is what American politics is all about these days. Will the old nexus between liberal politicians and public service unions continue in power, or will the change represented by the Tea Party continue the advances of the last two years? If repeal fails, President Obama can more or less kiss Ohio (18 electoral votes) goodbye. If it succeeds, it will be the best political news he has had in a long, long time.

The Death of London, Murdered by Leftists and Islamists

The Islamization of London: A Photo TourWhen I arrived in London in September it had been more than forty years since I had last spent any time in the city. If I hadn’t kept up with recent events through my British contacts, the changes would have been startling indeed.

The most popular tourist spots appear much the same, and the commercial areas are still thronged with shoppers. No matter where you go, however, the presence of Islam makes itself felt. With the rapid increase in the Muslim population over the past decade, the capital of Britain has moved that much closer to becoming an Islamic city.

The process of Islamization is not always as obvious as in this poster, which appeared one morning last July at a bus shelter on the corner of Mission Grove and Carisbrooke Road, in the Waltham Forest area of East London:

Shariah-controlled zone #4
A straightened out close-up provides a clearer view of what the devout Muslims of Waltham Forest are demanding:

Shariah-controlled zone #3
This is the new Islamic Britain as envisioned by the fire-breathing radical Anjem Choudary and Muslims Against Crusades. MAC’s latest initiative is called The Islamic Emirates Project, and its stated goal is “Breaking the Foundations of Western Civilisation”:

Muslims across the UK collectively declared their disgust of British values and their desire to live by the Shari’ah.

As Muslim enclaves across Britain rapidly edge closer to Islamic autonomy, Muslims Against Crusades in conjunction with several other leading Muslim organisations would like to declare the next chapter in the ongoing campaign to transform Britain into a thriving Islamic state.

Mr. Choudary lives in Ilford, but he and his supporters are also active in East London, Luton, and other parts of England where Islam is ascendant. He is the most forthright and plainspoken of Britain’s Islamic radicals. No taqiyyah or kitman (sacred lying) for him! He proudly proclaims the coming Caliphate in public, volubly and repeatedly, into the microphones and in front of the cameras.

Denial is rampant among the multicultural oligarchs of the political class. The British government prefers to believe that Anjem Choudary and other Islamic zealots are not serious in their avowed intentions. Their incendiary pronouncements are thought to be mere rhetoric — what they really want is more funding, more generous welfare benefits, new state-supported Koran schools, or more parking spaces around their mosques. Everything is business as usual to the politicos.

The leaders of the three major political parties find it impossible accept that these “extremists” mean exactly what they say. Acknowledging the problem would force the government to actually do something to save the country from destruction. In the second decade of the 21st century — with millions of Muslims already in Britain, and hundreds of thousands more arriving or being born every year — what could they do? How could Islamization ever be reversed without enormous expense or unimaginable violence?

No, it’s better to pretend that everything is harmonious and peaceful and normal in Modern Multicultural Britain.

From time to time the coming Emirate intrudes even into the tourist zones of London. On Saturday, September 24, under the sponsorship of Mayor Boris Johnson, a huge officially-sanctioned Eid Festival was held in Trafalgar Square. The domed building in the background is part of the National Portrait Gallery:

FPM #3
The cave-like structure below is a stage for performers. When I arrived, loud drumming was coming over the speakers. In the background you can see Nelson’s Column, which serves as a reminder of the greatness that once was, but is no longer:

FPM #4
The drumming was soon replaced over the PA by “Muslim rap”. A large display screen behind the fountain provides an incongruous contrast between the rapper and the nautical-themed statue in the foreground:

FPM #5
The Islamic presence is visible all over London. From Marble Arch to Docklands, from Piccadilly to King’s Cross: on virtually every street can be seen women in hijab, often pushing strollers, and men wearing skullcaps and Islamic robes.

One of my British contacts is a longtime observer of Muslims in the capital, and has analyzed the pattern of their street behaviors:

I regularly walk up and down Ladbroke Grove, Portobello Road and Harrow Road and have noted a process of coagulation or clumping of the sidewalks by Muslim women:

  • Two Muslim women, each with baby pushcars, can present a significant amount of biomass on a sidewalk — a phalanx of piety? — to the extent that evasive action is required.
  • Groups of two or three Muslim women are increasingly common — more towards the North Kensington end — in Harrow Road and Kensal Road.
  • It is also increasingly common to see non-Western dress among Muslim men, both old and young.

I think the term ‘coagulation’ is useful here as these people with their display of religiosity present a significant ‘thickening’ or hardening of the political and social sphere, whether in supermarkets, sidewalks, open-air markets, school entrances, etc.

Although at present these coagulations are relatively inert in this particular area of London, there will come a time when fiery imams during Friday prayers will manage to ignite this mass into the more volatile substance of an enraged mob.

Such Muslim inertness is the inner listening of those tuned to a different wavelength. It is misleading, however, as there is the constant increase in their numbers, and eventually their common grievances and irritations become standardized.

Their activation will be through mosques, which are their principal source of stimulation, and serve as a focus for the articulation of grievances and irritations requiring unified action.

Mosques are prominent in many different areas of the city. For example, this is the Regent’s Park Mosque, in a leafy middle-class neighborhood not far from Marylebone Road:

FPM #6
Certain areas of the city are more thoroughly Islamized, however. Tower Hamlets, which hosts the East London Mosque, has a majority-Islamic borough council and a Muslim mayor, Lutfur Rahman:

FPM #7
The Finsbury Park Mosque in North London was once the hangout of the notorious and picturesque Abu “Hooky” Hamza al-Masri, who is now in prison for terrorism offenses:

FPM #8
As Turkish prime minister Recep Tayyip Erdoğan once famously said, “The mosques are our barracks, the domes our helmets, the minarets our bayonets and the faithful our soldiers.” Allah’s faithful soldiers march up and down the streets of London every day. Their bayonets pierce the skyline, proclaiming to the city that Islam has come, Islam has seen, and Islam will conquer.

Yet the mosques are not the most striking evidence of the Islamization of London. Great Britain is metamorphosing into a formerly Christian nation. The grim truth really begins to sink in when contemplating, for example, what used to be St. Mary’s Priory on St Ann’s Road in Tottenham. At first glance the façade looks familiar enough — the cross on the gable, the Gothic Revival windows, the niche in the wall with a statue of the Virgin:

FPM #9
The inscription below the niche reads Sancta Maria Mater Dolorosa Ora Pro Nobis — “Saint Mary, Mother of Sorrows, Pray for Us”:

FPM #10
But the building is no longer a priory, and St. Mary is no longer the proprietress of the establishment. Take a look at the main entrance of the building:

FPM #11
St. Mary’s Priory is now a madrassa. We love you ya Mohammed Rasulullah.

For the past two years, resistance to the Islamization of England has coalesced around a group known as the English Defence League, a grassroots working-class volunteer organization. On the tenth anniversary of 9-11, in response to a Muslims Against Crusades demonstration in front of the American Embassy in Grosvenor Square, the EDL mounted a counter-demonstration. Members of the EDL planned to show solidarity with the USA and respect for the victims of the terrorist attacks by laying wreaths in front of the embassy. When the day arrived, Anjem Choudary and his fellow radicals were allowed to declaim their invective against the United States and rant about the coming Caliphate through their bullhorns, while the peaceful demonstrators of the English Defence League were forcibly hauled away from the area by the police.

Such is the state of Modern Multicultural Britain.

Later that evening a large crowd of EDL people gathered in a pub on Edgware Road, not far from Grosvenor Square. A group of Muslims came into the place and attacked two men from the EDL with knives, sending them to the hospital with serious stab wounds.

When I visited the same pub two weeks later, there was no sign of any trouble. It was a peaceful, friendly place with ordinary English people sitting around talking, eating, and drinking beer. But a reminder of what had happened was posted on the window glass next to the main entrance:

Witness appeal, Tyburn Wetherspoons pub
Any witness who chose to come forward might want to consider this poster, however:

Association of Muslim Police #1
The police officer who talked to the witness and took down the report could well be a member of the Association of Muslim Police, recruited for the force under one of the many diversity outreach initiatives. Police procedures mandate that Muslim officers be included on the scene in cases where Islamic “sensitivities” might be an issue.

Association of Muslim Police #2
So a witness might have to talk to a Muslim cop under those circumstances. If you were an EDL supporter, would you step forward?

This is what London has come to. Halal food in all schools. No eating in front of your Muslim colleagues during Ramadan. Special accommodations for Muslims in public buildings. Officially sanctioned sharia courts.

And above all, no “racist” speech. Muslims may gather and scream “Death to those who insult Islam!” with impunity. But a non-Muslim who objects to the spread of sharia may be arrested, charged, convicted, fined, and slapped with an Anti-Social Behavior Order (ASBO) forbidding him from taking part in any activist events for several years.

This is the reality of 21st century Britain. This is not creeping sharia, it is galloping sharia.

I have seen the future, and it is Islamic.

Many thanks to Henrik Ræder Clausen of Europe News and Aeneas of the International Civil Liberties Alliance for allowing the use of their photographs in this article.

Posted by Baron Bodissey at Gates of Vienna.

A David Solway View of David Horowitz and His Writings.

During my later years in college and early ones as a secondary school teacher of Liberal persuasion I followed writings of American Communist, David Horowitz.   I had been studying for a graduate degree in Soviet Studies, and soon after receiving it spent much of a summer in the Union of Soviet Socialist Republic, the cathedral of Marxist reverence throughout the Marxist aware world which included David Horowitz.    That was nearly 50 years ago.

I was curious to know why any American would prefer a dictatorship to a representative government. 

David Horowitz’s epiphany apparently appeared midway through the American Cultural Revolution of the late 1960s and 1970s.  

He has become one of America’s greatest heroes of democracy for his efforts to halt  the  American universities’ leftist drive to become a single madrassa indoctrinating American youth into  the religion of  Marxist-atheism.

The following is a review by David Solway at Pajamas Media of Mr. Horowitz’ s  more recent writings:

“One of the more difficult problems a reviewer faces when dealing with a Horowitz book is how not to go on indefinitely, for each new release takes its place in a qualifying continuum compelling awareness of the whole. In other words, Horowitz has reached the point in time in his career when, as T.S. Eliot said about literature in general in his seminal essay “Tradition and the Individual Talent,” a new work involves “the presence of the past.” “The existing monuments,” Eliot writes, “form an ideal order…which is modified by the introduction of the new (or nearly new).” The new not only reconfigures the present but alters our perception of the past as well.

At the level of Horowitz’s “individual talent,” we might propose, analogically speaking, after the publication of a veritable library shelf of books and pamphlets, that he is not only a writer but a literature, that is, he now constitutes his own tradition which each new production both adds to and revises. We know Horowitz as a committed political commentator anatomizing the left’s ideological control of the media, the electoral process, the common discourse and the classroom. From Radical Son to The Politics of Bad Faith to  Unholy Alliance to The Professors to Indoctrination U to One-Party Classroom, and, indeed, a bibliography that spans more than 40 years and approximately the same number of books, including over a dozen which he co-authored, Horowitz has established himself as one of the major political authors of the era.

With the publication of his latest offering, A Point in Time, the third in a meditative trilogy following upon The End of Time and A Cracking of the Heart, the perspective has begun to shift. These are intensely personal volumes, lamentations on mortality, the inevitable dissipations of time, the futility of the quest for meaning and coherence, the losses that afflict us every step of the way on our journey toward the mausoleum that closes on every human purpose. But the lien between the personal and the political is clear. Reviewing A Point in Time in National Review Online, Bruce Thornton also remarks on the complementarity between the “the three volumes of memoirs laced with philosophical reflections” and “Horowitz’s other work, which focuses more practically on contemporary ideologies and the pernicious policies they create.”

Connecting to this earlier work, A Point in Time exposes how the redemptive quest of the “social redeemers” for an earthly paradise leads not to “the kingdom of freedom but the totalitarian state.” The kingdom of freedom is predicated on the assumption of a world beyond this one and a divinity without whom moral conduct has no guarantor. Right action is based upon individual choice to accept the existence of a moral domain that precludes the shedding of blood to attain a collective utopia. At the same time, this higher reality remains just that, an assumption, not an incontestable truth, rendering us — if I may quote Martin Heidegger, an otherwise unlikely authority — unbehaust, unhoused, roofless, insecure. Such is the human situation.

The question that Horowitz confronts is how best to come to terms with our condition, for “if the world is to be redeemed it will be one individual at a time,” certainly not one collective movement after another. But we must be prepared for the fact that the voyage on which we embark will be tempestuous, erratic, and not a little preposterous. “And what is the alternative?” he ruefully asks. Horowitz would probably agree that we are like the characters in the absurd Edward Lear poem, who “went to sea in a sieve.” The answer, if there is one, is to accept without cynicism or despair, so far as we can, the fragile adequacy of the narratives we construct to give shape and continuity to our lives, while avoiding the temptation to enlist in violent collective schemes of auto-transformation. It is, citing Peter Wood in his prefatory attestation to A Point in Time, to espouse “the fictions we cannot wholly believe or wholly escape.” This is what Horowitz has done in spades, determined “to embrace my own circular horizon and accept it.”

But in so doing he has achieved even more. He has created his own literary horizon both for himself and his readers, embracing past and present within its expanding circle. A Point in Time, like The End of Time and A Cracking of the Heart, positions the reader to see his work as forming a virtual tradition, which each new book recasts, re-orients, and partially transmutes. The previous work is, so to speak, backlit by the subsequent, creating an effect of textual and contemplative seamlessness. For as I’ve indicated, Horowitz has become his own inheritance and mythos, a literary institution in his own right.

The same can be said of the living archive which is Horowitz’s published oeuvre, the calendar of his literary achievements which tracks a developing itinerary. “I am impelled forward in my writing,” as he says toward the conclusion of A Point in Time. Every new book not only confers momentum on those to come after but is the result of those that came before, requiring us to re-evaluate the precedents under the sign of his latest contribution. When I go back to Radical Son or Unholy Alliance, for example, it is as if I’m now making the acquaintance of a somewhat altered David Horowitz, a writer who differs from the one I first met. I’m reading (or re-reading) the same books but they now carry a different valence, seem more layered and complex, enriched by an aura of personality I could not have originally intuited but which was always there, however subliminally. There is a sense of something evolving toward new insights and conclusions captured in every succeeding publication.

This is a unique experience one does not find in most other writers, accomplished as they may be, who either repeat a favored theme with new evidence to substantiate an argument or produce a series of eclectic volumes, recognizable as the product of the same author by the accident of name, thematic interests, stylistic quirks, and phrasal mannerisms. But with Horowitz there is a feeling of gradually accreting unity, a quality of the organic and holistic implicit in his work that renders it not merely consecutive but continuous. It is like an increasingly elaborate manifold. This is what I mean when I say that his work resembles an evolving order à la Eliot, a kind of self-adjusting literature in its own right.

When I first began reading Horowitz, I found myself thinking that I had come across an interesting writer. As I continued to read him, the impression grew that he was not simply an “interesting writer,” but a significant authorial force in the political and academic amphitheater. At this point in time, cresting with his latest works, I believe we must acknowledge David Horowitz as one of the major writers of the modern era. Although in his latest book the focus falls on Horowitz himself and his spiritual education, the subtitle identifies his most transcendent theme: “The Search for Redemption in this Life and the Next.” The audit and catechism proceed along the entire scale of human experience.

People may tend not to see this because they define Horowitz exclusively as a writer in a politically conservative mode or as a polemicist for a cause. But he is much more than that. He is, as I’ve suggested, something like a tradition in the making, as well as a fluent stylist and an authentic thinker who addresses the important questions of our existence across the gamut from the practical to the metaphysical. And in so doing, he has also built his own sustaining narrative.

What Horowitz has given us, then, is not only a series of notable books but, as I have argued elsewhere, a kind of wisdom literature in itself, changing and deepening with every new addition to the procession. A Point in Time will yield to other points in time, each signaling the next with inaugural premonitions and modifying the previous in novel ritornellos. Horowitz is one of those rare writers who are both memory and prelude, and we are lucky to have him.”

David Solway is a Canadian poet and essayist. He is the author of The Big Lie: On Terror, Antisemitism, and Identity, and is currently working on a sequel, Living in the Valley of Shmoon. His new book on Jewish and Israeli themes, Hear, O Israel!, has just been released by Mantua Books.