Public Intellectuals and Islamophobia in Greek Society: Entrenching the Discourses of Fear
Abstract
:1. Introduction
2. The Context of Islamophobia in Greek Society
3. Public Intellectuals and Islamophobia
4. The Material and the Methodology
5. Debating the Concepts: Islamophobia, Islamo-Fascism, Islamo-Leftism
It is also argued that the supporters of the term call every reaction to these plans Islamophobia (Andrianopoulos 2020d). That means that “while in Europe a kind of cleansing [against Western values] is taking place, the Europeans are worried not to stigmatise Muslims and Islamophobia becomes the major problem” (Triantafyllou 2020c). According to the main line of argument:“It is not Islamophobia when one argues that Islam nowadays has a concrete political agenda and that the intention of various Islamic centres is to penetrate into Europe having as their main long term goal the strengthening and domination of the Muslim religion”.
Furthermore, they place themselves together with an enlightened minority of intellectuals, the only ones who have understood the exact nature of Islam (Triantafyllou 2015c)—while at the same time, they present themselves as victims because they are accused of Islamophobia, a concept that nowadays “has replaced the good old accusation of anti-communism” (Theodoropoulos 2017e). This takes place through “a powerful pro-Muslim lobby”, which has “developed and exercises [a kind of] tyranny” in the West. Against this lobby stands a number of contemporary thinkers who repeat that “Islam is a fascist programme that instrumentalises a totalitarian religion” (Triantafyllou 2016b). At the same time, it is argued that if someone expresses himself or herself against Islam, this could lead to social exclusion and put in danger his or her life (Triantafyllou 2017). At the bottom line, Islamophobia, even if it is not accepted as a term, is considered a “natural and self-evident reflex action” (Triantafyllou 2015b):“All Europeans with an opportunity to speak in public in order to become likable underline that today the worse slip is Islamophobia. No, the worse slip is toleration, not to say the flattery of obscurantism. But it is not [just] a slip, it is a crime, the crime of the conformist who follows the fascists because he wants [to keep] his privacy”.
“The same is now being attempted with Islamophobia. You dare not say that you feel that the aggression of Islam threatens the Western way of life and its values. You must first make it clear that Muslims are a blessing for European society. […] Of course you also do not dare to wonder what the imams preach every Friday in the 100 illegal mosques that operate in Athens. […] You are not a racist or Islamophobic when you contend that 21st century Islam is aggressive […]”.
As mentioned already in the first section of the analysis about Islam, “today Europe not only underestimates Islamo-Fascism, but also considers it as ‘reasonable’” (Triantafyllou 2020c). However, it is not always clear if Islamo-Fascism is an exception within the religion of Islam or if Islam leads directly to Islamo-Fascism and identifies with it.“Islamo-Fascism is not a new phenomenon. […] What we suffer today by the Islamists […] is not caused by West’s ‘interventions’ in Eastern countries, but on the warlike and envious nature of Islam. My fellow citizens, Islam is not a religion as any other, it is a political programme, a barbaric ideology. I expect then, that all the good people of the East will go out in the streets in order to support Western democracy that protects and feeds them. If they don’t or if they do it half-heartedly it will be verified that they implicitly or ambiguously support Islamo-Fascism”.
As a consequence, “Islam and Islamo-leftism destroy us little by little” (Triantafyllou 2020a), because “the Left which is stuck in Marxist analysis, uses economy as the main analytical tool and it doesn’t understand the content of life of the 21st century” (Triantafyllou 2017). The above resembles the term ‘regressive left’ coined by Maajid Nawaz (Lean 2017, p. 177) in order to describe progressives who do not understand the dangers coming from Islam and do not use modern analytical tools in their sociological and political approaches. Politicians of the Left are included in this category of Islamo-leftists, for example, Segolene Royal, the former candidate for the French presidency, because she criticised the disrespect of the victim against Islam in the recent Mila affair4 in France (Theodoropoulos 2021a). This category of Islamo-leftism includes, obviously, the Greek Left:“What also creates a serious problem in European societies is the stance of the so called ‘progressive’ intelligentsia which insists on neglecting and downgrading the problem of the empowerment of Islamism. A wired ‘sacrilege alliance’ of Islamism and left intelligentsia provokes debates and obscures the [broader] image. The extreme-right of Allah goes hand in hand with the Left”.
It is also argued that there is indeed a problem in the universities, both in France and in Greece: “The university as an institution not only does not produce thinking, but also functions as a lever of modern obscurantism” (Theodoropoulos 2021d), implying that Islamo-leftism grows in academia, and this is a development that needs to be addressed.“I am referring to the Muslim populations which poured into Greek society from Asia and Africa. They found us unprepared and incapable of receiving them. And after that an effort started on the part of the Left to convince Greek society that the rape [i.e., the arrival of immigrants] is an opportunity and this resulted in the colonisation of the centre of Athens”.
Similarly, Triantafyllou (2016b) argues that “the mass of traitors [dosilogues] is composed of individuals and groups who traditionally describe their enemies as traitors, never themselves”, and they do not see the crimes of the Islamists but only criticise people by stigmatising them as Islamophobes. Not only that but “the mass of the traitors encourages the challenges against modernity and supports obscurantism”.“‘It is not enough to arrest the killers [of the cartoonists]. We must also open the file of their collaborators’. In fact, he [Bruckner] used the word ‘collabos’, a word that refers to the dosilogues [traitors] of the German occupation. He meant a group of politicians, intellectuals and journalists who call Islamophobia and racism any attempt of critical thinking towards aggressive political Islam and are concerned about the multicultural composition of European society”.
6. The Religion of Islam: Politics and Violence
“But I insist. As Marco Polo said, ‘a fanatic Muslim is one that cuts off your head, while a moderate is one who holds you in order to have your head cut off’ (sic). […] Nowadays moderate Muslims are only the secular ones, i.e., those who have left their Islamic upbringing, like many Christians in the West have done”.
7. Multiculturalism and Clash of Civilizations: The Re-Invention of Huntington
The central argument is that multiculturalism made it almost impossible for Westerners to admit that “the problem [with Islam] is deeply rooted in the religion of a specific minority which at the same time puts demographic pressure” upon European societies (Triantafyllou 2015c). Multiculturalism is considered to be the complete opposite of social cohesion; it puts emphasis on minority rights against those of the majority, it serves the interest of foreign countries (e.g., Turkey, Saudi Arabia), it constitutes a threat to civilization, identity and values and it is based on a flattened social anthropology of an “equality of all cultures’ and so-called political correctness (Triantafyllou 2014b). According to Theodoropoulos (2016d) this “cultural relativism”, also present in other case studies on the role of intellectuals and Islamophobia (Cousin and Vitale 2012, p. 57), has become the “religious belief of Western elites” and allows the killing of infants, torture, female repression, hatred against homosexuals, gangs and the death penalty. It is additionally argued that multiculturalism contributes to the preservation and reproduction of high rates of inequality and criminal activity, which are derived from the cultural characteristics of the minorities themselves (Triantafyllou 2014b), implying that Muslims are responsible for their social status and the problems they face. Similarly, when it comes to the question of why second and third generation immigrants are radicalised, it is argued that the state and the host society are not responsible but immigrants themselves, who, although they had all the necessary means to integrate, failed to become part of the West (Triantafyllou 2015a). So, overall, “multiculturalism is a fiasco” (Triantafyllou 2010), it has completely failed (Theodoropoulos 2021b) and will “lead us towards a malignant society” (Triantafyllou 2015d, p. 31).“[European] governments tried to hide their failure in the effort to control immigration towards their countries. They allowed their countries to become overflowed by waves of foreigners coming from different cultures, in the name of a weird construction under the name of ‘multiculturalism’”.
Immigration, according to Theodoropoulos (2020g), threatens what George Orwell has described as common decency. This is based on an unsubstantial argument: “we no more say ‘Merry Christmas’ so that our fellow citizens, Muslims, are not offended, [instead] we say ‘happy holidays’ in order to be modest (Theodoropoulos 2016a). However, this is more related to the secularisation process, to atheists and agnostics, and less to Muslims, especially when it comes to the Greek society, not to mention that most immigrants and refugees do not speak Greek.“[A]re all Muslims, while in their own countries Christians are persecuted. Why do they come to the West? The Qur’an explains this in 93 verses. [In order] to conquer the infidels from the inside. The Islamic State declared this already in 2015 and then the unstoppable flows [of immigrants] started. […] The majority of those who pass the borders are young men, 20–35 years old, i.e., people ready to fight and dynamically question our legal order. Those who come from Syria were undeniably supporters of ISIS […]”.
8. Conclusions
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Acknowledgments
Conflicts of Interest
1 | For a brief biography, see https://en.wikipedia.org/wiki/Soti_Triantafyllou (accessed on 10 August 2021). |
2 | For a brief biography, see https://el.wikipedia.org/wiki/Aνδρέας_Aνδριανόπουλος (accessed on 10 August 2021). |
3 | For a brief biography, see https://el.wikipedia.org/wiki/Τάκης_Θεοδωρόπουλος (accessed on 10 August 2021). |
4 | On 18 January 2020, ‘Mila’, a lesbian 16-year-old female singer in the Isère region in Eastern France, made a live-stream with followers and talked with them about their love life and answered to one of them that she indeed wasn’t ‘particularly attracted to Arab and Black women’. Later on the stream, a man hit on her inappropriately and she rejected him. The man responded with a series of misogynistic and homophobic insults in the name of Allah, including ‘dirty lesbian’ and ‘dirty racist’. Mila later made a story on social media stating that ‘there’s nothing but hate in the Quran. Islam is shit’. The video was copied and widely shared on social media. After her video clip went viral, she received over 100,000 hate messages, including death or rape threats and edited videos of her being hurt in various ways; the haters also published the address of her School. She and her family are consequently forced to live under 24-h police protection https://en.wikipedia.org/wiki/Mila_affair (accessed on 20 August 2021). |
5 | It is very interesting that while Andrianopoulos suggests the book The German Mujahid, he even fails to spell out the author’s surname correctly, and instead of Sansal, he mentions him as Sachel. |
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Sakellariou, A. Public Intellectuals and Islamophobia in Greek Society: Entrenching the Discourses of Fear. Religions 2021, 12, 995. https://doi.org/10.3390/rel12110995
Sakellariou A. Public Intellectuals and Islamophobia in Greek Society: Entrenching the Discourses of Fear. Religions. 2021; 12(11):995. https://doi.org/10.3390/rel12110995
Chicago/Turabian StyleSakellariou, Alexandros. 2021. "Public Intellectuals and Islamophobia in Greek Society: Entrenching the Discourses of Fear" Religions 12, no. 11: 995. https://doi.org/10.3390/rel12110995