Red-Pilled by Reality:
M. K. Lane
A Review of Julian Langness’ Fistfights with Muslims in Europe
Fistfights With Muslims In Europe: One Man’s Journey Through Modernity
E. S. Linden, 2016
Julian Langness’ Fistfights with Muslims in Europe is a coming-of-age tale crossed with profound and highly relevant social commentary. The book describes the author’s search for meaning in his ancestors’ homeland of Norway, his coming to terms with the problems of Third-World immigration, and his own personal confrontations with that problem.
The autobiographical aspect of the book brings the story home to the reader far better than any compilation of statistics and figures ever could, though at no point does it rely purely on anecdote and sentiment. Throughout the narrative, the author puts his own experiences into proper historical context by pausing to explain various historical facts that elaborate on what is happening.
The story first starts with a seventeen-year-old Julian Langness leaving his home in America for Norway. He explains that, even in today’s modern world of “global citizens,” the human need for belonging and tribe is one of the most powerful urges, and as a late teenager his travels were a natural course of action in his search for identity. This doubtlessly resonates with many whites, especially those living in the Anglosphere who are not only bombarded with anti-white propaganda about colonialism and genocide, etc., but are also naturally more disconnected form their European roots than their cousins on the other side of the world. The author’s visit to his ancestral homeland is seen as an attempt to discover his culture after having grown up in a land that is largely deprived of one, or at least a European one.
The author’s view of Norwegians is positive from the very beginning. He sees his hosts and their compatriots as warm, friendly, open and tolerant, though as he will come to realize later on along his journey, it is these very qualities that make his Norwegian friends so amiable that are also leading to their demise. Nonetheless, he is highly impressed with the good nature of the people he meets, as well as the natural beauty of Norway himself.
Shock: Discovering the Islamization of Europe
However, almost from the beginning we are given hints that not all is right. There is a strange atmosphere that something is out of place, and it is created by the obvious presence of foreigners, graffiti on the walls, magazines in Arabic, foreign teenagers roaming around, and women in hijabs all for the first time contribute to a sense of insecurity for the young American in Europe. His fears are partially validated when a newspaper article catches his eye, and a Norwegian man explains that it is in regards to the rape of some local girls by five “youths.” The excited Norwegian eagerly explains that by “youth” they really mean “Muslim,” and why they are reluctant to be explicit:
“‘Youths’, heh” he stated turning to me. “‘Youths’ they say”. He shook his head. “They are Muslims. The papers are afraid to print it. They will not do anything to upset the Pakis and the rest of them.”
The man proceeds to tell Langess that it’s the same in Britain and all over Europe and that “the whole continent is going to shit.” He tells him about how Germany and France brought in migrant workers to fill in for labor shortages after the war. At this point, as throughout the book, the author pauses to provide context. He explains how at first these economic and supposedly temporary migrants did jobs that needed to be done and did not burden their host countries with their presence. But soon their families came to join them and eventually, with high Muslim fertility rates and liberal asylum policies, the Muslim population exploded.
The eccentric Norwegian’s portrayal of the immigrant situation in Norway and Europe are confirmed when the author experiences some “cultural enrichment™” for himself. His red-pilling begins mildly enough after seeing a Middle-Easterner barred from a pub, an incident which his friends reluctantly say is necessary, even going so far as to admit that this particular demographic is prone to trouble-making.
These revelations startle him slightly, and he even wonders if there is a prevalence of racism in Norway. But these thoughts do not distract his inquiring mind, and he keenly observes the events occurring around him. As the Law of Attraction would dictate, that which the author focused on ended up coming to him, up close and personal. While drinking with some friends at a bar, our narrator notices the presence of a foreigner in their midst. He is described as a “Middle-Easterner,” and at roughly this point of the book terms such as “Middle-Easterner” and “African” are more or less interchangeable with “Muslim.”
Eventually a confrontation is prompted by the author’s excessive eye-balling of the Middle-Easterner, who in a familiar scene is busy harassing and attempting to “chat up” native European women. The confrontation escalates after a provocation from the Middle-Easterner into a minor amateur brawl in which neither party is clearly victorious and both end up fleeing.
This fight is a pivotal point in the author’s life. While his journey throughout Norway ends shortly after, his eyes are opened to the reality of Islam in Europe and he vigilantly pays attention to the escalating situation in Europe with eyes wide open. He explains that while information regarding Muslims in Europe was scarce in those days and rarely dealt with the matter in a straight-forward manner, his experiences had enabled him to be able to read between the lines of the politically-correct press.
Media and Academia See No Evil
It is here that the author becomes of the existence of no-go zones in various European countries, as well as other issues such as Muslims intimidation, harassment and assault of homosexuals as written about by Bruce Bawer. The issue of no-go zones is elaborated on when we are recounted the protests of French police against the “violence towards the forces of order.”
We are also told, though this is plainly obvious to anyone who is familiar with nationalist talking points, that these areas are excessively criminal and hotbeds for radical Islam, and that in the absence of any form of state control, these areas operate largely under “tribal” or Islamic justice. The hostile nature of these Islamized areas was brought into the spotlight recently upon the capture of Salah Abdeslam, who had been hiding in a predominantly Islamic suburb with the full knowledge of its inhabitants.
The issue of Islam in Europe is brought into the mainstream after the 2005 riots in France, which was the result of the deaths of two immigrant teenagers fleeing the police and hiding out in a power station, accidentally electrocuting themselves. It is here that the highly politicized nature of the immigrant situation in Europe becomes evident as the media attempts to downplay the cultural and racial nature of the riots, as well as the severity of the situation itself. Readers will no doubt be familiar with many similar situations, from the English riots of 2011 (sparked by the killing of an armed mulatto by police) to the sporadic Swedish immigrant riots. Virtually all violence of this sort tends to be written off as reactions of some ominous, pervasive, and systematic racism on behalf of the natives, or simply a lack of effort to integrate (from the natives’ side).
Also widening his understanding are the reports of citizen journalists (alternative media) with regards to Europe’s growing rape epidemic. These information vigilantes do the job the MSM refuses to do by publishing the inconvenient facts about Third-World immigration. Meanwhile, the MSM and governments seem completely unwilling to deal with the immigrant crisis in any rational way, barely even allowing themselves to mention criminals as migrants, and instead using the familiar euphemism of “youths,” while persecuting those that do want to look into the issue realistically as “racists” and “Nazis.”
The level intellectual honesty in the MSM is virtually non-existent. On a more positive note, it seems at least that the MSM has peaked in its use of such terms and, in order to maintain a degree of credibility, the use of terms such as “alt-right” and “White Nationalist” are becoming more common.
Upon entering university, our narrator sees that the sentiments of the MSM are shared virtually without exception by his professors, who universally indulge in ethnic self-flagellation and asserted that Europe’s and America’s histories were nothing but a series of atrocities stemming from racial oppression and patriarchy. They revel in using anti-white slurs and think themselves enlightened and rebellious in engaging in ethnomasochism. Such descriptions are all too familiar for anyone who has had the misfortune of attending the modern “educational” system.
The author sees through the lies of the faculty and realizes that his professors are nothing but fraudulent aging Marxists, and is disgusted by the contempt they show for their own race and civilization. Disillusioned, his thoughts stray back to Europe where the situation develops alarmingly with the 7/7 bombings, which were carried out by four British-raised Muslims whose lives hardly hinted towards any inclination towards extremism, at least ostensibly.
This is a trait that is shared by many Muslim terrorists who lead seemingly normal, even affluent lives, only to find themselves spiritually empty and turn to the dogmatic and repressive religion of their ancestors. They give up the good life for something the West cannot offer them: a chance at glory. This is something that the establishment simply refuses to acknowledge and instead pretends that if only the would-be suicide bombers could be given the chance to function as proper economic cogs of the decedent Western society, all would be well. Of course, this flies in the face of evidence, and quotes are drawn from the writings of would-be terrorist-turned-informant Omar Nasiri, who recounts his days in a Taliban training camp as the best of his life.
The author stresses the existential threat Islam poses to the West: that continued migration, as well as high birth rates of Muslims in comparison to below-replacement birth rates of native Europeans will mean that certain countries are heading for a Muslim majority if trends are not reversed.
For most whites, this is a difficult fate to imagine, as most people live with the illusion that the way things are now are more or less how they will be forever. This illusion of permanence will not reverse demographic trends, however, and unless these dangerous developments are halted and reversed, Europe will have a dark future.
Disillusioned with university and unable to take his mind off Europe, the author ultimately quits the corrupted educational system and returns to Europe, where he firstly stays in Amsterdam, which is portrayed as vacuous and materialistic. Similarly, the Anglo tourists that travel to these places are portrayed as vapid and nihilistic, bragging of the drugs they had taken and the parties they had gone to. These materialistic pleasures do not appeal to the author:
I had come half way across the world searching for something, and I was sure that the answers were not to be found in the hash bars and night clubs of Amsterdam.
Similarly, he is disappointed with the amount of young Europeans he sees wasting their lives away on another addiction: video games. The author correctly states that video games can be more addictive than drugs. It is not difficult to see why, as in today’s safety-padded world, many men are unable to truly test their courage in battle, and therefor seek to digitize their fantasies of heroism and struggle.
The author departs from the touristic side of Amsterdam and seems to subconsciously get himself into two more fights: one in which he manages to fend off his attackers (who initiates the fight by throwing rocks at the protagonist) and one in which he loses. The first fight evokes a sense of bewilderment from the reader, as the act of throwing rocks at someone seems to have such primitive connotations that it is difficult to believe that such a thing would happen in what is considered a beacon of tolerance, open-mindedness, and civility.
The second fight is something the author had been afraid of: A fight that was more than a brief scuffle, but rather a struggle until one side gained total victory, which he did not. While being beaten, time seems to slow down and his thoughts dwell on the nature of his attacker, and what he feels he is fighting for. (For his race? For his religion? His tribe? Or is he fighting out of sheer primitive instinct?) He is at ease, however, as after having his face beaten bloody by his Muslim opponent, he feels truly alive. He has survived what he had feared the most.
Our protagonist wanders around Europe for a little longer, taking note of the sexual degeneracy that is pervasive everywhere. Hostels in his host countries give pamphlets instructing foreigners on how get sex from the local girls. He is disgusted at the nihilistic approach to sex in Europe and notes that in a more sane age the prostitution of women would have brought intense dishonor to one’s tribe.
In contrast, everything that is seen as traditional is seen as “oppressive” and “patriarchal” as it is quickly disposed of in favor of modernity. Sweden is highlighted as austere in this regard and anyone who has been paying attention to the insanity in this country can see why (a reference is made to a Swedish school’s bizarre attempt to phase out the words such as “he” and “she” for “hen”). And while the West sees sexuality as something more and more recreational (as opposed to procreational) and encourages twelve-year-olds to experiment with their sexuality, Islam keeps women chaste and encourages child-rearing.
One senses a sense of reluctant admiration for Islamic culture throughout the book. The author repeatedly references to Nasiri’s memoir. The former terrorist’s tale of abandoning Western luxury in favor of the arduous training camps in Afghanistan had resonated. Likewise, he comes to admire his final opponent — the one who beat him to a bloody pulp — as being driven by a sense of purpose and remaining calm and composed in face of adversity.
In comparison, whites in the West have no such sense of purpose. We are not united by any divine drive or any shared historical culture. The highest values in the West are comfort, tolerance and financial security, and who would be willing to die for that? It is precisely this that makes Islam such a threat. While the West is undoubtedly technologically superior, there is no sense of collective purpose that unites us like Islam unites the Third-World masses.
Furthermore, Muslims do not stand idly by while they and their religion is insulted. While Muslims will riot over mere cartoons that insult their prophet, or even go as far as to kill and be killed in defense of their religion, whites will idly stand by and do nothing while creeps such as Noel Ignatiev say that their race needs to be “destroyed.” Unlike Salmaan Taseer, who was killed by his bodyguard who disagreed over his stance on Pakistan’s blasphemy laws, it is highly unlikely that the likes of Ignatiev or Tim Wise will be killed by a bodyguard, fellow academic, or student in defense of the honor of the white race.
This is the unfortunate result of White people’s attachment to comfort and routine; even while our enemies openly demean and degrade us, most of us will stand and do nothing — too afraid to draw attention and face accusations of racism.
Whites, and men in particular, are living in an artificial environment, “sandwiched between carpet and tile and fluorescent lighting,” as the author puts eloquently. We are disconnected from two of our most primal needs: The need for tribe and the need to prove one’s self in conflict. And as the West actively struggles against these two primal urges, the Islamic cause, almost alone, promotes them as virtues and speaks to man’s primal nature. It is because of this drive that Islam, a primitive desert cult, continues to spread throughout the world and throughout the West, seemingly unstoppable.
The author concludes that the West has three options: submission, aggressive assimilationist policies, or mass deportation. The first option could be abrupt or gradual, but would have the same result: the dhimmitude of the sons of Europe. The second option would be the most comfortable for the majority of Westerners; an attempt to turn the fundamentalist Islamist into the Economic Man. However, nowhere has an attempt to assimilate a large Islamic minority ever succeeded, and there is no reason to believe that all of Europe’s forty-four million or so Muslims would abandon the faith of their ancestors and accept a humiliating submission to the infidel. (And anyway, assimilation on such a scale would denature the indigenous peoples of Europe.) The third option, struggle, is seen undoubtedly not only the sole feasible option, but also the most honorable one as well. While taking this option would certainly result in some kind of Europe-wide civil war, it would awaken Europe out of its suicidal slumber and evoke the noble spirit within Europe once again. This is surely the course of action that is worthy of our ancestors.
A Gentle Red Pill
Langness’ book is a highly enjoyable if not brief read. I found myself hooked from the first page, and sped through it in less than a couple of days. Its format as an autobiography with various facts, figures and side-stories sprinkled throughout makes the book particularly relateable, which is why I would recommend this book as a sort of “gateway drug” to the Alt-Right. The reader is gradually and gently immersed into the mistake that is multicultural Europe, and with every page the illusion of the hold-hands-and-sing-kumbaya fantasy that is peddled by the mainstream media is dismantled with empathy.
If a detailed and academic analysis of the situation of Muslims is what one is after, then this book is not for you. Then again, it is clear from the title that such an analysis is not the intention, but rather to put the events in Europe into a more personal perspective.
On the downside, after having read so much about the crisis of Islam in Europe, one tends to feel hopeless. With Islam’s tribal attraction being so strong and its success in Europe so unprecedented, it can sometimes seem like our chances are slim. A friend of mine often mocks Muslims as primitive and too stupid to really have shot at taking over Europe. I disagree. While the majority of Europeans are overwhelmingly against immigration, our guilt complexes and sense of altruism prevent us from speaking up, even when we know we are the majority. Hence Europe continues along its suicidal path, becoming a multicultural state in an absence of common sense.
All we can hope for is now is to provide our people with a strong alternative and to rediscover the warrior spirit within us. Even only a generation or so back our ancestors fought in life and death situations like the men they were. A few more generations back and the soldiers under Jan Sobieski fought for all of Europe against the Saracen hordes. A few more generations back and it was Charles the Hammer who halted the Muslim expansion.
These men were our ancestors, and we owe it to them to ensure that their sacrifices weren’t for nothing. What would Jan Sobieski think of Europeans passively sitting around while “refugee” centers are built next door? What would Queen Isabella think of the fact that the brown (and mostly male) flood flowing in through Europe’s southern borders is met not with weapons but with flowers? These people would be ashamed of our passivity, and we owe it to them to take a stand for our Europe.