In the aftermath of WWII, the landscapes of North America and Western Europe were profoundly reshaped by the imperatives of reconstruction, economic expansion, and the establishment of comprehensive welfare states. Citizens in both regions exhibited a heightened concern for social welfare, driven by the collective trauma of war and the ideological triumph of social interventionism. This era marked the institutionalization of safety nets designed to mitigate poverty, unemployment, and inequality, fostering societies where prosperity was ostensibly shared. However, beneath this veneer of progress lay a pragmatic dependency on immigrant labor to sustain economic growth.
In North America, before the 2014 border crisis, illegal immigration from Mexico was tacitly tolerated to fulfill demands for domestic servants in affluent households or unskilled workers in agriculture and industry. Similarly, Western Europe, from the 1960s onwards, witnessed an influx of foreign workers (frequently illiterate) to bolster industrial production and essential municipal services such as street cleaning and waste management.
While both regions grappled with similar economic necessities, the cultural and religious dimensions of immigration have precipitated divergent trajectories, culminating in a perilous capitulation in Western Europe. The integration of Muslim immigrants from nations like Turkey, Algeria, and Morocco—historically adversarial to Christian Europe—has engendered, not assimilation but domination. Unlike the predominantly Catholic Mexican immigrants in North America, who integrated with relative harmony, Muslim arrivals in Europe have, over generations, asserted demands that undermine host societies’ secular foundations.
Arguably, Western Europe’s timid political response represents a betrayal of its Enlightenment heritage, leading to a de facto submission to Islamic supremacism. A review of historical labor needs, cultural clashes, and political cowardice illuminates how Europe risks becoming a vassal to an exploitative, ruling mentality, contrasting sharply with the resilient defenses of Middle Eastern Christians against similar encroachments centuries ago.
The post-WWII period heralded an unprecedented commitment to welfare across the Atlantic. In North America, the New Deal’s legacy evolved into expansive social programs, while in Western Europe, the Beveridge Report in Britain and similar initiatives in France, Germany, and Scandinavia laid the groundwork for cradle-to-grave security. These systems were predicated on sustained economic growth, which necessitated a robust labor force. However, native populations, empowered by education and upward mobility, increasingly shunned menial jobs, creating vacuums in agriculture, manufacturing, and services.
In North America, this gap was filled by undocumented migrants from Mexico, whose presence was overlooked due to their economic utility. These individuals, often fleeing poverty and instability, provided essential services without straining welfare resources initially. Their Catholic faith aligned broadly with America’s Judeo-Christian ethos, facilitating a degree of cultural compatibility despite linguistic and socioeconomic barriers. Policymakers, from the Bracero Program’s remnants to informal border policies, recognized this influx as a boon, allowing the affluent to maintain lifestyles dependent on cheap labor.
Western Europe mirrored this dynamic but with distinct sources. The 1960s economic miracle—Wirtschaftswunder in Germany, Trente Glorieuses in France—demanded workers for factories churning out automobiles, textiles, and consumer goods, as well as for urban maintenance. Guest worker programs invited young men from Turkey, North Africa, and the Middle East, regions with surplus labor and historical ties to Europe through colonialism and conflict. Unlike North America’s immigrants, these were predominantly Muslim, hailing from societies where Islam shaped social norms, gender roles, and interfaith relations. Initially, their contributions were lauded; they rebuilt war-torn infrastructures and fueled prosperity. Yet, this tolerance masked underlying tensions, as these migrants brought worldviews antithetical to Europe’s post-Christian secularism.
The welfare state’s expansion inadvertently exacerbated these issues. By providing generous benefits, it attracted not only workers but also families and dependents, transforming temporary migrations into permanent settlements. In North America, this led to debates over amnesty and integration, but in Europe, it sowed seeds of cultural discord. Europe’s failure to enforce assimilation policies, unlike America’s “melting pot” ideal, allowed immigrant enclaves to flourish, where Islamic practices clashed with liberal values.
A critical distinction lies in the religious and cultural profiles of immigrants. Mexican migrants to the U.S. were overwhelmingly Catholic, sharing a monotheistic framework with the host society. This commonality mitigated potential conflicts; intermarriages, shared holidays, and ecclesiastical networks fostered integration. Even as illegal status persisted, their labor was indispensable, and cultural exchanges enriched American society without demanding systemic overhaul.
In contrast, Western Europe’s Muslim immigrants originated from nations with legacies of enmity towards Christendom. Turkey’s history evoked memories of Vienna’s sieges; Algeria and Morocco recalled the Reconquista and the Barbary slave trade. Young men arrived in waves, initially modest in demeanor, adapting to host norms out of necessity. As solitary workers, they appeared peaceful, remitting earnings home and avoiding confrontation. However, numerical growth—through family reunifications and higher birth rates—emboldened assertions of identity.
By the 1980s, demands escalated: halal food in schools, prayer rooms in workplaces, and accommodations for gender segregation. Mosques proliferated, usually funded by foreign governments promoting Wahhabism or Salafism. Though presented as “tolerant multiculturalism”, society’s concessions were the thin edge of the wedge towards dominance. Unlike Catholics, who assimilated into pluralistic societies, Muslims, per traditional interpretations, view non-believers as inferior. The Quran’s dhimmi status for Jews and Christians historically imposed subservience, a paradigm revived in immigrant communities.
Second- and third-generation Muslims, born in Europe yet alienated by perceived discrimination, adopted an “exorbitant ruling mentality”. Educated in welfare-funded schools, they demanded, not equality but privilege, viewing host societies as decadent and ripe for conquest. This shift is evident in urban no-go zones, where Sharia patrols enforce Islamic norms on non-Muslims. The symbolism is unmistakable: Europe’s post-Christian populace, having abandoned faith for secular humanism, lacks the spiritual fortitude to resist.
As immigrant populations swelled, so did their influence. In cities like Paris, London, and Berlin, Muslim communities pressed for special considerations, from burqa allowances to curriculum changes omitting Holocaust education to avoid offending anti-Semitic sentiments. It is crucial to realize that such demands stem from a worldview where Muslims are divinely entitled to rule. Historical precedents abound: the Islamic conquests of the 7th–8th centuries subjugated Christian populations in the Middle East and North Africa, reducing them to dhimmi status—taxed, humiliated, and marginalized.
Contemporary Europe echoes this. Politicians, fearing electoral backlash from growing Muslim voting blocs, exhibit timid compliance. No mainstream figure dares critique Islamic prejudices: the virulent anti-Semitism manifest in synagogue attacks or the contempt for Christians as “infidels”. This silence emboldens extremists; surveys indicate significant support among European Muslims for Sharia over secular law.
The parasitic lifestyle adopted by Muslims is not universal but culturally normalized. Welfare dependency, higher than native rates, is rationalized as jizya—a tax on non-Muslims. This mentality posits Muslims as a ruling class, with Europeans as servants. Second-generation immigrants, radicalized in mosques or online, internalize this, demanding resources without reciprocity. Suburban riots in France (2023) or Sweden’s car burnings (2022) exemplify resentment turned aggressive.
Contrast this with North America’s experience: Mexican immigrants, while facing prejudice, integrated economically, contributing to a vibrant Latino culture without seeking dominance. Europe’s submission is self-inflicted, a product of guilt over “colonialism” and “racism”, paralyzing resistance.
Western Europe’s political class has capitulated unconditionally. Unlike Middle Eastern Christians, who resisted Islamic invasions for centuries—defending Constantinople or enduring martyrdom in Anatolia—modern Europeans submit. It is as if their judgment is paralyzed by historical amnesia and moral relativism. Leaders like Angela Merkel, with her “Wir schaffen das” mantra, invited millions without vetting, straining welfare systems and social cohesion.
Criticism of open borders and insidious Islamization of society is stifled as “Islamophobia”, a term weaponized to silence debate. This rhetorical tactic, exploited in equal measure by ideological enemies and banal cowards, betrays Europe’s Judeo-Christian heritage. Multiculturalism masks resumed conquest. Muslims ultimately expect Christians to serve as second-class citizens. Where are the Charlemagnes or Sobieskis?
The consequences are dire: rising anti-Semitism, gender-based violence, and cultural erosion. Without honor, Europe ignores the tradition of those who preserved faith amid barbarism.
Post-war welfare’s labor demands invited immigrants without misgivings. As in anticipation of the caliphate, however, unrestrained influx of Muslims into Western Europe has fostered an undisguised dominance behavior. In response, protest movements across Europe have urged awakening before irreversible vassalage. Westerners must reclaim sovereignty or fade into dhimmitude.
