Muslim Grooming Gangs and the Galician Gang
If any readers haven’t read Restore’s/Rupert Lowe’s “The Rape Gang Inquiry Report”, I strongly encourage you to do so. This is a topic that is somewhat close to me as I was a schoolgirl in Cheltenham, England in the 1990s, part of the 70+ year time frame these systemic rapes were/are happening. I’m horrified at the barbarity of the mostly Pakistani Muslim rape gangs. I’m also horrified at the amnesia which has gripped the British Isles: this is not the first time a foreign group systematically raped and trafficked in British children. It happened with the Galician Gang too, which first colonized London in the 1820s. This gang was comprised of interrelated Jewish families, mostly from regions we call Poland and Hungary today: politically connected organized criminals from Green MP Zack Polanski’s ancestral homeland.
Every aspect of the modus operandi of the Muslim gangs, including their institutional support from the British government, perfectly mirrors the behavior of these Jewish gangs, which also still operate today though most typically in Eastern Europe. The goal of the leaders of these gangs was money, yes, living out fantasies based on racial hatred, yes, but also achieving power in their host country. Sadly, what Britain is suffering has a precedent.
In the 1990s in Cheltenham, Gloucestershire I had a brush with what I now believe was one of these grooming gangs. Cheltenham, where I went to boarding school, had two shopping districts. Newest of these was “The Arcade”, an indoor mall (complete with a bust of Rolling Stone Brian Jones) where the teen-oriented shops clustered. To get to the Arcade from our dormitories you had to walk through the older Montpellier Street and a pedestrian alley surrounded by small shops which was named “Montpellier Arcade”. Near this pedestrian way was a newsagents which I entered only once: it was run by a South Asian man who used his penis to make thrusting actions at me (12 years old) as I came over to pay for my penny sweets. Having lived in Saudi Arabia, I knew what this type of person was— such behavior is quite common in Saudi. Tossing away the candy, I promptly left the shop. Knowing what type of people ran my school (Cheltenham Ladies’ College), I didn’t bother telling the matrons either. That’d be racist.
Map of Cheltenham, U.K.’s Montpellier Street including the Arcade. The groomers worked out of one of the shops indicated by the red bracket.
Why do I believe this man was part of a gang? Place and circumstance. If he was mentally ill, responsible family members or social services wouldn’t let him hold a job where he might hurt himself or others. This man chose to accost me at his place of work in the middle of the day. He didn’t fear any reaction from his employer (assuming he didn’t own the place!) and to be blunt, he didn’t know who my parents were. That man took one look at my skin color and knew he faced no consequences. At the time, I knew nothing about the grooming gangs. The only thing I remember thinking was: “Great, they’re here now too.” I’ve come to this conclusion about him as an adult.
Of course, South Asians weren’t the only perverts we had to worry about. Once or twice in my seven years at Cheltenham girls were accosted by ‘flashers’— senile old Brits who would get out their tackle on street corners— but the police were on them like white on rice. Readers, understand that Cheltenham is the home of GCHQ. If these Muslim gangs were operating in the back yard of Britain’s signals collection organ unmolested, how deep does the rot go?
So, on to my comparison of the Galician and Muslim gangs. I’m going to reproduce the executive summary from Lowe’s report interspersed with it’s matching historical ties to Galician Gang tactics. What I hope readers will understand is that the scale and geographical breadth of these networks was staggering: both networks victimized hundreds of thousands of children at a minimum. The 250,000-victim estimate first put forward by Lord Pearson of Rannoch on 14 May, 2019 is, as he stated, likely an underestimate. At their peak in the 1890s the Galicians supplied over 1000 girls to one Colombo (Sri Lanka) bordello alone, by testimony of its madame Caroline Goldberg (Bristow, p 195). There could be scores of bordellos in every major city across the globe. This is an industry, a business, where the vulnerable children of high-trust societies are farmed by predatory minorities with supremacist attitudes. It’s not new and its scale is that of a crime against humanity. From the Rape Gang Report:
The Inquiry heard harrowing testimony from survivors and their families. The method used to groom children typically followed the same process. Girls as young as 11 were initially befriended by a young Muslim man who then treated the young child like an adult and would then start providing them with alcohol, drugs, and cigarettes.
Gangs typically use children close in age to the victim to initiate grooming. In the Galician sphere, these teen boys were named “alfonses,” “princes”, “drapers”, “Wurljungen” or “cadets” and were usually victims of abuse themselves. In the nineteenth century, pre-teen boys might first be pimped by their parents, then later look for johns as a sideline working at a barber shop, for instance. (Van Onselen, p.35) As Bristow omniously describes the situation: “whoever was born into that went into it.” (Prostitution and Prejudice, p. 101.) Coming from this “scruffy nest”, as van Onselen puts it, the pimps had very fluid notions of sexuality and all sorts of paraphilia were common among them (including lustmord, also practiced by the Muslim gangs).
Like the Galicians, the distressing reality is that most of the boys used by the Muslim grooming gangs were probably themselves abused as one would expect to find in places like Afghanistan. This abuse fuels the mistreatment and humiliation they later inflict on their victims, once the boys become ‘powerful’ men. (Afghanistan is not alone in its normalization of homosexual pedophilia. When I lived in Saudi Arabia, young Arab boys would openly sell sex from run-down amusement parks along Jeddah’s ‘Corniche’ coastal road. A particularly vile one was named “Men’s Happy Land”. Limos would freely come to its entrance gate to pick up and drop off from a throng of kids and teens. The government of Saudi holds an esteemed placed in Islamic ideology, the king is the protector of the Mecca and Medina.)
A map of Jeddah, Saudi Arabia showing the current dispersion of these amusement parks. These places were for men only in the 1990s, but I’m told some of the newer ones are mixed-gender. This might not be the progress it appears to be.
The Galician cadets’ role was the first rung in the organizational ladder. If successful, they would graduate to low-level pimping in a dance hall, perhaps posing as a professional dancer, teacher or partner-for-hire. (Think George Raft or Fred Astaire.) This is how South African criminologist Charles van Onselen describes the youngest operators of the Galician Gang in New York City, circa 1880 (The Fox and the Flies p 62):
Young men between eighteen and twenty-five started their careers in ‘vice’ on the Lower East Side as 'lighthouses’ outside shady establishments either to guide in or warn off the passing vessels of the night. The promising graduated to become ‘cadets’ and frequented dance academies, shops and theaters where they hoped to make the conquests that would set them up as fully-fledged pimps and procurers. Established pimps and procurers, in turn aspired to becoming proprietors, property-owners or saloon-keepers who enjoyed easy access to the street lieutenants of corrupt Tammany Hall politicians.
Edward Bristow, a Galician Gang historian who focused on the gangs’ trafficking of Jewish women and children only, says this:
In Poland there was another term for male delinquents, ‘Wurljungen’. Like many of the prostitutes, the ‘Wurljungen were sometimes only transitionally delinquent, pulling back from a life of professional crime, not becoming confirmed alphonses or traffickers. The Yiddish writer Schnitzer tells us that in the smaller cities of Poland the ‘Wurljungen’ usually settle down to respectability by the age of thirty. In a curious reversal, they were clean-shaven while in rebellion and bearded after adjusting later to the traditional [Orthodox Jewish] world of their fathers…
Gangs of young thugs also plagued Jewish servants. Rabbi Rosenak reported on this problem in Galicia and the story was similar at Zhitomir. The situation in this Russian city is particularly interesting because of its demographic implications. Young alphonses were said to employ all kinds of tricks here to entrap the Jewish servants who came to Zhitomir from the poor countryside of the Avritch district. They even went so far as to invade kitchens, cause girls to lose their jobs and then have them seduced….
Other delinquents drifted deeper into the criminal underworld and became professionals like Londoner, Brusky, and Goldenberg. Still other began there, since there was a family and generational dimension to Jewish white slavery, just as there was to the earlier Gauner in Germany and more recently to Mafia crime. The family element was very prevalent, and we shall see how this was not limited to pimping husbands and prostituted wives. Speaking of the Warsaw underworld, it has been observed, ‘whoever was born into that went into it’. And in Calcutta the British police commissioner claimed in 1888 that the European pimps there were ‘mostly of the lowest class of continental Jews; many of them having been reared in brothels.’ This meant intergenerational families and siblings who worked together. In our survey of the roots of the problem, especially in Europe, one such cause is the existence of this intergenerational underworld, able to attract fresh members of both sexes.
Gangs always target children.
Part of the psychological strategy of using boys or young men to first befriend victims is to lull the girls into a false sense of security. Next, comes the love bombing. I wrote about the importance of cigarettes to the Galician’s child grooming in Cigarettes and the White Slave Trade. All pedophiles use illicit access to the ‘adult’ world, be it drugs, alcohol, tobacco or pornography, to confuse their victims into believing that they owe the predator something. Tobacco companies, like the monopolistic American Tobacco Company, helped groomers to their ends by including child-focused advertising cards in the cigarette packages. Preventing childhood delinquency was the original impetus for banning cigarette sales to minors— the cigs were even nicknamed “Little White Slavers.” Clearly the Pakistani Muslim gangs have learned the usefulness of this tactic.
Why do these monsters have to traffic in children? W.T. Stead’s work is what brought this aspect of sex slavery home to the reading public’s attention. The exploitation of children is what galvanized British public opinion against the Galicians. Children are young, trusting and if from broken families, they may be eager to believe the groomers care about them. Kids in straightened circumstances like poverty or lacking parental figures may get in trouble, which the groomer can then twist to control the child. (Many of the Muslims went after girls who were truant from school.) The Galicians would target young people away from home: servants, department store workers, desperate factory hands and even teens who were being discharged from venereal disease clinics. (From a legal standpoint, prosecutors used the presence of venereal disease in children as the strongest evidence that they were abused. When a groomer finds ‘damaged goods’, half the work is done for him.) Gangs of miscreants would patrol neighborhoods looking for the most attractive girl children and would fight with each other over who would groom them. In the nineteenth century, a prostitute had no marketable life after 35. Children can be pimped longer: this is the vicious economics of organized crime.
The Rape Gang Report continues:
After a few months the girls would then be collected from school gates, care homes, and streets in taxis. They were taken to houses, flats, restaurants, and hotels where they were raped repeatedly by groups of men, tortured, filmed for blackmail, and told they were “white trash” or “kuffar” who merited punishment. Many became pregnant while still children. Some miscarried under trauma, others endured coerced abortions, and some gave birth to children who were later removed by the state.
What the report doesn’t state in this quote is that the groomers’ female relatives were knowing, willing accomplices in these child-rapes. From “'White girls are filthy': Wives of Asian men jailed for raping vulnerable British girls reveal why they blame the victims” The Daily Mail, September 30, 2017.
Suju, the wife of a jailed groomer, explained that she was afraid of her husband, but said of his white victims: “Filthy. How they dress. They have no shame, no fear of Allah.”
In an interview with the Mail on Sunday, she was asked if it was ever okay to hurt young girls. She said: “No. You can’t hurt people. Allah does not want that.”
However, she then added: “But it is the girls who should be careful. They did something to him, maybe bad magic. I am now alone, no money, no life.”…
When asked how they would feel if their children had been drugged and raped, they agreed it would upset them. But, one added: “It can’t happen to our children because they are not in the streets. We look after them.”
The Galicians were no less heinous when it came time to psychologically break their victims. This is how van Onselen describes the torture and psychological programing of 17 year old trafficking victim Rachel Laskin (Fox and Flies, p 5):
He [her groomer] was good-looking, twenty-nine years old and apparently quite smitten by her. In a few heady weeks she was courted assiduously and responded cautiously, but positively. She was treated to fine meals, taken to the Yiddish theatres where she was comfortable amongst her landsleit, countrymen and women, and given small items of tasteful, albeit inexpensive, jewellery. Her beau did not want for cash, and the hotel business [his business] appeared to be thriving…
They met one chilly afternoon when her services were not in demand at the house where she worked [as a domestic], crossed Blackfriars Bridge and walked towards Waterloo. The American Hotel did not have a pleasing aspect. It was not so much a hotel as a set of interconnected rooms on two floors of a house near a busy thoroughfare leading to the station. Rachel entered the murky warmth of the reception area and was reassured when introduced to a friendly looking, middle-aged woman; a cousin. Later his brother and other relatives joined them for a meal that spilt over into the early hours. The female cousin prevailed upon her to stay the night and she was shown to a room.
She slept undisturbed and in the morning was awakened by the sound of the door to her room being opened by her suitor. He was brutal, clinical, utterly mechanical. With the hotel strangely silent— as if it had been purposefully emptied— and the tempo of the morning traffic rising in the street outside, he assaulted and then raped her. He left, removing what few personal items she had brought with her and locking the door behind him. Unmoved, he kept her there, literally under lock and key, for two weeks.
For fourteen days and nights she was never let out of sight or sound. He reappeared at unpredictable times, often wearing different, deliberately confusing emotional masks, to repeat savage psycho-sexual offences in circumstances he alone shaped. She was sucked into a vortex of conflicting emotions and thoughts until it became impossible to distinguish between ambition and despair, dignity and disintegration, good and evil, or love and lust. She was made to beg for the smallest of favors. By the time he finished with her she was a changed person, a different woman, utterly slave-like. He gave her a new name with a built-in twist so that it reflected her new status as a commodity belonging to a beast-man. She was “Lizzie Josephs”. It was one of the cousins who suggested that if she wanted food, drink or clothing sufficiently badly enough she would venture into Stamford Street, bring back a client and earn it. And, when she eventually did so, her assailant was always there, always watching.
Some modern academics call what Rachel suffered ‘an economic choice’. Here’s how the Rape Gang Report describes the same process:
We found that the same unspeakable crimes occurred in at least 149 local authority districts – close to 40% of all such districts across the United Kingdom (see page 14 for our full map). Survivors described daily rapes, “red rooms” of extreme torture, trafficking between cities, and institutional disbelief that compounded their suffering. Some girls were even trafficked to the Middle East where they would endure Islamic marriage.
Quickie Galician marriages, abuse of the “stillah chuppah” custom, were sometimes performed by unscrupulous rabbis in cahoots with the traffickers: these could help with immigration issues and as a psychological cudgel over the victim. Flo Ziegfeld Jr married his star sex performer, Anna Held, until she was no longer useful and he dumped her for Glinda the Good Witch. These sort of casual marriages were endemic to the sex trade. Bristow:
“In Alexandria the Austrian Consul made a study of white slavery in 1903 and interviewed twenty prostitutes from the Hapsburg empire. He wrote, “Many of these unfortunates believe themselves to be legally married to these men. Sometimes the “ketubah” in Hebrew language, signed by the Rabbi who preformed the marriage is produced.” [Szarvasy, Austrian Consul General Alexandria to Junius von Puscariu, 24 March 1904, 1905/1, VPA. A copy of this also found its way into 2/3 July 1904, ICA, vol. ]
One curious aspect of the Galician Gang’s operations was that it was controlled by medical doctors after the 1880s. Medical doctors worked with complicit state authorities in places like Austria-Hungary and New York City to give prostitutes a ‘bill of clean health’. Of course, these doctors, who came from the same social milieu as the pimps, did not have the medical knowledge or medicines to cure sexually transmitted diseases. But by denying their rubber stamp, they were able to decide which whorehouses could operate. This made them rich men who ultimately controlled the pimps’ unions in places like NYC. (See Bristow, p 167.) The abortion trade, preformed by back-room doctors, kept slaves working much as it does today. Here too, the Muslim and Galician Gangs operate the same way. What is perhaps new is that the Muslim Gangs were assisted by the professional class of Britian’s social services:
The six-figure pay-off given to a controversial child protection chief who was rehired as a £1,000-a-day consultant was approved by the Treasury, it has emerged.
Deputy children’s commissioner Sue Berelowitz, who failed to speak out about sexual abuse by British Pakistani gangs, took voluntary redundancy from her £99,333-a-year post on April 30, receiving a pay-off worth £134,000.
But the next day she was hired as a consultant leading an inquiry into child abuse in the family – which she had been in charge of in her old role since last July.
I’m going to address the issue of supremacism next. “Kuffar” is a Punjabi word from the Arabic for “unbeliever” or “infidel”. The Rape Gang Report makes the following observation:
The demographic and cultural drivers are clear. Perpetrators from Pakistani Muslim and other Muslim backgrounds operated under an honour- and shame-based clan code that treated non-Muslim girls, especially white working class girls, as property available for sexual use. This pattern was reinforced by eight theological and legal aspects of Islam. These include the doctrine of Muslim superiority drawn from Quranic verses that position Muslims at the top with a duty to correct non-believers. The gang members’ justification for their crimes can be found in the Islamic principles of loyalty and disavowal known as al-walā' wa-l-barā'. It demands enmity towards non-Muslims, the superiority of men over women, forced marriage combined with the absence of any fixed minimum age of consent, the perception of female sexuality as inherently dangerous, a system of sex slavery that authorises sexual relations with non-Muslim captives, and a religiously sanctioned social hierarchy that subjugates conquered non-Muslims. These elements, filtered through clannish immigrant sub-cultures, provided religious justification that enabled the systematic rape and even slaughter of White British girls.
Galician thugs had a similar world view to the Muslim gangsters, often their supremacist ideas were echoed in the larger Jewish community: “goyim” literally means “cattle” and “shiksa” means “whore”. These are vile yet normalized ways of referring to the out-group, usually Christian, community. Supremacist and dehumanizing views are reinforced by literal readings of the Pentateuch (Torah), which legitimized out-group slavery and sexual exploitation. Van Onselen describes these “warped templates” at work on the mind of his representative cadet, Joseph Lis (p. 30-31):
Medieval Jewish folklore abounded with tales about the dire consequences of female sexual immorality… Importantly, these moral injunctions were reinforced by the Torah and, more especially, in the words of the prophets. Indeed, so explicitly, immodest and lurid were the writings of one prophet considered by early rabbis that they deemed parts unsuitable for public consumption and the Mishnah (rabbi-derived legal code) proscribed their reading in the synagogue. The study of these passages— about children being sacrificed by promiscuous mothers, the dangers posed by menstrual blood and the need for ritual cleansing as well as the sexual exploits of foreign males with genitals the size of asses who ejaculated like horses into whores— were supposedly restricted to mature males, well versed in the Torah. But the same passages fascinated curious, sexually charged, adolescents, and for Joseph Lis they had an almost eerie personal resonance. They further primed his interest in female genitalia and reproductive organs and permanently shaped his views on the immorality of women, the need to undertake ritual ablutions at mikvot, and the dreadful fate that awaited whores.
Secrecy and dissimulation was also a Galician strategy. Where the Muslim Groomers practice “loyalty and disavowal known as al-walā' wa-l-barā'“, “Chilul HaShem” is the religiously-sanctioned Jewish version. From Chabad.org (accessed August 2020):
Chilul HaShem: (lit. “profaning the Name [of G-d]”); an act that brings discredit or reflects badly on the Torah, Torah scholars, the Jewish religion, or the Jewish people
Bristow identifies “Chihul HaShem” as the theological weapon that the pimps and their accomplices used to threaten any Jew who acknowledged the grooming problem to the outside world. “Loyalty and disavowal” were the order of the day.
Both the Galicians and their modern Muslim gangland peers took antagonistic stances to the native populations where they settled. This confrontation is one of many currently circulating the internet:
An old strategy: It was a Galician Gang tactic to get members hired to the Viennese police force to both tax and protect Jewish-run bordellos; similar tactics were used by Black organized crime gangs with backing from the Republican Party during the Reconstruction period.
This sort of gangland behavior had its exact parallel on the streets of Vienna in the years before the Great War. Jewish ‘students’ (often gang members in Vienna under the cover of a student visa) would pick fights with German students because they were bitter about not being recognized by German Honor Societies. As Vienna’s Jewish population grew to the point where they felt they had political power, Jewish students (supported by their elders) appropriated the German-Christian chivalric concept of Ehrennotwehr [“honor emergency”] to physically attack German students who subscribed to the Waidhofner Principle (non-violent action in the face of aggression). Judging by contemporary press, these attacks occurred at an alarming rate. When caught, the attacker, who was bound by both civil and university-mandated restraints on his behavior, was then punished both by the court system and the university disciplinary board which Jewish Elders considered unfair. The net result was a crackdown on civil expression and a campus terrorized by lopsided gang violence. Exactly the sort of muzzle which British police are placing over White British people with “two-tier” justice and monitoring online dissent.
The pervasiveness of the Rape Gang phenomenon makes one wonder how the wider Muslim community could possibly have been ignorant of it. Indeed the wider Jewish community was not ignorant of the Galician Gang, but the gang leaders, often wealthy doctors or even rabbis of the shadlanut (intercessor) class, held such sway in the clannish society that to cross them was dangerous. In addition, much of the wider Jewish business community was dependent on the whorehouses for their custom. Bristow explains that “prostitution was endemic to the social situation” (p 264):
Practically speaking, however, it was impossible to revolutionise the economic, social and religious life of nearly one million Jews (including Bukovina), as they wished to do, even if the [anti-white-slavery] campaign had been well coordinated, which it was not.
The “shadlanut” class were called “intercessors” because they interfaced with the local Christian elites on behalf of their tightly-controlled Jewish community. This control was economic. The shadlanut often arranged public assistance for impecunious Jews, the vast majority of the Jewish population, paid for by both richer coreligionists and Christian heads of state (i.e. taxpayers). Indeed by 1883 one in four Jews in London depended on “poor relief” (Onselen, p44); in places like Trieste a huge migrant Jewish population was maintained by the Hapsburg state. In modern Britain, Muslims are the demographic group most likely to be “economically inactive” and “hardest hit” by benefits caps. (The government won’t publish statistics on how many Muslims receive “benefits” or welfare.) These economic shackles made both groups deeply dependent on their respective shadlanut.
Cooperating with the shadlanut was key to Empress Maria Theresa’s development of Trieste and Jewish (licit and illicit) trading networks to compete with the British. Her successor Franz Joseph worked with shadlanut newspapermen and bankers, like the Rothschilds, to maintain power after the 1848 revolutions. While the Rothschilds were both the owners of the railway which the Galician Gang depended on to traffic people out of Eastern Europe and Italy as well as vocal anti-White-Slavery activists, their efforts were suspiciously futile. Muslims in Great Britain have a shadlanut class too, who have protected the grooming gangs:
But in neither case, Galician or Muslim shadlanut, was it just the minority organization protecting the criminals. English, Scottish and Welsh politicians and police have bent over backwards for decades to protect these predators. We can speculate that their complicity was from fear of professional fallout from being called “racist”; or catering to the Muslim voting block (there is a Jewish block too!); or just flat out bribery.
King Charles’ great-great-great grandmother, Queen Victoria, a business partner of the Rothschild family, allegedly went out of her way to undermine faith in her own justice system during their investigation of Israel Lipski. Scotland Yard pursued ‘Jack the Ripper’ in a very limp-wristed fashion. Indeed, members of London’s Jewish underworld felt, on an ethnic basis, they were so immune to punishment that some miscreant chalked “The Jewes are the men that will not be blamed for nothing” on the brick wall above where cloth used in the murder of Elisabeth Stride was dumped. (Onselen, p 54.) Could some of these protection networks still exist?
I think I’ve made my point and I will update this post as I find new and better information. I pray that the Western World deals with this new plague more effectively than it dealt with the first one.
