Quotulatiousness

June 4, 2026

The murder of Henry Nowak and the failure of British policing

Andrew Doyle notes that the very first mention of Henry Nowak’s murder in Spain’s El País (approximately Spain’s equivalent of the Toronto Star, The Guardian, or the New York Times) frames the story as “evil extremely extreme extreme-right-wing Führers pounce”:

While the country is still reeling from the horrific murder of eighteen-year-old student Henry Nowak, an astonishing article has appeared in El País, Spain’s largest national newspaper. Rather than focus on the failures of the police officers, or the institutional bias within the force, the headline steers its readers away from the case and towards the outlet’s own obsessions. The headline translates as “Farage’s far right stirs up hatred in the UK after a young man is stabbed to death by a Sikh man”.

As Alejo Schapire (an Argentine journalist based in France) has pointed out, this is the first and only article produced by El País on the subject of the Nowak killing. Instead of an image of the victim, the newspaper has opted for a photograph of Nigel Farage. The Guardian was similarly histrionic and detached from reality in its coverage: “As ethnonationalist far right drives racist agenda, Reform UK leader felt need to weigh in on murder of Henry Nowak”.

It is one thing to take issue with those who seek to weaponise human tragedies for their own political gain, and quite another to dismiss legitimate criticism of a failed system. Reform UK is by no means a “far right” party, but of course the term has been so promiscuously misused in the press that at this point it might be best to dispense with it altogether. But of course, this is not really about Farage or his response to the murder at all. It is a cynical means of deflecting from the fate of Nowak and what it reveals about the state of policing in the UK.

So what exactly did Farage say to have the Guardian fulminate about his “racist agenda” and for El País to make him the focus of the story rather than the victim? During a live broadcast, Farage praised the Nowak family for their “extraordinarily dignified” response following the conviction of their son’s killer, and went on to say: “I suggest the rest of us respond to this with pure cold rage”.

And why not indeed? Let’s not forget the shocking details of what happened in this case. Nowak was stabbed multiple times by Vickrum Digwa using a Sikh ceremonial dagger. His mother hid the murder weapon, and his brother called 999 claiming that Nowak had been racially abusive. When police arrived, Digwa repeated this lie. And when Nowak repeatedly told the officers he had been stabbed, one replied “I don’t think you have, mate” and handcuffed him as he lay dying.

At Always the Horizon, Copernican shares his thoughts on the political response to the murder:

Riots have been growing over the last few years in the UK when incidents like this occur. Nigel Farage addressed the incident in a youtube video here. Referring it as a “moment to take a long hard look at ourselves and the country that we’ve become”. He proceeds to say, “All the values and standards of living in a free country, where everyone is judged equally before the law, have been trashed and thrown away”. Nigel Farage demands that “the police complaints operation, the IOPC, needs to get to the bottom of this and produce a report very very quickly.” He also states that the sentencing is unacceptable, as the sentencing of the Sikh was less severe than the minimum recommended for a sustained, aggressive, murderous assault.

Nigel knows how to fix this: file some more reports. Maybe even reprimand a judge for being too lenient. That will surely bring back the murdered man, make whole his family, and un-rape and un-murder the children that have been attacked over the years by numerous violent psychos imported from the third world by domestic traitors. What a British solution: file another report about it.

Keir Starmer took another position. He condemned Nigel Farage for “Whipping up” division against the wishes of Nowak’s family. He believes “Nigel Farage’s Reaction” is the “wrong reaction”. We wouldn’t want division at a time like this. What we really need to do is respect the wishes of the cucked cowards whose son was killed and who took no flesh or blood from the offending Sikh as recompense. Who were cowed by government processes and report filing. Those are the people whose feelings we should be worried about. We would hate for the Sikh community to feel threatened.

To be honest, I agree with Keir Starmer. Nigel Farage’s reaction is the wrong reaction


Rupert Lowe, an MP of the “far-right” British Reform party [correction: Lowe is the leader of the Restore Britain party], is getting closer to the correct reaction when it comes to this murderous Sikh, his community, and the managerial bureaucracy that brought them here and protected them.

That said, I think Rupert Lowe is also heavily couching his language for fear of public backlash, or getting arrested for “inflaming racial tensions”.

Update, 5 June: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substackhttps://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.

Bill C-9 is “what happens when the Frankfurt School gets a government badge, a pension, and a corner office in Ottawa”

L. Wayne Mathison explains how the Canadian government persuaded itself to push a “hate speech” bill that will upend centuries of free speech practice and criminalize good-faith arguments. Like many such brainfarts, they cannot imagine what consciously evil people will do with these legal tools in hand:

AI-generated image by L. Wayne Mathison

If you want to see what happens when the Frankfurt School gets a government badge, a pension, and a corner office in Ottawa, look at Bill C-9.

This is not just another “hate speech” bill. It is a sign of a much bigger shift.

The old political arguments were about wages, factories, class, ownership, and the economy. That was the old Marxist world. Today’s politics is about language, symbols, identity, emotion, culture, and who gets to decide what “harm” means.

Parliament has stopped arguing about who owns the factory.

Now it wants to control the dictionary.

Bill C-9 reads like a critical theory seminar that escaped campus, found a suit, and got hired by the Department of Justice.

Under the older liberal model, the law punished actions. Assault someone? Crime. Vandalize property? Crime. Block access to a building? Crime. The state dealt with what you actually did.

But C-9 moves the centre of gravity from action to meaning.

What did your words mean?

What did your symbol represent?

What was your motive?

What cultural message did your expression create?

That is not law as a neutral referee. That is law as a cultural therapist with police powers.

The most revealing part is the proposed removal of the long-standing “good faith” religious defence for hate propaganda. That defence existed for a reason. It protected freedom of conscience. It recognized that in a free country, people may express religious beliefs that others find offensive, outdated, or wrong, as long as they are not wilfully promoting hatred or violence.

That was not a loophole.

It was a guardrail.

But to the modern ideological mind, an ancient religious text is not treated as a source of conscience. It is treated as an artifact of power. A legal protection for religious speech is no longer seen as freedom. It is seen as oppression wearing a church hat.

So the guardrail has to go.

And what does government offer instead?

Trust us.

Trust that prosecutors will be reasonable. Trust that judges will interpret the law narrowly. Trust that ordinary Canadians will not get dragged through the process for saying something unpopular, traditional, religious, or politically unfashionable.

Sorry, but that is not how liberty works.

Rights are not protected by hoping the state behaves itself. Rights are protected by limiting what the state is allowed to do in the first place.

That is what makes the Senate debate so revealing. The Senate was supposed to be sober second thought. The old establishment airbag. The place where bad laws were supposed to slow down before hitting the public at full speed.

But now even the Senate is wrestling with a bill built from an intellectual toolkit designed to dismantle the very traditions the Senate was created to preserve.

Bill C-9 does not build social cohesion. It does not repair trust. It does not ask why people are angry, alienated, or radicalized in the first place.

It does what modern bureaucratic progressivism always does.

It manages symptoms by expanding state power.

It turns culture into a compliance file. It treats offensive expression less like a social problem to be answered with argument, courage, and moral confidence, and more like a hazardous substance to be regulated by experts.

The Frankfurt School wrote in dense, foggy jargon to expose hidden systems of power.

The joke is on everyone.

The modern state did not reject those tools. It absorbed them, stripped out the revolutionary romance, bolted them onto the Criminal Code, and called it public safety.

Bill C-9 is what happens when cultural theory becomes administrative power.

It is what happens when the state stops protecting public order and starts managing public meaning.

And that should worry anyone who still thinks freedom means more than government-approved speech.

“It’s called Starship Troopers, not The Big War with the Bugs

Filed under: Books, Media, Politics — Tags: , , — Nicholas @ 03:00

On the social media site formerly known as Twitter, Devon Eriksen explains why filmgoers still identify with the humans in Verhoeven’s unfaithful-to-the-story film of Robert A. Heinlein’s Starship Troopers:

Here’s a hint:

It’s called Starship Troopers. Not The Big War with the Bugs.

There’s a reason for that. Heinlein was one of the 20th century’s greatest authors, if not THE greatest, and he was also the 20th century’s greatest philosopher and it’s not even close.

So he didn’t name things by accident.

Starship Troopers isn’t about the war. It isn’t even about war. And it’s certainly not about the fucking bugs.

All that shit is just stage dressing for the story is really about. That’s why the book doesn’t end with defeating the enemy. It ends with Rico meeting his father again, facing future fights together.

Starship Troopers is about the military life, the relationship between armies and the civilizations they serve, and what it means to be a soldier and a man.

Eurotrash communists failed to get the point, not merely because they have the “media literacy” of a sack of wet hammers, but also because they don’t understand soldiering, civilization, or manhood.

So, yes, Verhoeven tried to make fun of Heinlein and failed miserably because Heinlein was a better storyteller, a better man, and a better human being by a margin so great that the Earth can barely encompass it.

But even though his failed satire makes humanity clearly the good guys, the war clearly righteous, and soldiers clearly cool and heroic, it still doesn’t recapture the actual meaning of Starship Troopers.

Because the real themes were so invisible, so incomprehensible, to Verhoeven that he couldn’t even see them to disagree with.

So enjoy the film for what it turned out to be … a fun, campy, morally unambiguous story of heroes squashing disgusting bugs. Suitable for popcorn consumption.

Then, read more Heinlein.

Update, 6 June: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substackhttps://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.

Sci-Fi and the WWII Mythos Part II : The Political Element

Filed under: History, Media, Politics, USA — Tags: , , , , , , — Nicholas @ 02:00

Feral Historian
Published 16 Jan 2026

Last time I was focused on cultural aspects, but what about the direct political manifestations today? Is there a resurgence of neo-nazi attitudes or is just an artifact of the ubiquity of digital media preserving everything? Why might those ideas resonate with the young, and how does it fit with my argument that the old myths are breaking down?

00:00 Intro
01:42 Right, Left, and Gen-Z
02:56 Patterns of Force
04:25 Rambling about Economics
05:48 Efficient? No.
06:39 Bifurcation
08:00 Loss of Perspective

This one is a direct result of a conversation on the Talking History program on KSMU (I’ll link the episode when goes up) and covers something that came up but wasn’t really addressed well.
(more…)

QotD: Demographic decline in the late western Roman Empire

Filed under: Europe, History, Quotations — Tags: , , , — Nicholas @ 01:00

As we’ve seen, the evidence – largely archaeological evidence, by the by (Liebeschuetz thus fits with many other historians in the “decline and fall” counter-reformation in relying heavily on archaeological data) – suggests that urban centers declined markedly beginning in the fourth century, with that decline accelerating as the empire crumbled. That of course raises the fairly obvious question: where did all of the people go? One possible theory is that the population mostly ruralized, moving out of the city and into the countryside. That might even suggest a positive change, if one accepts the view that ancient cities were mostly “consumer” cities which didn’t produce much value but instead survived off of taxes and rents extracted from the countryside. In that view, the decline of cities could simply be a product of the collapse of systems of exploitation as the political order which maintained them weakened.

It’s a plausible theory and the only problem with it is that it doesn’t appear to have actually happened.

Here the key archaeological method is what is called “field survey“. While readers are probably more familiar with the intensive excavation work done at famous sites like Pompeii or Vindolanda, one tool archaeologists have to study the past is to survey large areas, sometimes by air, sometimes by on foot, sometimes with ground penetrating radar, in an effort to map out larger scale settlement patterns in the past than would be possible by labor-intensive single-site excavation work. Dateable remains (pottery most often) allow for archaeologists to get a rough sense of the dates in which sites were inhabited and in some cases building remains and the like can give some sense of what kind of settlement was present. The “error-bars” on some of this data can of course be large, but they offer a tool for tracking long-term changes in land use patterns. On the flip side, these sorts of studies really become valuable only when you have a lot of them to create a robust data-set over a fairly large area that lets you adjust for purely local patterns and distortions. Fortunately in much of the former Western Roman Empire and especially in Roman Italy (where these studies are very important for the study of Roman demography and agriculture) we’ve hit the tipping point where there is enough archaeological data to begin reaching for conclusions.

Now there is an immediate difficulty with using this kind of evidence, which is that for reasons we’ll get to in a moment (though they are reasons that tend to also be bad for the “change and continuity” argument), we have a major confounding variable here: site visibility. Our ability to see a site, archaeologically, is heavily dependent on factors like building material and the quantity of imperishable goods (especially pottery) that people are using. For reasons we’ll get to, compared to, say, second century AD communities, sixth century AD communities tended to build their buildings in far more perishable (and thus less visible) materials (like wood) and also tended to use a lot less imperishable household goods. Consequently, it is substantially harder to see a sixth century village than it is to see a second century villa.

Nevertheless, the decline is so marked and so consistent as to strongly suggest there is something real here. R.P. Duncan Jones (in “Economic Change and the Transition to Late Antiquity” in Swain and Edwards (eds) Approaching Late Antiquity (2006)) assembles some of the site data from around the empire; there is unsurprisingly a lot of regional variation (with some regions, like Syria, actually moving against trend), but in the western Empire (except N. Africa; decline there comes later) the trend is fairly clear, with site numbers declining (often drastically by half or more) beginning in the late third or fourth centuries. Bryan Ward-Perkins in The Fall of Rome notes a field study outside of Rome in which the number of sites declines by three quarters. Site data accumulated like this isn’t often very chronologically precise, so we’re dealing with centuries, not decades, but the clear trend suggests rural population decline, not an urban population ruralizing. To be visible to us in this way, the decline must have been quite severe.

To give a sense of the scale of the decline, here is an abbreviated version of a chart from Bruce Friar’s “Demography” chapter in the second edition of the Cambridge Ancient History, which breaks down the estimated population of the Roman Empire by region and adds the dates when each of those regions got back to their Roman-era population:

Chart from Frier, “Demography” CAH2 XI (2000), 814. Some of these figures would likely see some revision today, mostly downward revisions of growth combined with upward revisions in population reflecting a somewhat (but generally not massively) higher estimated pre-Roman population.
Note that the decline in the East was, as noted last time, both later and generally slower. The reason for the later times to reattain Roman population here in many cases is that the major medieval Islamic population centers were further East (e.g. Baghdad under the Abbasids) placing them outside the traditional bounds of the Roman Empire, but also that the Roman East was much more urbanized and densely populated compared to its land area than the Roman West in the second century (or at any time during the Roman Period) so the “population to attain” bar on the East was much higher. After all, the cities of places like Syria or Egypt were in many cases centuries or even millennia old when the Romans showed up.

Now the long times there to regain the Roman population can be a bit deceiving (and are very approximate). For reasons we’ll get into shortly, population growth from 600 to 900 or so in Europe was very low, so the issue here isn’t that the decline was so steep that it took many centuries to recover from, but rather that the decline was from a high population equilibrium to a low population equilibrium, both of which were, under their own conditions, stable (if that is confusing, don’t worry, we’ll delve more into it in a moment). Second, the apparent gap between places that “caught up” before 1300 and those that “caught up” after it is smaller than it looks, because of course the mid-1300s represent a massive population discontinuity over the entire broader Mediterranean world due to the Black Death such that a lot of those places “catching up” in the 1200s probably fell behind again due to the plague and then caught up again in the 1400s or early 1500s.

But this now raises two related questions: first, why did population decline so sharply and second, what was the impact on quality of life that resulted? The old answer to the first question was of course “the barbarians killed everyone” but as we’ve seen, while the fifth century was a violent time, the violent discontinuities were not that extreme. Surely the violence of the period has something to do with some of this declining population, but as noted, the underlying population (with their language and religion) didn’t much change (and the raw number of “barbarians” coming over the frontier was, in demographic terms, fairly small). Most of those Roman cities decayed, rather than being burned. But if the “barbarians” didn’t kill everyone, what did and why did that somehow have a negative impact on the survivors? The answers to these two questions are actually linked in that they depend on the same evidence, so that is where we will go next.

Bret Devereaux, “Collections: Rome: Decline and Fall? Part III: Things”, A Collection of Unmitigated Pedantry, 2022-02-11.

Powered by WordPress