Who was Greg Monks? Scottish man missing in Portugal found dead
A Scottish man was found dead a week after he went missing in Portugal. As per Portuguese police, the 38-year-old man was found in Cerro de Aguia area on Wednesday morning.
The Scottish man went missing hours after he arrived in Albufeira for his stag party. As per reports, he was last spotted on the main strip at Algarve resort during a night out between May 27 and the early hours of May 28.
Monks was last spotted around 3.27 am on May 28, after which, he was reported missing by his friends. After a week-long search, Monks' body was found by officials on June 4.
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'The Judicial Police, through the Southern Directorate, with the collaboration of the GNR of Albufeira, located, today, in the Cerro de Águia area, in Albufeira, the body of a man who had been missing since May 28," read the official statement issued by Portuguese police read.
"After several investigations and investigating the presumed route taken in the early hours of the aforementioned day, since the last sighting, the body was located on a vacant and very uneven terrain. After the competent judicial inspection has been carried out, the body will be removed to the area's Legal Medicine Office for an autopsy to be performed," the statement on their official website added further.
The UK foreign office has also offered its support to the family. "We are supporting the family of a British man reported missing in Portugal and are in contact with the local authorities," a spokesperson for the foreign office told Glasgow Times.
Greg Monks was a 38-year-old man from Cambuslang, Scotland. Monks was on a trip to Portugal with friends for his bachelor party when he went missing.
The Monks family confirmed the 38-year-old's death after police found his body on Wednesday with aid from his sisters and girlfriend who flew down from Glasgow.
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India Today
6 hours ago
- India Today
From Mirpur to Manchester: How Pakistan's honour culture fuelled Britain's grooming gang crisis
Across British cities from Rotherham to Rochdale, Telford to Newcastle, organised networks of predominantly Pakistani-origin men have exploited thousands of children, leaving behind a trail of shattered lives and institutional humiliation. This crisis cannot be understood merely as opportunistic criminality, but rather as the logical outcome of specific cultural attitudes that travelled from Pakistan's conservative heartland to Britain's vulnerable story begins not in Britain's northern industrial towns, but in the villages and cities of Pakistan itself, where deeply embedded notions of honour, female subjugation, and religious supremacy create psychological frameworks that render certain categories of people—particularly non-Muslim girls and women—as legitimate targets for exploitation. These attitudes, refined over generations in Pakistan's patriarchal society, found fertile ground among diaspora communities in Britain, where they encountered vulnerable children failed by institutions too paralysed by political correctness to offer adequate The staggering scale of systematic abuse The numbers reveal the true magnitude of this cultural catastrophe. Pakistani-origin men are up to four times more likely to be reported for child sex grooming offences than the general population in England and Wales. The perpetrators behind Britain's most notorious child abuse scandals—involving an estimated 1,400 children in Rotherham alone, with victims as young as 11—were overwhelmingly of Pakistani heritage. These statistics represent not isolated incidents but systematic patterns of exploitation that continued for decades whilst authorities turned blind the broader global context of child sexual abuse, where UNICEF documents approximately 90 million children having experienced sexual violence worldwide, the Pakistani grooming gang phenomenon stands out for its organised nature, cultural specificity, and institutional enabling. Unlike random acts of abuse, these networks operated with sophisticated recruitment strategies, economic infrastructure, and community protection that allowed systematic exploitation to flourish in plain organised nature of these crimes distinguishes them from other forms of child sexual abuse. Victims were not randomly selected but systematically targeted based on specific vulnerabilities that Pakistani cultural conditioning had taught perpetrators to identify and exploit. Working-class white girls in care homes, from broken families, or living in poverty became preferred targets precisely because they occupied the lowest positions in imported honour Mirpur origins: Where cultural pathology takes rootUnderstanding how such systematic abuse became possible requires examining its cultural origins in Mirpur, a city from which the majority of British-Pakistanis trace their ancestry. Though technically part of Pakistan-occupied Kashmir, Mirpur's inhabitants share the customs, language, and cultural attitudes of Pakistan's Punjabi majority, creating a specific strain of South Asian patriarchy that would prove particularly toxic when transplanted to British represents a cultural ecosystem where Islamic fundamentalism intersects with primitive tribalism and violent misogyny. Within this worldview, women exist as male property, requiring constant supervision and control. The concept of female 'honour' becomes central to family and community standing, with any perceived transgression potentially resulting in violence, social ostracism, or death. This creates psychological frameworks where women who fail to conform to strict behavioural codes are viewed not as individuals deserving respect, but as dishonoured entities available for Mirpuri culture mandates that 'honourable' women maintain strict segregation from male society, limiting their visibility in public spaces and social interactions. Islamic modesty requirements that demand female covering to prevent harassment further reinforce the notion that women bear responsibility for male sexual behaviour. These cultural imperatives create environments where women's virtue becomes synonymous with invisibility, whilst those who transgress these boundaries—or are perceived to have done so—lose claim to protection or religious dimensions of this cultural pathology cannot be overlooked. Certain interpretations of Islamic teachings regarding sexual slavery, combined with cultural traditions that consider females who have reached puberty as "fully grown women," create theological justifications for exploiting children that Western legal and moral frameworks would clearly classify as abuse. These religious elements add layers of psychological manipulation unavailable to secular predators, allowing abusers to frame exploitation as religiously permissible rather than white woman fantasy: Cultural programming for exploitationPakistani popular culture has systematically fetishised European women, creating pervasive "white woman fantasy" narratives that prepared ground for systematic exploitation in Britain. Pakistani literature, cinema, and television productions routinely portray Western and Westernised women as sexually promiscuous, morally loose, and eager for relationships with South Asian men. These cultural productions create psychological conditioning that frames white women as inherently dishonourable and therefore legitimate targets for sexual and Pakistani entertainment industries have perpetuated stereotypes depicting fair-skinned women as sexually available whilst simultaneously promoting South Asian male sexual conquest as aspirational behaviour. These cultural messages, consumed by generations of Pakistani men, create expectation frameworks that Western women exist primarily for sexual gratification rather than as individuals deserving respect and intersection of religious and cultural conditioning proves particularly toxic. Within Pakistani Islamic interpretations, non-Muslim women occupy lower status positions, making their exploitation less morally problematic than similar treatment of Muslim females. Combined with cultural programming that fetishises white women's sexuality, these frameworks create psychological permission structures that facilitate systematic abuse whilst minimising perpetrator guilt or community cultural conditioning manifested directly in grooming gang targeting strategies. Pakistani networks specifically pursued Caucasian non-Muslim girls because they occupied the lowest rungs of imported honour hierarchies. Victims were dismissed as "easy meat" or "white trash"—terminology that reveals the dehumanising attitudes enabling systematic exploitation. The specificity of this targeting demonstrates how cultural programming translated directly into criminal behaviour perfect storm: Cultural attitudes meet institutional failureThe transformation of cultural attitudes into systematic criminal enterprise required specific conditions that British society inadvertently provided. Working-class white girls in care homes represented ideal victims: already vulnerable from family breakdown or state intervention, lacking strong support networks, and dismissed by middle-class authorities as inherently problematic rather than children needing grooming networks developed sophisticated recruitment strategies that exploited both cultural understanding and criminal opportunity. Initial approaches involved positioning gang members as rescuers offering friendship, food, gifts, and emotional support that vulnerable children had never received from legitimate sources. These seemingly benevolent interventions created emotional dependencies that could later be exploited for sexual cultural components of these recruitment strategies proved crucial. Pakistani men understood instinctively how to identify girls whose vulnerability stemmed from circumstances their cultural programming had taught them rendered females dishonourable and exploitable. They recognised children lacking family protection that their own cultural framework deemed essential for female safety, making these girls psychologically available for exploitation in ways that would have been impossible with children from intact, protective family infrastructure supported systematic exploitation through networks of legitimate businesses owned by Pakistani community members. Taxi companies provided transportation for victims, restaurants and hotels offered venues for abuse, whilst private properties served as locations for trafficking and exploitation. This integration of criminal activity with legitimate business created economic incentives for community complicity whilst making detection more difficult for political correctness enables abuse: The institutional betrayalThe most damning aspect of the grooming gang crisis involves how British institutions designed to protect children instead facilitated their systematic abuse. Social workers dismissed obvious exploitation indicators, characterising rape and trafficking as "lifestyle choices" made by teenage girls. Police officers employed derogatory language when describing victims whilst failing to investigate crimes occurring in plain sight. Care home staff observed adult men collecting children for overnight absences without institutional failures reflected toxic combinations of misguided cultural sensitivity and class-based prejudices about which children deserved protection. Professionals feared being labelled racist if they identified ethnic patterns in grooming cases, creating environments where Pakistani criminals understood they could operate with relative impunity. Simultaneously, middle-class assumptions about working-class girls made their victimisation seem somehow inevitable rather than preventable through proper silencing of Sarah Champion, a Labour MP who lost her shadow cabinet position after highlighting Pakistani involvement in grooming gangs, demonstrates how political correctness was weaponised to prevent legitimate child protection discussions. Her experience sent clear messages throughout British institutions: protecting children was less important than avoiding uncomfortable conversations about cultural integration and immigration institutional paralysis created perfect operational conditions for grooming gangs. They understood that authorities would prioritise community relations over child welfare, making prosecution unlikely even when evidence was overwhelming. The culture of silence protecting these criminals extended from local councils to police stations, creating environments where systematic child abuse could continue for decades without meaningful community conspiracy of silenceEqually disturbing has been the response from Pakistani communities themselves when confronted with evidence of systematic child exploitation by their members. Rather than introspection and reform, community reactions have typically involved defensive deflection, victim-blaming, and accusations of racist persecution against those highlighting the cultural dimensions of these community leaders consistently prioritise reputation management over victim welfare when grooming gang cases reach public attention. Their immediate responses involve framing media coverage and prosecution efforts as anti-Muslim persecution whilst failing to address cultural attitudes that enable exploitation. This defensive posture prevents honest self-examination necessary to prevent future crimes whilst perpetuating community cultures that harbour potential Pakistanis who readily condemn misogynistic violence within Pakistan often join conservative community members in maintaining silence when similar crimes occur in Britain. This selective moral blindness reflects priorities that place ethnic solidarity above child protection, creating environments where cultural attitudes enabling exploitation receive protection rather than continued hero worship of figures like Imran Khan within British-Pakistani communities illustrates this moral dysfunction. Khan's public statements blaming women's dress and behaviour for rape, combined with his personal trajectory from playboy cricketer to born-again Muslim politician, make him an aspirational figure for many young Pakistani men. His popularity demonstrates how misogynistic attitudes receive validation rather than censure within diaspora domestic crisis: The madrasa connectionThe grooming gang phenomenon cannot be divorced from Pakistan's broader culture of child sexual exploitation, particularly within religious education systems that operate with shocking impunity. Recent investigations by France 24 and the Associated Press have exposed the systematic nature of abuse within Pakistan's madrasas, revealing how institutions claiming to provide free religious education to underprivileged children have instead become centres of exploitation and data indicates there are at least 17,738 registered madrasas in Pakistan, educating approximately 2.2 million children, predominantly from impoverished backgrounds. However, countless more religious schools operate without formal oversight, creating a vast network of institutions with no central authority to regulate their activities or address abuse allegations. This lack of accountability has created perfect conditions for systematic exploitation within what should be sanctuaries of learning and spiritual scale of abuse within these institutions defies comprehension. France 24's investigation revealed testimonies from survivors describing systematic rape and sexual violence perpetrated by the very clerics meant to guide their religious education. The broadcaster documented cases where headmasters and teachers used their positions of absolute authority to lure children into private spaces before subjecting them to horrific sexual assault. These weren't isolated incidents but patterns of behaviour that survivors described as common knowledge among Associated Press investigation in 2017 uncovered numerous cases of sexual abuse within Pakistani madrasas, utilising police records and extensive interviews with victims, families, clerics, aid workers, and officials. That investigation suggested the actual number of cases might be exponentially higher due to systematic underreporting and enforced silence. The culture of secrecy surrounding these institutions means most abuse never reaches official attention, allowing predatory clerics to continue exploiting children with virtual religious context of madrasa abuse adds psychological manipulation layers unavailable to secular predators. Children are conditioned from early ages to revere teachers as representatives of divine authority, making resistance to abuse not merely difficult but spiritually impossible. The conflation of religious authority with moral purity creates cognitive dissonance that many victims struggle to resolve, often leading them to blame themselves for their suffering rather than questioning their abusers' these institutions, children become completely dependent on their teachers for basic survival needs—food, shelter, education, and spiritual guidance. This total dependency creates environments where clerics can exploit their positions without fear of resistance or reporting. Students who attempt to speak out face not only physical retaliation but also accusations of blasphemy or religious dishonour that can destroy their families' standing within local authorities demonstrate identical institutional failures evident in Britain, though rooted in different power structures. Religious establishments wield enormous political influence that actively discourages investigation of abuse allegations. The mere suggestion of systematic problems within madrasas can be framed as attacks on Islam itself, creating political cover for institutional inaction. Accusations of blasphemy can effectively silence critics and protect perpetrators, whilst families seeking justice often face community ostracism rather than country's inadequate forensic infrastructure compounds these institutional failures. With only one forensic laboratory serving the entire nation, evidence processing can take months or years, leading desperate families to withdraw complaints rather than endure prolonged legal proceedings that often yield no meaningful results. This systematic weakness in Pakistan's justice system creates additional opportunities for powerful religious figures to escape accountability whilst continuing to exploit vulnerable leadership at the highest levels has normalised attitudes that enable systematic abuse. Former President Pervez Musharraf publicly accused rape victims of fabricating allegations for financial gain, whilst former Prime Minister Imran Khan blamed rising rape statistics on women's clothing choices and lifestyle decisions. These aren't fringe positions but mainstream views that shape cultural attitudes across Pakistani society, creating environments where victim-blaming becomes more common than perpetrator economics of cultural exploitationThe economic dimensions of grooming gang operations reveal why cultural attitudes translated into sustainable criminal enterprises. British investigators discovered that vulnerable children had essentially replaced illegal drugs as preferred commodities for Pakistani criminal networks. Girls could be exploited repeatedly without the logistical challenges associated with drug trafficking, creating reliable income streams with lower detection systematic integration of legitimate businesses into exploitation networks demonstrates the organised nature of these crimes. Community-owned taxi companies, restaurants, hotels, and private properties provided infrastructure necessary for trafficking and abuse whilst maintaining appearances of legitimate commercial activity. This economic ecosystem created financial incentives for broader community complicity, making grooming gang operations profitable for extended networks rather than individual these economic motivations helps explain the persistence of grooming gang activity despite public attention and legal consequences. The combination of cultural attitudes that minimise victim suffering with substantial financial returns creates powerful incentives for continued criminal behaviour. Without addressing both cultural enablers and economic motivations, prevention efforts remain fundamentally political weaponisation trapThe intersection of grooming gang scandals with broader political debates about immigration and multiculturalism has created additional obstacles for effective child protection measures. Far-right political movements have weaponised these cases to advance anti-immigration agendas, whilst mainstream politicians have prioritised avoiding controversy over addressing systematic abuse politicisation transforms child protection issues into cultural warfare, where legitimate concerns about safeguarding become subordinated to calculations about racial tensions and community relations. The result is often institutional paralysis where systematic abuse continues whilst public attention focuses on political conflicts rather than practical prevention social media amplification by international figures like Elon Musk has globalised local child protection failures, creating pressure for action whilst potentially distorting contexts and priorities. Whilst this attention can motivate authorities toward intervention, it often prioritises political narratives over victim needs and practical safeguarding reform: The only path forwardBreaking cycles of systematic child exploitation requires confronting uncomfortable truths about how specific cultural attitudes enable abuse. Within Pakistani communities, this demands honest examination of how honour-based value systems, misogynistic religious interpretations, and Western woman fetishisation create psychological conditions making child exploitation seem acceptable or and community leaders must challenge cultural attitudes that dehumanise women and girls, particularly those outside immediate community boundaries. This requires moving beyond defensive responses toward genuine engagement with cultural reform necessary to protect all children. Without internal community pressure for change, cultural attitudes enabling exploitation will persist across institutions require fundamental reforms that balance cultural sensitivity with unwavering commitment to child welfare. This includes training programmes that prepare professionals to identify exploitation patterns without ethnic profiling, improved oversight of care facilities serving vulnerable children, and stronger support systems that address root causes of child vulnerability rather than merely responding to abuse after it the chain of cultural complicityThe grooming gang crisis represents more than criminal opportunism or institutional failure—it reveals how cultural pathology can migrate across continents to enable systematic harm against society's most vulnerable members. The journey from Mirpur's honour-obsessed communities to Manchester's exploitation networks demonstrates the deadly consequences when misogynistic cultures encounter vulnerable children and paralysed thousands of children exploited across British cities deserved protection regardless of cultural sensitivities their abuse might expose. They deserved institutions willing to prioritise their welfare over community relations, and communities willing to confront cultural attitudes that enabled their suffering. The failure to provide such protection represents a moral catastrophe that demands acknowledgment, accountability, and fundamental by understanding how honour culture, institutional cowardice, and economic opportunity combined to create this crisis can British society begin building effective safeguards against its repetition. The alternative—continued silence disguised as cultural sensitivity—ensures that more children will pay the price for adult dysfunction and moral story that began in Pakistan's conservative heartland and culminated in British courtrooms serves as a warning: cultural attitudes have consequences, institutional failures create victims, and silence in the face of systematic abuse makes everyone complicit in its continuation. Breaking this chain of complicity requires courage to speak truth regardless of political consequences, and commitment to child protection that transcends cultural boundaries and political calculations.
Time of India
7 hours ago
- Time of India
Woman's adopted son held for theft
1 2 3 Belagavi: A woman's adopted son has been arrested for the theft at her house in Koujalagi, Gokak taluk, on June 7. Parvati Hallur's adopted son (nephew), Lokesh Dalwai, was arrested with 191 grams of gold ornaments valued at Rs 19 lakh. Bhimashankar Guled, the superintendent of police, said on Tuesday that only Parvati and Lokesh were present at the house when the crime took place on the night of June 7. The statements given by both of them were different. Lokesh was caught when the investigation was conducted based on some clues. It was also revealed in the investigation that Lokesh was a gambler. He frequented casinos in Goa and played online games. He incurred losses in this and took a loan of Rs 7 lakh. He pawned the gold ornaments from his house to repay the loan. 3 held in murder case In another case, the three accused who killed Sachin Kamble, 26, on Monday in a farm near Madamakkanal in Hukkeri taluk fell into the police trap within 24 hours, the SP said. The accused, Vishal Nayak, Ganesh Harijan, and Balgouda Patil, residents of Madamakkanal, have been arrested. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Helston: If You Were Born Between 1945-1974 You Could Be Eligible For This British Seniors Read More Undo The three accused killed Sachin in the field. At that time, a bus was passing along the same route. Its conductor came forward and informed the villagers about the matter. When villagers went there, they found Sachin struggling, lying in a pool of blood. It has been revealed that old enmity was the reason for the murder. Madamakkanal is a quiet village. Not a single FIR has been registered in that village in the last five years. There is a suspicion that two more people are involved in this murder case. They said that they are continuing the investigation for their arrest as well, the SP said.
NDTV
8 hours ago
- NDTV
As Mass Shooting In Austria Kills 10, A Look At Europe's History Of Gun Violence
A gunman killed ten people at a secondary school in the southern Austrian city of Graz on Tuesday, in the worst school shooting in the country's modern history. At least 10 others were injured in the school massacre. Here is a timeline of some of the worst shooting incidents in Europe in the last 40 years: MAY 1987 - BELGIUM: Michael Van Wijnendaele kills seven people in Belgium, then shoots himself as police try to get him to surrender. AUGUST 1987 - BRITAIN: Michael Ryan, a 27-year-old gun fanatic, rampages through the English town of Hungerford, killing 16 people and wounding 11 before shooting himself. JULY 1989 - FRANCE: A French farmer shoots and kills 14 people including members of his family in the village of Luxiol, near the Swiss border. He is wounded and captured by police. SEPTEMBER 1995 - FRANCE: A 16-year-old youth runs amok with a rifle in the town of Cuers, killing 15 people and then himself after an argument with his parents. MARCH 1996 - BRITAIN: Thomas Hamilton bursts into a primary school in the Scottish town of Dunblane and shoots dead 16 children and their teacher before killing himself. APRIL 2002 - GERMANY: Robert Steinhauser, 19, opens fire in Erfurt after saying he was not going to take a maths test. He kills 12 teachers, a secretary, two pupils and a policeman at the Gutenberg Gymnasium, before killing himself. SEPTEMBER 2004 - RUSSIA: More than 300 hostages - half of them children - die at School No.1 in the city of Beslan in North Ossetia after it is seized by rebels demanding Chechen independence and an immediate end to the war there. Many of the dead were killed when the school was stormed. NOVEMBER 2007 - FINLAND: Pekka-Eric Auvinen kills six fellow students, the school nurse, the principal and himself with a handgun at the Jokela High School near Helsinki. SEPTEMBER 2008 - FINLAND: Student Matti Saari opens fire in a vocational school in Kauhajoki in northwest Finland, killing nine other students and one male staff member before killing himself. MARCH 2009 - GERMANY - A 17-year-old gunman kills nine students and three teachers at a school near Stuttgart and another person at a nearby clinic. He is later killed in a shoot-out with police. Two passers-by are also killed, bringing the death toll to 16, including the gunman. JUNE 2010 - BRITAIN: Derrick Bird opens fire on people in towns across the rural county of Cumbria. Twelve people are killed and 11 injured. Bird also kills himself. AUGUST 2010 - SLOVAKIA: A gunman shoots dead six members of a Roma family and another woman in the Slovak capital Bratislava before killing himself. Fourteen more people are wounded. APRIL 2011 - NETHERLANDS: Tristan van der Vlis opens fire in the Ridderhof mall in Alphen aan den Rijn, south of Amsterdam, killing six before turning the gun on himself. JULY 2011 - NORWAY: Anders Behring Breivik kills 77 people when he plants a car bomb that kills eight people at an Oslo government building, then shoots dead 69 more, most of them teenagers, at an island summer camp of the ruling Labour Party's youth wing. NOVEMBER 2015 - FRANCE: Islamist attackers in Paris armed with guns and bombs target the Bataclan music hall, six bars and restaurants, and the perimeter of the Stade de France sports stadium just outside the French capital, killing 130 people - including 90 concertgoers in the Bataclan - and injuring hundreds. JULY 2016 - GERMANY: An 18-year-old German-Iranian man who is obsessed with mass killings kills at least nine people in Munich. MARCH 2023 - GERMANY: A gunman in Hamburg shoots dead six people before killing himself at a Jehovah's Witness worship hall. Eight other people were wounded, including a seven-months pregnant woman, who lost her unborn daughter. MAY 2023 - SERBIA: A 13-year-old boy guns down eight fellow pupils and a security guard in a Belgrade school. Two days later, a gunman kills eight people and wounds 14 others in a village near the Serbian capital. Both suspects are arrested. DECEMBER 2023 - CZECH REPUBLIC - A Czech student shoots dead his father then kills 14 people at his Prague university. The gunman, killed at the scene possibly by one of his own bullets, is also suspected in the killings of another man and his two-month-old daughter who were found shot dead in woods in a village outside Prague, the week before. MARCH 2024 - RUSSIA: Armed men burst into the Crocus City Hall concert venue near Moscow on Friday, killing at least 139 people and wounding 182. Islamic State, the militant group that once sought control over swathes of Iraq and Syria, claims responsibility for the attack. JULY 2024 - CROATIA: A gunman enters a nursing home in northwestern Croatia, shooting dead six people, including his mother, and injuring five others. FEBRUARY 2025 - SWEDEN: A gunman kills 11 people, including himself, at an adult education centre in central Sweden in the country's deadliest mass shooting. JUNE 2025 - AUSTRIA: A lone gunman enters a secondary school in the southern city of Graz and opens fire, killing at least nine people. The attacker also dies, police said.
