In an article in The Daily Beast, Nigerian activist and Nobel laureate for Literature Wole Soyinka is quoted as saying that England’s openness to other cultures allowed Muslim extremism to flourish in Britain, and that this openness, a direct result of England’s colonial history, evolved naturally into something resembling an insane tractability:
“England is a cesspit. England is the breeding ground of fundamentalist Muslims. Its social logic is to allow all religions to preach openly. But this is illogic, because none of the other religions preach apocalyptic violence. And yet England allows it. Remember, that country was the breeding ground for communism, too. Karl Marx did all his work in libraries there.”
“This is part of the character of Great Britain,” Mr. Soyinka declares. “Colonialism bred an innate arrogance, but when you undertake that sort of imperial adventure, that arrogance gives way to a feeling of accommodativeness. You take pride in your openness.” And so it is, he says, that Britain lets everyone preach whatever they want: It confirms a self-image of greatness.
Denmark’s Torben Hansen sees France’s importation of a large Muslim population as being similarly rooted in a notion of national greatness, albeit the French policy was borne not of a desire to confirm greatness but an insecure need to assert it:
French foreign policy, among other things, lies at the roots of our problems with the aggressive Islamic ideology. Charles de Gaulle had this idea that France should be a bridge between the West and the Arab world. This had to do with a French inferiority complex. They had been humiliated in WW 2, first by Hitler, and then by the US and the Brits who liberated them. So he cooked up this plan for a French-Muslim alliance…. The apparatus of the EU is in many ways a French construction.
Of all the consequences to European politicians’ lack of foresight on immigration, national greatness isn’t one of them. Sovereignty itself is being gnawed away at, most notably in France: in 2006 there were 751 Zones Urbaines Sensibles – or less euphemistically, “places…that the French state does not control.” Europeans’ right to speech is under assault: a Dutch filmmaker was shot and had his throat slit for making a film critical of Islam’s treatment of women, and the Somali-born woman who provided the voiceover for the film was forced into hiding; in Denmark, a one million dollar bounty was placed on the head of a mild-mannered cartoonist.
Similar smaller instances happen on a daily basis. Wole Soyinka, the Nigerian, asserts that this empowered prerogative of Islamists, not just in Europe but worldwide, can be traced directly back to one single event that happened in England:
“It all began when (Ayatollah Khomeini) assumed the power of life and death over the life of a writer. This was a watershed between doctrinaire aggression and physical aggression. There was an escalation. The assumption of power over life and death then passed to every single inconsequential Muslim in the world—as if someone had given them a new stature. Al Qaeda is the descendent of this phenomenon. The proselytization of Islam became vigorous after this. People went to Saudi Arabia. Madrassas were established everywhere.”
The effectiveness of the fatwa (Rushdie was forced into hiding, and briefly “converted” to Islam), the later success of Islamists in causing newspapers to self-censor in the case of the cartoons, the myriad attempts by Islamists since then to assert the predominance of their own laws on European soil — all of these things are inarguably a direct consequence of European immigration policy in the past few decades. The historic, pivotal fatwa had such big teeth not because of the pronouncement of some foreign religious leader , but because his fellow soldiers in faith had Rushdie physically surrounded, on Rushdie’s own soil. The West’s putative generosity backfired, and it continues to do so.
Theodore Dalrymple, referring to an opinion piece in Le Monde that called for the abolition of prisons, coined a phrase that’s stuck with me ever since I read it:
“There is in the article a moral exhibitionism, which is generosity of spirit at other people’s expense. This, I think, is one of the sicknesses of our age, the desire to appear more-compassionate-than-thou.”
Salman Rushdie, Kurt Westergaard, the families and friends of Pym Fortuyn and Theo Van Gogh, European commoners and editors and journalists who censor their public expressions for the sake of their own safety and comfort, civic police forces who don’t dare enter “microstates” in the middle of what were, for many hundreds of years, their ancestors’ own cities – these people surely understand better than most of the rest of us that the West’s smug, self-satisfying “generosity of spirit” and openness – “accommodativeness“, as Soyinka put it – can indeed come “at other people’s expense.”
Now, if we could just admit it, that would be great.