Showing posts with label cultural chauvinism. Show all posts
Showing posts with label cultural chauvinism. Show all posts

Tuesday, 10 June 2014

How to understand UKIP.


Current standing

Last week, Roger Helmer of UKIP was trounced by the Conservative candidate at Newark. It seemed to go against everything the media has told us about the UKIP threat. Many had claimed the gains UKIP made in May would be transformed into a fourth party presence within Parliament. This was not a claim of the right-wing press, or at least not just the right-wing press, even the BBC and the liberal broadsheets succumbed to this message. In late May The Guardian reported a poll finding that 86% of those who voted for UKIP in the European elections said they would do so again in the 2015 General Election.[1]

The leap from 13 UKIP MEPs to 24 UKIP MEPs since 2009 set off the British media to announce their well-cooked conclusion: it’s a political earthquake. The results are interesting. Labour came in second at 25.4% to UKIP came out with 27.5% of the vote, translating to about 9.3% of the electorate. The Conservatives fell by 4%, Liberal Democrats by over 6% and the BNP by 7%. UKIP increased its vote by more than 10%. The Green Party lost a little under 1% and gained three seats beating the Lib Dems with nearly 8% of the vote. Voter turnout was around 33.8% for the European elections. It goes without saying that the fringe right-wing parties do better out of low turnout. It was predictable that the ruling parties would face a drop in support.

At the local elections, UKIP's vote fell from 22% to 17% and picked up 160 seats (but no councils) which was less than the Lib Dems who have been relegated politically toxic.[2] UKIP may have eaten into the votes of Conservative candidates enough for them to lose overall control of several councils, but not enough to gain control of any councils itself. The media has claimed the results are ‘disastrous’ for Labour even though the Party gained 330 council seats and a net gain of five councils.[3] The threat of UKIP is to establishment parties in its potential to divide the vote on sore issues like immigration. This matters as we’re about to go into an election. The Conservative Party have never fully recovered from the defeat inflicted on John Major, the worst since 1832, while Labour has still not filled the void leftover by Blairism.

Newark was not to be the first victory of the Farage Party. It should have been obvious from the beginning that the first seat in Parliament would not be offered to Roger Helmer with all of his obvious weak-spots. Helmer himself said that the absence of Farage hurt his chances in the by-election.[4] It may have been a shrewd move by Farage to let Helmer take the fall on this occasion. He made it clear he had no interest in putting himself forward. Perhaps he had already gauged UKIP had little chance. Better to focus on the European and local elections, so let someone else test the waters for the UK Parliament. But that’s not where it ends.

The contours of white appeal

At the end of May there was a revealing and small controversy over the tweets of UKIP Harrow chairman Jeremy Zeid. London was notably invulnerable to UKIP and Zeid was one of the candidates to be defeated. In his tweets Zeid bemoaned the ‘absence’ of white faces in Ilford and went on to claim that London is being “ethnically cleansed” of white people.[5] He put the blame on the Labour Party. Perhaps Zeid imagines that New Labour’s immigration policy as a social engineering programme to flood the country with a new electorate to back whatever Labour wants. These are longstanding tropes of right-wing fantasy. Race-mixing with the aim of building socialism in one country. Alas, the Blairites had no such radical imagination.

During the debate held between Nick Clegg and Nigel Farage the veteran broadcaster David Dimbleby asked “Do you consider the social impact of unlimited EU immigration to be positive or has it caused a damaging element of cultural segregation?” Nigel Farage charged immigration with ‘increasing segregation’ and ‘fundamentally’ changing Britain's towns and cities. He went on to say “Worst of all, what it's done socially, it has left I'm afraid the white working-class, yes, I know educationally, many have not done as well as we would like, but it has left the white working-class effectively as an under-class. And that I think is a disaster for our society.” Here Farage targets those who identify as ‘white’ and ‘working-class’ in the audience.

‘White’ being the lowest common denominator there is. The appeal to white racial consciousness is to those who have nothing else to cling onto. In the vast swathes of the country reduced to wastelands by Thatcherism there are plenty of working-class people who feel marginalised. To advance a race-consciousness where class-consciousness is necessary holds obvious value for any reactionary party. The white race exists, if at all, definitely not in biological terms, it exists objectively as a formation of social control. Its shape is a multi-class formation. The problem is those external to its advantages, not the system in which we are all chained. In the words of Theodore W Allen, “The white race is the historically most general form of ‘class collaboration’.”[6]

In using such words Farage attempted to bind the ‘white working-class’ to his party as a party of ‘white’ men standing up for themselves. Anyone who defends immigration can then be conceived of as a traitor. Nick Clegg was the perfect candidate with the long list of broken promises behind him. It was clear who was going to win the debate from the outset. Clegg could not rely on the strength of liberal ideas to triumph over the nationalist reaction. He had already conceded too much ground to the opposition. He trapped in the liberal-nationalist dichotomy permitted by the media and reinforced by the BBC and apparatchiks like Dimbleby. The only kind of opposition which can be levelled against UKIP properly would have to be levelled against the Establishment as well. And that is why the liberals are so complacent.

Farage as an Ultra-Rightist

The lexicon of the Left has always had a plethora of useful phrases. Lenin coined ‘ultra-leftism’ to designate those leftists who reach beyond the Left and, ultimately, undermine left-wing aims. It follows that there is such a thing as ultra-rightism. In many ways the Westboro Baptist Church in the US embodied ultra-rightism. Many LGBT activists believed that the notorious placard ‘GOD HATES FAGS’ was more of a help to the cause than a hindrance. There was no pretence of civility with the Westboro bunch, which the rest of the Christian Right has tried hard to maintain. It's not hard to see how the zealotry of Fred Phelps and his flock has caused a lot of problems for American conservatives. Waving around placards, like ‘GOD LOVES DEAD SOLDIERS’, is hardly inspirational to the so-called ‘red states’.

Nigel Farage seems to occupy a similar space in UK politics. Certainly, the Conservative leadership understands the threat of UKIP in this framework. It threatens to undermine its electoral basis. As Paul Mason has highlighted, the Conservative Party is a social alliance between socially and economically liberal metropolitans and the socially conservative, anti-immigrant and anti-EU voters of the rural middle-classes.[7] Likewise, the Labour Party is rooted in an alliance between a liberal salariat in the cities and a working-class base.[8] In its nationalist appeal, UKIP challenges Labour where there remains, what Mason calls, “a residual white working-class culture”; all the while Farage threatens to convert socio-moral and hard Right conservatives from the Conservative Party.[9]

The UK Independence Party itself is a coalition of nationalists, libertarians, and paleoconservatives. It's not a straight fascist party like the BNP. UKIP has managed to gain greater respectability and coverage in mainstream affairs. Farage has been asked onto Question Time more often than any other politician in the last few years. The Party has drawn support from the reactionary press, explicitly in the case The Daily Express, from whence Farage plucked Patrick O'Flynn to stand as an MEP and UKIP’s Director of Communications. Ultra-right columnists such as Peter Hitchens and Simon Heffer have recommended UKIP to their readers as the necessary means to undermine the Conservative Party. In general the discourse surrounding certain issues has helped to maintain and spread a fervent base for a particular kind of anti-political populism.

The Flame of Thatcherism

As George Eaton has recorded in his blogging at the New Statesman, there have been signs since at least April 2014 that, UKIP are moving further leftwards on economic matters to seize the ground long abandoned by the Labour Party.[10] Even in the run-up to the European elections Farage had been critical of zero-hour contracts. George Eaton refers us to an article Farage penned in the Express and corporations who “refuse to accept any social obligation towards loyal employees”.[11][12]

On The Andrew Marr Show, Farage was asked about his convictions as an avowed Thatcherite and he distanced himself “Thatcherism was of its time, 40 years ago, to deal with a specific set of problems. For half the country it benefited them, for the other half it didn't.”[13] Farage confirmed that the flat tax of 31%, claiming that the policy had been ‘badly explained’, as people “thought we were going to put tax up for the low-paid”. The UKIP leader went as far as to assert a commitment to low-taxes, as an incentive, for minimum wage-earners: “What I can tell you for certain is that our biggest tax objective in the next manifesto will be no tax on the minimum wage. You've got to incentivise people to get off benefits and get back to work. That will obviously cost money.”[14]

The framework of these positions remains largely within the confines of conservative thought: ‘loyal’ employees, work not welfare, low taxes etc. The commitment to the 40% tax rate on high-incomes should not be mistaken as ‘progressive’, for it is a status quo commitment, it would still be a cut of 5%, and it is still a rate lower than it was in the Thatcher years.  In the past Farage has affirmed that the NHS should not be ring-fenced and, by implication, open to market forces and private companies.[15] He told Norman Smith not long ago that he wants to see Britain “getting better value for money” from the NHS. Farage has withdrawn from this position in his interview with Marr.

It is likely that the UKIP machine-men have taken notice of the criticisms against their laissez-faire tastes – for health-care privatisation, abolishing maternity leave and sick pay – in the traditional Labour press. The Daily Mirror ran pieces on UKIP’s stances in the run up to the European and local elections. It is a vulnerable point for the Party in its bid to expand into serious influence. The small amount of coverage that these positions gained in the press (compared with their stances on immigration and plentiful scandals) may have helped to harden Labour support in the local elections.

Despite the media claims of a UKIP ‘earthquake’ the Party leadership will be quietly aware of the need to chip away at the Labour base. There is widespread support for the nationalisation of energy companies, the renationalisation of the railways, and a ban on zero-hours contract. It wouldn’t be surprising if the bulk of this support was concentrated in the North and the Midlands. In the same quarters, there is strong nationalist opposition to immigration and European integration, as well as a popular disdain for political-correctness, benefits scrounging, and multiculturalism. The UKIP leadership may be looking to siphon off support for Labour where the Conservatives have had little chance of gaining any ground whatsoever.

The real question is whether UKIP will be able to capitalise on the modest gains it has made and hold itself together with these electoral manoeuvres. This is at the same time that the Party will be up against the Conservatives and Labour. The threat is there and it has yet to be really seen what this means for future British politics. It is evident that the need for a radical opposition in the UK and the absence of such an opposition is at a dire point. The only force which could take the wind out of UKIP would have to challenge the Conservatives on the cuts and oppose the European austerity regime.


[3] Ibid.
[8] Ibid.
[9] Ibid.

Friday, 18 April 2014

Autocritique: Islam, Europe & Democracy.


My very first blogpost was an article on the British refusal to let Geert Wilders enter the country and to be received by Parliament where his film would then be shown. Later Mr Wilders was allowed into the country, to great controversy, given his own views of Islam as a ‘fascist ideology’. At the time I took the line that it would be much better if Lord Nazir Ahmed didn’t push for Wilders to be blocked from presenting the film. Rather Lord Ahmed should’ve challenged him and defeated Wilders in his claims about Islam, it’s not as though the film’s message is difficult to refute. He equates terrorism with the Quran pushing aside the collapse of Arab nationalism which led to the emergence of radical Islamism. Never mind the legitimate grievances of Muslims, not only the atrocities committed against Muslims in Palestine and Chechnya, but in former Yugoslavia as well. Nothing to do with the hundreds of thousands dead in Iraq either.
 
It still seems clear that if Geert Wilders had been allowed to enter then he could have been defeated in debate. I think that would have been constructive. My stance on this particular issue is not a part of a general position on free speech. It’s not a reflection of any bias towards the reactionary Right in its bid to further marginalise Muslims in Europe. So I would maintain the position I took up to that point. But I should reassess the following claims and implications in my article: 1) Lord Ahmed has a responsibility to adequately represent British Muslims, 2) the assumption that the Muslim population of Britain is a problem community; 3) any implication that if we don't listen to Wilders we'll have fascism on our hands. It's these aspects of my article which I wish to address here.

1. As Lord Ahmed was never elected we shouldn't hold him to the responsibilities of an elected representative and, in actuality, we should be opposed to the position he holds. It's not that Lord Ahmed poses any threat to democracy, it's that the UK doesn't have much of a democracy in the first place. We're a constitutional monarchy and, principally, I would favour a secular republic with a much more democratic form of government. So we should be asking deeper questions and not presupposing a present existing democratic system. We should ask why British Muslims don't have enough representation and head from there. Ahmed could not pose as such a representative even if he wanted to. Nevertheless, I would add that Lord Ahmed welcomed Israel Shamir to Britain and he has little ground to stand on to block Wilders from coming here.

2. It is the case that British Muslims are too often put on the spot to defend their religion. The expectation is that the British Muslim community have to prove themselves as loyal citizens. Instead of a presumption of innocence and loyalty, we have a presumption of guilt and disloyalty. I'm ashamed to say that I wasn't always immune to the mass hysteria which came with the 'War on Terror'. Actually the Muslims in the UK have nothing to prove. The 'clash of civilizations' thesis is a farce which was spawned by a mediocre squirrel-scholar. The facts are that the major allies of the US and the UK in the Muslim world have long included authoritarian regimes and continue to do so. The 'clash' is a convenient narrative. We claim to back democracy in Iraq while we support theocracy in Saudi Arabia. Muslims and non-Muslims alike are right to be critical of this.

3. There is no likelihood of a Fourth Reich popping up in the next few years. Nor was there such a possibility in 2009 when I was writing of the need to ward-off the BNP threat. There is a long-term threat of neo-fascist groups which we have to deal with. Geert Wilders is a manageable threat – just another political whore – as containable a toxin as Nigel Farage (until quite recently). The opposition to his arrival only served to strengthen his Janus-faced persona as a defender of freedom and advocate of banning scripture. He defends individual freedom, except when you want to migrate (if you're a Muslim), if you want to wear a veil, if you want to read the Quran, and so on. The threat we face is twin-headed, humanitarian liberalism and cultural nationalism converge. Wilders is not a fascist, he actually comes from the market liberal tradition; yet he is increasingly aligned with proto-fascists and has now climbed into bed with Marine Le Pen.

The battleground is not just a marginal one which we can block off easily. It is a matter of challenging and undermining the status quo, where we find even progressive liberals effectively take the side of nationalists and reactionaries. The very people we would expect to guard the liberal flame of human rights and civil liberties are no longer trustworthy. Just as the social democrats of most European states have now become the enemies of what is left of social democracy. The difference is that this isn't a matter of preservation (as there was never much there in the first place).

Monday, 7 April 2014

Believing in 'White Genocide'.


Above I've attached a video from Liberty GB chairman Paul Weston which was produced last November and has since become a favourite among white nationalists. Here he reels out questionable statistics in order to buttress the claim that the demographic changes taking place can constitute 'genocide'. The claim that the birth of non-white children in European counties amounts to 'white genocide' has become a trope of the Far-Right. Recently, I was fortunate to stumble upon a critique of the lie of 'white genocide' at Debunking Denialism.

I've covered Liberty GB before, which was formed in huge fallout from the attempt to build a parliamentary wing for the EDL. The line used to be that the struggle is cultural and not about race. In this video Weston comes out. He states that cultural and civic nationalism, which Liberty GB claimed as it's position, will not work without (as he implies) forced repatriation. However, we should note that the 'culturism' of this organisation was always about the characterisation of Muslims as non-racial. And yet Liberty GB has never been able to shut up about the 'white race', which would mean the problem is not just cultural; in fact it defines Muslims as non-white by implication. This is all very revealing of the loaded language of culture, race, and nationalism.

The appeal to white racial consciousness is vital to fascism because it presupposes a harmonious collaboration between classes as 'white people' are a multi-class formation. In advancing race consciousness over class consciousness the objective is to hold together capitalist society in spite of its immense contradictions. All systemic failures can be pinned on 'external threats', whether it is the trade unions, the Left as a whole, or Muslim migrants. This is no secret. Paul Weston is overtly calling Liberty GB a "counter-revolutionary party". Liberty GB frames multiculturalism, gay liberation, feminism, and 'political-correctness', as flanks in a war waged by "cultural Marxists". Of course, the "cultural Marxists" were the Jewish intellectuals of the Frankfurt school. The same old paranoias are reasserted in new forms. All of this was fundamental to Breivik's manifesto incidentally.

Notice Weston names Lebanon, as he has also mentioned Yugoslavia, taking the side of the Christians over the Muslims. Not coincidentally the Maronite Christian factions included fascist groups, just as Serbian identity was heavily defined by an Orthodox Christian background. Liberty GB takes the side of both, as well as 'white' South Africans, and the Israeli occupation as an outpost of 'Western' civilisation. Unsurprisingly, Weston has said in the past that "Islam is worse than Nazism". So it's clear what he takes to be the necessary course of action and what he sees as the 'lesser evil'.

Sunday, 6 April 2014

Europe's problem with Muslims.


Now Marine Le Pen has stated that there should be no 'special treatment' for Muslims (and by extension Jews) with school meals. Either they eat pork, or they starve. This isn't to be understood as in isolation. As some of you may have read the Danish have banned halal and kosher slaughter on the grounds of animal rights. Of course, this is just another event in a long procession of bans in Europe. The French government banned the veil in public places, the Swiss government banned minarets, then there was the Cologne ruling against circumcision in 2012, and the 2013 ban on halal and kosher slaughter in Poland. This is at the same time as we've seen calls for the Qur'an to be banned from Dutch politician Geert Wilders. He has found common cause with other self-described 'counter-jihadists' such as Le Pen. We've had a recurring debate about whether Islam is compatible with 'Western' culture. Britain routinely has a debate over whether or not to ban the veil, with similar debates on halal meat and circumcision taking place with less frequency.

We should ask ourselves some stark questions about all of this. No Muslim country has invaded or occupied a 'Western' or European state in recent decades. To the contrary, the UK and the US invaded Iraq and Afghanistan and occupied leaving more than a million people dead. The vast majority killed have been civilians and no doubt most of them have been Muslims. The French were totally on board with the NATO intervention in Libya which left thousands dead, just as they also wanted to bomb Syria as US allies Turkey and Israel had already done. This is at the same time that the governments of the US and Western Europe continue to support dictatorships across the Arab and Muslim world. So the idea that there is a 'clash of civilisations' is somewhat absurd, mainly because it's rightists who want such a war. As for European Muslims, here's an excerpt from Yehouda Shenhav:

I would like to go back for a minute to what was known in Europe in the second half of the nineteenth century and the first half of the twentieth century as the "Jewish problem," and to the debates of Jewish emancipation. The debates were originally stirred by a Prussian government effort to extend an identical status to all Jews under its rule; in 1841, it released a draft law concerned with the need for maintaining "the wondrous essence" of the Jews without "intervening with the Christian state." Bruno Bauer wrote that, in a state where Christianity was the official religion, Jews could not be truly emancipated. Religious freedom necessitates the privatization of religion and eschewing it away from the public sphere, but Judaism, being a religion of (public) law rather than of faith, cannot be reduced into a "private religion."

Just as Judaism is a public religion Islam can be understood in these terms as well and liberal societies cannot easily integrate such religious groups into atomised chambers of individual rights and freedoms. The pre-Enlightenment communitarian values of Judaeo-Islamic culture reach beyond the limits of individualism, as such an identity and tradition cannot easily be relegated to a private space. This is where multiculturalism entered as a liberal option of opening up a space for newly settled cultures within the liberal framework. But this has been a beleaguered idea since it first appeared. This is how we are to understand the calls to ban the veil, minarets, and so on. It's no coincidence that the anti-Muslim racism of today can easily overlap with anti-Semitism. This is what bans on circumcision and halal slaughter demonstrate so well. The European fascist parties now have a new means of reinstating old anti-Jewish measures as a programme for defending 'our culture' from imaginary Muslim hordes.

Over the last decade we've witnessed the legitimation of anti-Muslim hatred across Europe in various forms. The actions Breivik undertook can only be understood with this background. The Far-Right used to claim Communism was the Jewish plot to destroy European nationhood, now they claim the Left (and the Jews, no doubt!) are working to flood Europe with Muslims and impose Islamic law in order to destroy 'Western' civilisation. This was the essence of Breivik's ideology: multiculturalism, feminism, and 'political-correctness', are a "cultural Marxist" affront to European nations and their traditional culture. I've covered the growth of this theory among neo-fascists before. It should concern all of us, especially as anti-Muslim hatred is increasingly normalised by the very same liberal intelligentsia who are meant to be the custodians of liberal democratic values.

Saturday, 6 July 2013

Condell's Chauvinism.


The YouTube anti-theist Pat Condell has come out as a sympathiser, if not a supporter, of the English Defence League. You can watch the video above and decide that for yourself. I first encountered Condell's online videos in 2007 after I googled the word 'Islam' and I immediately found 'The Trouble with Islam' video which kicked up a fuss in Berkeley and has since racked up about a million hits. That was when Pat Condell really exploded onto the internet scene. He has faced challenge and accusations of racism. I remember when his video 'Welcome to Saudi Britain' was banned from YouTube and the ban was reversed after many people uploaded the video again and again in protest. That's not the only triumph Condell has enjoyed. He has brought out a DVD with a quote from Dawkins on the front, as well as a compilation of transcripts and racked up millions of hits.
After clicking on Condell's profile I found the video 'Hello America' in which Pat railed against the Christian Right, George Bush and Tony Blair, the unforgivable wars they had started and the subsequent abuses of civil liberties. He was even critical of Israel, or rather those on "both sides" stubbornly refusing to compromise for peace - but he insisted that Jerusalem should not belong to Israel. He described the Patriot act as a charter for fascism. These points differentiated Condell from the right-wing strain of anti-Muslim sentiment, which we find on the right-wing of American, British, French and Israeli politics. It appeared as though Condell stood outside the neoconservative narrative in his insistence that Bush and Blair were 'evil evil' cunningly disguised as 'good evil'. He described the 'War on Terror' as a war on freedom, and pointed out that Osama bin Laden's activities fed into this very same poisonous narrative.
For a while Condell stuck to his guns, consistently committed to individual liberty, humanism and secularism. All the while the former comedian lacked the cuttingly posh accent and mannerisms of fellow anti-theists Richard Dawkins and Christopher Hitchens. He was scathing about scientology, the Saudi regime, the GOP and televangelism; but it was always clear (as with the 'New Atheists' in general) that Pat had a special place for Islam on his hit list. He has issued calls for the burka and halal meat to be banned. When talk of 'Islamization' first emerged Condell was quick to join in with the Muslim-bashing. He came out in opposition to the so-called 'Ground Zero Mosque', which was actually a religious centre funded by Sharif el-Gamal - himself a realty developer who probably votes Republican. It was in 2009 that Condell came out to distinguish himself from the liberal Left, which he dubbed the multicultural appeasement lobby.
At the time Condell struck back at accusations of racism by insisting that the human species constitutes one race, but it still holds a variety of religions and cultures within that scope. He then went on to claim that we are being 'invaded' by the cultural values of a religion which is inherently fascist. It's standard for rightists to use 'culture' as a convenient synonym for 'race' in its opposition to immigration, particularly Muslim immigration. The line between criticism of Islamism, Islam and Muslims is repeatedly and deliberately blurred to this end. All the while political correctness and multiculturalism provide easy targets for people like Pat Condell. One would think that this freedom-lover might welcome new citizens to join his free society and get away from the dictatorships of West Asia. But these people aren't fit for freedom in Pat's mind. The welcome reaction on the radical Right to Condell should surprise few outside of the bubble of post-political 'New Atheism'.
Just in time for the 2010 General Election the online face of 'New Atheism' came out in favour of UKIP. It was a surprise for many of his subscribers. He was soon thundering about the Guardianista Left, repeatedly accusing the liberal newspaper of anti-Semitism and of supporting Hamas; as well as slamming the BBC for being apart of the 'progressive consensus'. It's not clear whether Condell changed, or if this is how he always felt. It's plausible that he was always a reactionary hiding behind the tenets of bourgeois liberalism. By now Pat had developed a much less enlightened line on the Palestinians and had ranted about the London riots with ferocious reactionist bile. He pinned it on a culture of welfare dependency conducive to "mental disablement" and going on to compare the rioters to vermin and parasites. He fell in line with the gutter press in calling for stripping the rioters of their benefits and arming the police with guns.
There is an obvious nexus binding together a variety of forces with anti-Muslim prejudice. It's the hatred of Islam that forms the common ground between certain clumps of nationalists, conservatives and liberals. It's a cultural chauvinism with underlying orientalist assumptions about Arab and Muslim culture. It is no coincidence that there has been a resurgence of anti-Muslim bigotry since the attacks of September 11th 2001. For the neoconservatives and other assorted hawks the attacks on the World Trade Centre provided the pretext to declaring war on Iraq. The new obsession became Muslims and their way of life, almost succeeding the traditional place of the Jews in the far-right imagination - as a force that the Left is using to destroy Christendom. Then there are the liberal guardians of tolerance and freedom, who were so unsettled by the events of 9/11 that they found themselves unable to resist taking the side of civilisation.

Tuesday, 11 June 2013

Claims of 'East' and 'West'.



It is an illusion of liberal society that the language we use can ever have a neutral application, in the strictest sense, for it carries all sorts of hidden cargo - some of it intentionally so, no doubt. You only have to look at the discourse around the Middle East for a demonstration of this and that’s before we even get to the details of the various crises. The very designation of the region as the ‘Middle East’ has a historical and political significance in itself. There is no longer commonly heard talk of a ‘Near East’ or even a ‘Far East’. The days when the Balkans and Greece are seen as otherly to the rest of Europe are hopefully gone. Of course, Turkey is the exceptional case, typically viewed as a middle-passage from the West to the East. Yet the example of Turkey ought to prompt serious questions about the widely accepted and most problematic division of ‘East’ from ‘West’. The assumptions built into such statements are in dire need of a vigorous unpicking.

It’s not the case that the difference boils down to a distinction between Islamic and Christian culture. If this were the case then not only would Turkey not be European, but neither would Bosnia be considered European. We would then be led to the suspect conclusion that the level of Muslim population determines the un-European nature of a society. In contrast, many would assume that Europe ends at the borders of Greece even without Islam in mind. And this in turn would lead us back to the old colonial signifier of a ‘Near East’ from which we must be on guard. It used to be that Greece was a part of the ‘Near East’ along with the Balkans, yet it has been confined as the ‘Middle East’ to the territory ruled by the Ottoman Empire in the last century or so. The terms ‘Near’ and ‘Middle’ imply that the region is defined in relation to the rest of Europe, though not as a part of the same region. Serbia may be more near than far as with Singapore, while Syria falls in the middle from where we sit. Yet no one would draw Indonesia as Eastern with the same connotations as Syria.

No one talks about the ‘Near East’ or the ‘Far East’ with any serious today, but the 'Middle East' remains in our vocabulary as stubborn as ever. Given the hybridity of European countries, the distinction can no longer be maintained on the contours of ‘race’ and instead the language of ‘culture’ fills the breach. This is where the talk of a clash of civilisations enters, with the West is defined as civilised only negatively against the barbarism of the East. For the nationalists, Christian identity is worth emphasising because it isn’t Islamic. In the conflicts erupting from Yugoslavia’s demise in the early 90s it was the claims to civilisation which prefigured the exclusion of an Other. So-called Christian civilisation was under threat in the Balkans, as people like Karadžić claim, and therefore it was necessary to resort to ultra-violence.[1] As ethnic identity became determined by religious affiliation Orthodox Christians became Serbs while Muslims remained Bosnian regardless of the heritage they may have shared.

In light of this we’d do best to note that human civilisation has never been homogenous, nor monolithic, and certainly not ahistorical. We may reiterate these points with regard to the variety of cultures in the world. If we then accept religion and culture as socially constructed, responding to a need in human society, as well as constitutive of identities, this ought to be obvious. In this sense culture is partially determined by its material basis, while culture retains its own capacity for productivity and not all of its development can be reduced to the material.[2] It should surprise no sensible person then that the economic formations in the region have been conducive to religiously infused forms of politics. Due to the transient condition of society the interdependence of the economy and its cultural effluvia may lead to serious contradictions. The unbridled forces of the market tend towards relativism, pluralism and pragmatism, are fettered by tradition, order, cohesion and moral realism.[3]

It’s an inescapable problem for modern societies. Some, like Britain, have become increasingly secular and that has actually solved the problem to a large extent. This secularisation of Britain seems to have come about with a displacement of religion to the state. Ironically, it may be the absence of a separation of church and state in Britain which maintains its secularity in everyday life. Meanwhile the US remains as fervent as ever in spite of its formal laicism. Yet there is nothing English about the Church of England, other than its peculiar head, no Christian value which can be monopolised by the British state. More and more British society is comfortable with its relativizing economy and its religious-state establishment. The problem for those who complain of the threat of immigration to British values is that there are no such values. There is nothing uniquely British about emotional restraint, even if it is a cultural value.[4] As Eagleton points out, the moral values of  the ‘natives’ and the ‘foreigner’ hold much common ground than we might first assume when customs and beliefs differ.[5]

There may be a probability of a cultural transformation, but there are no values under threat and culture was never a unified and ahistorical continuum to begin with. Likewise, if we take Islam and Christianity as sharing a common ancestor, namely Judaism, then we shouldn’t lose sight of the common ground either. As a monotheistic tradition it lays claim to universal truth, and this was a huge advance on polytheism with its multiple truths taken for granted. It was a necessary shift for culture and civilisation to undertake, moving from particularism to universalism.[6] This laid the groundwork for the Enlightenment to come many centuries later. In this way we may understand secular society as necessarily post-monotheist, its own universalist claims holding ancient precursors.[7] The predisposition of religion towards an aversion from Enlightenment values does not necessarily amount to an incompatibility between religious conviction and a liberal society.

The British Right has long maintained that the United Kingdom is separated from Europe not just by the seas, but by its culture, language and history. Strangely, we find this view of the Anglo-Saxons can be found among the dirigiste conservatives of France and has a history of its own going back to Charles de Gaulle if not further. It rears its head in odd ways every so often in French politics, yet it is a recurrent motif of British political discourse. The paucity and anaemia of our ‘national’ identity can easily be overlooked when there is an Other within reach. Thus we once raved about turbans and now it’s the much maligned niqab. Likewise, it doesn’t matter if we can’t define our so-called ‘Western’ values - that we must protect from the hordes about to swarm across our borders - as we can reassure ourselves that we are not like the Other. Not only is this danger of xenophobia underestimated, we have overlooked the role we could play in counteracting the very presuppositions of the debate to be had.

In this way we find that the conservatives may have succeeded in defining Britain as somewhat alien to Europe then we should undo the colonialist designation of ‘Middle East’. It seems not just necessary but preferable in countering the absurd narrative of permanently clashing civilisations. The region may be better designated as West Asia, that’s including everything from the Iranian plateau to Anatolia. It includes not just Israel but Palestine and the surrounding Arab petro-states, as well as the Kurdish land in Turkey, Syria, Iraq and Iran. The Arab Spring should dispel all orientalist twaddle about the imperatives of the one-party state over the peoples beyond the Turkish middle-ground. If we are to take monotheism as running westward in its universal claims then we can’t pretend the claims made by the Enlightenment ends at the doorstep of Europe.



[2] Eagleton, T; Culture and Barbarism (2008):
[3] Eagleton, T; Reason, Faith and Revolution: Reflections on the God Debate (Kindle edition, 2010) p.142-143
[4] Eagleton, T; Reason, Faith, and Revolution: Reflections on the God Debate (Kindle edition, 2010) p.150-152
[5] Ibid.
[6] Gray, J; Straw Dogs  (Granta, 2002) pg.125-126
[7] Ibid. pg.126-127