Cultural Suicide

Ian Buruma: Murder in Amsterdam: The Death of Theo van Gogh and the limits of Tolerance

National Review, December 4, 2006

It’s far too soon to know if the 2004 murder of Dutch filmmaker Theo van Gogh by a Muslim fanatic will turn out to be a warning heeded in time, or if it will prove to be just another episode in the decline of a country wrecked by the mixing of multiculturalism with mass immigration. Judging by the nature of the debate ahead of Holland’s upcoming elections, judging by the departure of parliamentarian Ayaan Hirsi Ali to the safer, more welcoming haven of America, and judging by this perceptive, misguided, depressing, and (sometimes unconsciously) revealing book, it will be the latter. If Murder in Amsterdam is a grim read, it’s not only because of the events its author recounts, but also because of the way he recounts them. Born in 1951, a child of the Dutch upper-middle class (“blazers and pearls and Hermès scarves”), and now a professor at Bard College, Ian Buruma is a distinguished man of letters, a gifted cultural historian, a skilled writer of impeccably refined sensibility: It’s no surprise to see his byline occasionally popping up in The New Yorker. This background makes him both one of the best possible guides to van Gogh’s murder and one of the worst.

Buruma’s Dutch upbringing and well-traveled later years have left him nicely placed to help us understand a small, clubby country that can be tricky to penetrate and even more difficult to decode. With his help, we mingle with intellectuals, with politicians, and with Muslims, young and not so young, pious and not so pious. We meet Hirsi Ali herself, and we visit van Gogh’s parents, still mourning the brilliant provocateur that was their wild, loutish, infuriating, and endearing son.

When it comes to describing the two protagonists in this terrible drama, Buruma rarely misses a trick. His vividly drawn portrait of Theo is made painful, not only by our knowledge of the slaughter to come, but also by the hideous irony that a man astute enough to realize that the old easygoing Holland was under lethal assault was too careless, too stubborn, and too confident to realize that he too was in danger. Nobody would harm him, said blithe, foolish Theo: He was just “the village idiot.” But that familiar comfortable village had been torn down, replaced by a multicultural shantytown, yet another miserable utopia in which there would be no room for rowdy jesters, rude pranksters, or free spirits of any kind.

As for van Gogh’s murderer, Mohammed Bouyeri, Buruma tracks his descent from minor misfit to holy warrior step by deluded step until that murderous November morning comes to seem inevitable, ordained, as logical as the carnage that concludes a Shakespearean tragedy. But if the how is made grippingly clear, Buruma leaves the why something of a mystery. Worse still, when it comes to suggesting how such horrors can be avoided in future, the best he can come up with is a bit more appeasement (he wouldn’t use the word, of course), yet more “tolerance” and acceptance of the fact that “Islam is a European religion,” a grand-sounding observation that is as obvious as it is unhelpful.

As always seems to be the case, some of the killer’s squalid why can be explained by personal inadequacies and, almost certainly, severe psychological problems, but to dismiss Bouyeri as Lee Harvey Oswald on a prayer mat is to miss the point. Buruma knows this perfectly well. He chooses to stress the unhappiness of the “immigrant” (Bouyeri is Dutch-born) marooned in a country where he will always be considered an alien. Fair enough, but it’s only part of the story.

Buruma has far less to say about the extent to which the Dutch themselves (or, more precisely, the Dutch elite) dug van Gogh’s grave. After all, these were the people who as a result of political correctness, indifference, and complacency did nothing to combat Islamic extremism. Not only that, but they went out of their way to vilify those who were prepared to do so (check out how Pim Fortuyn and van Gogh were described both before and after their murders). These people have spent decades denigrating their own history, their own culture, and their own traditions; to them, nationalism was among the gravest of sins. No wonder Bouyeri was unimpressed.

Buruma is too smart, and too honest, an observer to ignore these issues altogether, but his reluctance to spend much time on them shows that he has not moved as far from the attitudes of bien-pensant Holland as he would like us to think. Readers will look in vain for much sympathy for the ethnic Dutch, citizens of a state turned upside down with little discussion and less consent (raising these issues was “racist,” “Islamophobic,” choose your bogeyword) — omissions that go some way toward explaining why integration has been such a failure.

It’s also pretty clear that the author of Murder in Amsterdam, like so many other secular Europeans, has little idea of quite how dangerous truly fundamentalist religion can be. It’s telling that Buruma can find time to grumble that “conservatives” have appropriated the idea of the Enlightenment as a last redoubt from which they can defend their (presumably reprehensible) values. That’s a shot that’s not only cheap but also aimed at the wrong target. Standing up for reason is too important a task to be regarded as something reserved only for Europe’s Left or, for that matter, its Right. It’s going to be hard work and, yes, it may be a little uncomfortable at times: Café debates, ecumenical babble, and generous welfare payments won’t be enough to do the trick. Voltaire would have understood this. So, I’m sure, does Buruma; he just can’t face admitting it.

Holland’s establishment consensus is so stifling that it ought to be no surprise that the most prominent dissidents have emerged from outside the mainstream: the immigrant, Ayaan Hirsi Ali (now in exile); the homosexual, Pim Fortuyn (murdered); and the clown, Theo van Gogh (murdered). It ought to be no surprise, but maybe to Buruma it is. To read his descriptions of all three is to detect a certain distancing, a touch of disapproval, and perhaps even a little distaste. They rocked the boat, you see, in a way that was not very Dutch, no, not at all.

Euro Scare?

Claire Berlinski: Menace in Europe: Why the Continent’s Crisis Is America’s, Too

National Review, May 8, 2006

There’s a bright, shining, merciful moment, right towards the end of this infuriating, odd, but occasionally perceptive polemic, when its author, Claire Berlinski, says what needs saying about the rancid and rabid anti-Americanism now disgracing Europe’s public discourse:

“[It] is a cultist system of faith, rather than a set of rational beliefs, and as such is impervious to revision upon confrontation with facts, logic, evidence, gestures of good will, public relations campaigns, or attempts on the part of the American secretary of state to be a better, more sensitive listener.”

Accurate enough, but her observation that there is nothing Americans can do to change this, “short of dying politely en masse,” suggests that Ms. Berlinski, a lively writer always happy to hype up the snark and the spark of her prose, is taking her readers not to France, or Germany, but to Planet Coulter. When, in another all-too-typical passage, Europe’s past is described as “one of nearly uninterrupted war and savagery,” it’s impossible to avoid thinking that while American anti-Europeanism is comparatively rare, given reason to flower — I note without further comment that Ms. Berlinski studied French literature at the Sorbonne — it can be just as irrational as the hatred for America stewing in the cafés of the Left Bank.

Oh, and while we’re on the topic, it may be quite true that Europe’s history is scarred by slaughter, but it’s quite false to suggest that this is something specific to that part of the world. Mass murder, butchery, invasion, and conquest are what humans do. All races. All cultures. Always have done. Always will do. Europe stands out only because of the extraordinary achievement that is the best of its civilization. It is not the corpses that surprise, but the contrasts: the juxtaposition of the charnel house and the cathedral, the victims trudging to the ovens to the sounds of an orchestra.

But this is not the sort of analysis you’ll find in Menace in Europe (lurid title, lurid book), a work dedicated to the wider, wilder, and highly marketable thesis of a possibly doomed, probably desperate, and certainly dangerous continent drifting into a gathering storm of economic failure, demographic crisis, and ethno-religious strife. Now, while Europe is undoubtedly facing (or, more accurately, failing to face) some very profound problems, it’s way too soon to be writing its obituaries. Claire Berlinski is careful to hedge her hints of apocalypse with caveats (“I do not prophesy the imminent demise of European democratic institutions, nor do I predict imminent catastrophe on European soil”), but there’s a clear sense that she, for one, is preparing for the funeral (“I don’t rule out these possibilities. . . . It is possible and reasonable to imagine a very ugly outcome”).

And, as has been the case with a number of other recent books on the Old World’s predicament (George Weigel’s The Cube and the Cathedral is a striking example), the logic of Berlinski’s thesis leads her to exaggeration. It has to, because the facts alone will not do the trick. So, for instance, it’s not enough for her to insinuate (with appropriate disclaimers) that the nastier ghosts of Europe’s past may be slouching towards rebirth, she also has to throw in the claim that “Europeans . . . sense in their lives a cultural, spiritual, and ideological void.” Good heavens (or not).

Certainly Europeans generally, and for excellent reasons, tend to be less optimistic than their counterparts across the Atlantic, but there’s no particular reason to think that (at least outside the more neurasthenic sections of the intelligentsia) they are wandering around their cities enveloped in black mists of angst, ennui, and existential despair. Quite how you measure a continent’s contentment, I do not know, but for what it’s worth, one recent (2004) Eurobarometer poll revealed that 85 percent of EU citizens were either fairly (54 percent) or very (31 percent) satisfied with their lives. Existence in a cultural, spiritual, and ideological void is not, it seems, quite as dreadful as some commentators appear to believe.

Far too often, Berlinski’s need to stick to her Chicken Little line forces her narrative in a direction that it should not take. A brutally effective demolition of French “peasant” leader José Bové (the clown who trashed a McDonald’s) dissipates into a discussion of the holy fools, cranks, fanatics, and zealots who have been bothering the continent for generations. It makes for some interesting history, but it’s irrelevant, and, if it is designed to demonstrate that susceptibility to psychopaths, charlatans, and madmen is (like war, genocide, and the rest of the rap sheet) a particularly European vice, it’s thoroughly misleading.

Similarly, the author passes over the opportunity to look at the (admittedly slim) prospects of a much-needed patriotic revival within Europe’s nations in favor of a lengthy and rather overwrought examination of the meaning of Rammstein, a popular German heavy-metal band that combines the style of Spinal Tap with the aesthetics of Albert Speer. Yes, this makes for good, alarming copy, and it’s a convenient device to bring up yet again the subject of that miserable Reich, but, in the end, Claire Berlinski’s horrified descriptions of leather, sleaze, bombast, and kitsch do little more than remind us that German rock is, like German cuisine, usually best avoided.

There are times too when she appears to have drunk too deeply of her own Kool-Aid. Suitably enough, given the doom and gloom that permeates this book, some of its strongest, and most convincing, sections relate to an area where some panic is indeed called for: Europe’s failure to integrate its growing Muslim minorities. It’s a problem that will only be made worse by additional inflows from the Islamic world, yet Berlinski’s overblown fears about the viability of an aging society mean that that mass immigration is, apparently, an “economic necessity.” (It’s anything but.) Equally, while she understands that the EU is no more than “a marriage of convenience” (a gross oversimplification, actually, but it will do), her nightmare vision of a feeble and feral continent leads her to describe this ill-starred union as “politically and economically imperative.” It is neither: It is, rather, both a symptom and a cause of Europe’s current impasse.

What makes Menace in Europe all the more frustrating is that, amidst the shouts of alarm, cries of disaster, and howls of invective, there are some very valuable insights, and, particularly in a sharp analysis of how Marseilles manages its multicultural population, some excellent reporting. In the end, however, they only compound the impression that this book is an opportunity missed.

How very European.