The Caged Virgin - Ayaan Hirsi Ali [35]
One-half of the unintegrated group consists of people over forty-five, most of whom have stopped working. The other half consists of second- and third-generation Turks and Moroccans, who, van der Zwan writes, are impossible to classify: “The strong identification with the ethnic group has gone, while integration into society has not taken place yet, and the prospect of this happening is doubtful.” This vulnerable, uprooted group is exposed to the temptations of Western society (freedom, drugs, nightlife), but lacks the inner mental or individual resources or education to control inappropriate behavior. Social derailment is common with these young people: education and employment can lead to social elevation, but delinquency and the lure of fundamentalism often are more alluring.
CONCLUSION
If we interpret the concept of “integration” as a process of civilization for groups of Muslim immigrants living within the Western society into which they have been received, we render superfluous the pseudodebate about the equality of cultures. Whether an immigrant should accept or give up something in order to function better within a society depends on the demands of that society. As immigrants develop an awareness of their level of achievement in relation to others, they see that in order to progress they need to behave according to the values and standards of their newly adopted home country.
A third advantage of regarding integration as a process of civilization is that it helps the native population to empathize with the immigrants facing this challenge. It is easier to show mutual understanding in the knowledge that the immigrant is about to face a fundamental personal change. The native majority has had over a hundred years to come to grips with modern values, which gives them a psychological advantage over the people who have walked into society straight from the Riff Mountains or the Anatolian countryside. Denying this really would be counterproductive, yet this form of tolerance is quite different from advocating the preservation of traditions and values merely for their own sake.
After all, the Dutch no longer advocate the tradition of an ancestral, premodern, religious tradition. Tragically, however, the Dutch government has ignored the culturally disadvantaged position of Muslims for decades. In recent years, the most common approaches the government took to these problems were the political-legal, the (purely) socioeconomic, and the multicultural, all three of which were strongly colored by typically Dutch political, economic, and cultural traditions. Only an approach that addresses both the socioeconomic disadvantages and cultural factors unique to Islam offers a real chance of promoting successful integration. Failure to do this would be catastrophic, above all for the weakest group of Muslim immigrants, the women and girls.
Six
A Brief Personal History of
My Emancipation
At the time of this interview, I had been forced by death threats to leave the Netherlands to go into hiding. I expected that once I returned to the Netherlands all publicity would—at first—focus on me again and not on the debate. Right now the media are still lapping it up: a black woman who criticizes Islam. One day the magic surrounding me will disappear. At some point they will have had enough, and then it will be possible to think about the real issue again, about the fact that the failure of integration is to a considerable extent due to the hostility toward women in Islamic culture and religion.
I knew what I was letting myself in for when I took this position. The negative reactions