Enlightenment and Tolerance

Here is a bit from an article by Pankaj Mishra in The New Yorker magazine that reviews Ayaan Hirsi Ali's latest book Nomad. I find this interesting because Hirsi Ali thinks she is following the Enlightenment with its tolerance, but she isn't. She draws the line with at compromising with the Muslim religion that blighted her youth:

“Nomad” is unlikely to earn Hirsi Ali many Muslim admirers. Neither will her recent support for the proposed French ban on face veils and the Swiss referendum outlawing minarets. In denouncing Islam unreservedly, she has claimed a precedent in Voltaire—though the eighteenth-century scourge of the Catholic Church might have been perplexed by her proposal that Muslims embrace the “Christianity of love and tolerance.” In another respect, however, the invocation of Voltaire is more apt than Hirsi Ali seems to realize. Voltaire despised the faith and identity of Europe’s religious minority: the Jews, who, he declared, “are, all of them, born with raging fanaticism in their hearts,” who had “surpassed all nations in impertinent fables, in bad conduct and in barbarism,” and who “deserve to be punished.” Voltaire’s denunciations remind us that the Enlightenment was a much more complex and multifaceted phenomenon than the dawn of reason and freedom that Hirsi Ali evokes. Many followed Voltaire in viewing the Jews as backward, an Oriental abscess in the heart of Europe. Hirsi Ali, recording her horror of ghettoized Muslim life in Whitechapel, seems unaware of the similarly contemptuous accounts of Jewish refugees who made the East End of London their home after fleeing the pogrom.

This bit gives you a better taste of what the book offers:

Hirsi Ali, who renounced Islam in her thirties, speaks from experience of bigotry and intolerance among her former co-religionists: she was genitally mutilated as a child in Somalia, briefly radicalized by a preacher of jihad in Kenya, nearly forced into a marriage, threatened with death in the Netherlands by the Muslim assassin of her collaborator, the filmmaker Theo van Gogh, and is still hounded by murderous fanatics in her new home, America. In her latest book, “Nomad: From Islam to America” (Free Press; $27), she reminds her readers of the West’s tradition of intellectual revolt against clerical tyranny and warns of the insidious, intransigent enemies in their midst. “The Muslim mind today seems to be in the grip of jihad,” she writes.

She is not hopeful that Americans will heed her warning. Her initial job interviews in the United States were discouraging: the Brookings Institution, she writes, worried that she might offend Arab Muslims. (The conservative American Enterprise Institute, however, immediately appointed her as a fellow.) On college campuses, Muslim students accuse her of wanting to “trash” Islam, while Western feminists, convinced that white men are “the ultimate and only oppressors,” lack the “courage or clarity of vision” to help her knock down the mental “hovels” of the East. Pointing to Major Nidal Malik Hasan’s murderous rampage in Texas, last November, she deplores the “conspiracy to ignore the religious motivation for these killings” in America.

Muslims today, Hirsi Ali believes, must be forced to choose between the darkness of Islam and the light of the modern secular West. In her new book, which bears the additional subtitle “A Personal Journey Through the Clash of Civilizations,” she takes an uncompromising line with her own relatives, who remain faithful to their benighted religion.

I've yet to read this book, but I did read her book Infidel and enjoyed it immensely. It was an interesting peek into East Africa, the Muslim religion, Dutch society, and the travails of her coming to grips with Western culture, especially the Enlightenment and its values.

This reviewer pushes back against Hirsi Ali's thesis. There are elements of truth in his claim that she has a particularly narrow view of Islam. But I find his claims to "diversity" in Muslim countries to be hollow. Yes, there is a faint tint. But in this paragraphy Pankaj Mishra works overtime to paint too rosy a picture of diversity and tolerance. Sure there is a bit. But the reality of life for 90% of the population matches Hirsi Ali's characterization and maybe 10% achieves the following "enlightenment":

Islamic fundamentalist groups have long terrorized many Muslim countries, especially those, such as Pakistan and Afghanistan, that were ravaged by blowback from the Cold War and the war on terror. These extremists, who now assault the West as well, have always lacked popular support within their own countries. The anarchic vivacity of contemporary Muslim societies—featuring such figures as Ali Saleem, Pakistan’s cross-dressing television host, and Cairo’s hijab-wearing sex therapist Heba Kotb, whose talk show is beamed across the Arab world—does not quite match Hirsi Ali’s description of an incurably medieval people busy devising ever-harsher laws for themselves while plotting mayhem for the infidels. In recent years, Islamist movements, led or assisted by women activists, have helped democratize Indonesia and Turkey; innumerable Muslims, such as Asma Jahangir, in Pakistan, and Shirin Ebadi, in Iran, fight to defend the rights of women against both Islamic fundamentalists and secular autocrats.