Nomad Read Free

social failures of Muslim immigrants with what can be called the racism of low expectations. This Western attitude is based on the idea that people of color must be exempted from “normal” standards of behavior. A well-meaning class of people holds that minorities should not share all of the obligations that the majority must meet. In liberal, democratic countries the majorities are white and most minorities are people of color. But most Muslims, like all other immigrants, migrate to the West not to be locked up in a minority, but to search for a better life, one that is safe and predictable and that holds the prospect of a better income and the opportunity of a good quality education for their children. To achieve this, I believe, they must learn to give up some of their habits, dogmas, and practices and acquire new ones.
    There are many good men and women in the West who try to resettle refugees, scold their fellow citizens for not doing more, donate money to philanthropic organizations, and strive to eliminate discrimination. They lobby governments to exempt minorities from the standards of behavior of Western societies; they fight to help minorities preserve their cultures, and they excuse their religion from critical scrutiny. These people mean well, I have no doubt. But I believe that their well-intentioned activism is now a part of the very problem they seek to solve. To be blunt, their efforts to assist Muslims and other minorities are futile because, by postponing or at best prolonging the process of their transition to modernity—by creating the illusion that one can hold on to tribal norms and at the same time become a successful citizen—the proponents of multiculturalism lock subsequent generations born in the West into a no-man’s-land of moral values. What comes packaged in a compassionate language of acceptance is really a cruel form of racism. And it is all the more cruel because it is expressed in sugary words of virtue.
    I believe there are three institutions in Western society that could ease the transition into Western citizenship of these millions of nomads from the tribal cultures they are leaving. They are institutions that can compete with the agents of jihad for the hearts and minds of Muslims.
    The first is public education. The European Enlightenment of the eighteenth century gave birth to schools and universities run on the principles of critical thinking. Education was aimed at helping the masses emancipate themselves from poverty, superstition, and tyranny through the development of their cognitive abilities. With the spread of democracy in the nineteenth and twentieth centuries, access to such reason-based institutions steadily expanded. Children from all social backgrounds were taught not only math, geography, science, and the arts, but also the social skills and the discipline required to achieve success in the world beyond the classroom. Literature expanded and challenged their imaginations so that they could empathize with characters from other times and places. This public education was geared toward grooming citizens, not preserving the separateness of tribe, the sanctity of the faith, or whatever happened to be the prejudice of the day.
    Today, however, many schools and campuses in the West have opted to be more “considerate” of the faith, customs, and habits of the immigrant students they find in their classrooms. Out of a misguided politeness they refrain from openly challenging the beliefs of Muslim children and their parents. Textbooks gloss over the fundamentally unjust rules of Islam and present it as a peaceful religion. Institutions of reason must cast off these self-imposed blinkers and reinvest in developing the ability to think critically, no matter how impolite some people may find the results.
    The second institution that can and must do more is the feminist movement. Western feminists should take on the plight of the Muslim woman and make it their own cause. Their