Disturbing Scenarios of the early 21st Century
Could globalisation trigger regressive ethnocentrism and religious hatred?
In a paradigm shift over the last 30 to 40 years, the establishment media in most Western countries now openly embraces not just globalisation and the gradual dissolution of traditional national boundaries, but also rapid cultural change via social engineering. However, until recently most national leaderships pretended to care about their countries, their citizens and their traditions to retain their people’s trust and preserve social stability.
Back in the day rebels would oppose the imperialism or military adventurism of their rulers. We rightly associated wars, exploitation and oppression of subjugated peoples with expansionist nationalism. Some of us felt so disgusted with the crimes of our ruling elite that we would support their enemies or wish for the dissolution of our nation state into smaller regions of a larger continental superstate. Much of the European Union's philosophical appeal among the continent's trendy professional classes rested on its apparent disassociation with previous colonial empires. Yet in the early 21st century it’s not so much the working classes who want to abolish their countries, as national elites who are now so enamoured with globalisation that they see their country as a mere anachronism and only pay lip service to its cultural heritage to placate conservative opinion.
Today school students learn about the horrors of, wait for it, nationalism. often seen alongside religion as the root cause of all evil. As discussed in previous posts we should contrast negative nationalism, which seeks to impose itself on rival ethnic identities, from positive nationalism or patriotism, which implies pride in the cultural heritage and collective achievements of one’s wider community. In this sense negative nationalism is a precursor to imperialism, which has now morphed into globalism. We find many of the descendants of the same business classes who championed British imperialism in the 19th century and embraced Americanism in the mid 20th century are now the keenest advocates of globalism, often at odds with more conservative or protectionist movements at home. The worst examples of 20th century mass murder came not from small to medium-sized countries minding their own business, but from expansionist regimes that believed either in their civilisational supremacy or sought revenge for perceived past injustices. Stalin's Soviet Union and Mao’s People’s Republic China, both responsible for millions of avoidable deaths, were not compact nation states, but regional powers with a globalist outlook that openly suppressed traditional expressions of ethnic nationalism. Even isolationist regimes such as Pol Pot’s short-lived Democratic Kampuchea came about as a reaction to competing expansionist imperialist and ideological forces in the region. Pol Pot received funding both from China and later from the US State Department. His regime could only seize control due to the power vacuum created by US bombing of the Vietcong (Vietnamese National Liberation Front) camps in Eastern Combodia. Admittedly a cocktail of supremacist ethno-nationalism and military might can engender murderous regimes, as we saw in Nazi Germany and Japan. However, one may also argue that they only resorted to genocidal barbarity because other means of commercial and political expansionism had failed. The problems here were military adventurism and ethnic supremacism, not national pride. The British, French, Spanish, Portuguese, Belgian and Dutch empires were also responsible for their fair share of mass murder and ethnic cleansing, mostly of defenceless peoples who failed to write their own history books to counter the dominant narrative of civilising the world.
The workers’ movement has long championed internationalism, i.e. solidarity and cooperation among independent nations with different cultural traditions and mores. One of the most famous gestures of true internationalism was when British and German soldiers ceased hostilities over Christmas 1914, exchanged gifts and reportedly played football. The truce highlighted the reality that it was not their war. Ordinary working people had little or no say in their country’s foreign policy or military planning and had to rely on biased newspapers for information about unfolding events in other parts of Europe and the Middle East. Most supported the war due to their instinctive loyalty to their fatherland, a concept alien to many young Europeans who prefer vaguer appeals to abstract social justice and non-judgmental universalism. A hundred years ago our rulers urged us to fight for our country, now the descendants of the same power elites want us to welcome the transformation of our countries into mere regions of a fluid global superstate. Some still imagine the ruling classes as a reactionary cabal of nationalist aristocrats and religious leaders eager to prevent the fraternisation of a global working class yearning for a new tomorrow free of oppression or petty ethnocentric divisions. This is little more than 19th century fiction. In reality the upper classes have always been more universalist in outlook. The Great War of 1914 to 1918 saw intimately related European Royals on different sides of a dispute over the carving up of the former Ottoman Empire and the remapping of Eastern Europe. Ever since power has shifted to the bankers, oligarchs and state bureaucrats, who strut the world stage and often pose as progressive and environmentally conscientious liberals. Forget the waning influence of British Royalty, the real movers and shakers of the next century will be today’s mightiest business leaders and multibillionaire technocrats in the guise of familiar jeans-clad rockstar tycoons such as Bill Gates, Jeff Bezos, Elon Musk, Tim Cook or Mark Zuckerberg or even Britain’s very own small-time billionaire aviator Richard Branson. These guys are all globalists, not old school nationalists by any stretch of the imagination.
Rebels against Post-modernism
Today’s intellectual dissidents are seldom those calling for faster global cultural convergence. That prize belongs to what we may call the loony fringe of overzealous cheerleaders and idealists whose vitriolic loathing of their countries and traditions can be easily manipulated by global bankers who view national democracies with disdain. Instead the rebels of the early third millennium seek to warn us of the creeping authoritarianism of our ruling elites and of the cultural decay of our liberal societies. Naturally their main points of reference are the historically successful and prosperous nation states of the 19th and 20th century with their focus on civic culture and a mix of familial and social responsibility built on traditional values that evolved gradually through trial and error over many generations. While negative nationalism may have led to the revanchist neo-imperialism of the Japanese Empire and Germany’s short-lived Third Reich, positive nationalism produced the social democratic mixed economies of Western Europe, North America, Japan, South Korea and Australasia. Most of the relative freedoms and rights we now take for granted evolved in nation states. Each country had a national debate about contentious issues as diverse as abortion, the legalisation or criminalisation of dangerous narcotics, nuclear power or euthanasia. Naturally people may reach different conclusions on these issues and live with the consequences. If a Muslim country wishes to force all women to wear a veil in public, that’s their business. A globalist may seek to change such practices through military interventionism rather than by setting an example of more enlightened dress codes. If a cultural habit is bad for its practitioners, they will soon learn by comparison with neighbouring countries who take different approaches. Superior cultures, especially those that have stood the test of time, tend to expand more through emulation rather than conquest or imposition. We may reasonably debate whether the British needed to colonise India and much of Africa to spread our technical expertise, language or customs. Would the Indians and Africans not have found other ways to learn from our scientific discoveries and innovations without being colonised? Indeed many would consider the Christian culture that Britain spread in the 19th century to much of the non-European world both backward and supremacist. One only needs to read the annals of George Bernard Shaw’s Fabian Society to learn how many envisaged the British Empire would morph into a Federation of the World.
Rebels vs Conformists
Today’s critical thinkers can easily attract derogatory labels such as misogynists, homophobes, xenophobes, Islamophobes (which my spell checker has just underlined), transphobes, right-wingers, conspiracy theorists, fascists or, if all else fails, Nazis. At the recent #welcomeToHell protests against the Hamburg G20 summit, Antifa black block activists asked reporters if they were, wait for it, Nazis before proceeding to beat them up. Such epithets are mere insults devoid of any connection to real historical events, as if modern dissidents are as obsessed with a short chapter in central European history as the authoritarian left seems to be. Unless you submit to borderless universalism and systematic social engineering, you are purportedly on a spectrum of reactionary perspectives that include sympathy for a defunct dictatorship.
By and large dissenters react to overwhelming bias from the mainstream media, academia and corporate lobbyists. Anxiety grows when empirical first-hand experiences diverge from the sanitised versions of reality that our mainstream media feeds us. When the media and other vehicles of indoctrination suppress key aspects of objective reality, some of us begin to ask questions. That doesn’t mean we always come up with the right answers. It’s easy to get sidetracked by focussing only on circumscribed issues or viewing the whole world through a narrow prism. This is precisely the tactic that clever social policy marketers deploy. They emphasise a perceived problem, e.g. depression in pre-school children, and present a solution, e.g. early psychiatric screening. If we focus on that problem alone without reference to wider society, the solution may sound reasonable especially if marketed as a mental health checkup. Likewise dissidents may view today’s social problems entirely through the prism of Islamic fundamentalism or Israeli involvement in recent Middle East wars. These phenomena are based on mere observations of a tangled web of events that cannot be fully understood in isolation.
Twenty years ago Islamic fundamentalism seemed a side issue, confined to a few regions of Central Asia and Middle East with a few followers among the Muslim diaspora in Europe. The US and UK had long funded some radical Islamic sects, most notably Egypt’s Muslim Brotherhood and Afghanistan’s Mujahideen to counter Soviet influence before 1991 and secular pan-Arabist regimes later. As an opponent of Western interventionism in the Middle East, I soon became acquainted with the prickly Israeli / Palestinian issue and the role of the Zionist lobby in shaping US Foreign Policy. On demonstrations against military intervention I naively viewed Muslims as allies in the great battle against US imperialism and Western cultural decadence. Islam does have a few merits, such as its condemnation of gambling and interests on loans. Some interpretations of the Quran reveal an appeal to universal love and social solidarity akin to Christianity, but in practice modern Islamic societies exhibit extreme materialism, internecine violence, misogyny, child marriage, polygamy and castigation of homosexuality. For many years I wilfully turned a blind eye to these oppressive aspects not only of austere Wahhabism, but a wider unreformed Sunni and Shia Islam.
Before the 1980s many Muslim societies had experienced a rather swift cultural enlightenment. One can still view films of Afghanistan, Iran, Egypt, Syria and Lebanon from the 1960s with women wearing revealing dresses, jeans or short skirts just like their contemporaries in the West. Cultural attitudes seemed to differ little from those in Christian countries with a comparable level of economic development. An Afghani acquaintance of mine recounted her experiences as a student in 1980s Kabul before the Mujahideen took over. Educated women could aspire to careers in medicine and scientific research. A decade later the Taliban had forced all Afghan women to wear burkas in public and prevented girls from attending school. Yet these austere practices masked the sexual slavery of young women and little boys behind closed doors. Meanwhile I revisited the nondescript municipality of Luton where I spent my teenage years, only to notice the small Pakistani and Bangladeshi communities once concentrated in Bury Park have become the most visible ethnic group. Women now wear burkas in the town’s large Arndale shopping centre. Many long-established pubs have closed to match the town's changing demographics and most of the people I knew from the late 70s have relocated either to nearby market towns or further afield. In little more than 30 years the Muslim community has gone from fewer than 5% of the population to over 50% of under 25s. Nobody really cared that much about Luton, but if you read the liberal press you may be under the false impression that the widely vilified and allegedly rightwing Tommy Robinson exaggerated the scale of the problem facing Luton’s parallel communities. While once Lutonians would boast of their Irish, Londoner, Regional English, Scottish, Caribbean, Italian, Greek Cypriot or Indian heritage, today the real divide is between Muslims and everyone else. In the late 70s I eagerly attended Anti Nazi League demos and Rock Against Racism gigs to protest against the antics of few white racists and the short-lived popularity of the National Front (an ex school mate actually joined this organisation). I would read reports of white skinheads deliberately targeting defenceless black and Asian kids. In real life a mixed gang of English and West Indian lads beat me up once, but a I didn’t let this isolated incident counter the narrative of pervasive white racism that essentially transferred the guilt of British colonialists onto working class youngsters in post-imperial Britain. None of this rapid demographic transformation would matter if everyone shared similar values and a comparable level of cultural integration. Today Luton’s most tightly integrated community adhere to Islam. Everyone else is an outsider or infidel.
Media hysteria means little unless it tallies with lived experience. On my return to Greater London in 2006 I became aware that phenomena I had previously dismissed as mere teething problems of a multicultural Britain had begun to sow deep seeds of division. The rose-tinted view of Cool Britannia that I would read in the Guardian and Independent or see in BBC or Channel 4 documentaries seemed at odds with the harsh reality of ethnically cleansed neighbourhoods interspersed with unaffordable gentrified estates. Alarm bells started to ring when Guardian columnists expressed greater outrage over Daily Mail sensationalism than verified accounts of Pakistani rape gangs. That Daily Mail readers would tarnish all Muslims with the same brush seemed to concern Guardian columnists more than the fate of thousands of mainly white teenage girls treated as sex slaves. Some of us actually care about the truth. The mainstream liberal media now used the same techniques of diversion and subterfuge that served to justify Western intervention in the Middle East to suppress the unfolding reality of the kind of social disintegration that could lead to civil war. Some of us recall the Guardian’s anti-Serbian bias in the Yugoslav conflict of the 1990s. In the final analysis the death count was fairly even split among the belligerent sides. The Serbs were the bad guys, while the Croats, Bosnian Muslims and Kosovar Albanians were mere victims of Serb aggression. The Guardian devoted thousands of column inches not to objective reporting of a complex conflict, but to slandering dissenters who failed to toe their line that the Serbs initiated most violence, going so far as to describe playwright Harold Pinter as an atrocity denier for opposing the 1999 NATO airstrikes over rump Yugoslavia. We now see the same vitriol against those who protest against some of the less salutary side effects of Britain’s multicultural experiment. The English white working class have in effect become the Serbs of the current decade. The liberal media either ignores likes of Shazia Hobbs and Anne Marie Waters, or it associates them with alleged far-right activists. That the former is a mixed race Glaswegian and the latter an Irish lesbian and former Labour activist is of little interest to the regressive left, their critique must be ridiculed.
State-sanctioned ethnic cleansing
The concept of multiculturalism appeals to me on many levels, not least because I’ve long loathed the creeping homogenisation that is rapidly displacing traditional cultures that evolved gradually over countless generations. I would liken real cultural diversity with an insurance policy. If one culture succumbs to dysfunctional decadence, others can correct its ways by seeking inspiration from more successful societies. If a universal culture results in unsustainable degeneracy or extreme totalitarianism, the repercussions are by definition global in nature. However, the peaceful coexistence of diverse cultures is not the same as a deliberate policy of mass movements of divergent peoples or as Douglas Murray would put it the transformation of a country into an airport terminal. Indeed airport-grade security is steadily infiltrating shopping centres, office blocks, colleges and other public venues, just in case some deranged loners or radicalised extremists unleash their hatred on innocent bystanders.
The cognitive dissonance of the liberal media is so strong that they fail to acknowledge that the spread of Islamic fundamentalism into the West could destroy the very progressive liberalism they claim to cherish. It could do this two ways. If Douglas Murray, author of the Death of Europe, or Boualem Sansal , author of 2084: The End of the World, are right, then radical Islam will eventually replace modern Western society except perhaps in a few isolated havens of tranquility populated by affluent liberal elitists. However, technological developments will likely preclude such an extreme outcome. Some Islamic leaders may be shrewd businessmen and ruthless political strategists, but they will rely on technology developed by mainly European, North American and East Asian engineers, bioscientists and programmers to placate their growing army of adherents. Countries like Sweden or Germany can only provide generous welfare to economic migrants if they can leverage their collective brainpower to generate excess wealth. The Islamist strategy is solely predicated on conquest by migration and a higher fertility rate and will ultimately fail if their offspring cannot contribute in any meaningful way to wealth generation. A much more likely scenario in my view is that the spread of dysfunctional subcultures and parallel communities will only empower the technocratic elite eager for pretexts to expand surveillance and limit free speech.
What Is Social Engineering
A Web search for this term may define it only in its more recent application in the context of information security where it may refer to psychological manipulation of people into performing actions or divulging confidential information. This is obviously not what I mean. I refer instead to a combination of social policies, spending priorities, media conditioning, educational bias and commercial incentives that affect human behaviour, social interaction, our identity and sense of self. Architecture, town planning, wealth distribution, transportation, advertising, information technology and schooling are all factors that governments and big businesses can engineer to modify human behaviour. It’s not necessarily a bad thing if such policies and their likely implications are openly debated. However, influential pressure groups can easily manufacture consent for radical policy initiatives by focussing on a narrow set of perceived social ills. Other forms of social engineering appear to respond to market forces or popular demand, e.g. pervasive fast beat piped music in shopping malls, leisure centres, offices and now even in some schools and libraries.
The key question is whether policy planners and corporate executives were aware of the psychosocial consequences of their initiatives, e.g. did the expansion of welfare state, especially the provision of generous child benefits to single parents, lead to the demise of the two-parent family as the cultural norm? Some would question the morality of those who even dare to ask such questions? Others would either seek alternative explanations or would welcome the decline of traditional family structures.