After America

DARKNESS FALLS

In 2006, Ezra Levant was the only publisher in Canada to allow his readers to see the so-called “Mohammed cartoons,” originally printed in the Danish newspaper Jyllands-Posten. As a result he was investigated by the Government of Alberta and subjected to three long years of judicial harassment. Halfway through his ordeal, Mr. Levant observed that one day the Danish cartoons crisis would be seen as a more critical event than the attacks of September 11, 2001.²⁹ Not, obviously, in terms of the comparative death tolls, but in what each revealed about the state of western civilization in the twenty-first century.

After the slaughter of 9/11, the civilized world fought back, hit hard, went on the attack, rolled up the Afghan terrorist camps, toppled the Taliban. In the battle cry of a soon forgotten man called Todd Beamer, “Let’s roll!”

After the Danish cartoons, we weaseled and equivocated and appeased and apologized, and signaled that we were willing to trade core western values for a quiet life. Let’s roll over! It’s a lot less effort.

For the shrewder strategists of the new Caliphate, it wasn’t hard to figure out which was the more telling event about the resolve of the West.

Terrorism was useful as a distraction. Terror attacks so obsessed the national security state that it poured billions—trillions—into living perpetually at Code Orange alert, creating gargantuan bureaucracies that never caught a single terrorist yet managed to persuade the citizenry to accept the right of government officials to insert their latex-gloved fingers into your underwear and fondle your scrotum in the interests of “security.” Even today, when America is no longer worth blowing up, when the United States has to all intents blown itself up, it still takes longer than anywhere on the planet to board a plane, thanks to ancient security kabuki ever more removed from reality. The more alert the security state was to shoe-bombers, panty-bombers, implant-bombers, and suppository- bombers, the more indulgent it grew of any Islamic initiative that stopped short of self-detonation. Which suited the savvier imams just fine. They had no desire to be holed up in a smelly cave in the Hindu Kush sharing a latrine with a dozen halfwitted goatherds while plotting how to blow up the Empire State Building. Why fly jets into luxury skyscrapers? The real estate would be theirs soon enough. Eschewing the means, Islam’s shrewder strategists nevertheless shared the same end as the cave dwellers—the wish to expand the boundaries of “the Muslim world.” Why impose Islamic law by the sword and get the infidels all riled up? Mothball your Semtex belt, and western liberals will volunteer for dhimmitude in order to demonstrate their multicultural bona fides.

In the Middle East, Islam had always been beyond criticism. It was only natural that, as their numbers grew in Europe, North America, and Australia, observant Muslims would seek the same protections in their new lands.

But they could not have foreseen how eager western leaders would be to serve as their enablers. There was the Swedish minister of integration, Jens Orback, who said we must be nice to Muslims now so that when they’re in the majority they’ll be nice to us,³⁰ and the Dutch justice minister, Piet Hien Donner, who said he would have no problem with Sharia if a majority of people voted for it,³¹ and of course all those American eminences from President Obama down eager to proclaim that a mosque at Ground Zero would be the living embodiment of the First Amendment. As the more cynical Islamic imperialists occasionally reflected, how quickly the supposed defenders of liberal, pluralist, western values came to sound as if they were competing to be Islam’s lead prison bitch.

The Netherlands—“the most tolerant country in Europe,” to revive the long obsolete cliche—proved an especially instructive example. In a peculiarly enthusiastic form of prostration, the Dutch state adopted “shoot the messenger” as a universal cure-all for “Islamophobia.” To some, Holland had once meant tulips, clogs, windmills, fingers in the dike. To others, it meant marijuana cafes, long-haired soldiers, legalized hookers, fingers in the dyke. But by the second decade of the twenty-first century it was an increasingly incoherent polity where gays were bashed, uncovered women got jeered in the streets, and you couldn’t do The Diary of Anne Frank as your school play lest the Gestapo walk-ons be greeted by audience cries of “She’s in the attic!” There was, of course, some pushback from extreme right-wing racist extremists, if by “extreme right-wing racists” you mean the gay hedonist Pim Fortuyn, the anti-monarchist coke-snorting nihilist Theo van Gogh, and the secular liberal black feminist Ayaan Hirsi Ali. If they objected to the “extreme” labeling, it wasn’t for long: in the Low Countries Islam’s critics tended to wind up either banned (Belgium’s Vlaams Blok), forced into exile (Miss Ali), or dead (Fortuyn and van Gogh).

It was not “ironic” that the most liberal country in western Europe should be so eager to descend into a revoltingly illiberal servitude. It was entirely foreseeable. Justifying extraordinary levels of mass immigration first as narrowly defined economic self-interest and then as moral vanity, Europe made its principal source of new Europeans a population whose primal identity derived from a belief system that claimed total jurisdiction over every aspect of their lives. They were then amazed to discover that that same population of new “Europeans” assumed that all European social, cultural, and political life should realign itself with that belief system. Perhaps they should have considered that possibility earlier. Geert Wilders, a Member of Parliament, was prosecuted, ostensibly for “Islamophobia” but essentially because he was an apostate, a dissenter from the state religion of multiculturalism.³² It was a heresy trial, the first of many. And, in that sense at least, the European establishment unwittingly eased the transition from “multicultural tolerance” to the more explicitly unicultural and intolerant regimes that followed.

To state the obvious again, the world after America is less Jewish. “Sixty percent of Amsterdam’s orthodox community intends to emigrate from Holland,”³³ said Benzion Evers, the son of the city’s chief rabbi, five of whose children had already left by 2010. When he walked the streets of his home-town, the young Mr. Evers hid his skullcap under a baseball cap. Seemed like old times. “Jews with a conscience should leave Holland, where they and their children have no future, leave for the U.S. or Israel,” advised Frits Bolkestein, former EU Commissioner and head of the Dutch Liberal Party.

“Anti-Semitism will continue to exist, because the Moroccan and Turkish youngsters don’t care about efforts for reconciliation.” Minheer Bolkestein was not (yet) asking what else those “youngsters” didn’t care for, but like after many other secular Dutchmen with no interest in Jews one way or the other, he soon found out.

The droller Saudi princes and other bankrollers of the new Caliphate occasionally marveled at posterity’s jest: as paradoxical as it might sound, the Holocaust had enabled the Islamization of Europe. Without post-war guilt, and the revulsion against nationalism, and the embrace of multiculturalism and mass immigration, the Continent would never have entertained for a moment the construction of mosques from Dublin to Dusseldorf and the accommodation of Muslim sensitivities on everything from the design of British nursing uniforms to Brussels police doughnut consumption during Ramadan. The principal beneficiaries of European Holocaust guilt turned out to be not the Jews but the Muslims.

It took the West some time to accept another obvious truth—that a society that becomes more Muslim will have fewer homosexuals. In 2009, the Rainbow Palace, formerly Amsterdam’s most popular homo- hotel (in the Dutch vernacular), had announced it was renaming itself the Sharm and reorienting itself to Islamic tourism. Or as the felicitously named website allah.eu put it: “Gay Hotel Turns Muslim.”³⁴

If you were a nice young couple from San Francisco planning a honey-moon in “the most tolerant city in Europe,” it was helpful to make sure your travel brochure was up to date. Within a decade, many of the Continent’s once gay-friendly cities were on the brink of majority-Muslim status. But, long before that statistical milestone was reached, the gay moment in Amsterdam, Oslo, and elsewhere was over.

As for the Jews and gays, so for the feminists. In the Muslim housing projects of France, according to the official statistics, the number of rapes rose by an annual 15 to 20 percent throughout the first decade of the twenty-first century.³⁵ One victim of routine rape in les banlieues, the late Samira Bellil, had published an autobiography called Dans l’enfer des tournantes—“In the hell of the take-your-turns,” the tournante being the slang term used by Muslim youths for gang-rape.³⁶ “There are only two kinds of girls,” wrote Mlle. Bellil, who was gang-raped all night at