The true question is not “are
immigrants a real threat to Europe?”, but “what does this obsession with the
immigrant threat tell us about the weakness of Europe?”
Jacques Lacan claimed that,
even if a jealous husband's claim about his wife – that she sleeps around
with other men – is true, his jealousy is still pathological. Why? The true
question is “not is his jealousy well-grounded?”, but “why does he need
jealousy to maintain his self-identity?”. Along the same lines, one could say
that even if most of the Nazi claims about the Jews were true – they exploit
Germans; they seduce German girls – which they were not, of course, their
anti-Semitism would still be (and was) pathological, since it represses the true
reason why the Nazis needed anti-Semitism in order to sustain their ideological
position.
And is it not exactly the same
with the growing fear of refugees and immigrants? To extrapolate to the
extreme: even if most of our prejudices about them were proven to be true –
they are hidden fundamentalist terrorists; they rape and steal – the paranoid
talk about the immigrant threat is still an ideological pathology. It tells
more about us, Europeans, than about immigrants. The true question is not “are
immigrants a real threat to Europe?”, but “what does this obsession with the
immigrant threat tell us about the weakness of Europe?”
There are two dimensions here
which should be kept apart. One is the atmosphere of fear, of the struggle
against the Islamization of Europe, which has its own obvious absurdities.
Refugees who flee terror are equated with the terrorists they are escaping
from. The obvious fact that there are terrorists, rapists, criminals etc, among
the refugees, while the large majority are desperate people looking for a
better life – in the same way that, among the refugees from the German
Democratic Republic, there were also hidden Stasi agents – is given a paranoid
twist. In this version, immigrants appear (or pretend) to be desperate refugees,
while in reality they are the speahead of a new Islamic invasion of Europe.
Above all, as is usually the case, the cause of problems which are immanent to
today's global capitalism are projected onto an external intruder. A suspicious
gaze always finds what it is looking for: “proof” is everywhere, even if half
of it is soon proven to be fake.
The other dimension is
the humanitarian idealization of refugees. This dismisses every attempt to
openly confront the difficult issues which arise when those who follow different
ways of life cohabit as a concession to the neo-Fascist right. The
tragic-comic spectacle of the endless self-culpabilization in which Europe
allegedly betrayed its own humanity – the spectacle of a murderous Europe
leaving thousands of drowned bodies at its borders – is a self-serving one,
with no emancipatory potential whatsoever. Everything “bad” about the
other is dismissed, either as our (Western racist) projection onto the other,
or as being the result of our (Western imperialist) mistreatment,
through colonial violence, of the other. What lies beyond this closed
circle of ourselves – or, rather, the projections of our “repressed” evil
side onto the other” – what we believe we encounter as the “authentic”
other when we truly open ourselves up to them, the good, innocent other, is
also our ideological fantasy.
There is no place for
negotiated compromise here; no point at which the two sides may agree (“OK,
anti-immigrant paranoiacs exaggerate, but there are some fundamentalists among
the refugees...”). Even the minimal degree of accuracy to the anti-immigrant
racist’s claims does not serve to justify his paranoia, yet on the other hand,
humanitarian self-culpabilization is thoroughly narcissistic, closed to a true
encounter with the immigrant neighbour. The task is to talk openly
about all the unpleasant issues without a compromise with racism.
In this way, we prevent a true
encounter with a real neighbour and his or her specific way of life. Descartes,
the father of modern philosophy, noted that when he was young foreign people’s
manners and beliefs seemed to him ridiculous and eccentric, until he asked
himself whether our own manners and beliefs may appear the same to them. The
outcome of this reversal is not a generalized cultural relativism, but
something more radical and interesting. We should learn to experience ourselves
as eccentric, to see our customs in all their weirdness and arbitrariness. In
his Everlasting Man, G K Chesterton imagines the monster that man might seem to
the merely natural animals around him:
“The simplest truth about man
is that he is a very strange being; almost in the sense of being a stranger on
the earth. In all sobriety, he has much more of the external appearance of one
bringing alien habits from another land than of a mere growth of this one. He
has an unfair advantage and an unfair disadvantage. He cannot sleep in his own
skin; he cannot trust his own instincts. He is at once a creator moving
miraculous hands and fingers and a kind of cripple. He is wrapped in artificial
bandages called clothes; he is propped on artificial crutches called furniture.
His mind has the same doubtful liberties and the same wild limitations. Alone
among the animals, he is shaken with the beautiful madness called laughter; as
if he had caught sight of some secret in the very shape of the universe hidden
from the universe itself. Alone among the animals he feels the need of averting
his thought from the root realities of his own bodily being; of hiding them as
in the presence of some higher possibility which creates the mystery of shame.
Whether we praise these things as natural to man or abuse them as artificial in
nature, they remain in the same sense unique.”
Is a “way of life” not
precisely such a way of being a stranger on the earth? A specific “way of life”
is not just composed of a set of abstract – Christian, Muslim – “values”; it is
something embodied in a thick network of everyday practices: how we eat and
drink, sing, make love, how we relate to authorities. We “are” our way of life:
it is our second nature, which is why direct “education” is not able to change
it. Something much more radical is needed, a kind of Brechtian “extraneation”,
a deep existential experience by means of which it all of a sudden strikes us
how stupidly meaningless and arbitrary our customs and rituals are – there is
nothing natural in the way we embrace and kiss, in the way we wash ourselves,
in the way we behave while eating…
The point is thus not to
recognise ourselves in strangers, but to recognise a stranger in ourselves –
therein resides the innermost dimension of European modernity. The recognition
that we are all, each in our own way, weird lunatics, provides the only hope
for a tolerable co-existence of different ways of life.
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