Har modtaget følgende om Hollands multikulturelle tragedie som følge af politisk korrekthed, balkanisering, af-vestliggørelse, islamisering og marginalisering af det hollandske folk:
Whoever wishes to understand the current societal and political situation in the Netherlands cannot do without the essay ‘The Multicultural Tragedy’ by the publicist and social-democrat Paul Scheffer. The essay, which was published in the socalled quality newspaper NRC Handelsblad in 2000, was the first successful attempt to address the grave problems that had arisen during three decades of State multiculturalism. It raised a good deal of dust and is now generally considered as a break-through in the debate on multiculturalism.As it appears, the Dutch were severely traumatized by the Jewish genocide during World War 2 and the post-war decolonization of Indonesia (1945-9) and Surinam (1975). From the sixties and onwards, when the Netherlands became one of the most secularized cultures in the West, culminating in the anti-papal riots during the 1985 visit of pope John Paul II, the protestant concept of the original sin was transformed into a pathological obsession with cultural culpability; instead of coming to terms with the Dutch role in the Jewish genocide and the imperialistic enterprise of the seventeenth century Golden Age, the Dutch developed a cultural neurosis that consisted of a deeply internalized “realization” that as a people they were inherently racist, i.e. more racist than other huddles of earthlings.
In the seventies, the multicultural ideology that had been developed by the post-modern Western intelligentsia became especially potent in the Netherlands. Its relativist claims of absolute equality of all cultures and culturally defined values were especially appealing to a nation that rejected its morality and questioned its legitimacy. In the eighties, the neo-Marxist Left was so successful at evangelizing it that it very soon became part of popular culture. Ultimately, when it had permeated the more capitalist Liberals and the less relativist Christian Democrats, the ideological nature of multiculturalism became obscured.
During the prevalence of multiculturalism the State aimed at transforming the largely monocultural society of the Netherlands into an assemblage of different cultural communities, each with different languages and values. Hence immigration was presented as something intrinsically beneficial. The resulting aselect open border policies in combination with the recruitment of “guest workers” triggered an influx of more than 3 million immigrants among which a high number of analphabetic religious maniacs. Although this disproportional influx implied the biggest societal transformation in centuries – the obsoletion of the Dutch identity seeming only one of the least problematic consequences – criticism of it was usually countered with the politically correct mantra that “immigration is of all times”.
Most importantly, the cultural integration of immigrants into Dutch culture was actively discouraged. After all, in a universe with total equality of cultures it would be immoral to impose the values of one culture onto another. Moreover, the refusal to accept any hierarchy of values – a symptom of hysterical post-modern relativism – obstructed the resolution of cultural conflicts otherwise than by infinite tolerance on the side of the supposedly debauched and racist Dutch.
In psychological terms, the state-origanized retro-colonization of the Netherlands through the absorption of economically motivated “Others” is at least partly to be seen as a neurotic attempt to make up for the Dutch people’s errors of history. The Dutch idea of immigration, i.e. a self-chosen cross, is therefore fundamentally different from the American one, which revolves around the selection of capacitated immigrants.
Not surprisingly, criticism of multiculturalism was regarded as morally objectionable for many years. Due to the resulting nigh Stalinist political correctness the consequences of multiculturalism such as the balkanization, dewesternization, and islamization of society and the marginalization of Dutch urbanity could not succesfully be addressed for decades, a period that ended with the publication of Paul Scheffer’s article. With its translation, I hope to familiarize a much wider audience – and especially those who live in politically correct countries such as the U.K., France, Canada, Norway and Sweden – with his influential appeal.
Paul Scheffers tekst findes her.