Erna Paris is the author of seven books including Unhealed Wounds: France and the Klaus Barbie Affair, and Long Shadows: Truth, Lies, and History
When my children were young, derisive “Newfie” jokes were all the rage. I didn’t allow them in my house; I’d lived in France as a student and learned enough about pre-war history to know that plural societies can exist peacefully only within an ethos of mutual respect.
Which is why both France and the United States have evolved into tragic political entities. Both their foundational ideologies are dangerously anachronistic.
Take the recent atrocities in France following the conduct of a teacher who pulled out the same caricatures of the Prophet Mohammed that provoked major violence in the past. There is no possible excuse for his monstrous medieval-style murder, or for the others that occurred after. But to understand circumstance is neither to assign blame nor to condone violence, a fact historians must constantly emphasize. That France houses almost six million Muslims, the largest population in the West, makes it critical to understand the impact of the Prophet Mohammed caricatures in that country.
The contemporary world will remain a mix of ethnicities and religions as migrations increasingly reshape societies, but when it comes to pluralism, France has a twofold problem. First is its commitment to rigid secularism – a foundational ideology that dates back to the French Revolution of 1789. Second is an absolutist view of free speech that is detrimental to society.
French secularism, which mandates that the public sphere be religiously homogeneous or “neutral,” effectively nullifies one’s right to be accepted for who one is. If you wear a hijab, for example, you cannot be a teacher of children, among other public professions. Your religious obligation to dress in certain ways may “offend” the majority. If you do follow your spiritual beliefs, you will be considered an unassimilated “other” – a second-rate faux citizen who rejects the values of the French Republic.
Complicating this problematic ideology is the aggressive abuse of free speech – a foundation of democracy – to incite social tensions. A teacher who relies on unfettered free speech to teach about Islam through ugly caricatures of the Prophet Mohammed is being knowingly provocative, especially when he facetiously suggests that anyone who might be offended leave the room. This is not an innocent moment. Let us imagine Berlin in 1934, for example. Hitler is in power, but Jewish children still attend school. In the name of free speech and high-level permission, the teacher pulls out examples of Julius Streicher’s caricatures of Jews and suggests that anyone who might be offended leave the room. Such scenarios risk toxic consequences.
There are limits to free speech, as we acknowledge in Canada. In 1990, in the case of James Keegstra, an Alberta teacher who propagated anti-Semitism in his classroom, the Supreme Court upheld the Criminal Code provision prohibiting the wilful promotion of hatred against an identifiable group. And for good reason. Plural societies are inherently fragile.
Like the French, many Americans hold rigid commitments to absolute free speech – and to freedom in general. But it is precisely this foundational ideology of libertarian freedom that is propelling what was the world’s most admired nation into tragedy.
The trigger has been COVID-19 and the politicization of mask-wearing. In a recent study at Stanford University that quantified infections stemming from Donald Trump’s maskless campaign rallies, it was estimated that there were at least 30,000 coronavirus infections and 700 deaths as a result of 18 rallies the President held between June and September.
American “rugged individualism” was first popularized by Herbert Hoover in 1928 when he compared his compatriots to a European philosophy of “paternalism and state socialism,” but the ideology can likely be traced back to the 1776 War of Independence from the British, followed by the cowboy ethos of opening up the West, coupled with a distrust of government oversight. But the downside of libertarian freedom has been a lack of commitment to the public good.
Foreheads furrowed when former San Francisco baseball hero, Aubrey Huff, announced in June that he would “rather die from the coronavirus than wear a damn mask,” and in May when a guard in a store in Flint, Mich., was shot dead after telling a woman that her child had to wear a mask. Both these events expose the tragedy of freedom paired with a weak concept of commonality.
In Canada, our national narrative has shifted over the past century from xenophobia to multiculturalism. How fortunate we are. Sadly, rigid foundational ideologies are likely to continue to threaten social peace as the 21st century progresses.
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