Saudi Arabia's Defence Minister Prince Salman bin Abdulaziz al-Saud with David Cameron, April 2012. Photograph: MATT DUNHAM/AFP/Getty Images
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Mehi Hasan on friendly versus unfriendly dictators

Cameron's speech on Islam and democracy contains some glaring omissions.

Three quick responses to David Cameron's big speech on Islam and democracy in Indonesia:

1) According to Nick Watt's report in the Guardian:

Cameron will cite Muammar Gaddafi, Hosni Mubarak, the former Tunisian president Zine al-Abidine Ben Ali and Assad as he says: "In each case the Arab spring has shown that denying people their rights in the name of stability and security actually makes countries less stable in the end. Over time, the pressure builds up until the people take to the streets and demand their freedoms.

How can the PM keep a straight face? No mention of his friend, the King of Saudi Arabia, who is the biggest roadblock to democratic reform in the Arab world and who Cameron visited in January. No mention of his friend, the King of Bahrain, who has killed, tortured and gassed his own country's "Arab spring" protesters and who has been invited to attend the Diamond Jubilee celebrations in London in June. No mention of his ally, the President of Uzbekistan, a brutal dictator who has the UK "over a barrel" and who was visited by Cameron's Defence Secretary Philip Hammond in February. When will the British government, and western governments in general, understand and recognize the obvious fact that we will have no credibility as critics of anti-western dictators until we decide to denounce and distance ourselves from pro-western dictators? When will we end our brazen double standards?

2) In his speech, according to the Guardian, Cameron condemns Islamist "extremists – some of whom are violent – and all of whom want to impose a particular and very radical, extreme version of Islamism on society to the exclusion of all others. And this total rejection of debate and democratic consent means they believe that democracy and Islam are incompatible."

Yet the Prime Minister knows perfectly well that not all Islamists reject democracy or free and fair elections. See the Ennahda party in Tunisia. See the AK party in Turkey. In fact, on a visit to Turkey in July 2010, Cameron told his counterpart, Recep Tayyip Erdogan, of the Islamist AK party: "I very much admire the leadership that you have given to Turkey."

I am no fan of Islamist parties but, again, why the double standards from the PM?

3) I'm all for the British government encouraging democracy and freedom around the world but when will we realise that such values can be encouraged and promoted without the use of bombs and bullets? Intervention can be in the form of diplomacy, engagement, dialogue and trade; carrots as well as sticks. Plus, the sticks don't have to be violent either: there are sanctions, boycotts, international criminal tribunals, etc, on offer.

In fact, contrary to conventional wisdom, the empirical evidence suggests that it would be much wiser for western governments to back nonviolent, rather than violent, protests against unelected autocrats and dictators.  In opposition, Cameron admitted as much: "We should accept that we cannot impose democracy at the barrel of a gun; that we cannot drop democracy from 10,000 feet - and we shouldn't try. Put crudely, that was what was wrong with the 'neo-con' approach, and why I am a liberal Conservative, not a neo Conservative."

How things change.

Mehdi Hasan is a contributing writer for the New Statesman and the co-author of Ed: The Milibands and the Making of a Labour Leader. He was the New Statesman's senior editor (politics) from 2009-12.

Photo: Getty
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On the important issues, Louise Casey all too often has little to say

Far from moving the debate on, this new report on integration adds little to the report I commissioned in 2001. 

For 15 years, “numerous government reports on community cohesion and integration have not been implemented with enough force or consistency” concludes Louise Casey’s review of  integration.  The government’s lukewarm response suggests their effort will be as “diluted and muddled” as all the rest.

There’s a deeper reason why governments shy away from the measures that are needed. The report's wealth of data sets out a stark if sometimes contestable picture of a divided society.  But no amount of data can really bring the lives of our fellow citizens to life. As the Brexit vote underlined, this is now a nation divided by class, geography, education, wealth, opportunity and race. Those divisions colour the way we live our lives, the way we see problems in society, the relations we have with others, and our political choices. The report, like many before it, stops short of setting out that reality. It’s easier to pretend that most of us pretty much agree on most things; but just few people don’t agree and they must be the problem. Predictably, much of the early coverage has focussed on the Muslim community and new migrants. If only it were so easy.

According to Casey “in this country, we take poverty, social exclusion, social justice and social mobility seriously” and we do it “across political divides”. Apparently “creating a fair, just society where everyone can prosper and get on” is a cornerstone of British values. Yet for page after page the report chronicles the serial failure of this benign consensus to tackle educational under-performance, and economic and racial disadvantage. If we all agree, how come we haven't done anything about it?

These problems are not certainly easy to solve, but more lip service is paid to tackling them than effort. The practical material issues documented here need addressing, but punches are pulled when hard answers are needed. Given the dramatic impact of mass migration on cohesion, is integration possible while current rates of immigration persist? Can we find the political will to tackle poverty and disadvantage when those who might benefit from the effort are divided against each other by suspicion, race, geography and values? After all, rather than progressive policies producing a cohesive society, social unity is the precondition for the introduction of progressive policies.

We don't actually actually agree on what our “fundamental values” mean in practice. We can all sign up to democracy and the rule of law, but as soon as those are put into practice – see the court case on Article 50 – we are divided. When judges are popularly seen as “enemies of the people” and a vote in an elected parliament as a threat to democracy, in what sense are law and democracy fundamental?

Casey usefully highlights how treating homeless families equally, irrespective of ethnicity and length of residence can create the perception that minorities are being favoured over long standing residents. Our differing views on what is “just” and how “fairness” are defined can tear us apart. Is it fair to favour the newcomer over the indigenous? Is it just to put length of time on the waiting list above housing need? We often don't even acknowledge the legitimacy of other points of view, let alone try to find common ground.

The continual invocation of Britain and British values lends an air of unreality to the report.  Most people in England include British in their identity, but Englishness and English interests are of growing importance. In a worrying development, some areas of England  may be polarising between a white Englishness and an ethnic minority Britishness. Integration won't happen without a shared national story that combines a unifying national identity with the acceptance that we all have more than one identity that matters to us. Ignoring the reality of complex and multiple identities closes off one essential way forward.

None of this means that the criticism of some reactionary and occasionally dangerous ideas and practices in the Muslim community should be ignored and not confronted. But in a country where the established church opposes homosexual relationships and praise for Vladimir Putin's Russia is now mainstream politics it is hard to believe that all our problems can be reduced to the behaviour of a minority of a minority community.

John Denham was a Labour MP from 1992 to 2015, and a Secretary of State 2007 to 2010. He is Director of the Centre for English Identity and Politics at Winchester University