“Polyculturalism, as Emmanuel Todd insists, is a crock. The theme of Western civilisation—which is a high point in the upswing of civilisation in general, Walt Disney’s Pocahontas (I and II) notwithstanding—denotes the deliverance of the individual from tribal or feudal subjugation. In the West, at least, I am still free, whatever my ethnicity, class, religious inclination, gender (or transgender) and so on, to settle with humanity and the world as I find it. I am free to enjoy and explore the universe as far as I am humanly able. I do not have to blow up the Buddhas of Bamiyan to accommodate the lunacy of my millennialist madness. I do not have to believe that the Islamic State has nothing to do with Islam. I do not have to spend my university years in a “safe space”.”
Nothing can be more certain than that the tribalisation of Australia will lead to a backlash, just as the bohemian revolution might have expected when its advocates and warriors made the elevation of “culture” above civilisation a key element of their plan to re-make society
If a Cold Warrior who died a half-century ago were to return today he might be surprised. Two ideologies are currently at war with Western civilisation, but neither of them is Marxism-Leninism. It is the dictatorship of bohemia—not the dictatorship of the proletariat—that is upon us. And while we allow an unreconstructed bohemian-leftist ruling class to call the shots, the West will continue to appease the other great anti-bourgeois movement of our era, Islamic revivalism.
Roger Sandall’s seminal The Culture Cult: Designer Tribalism and Other Essays (2000) nominates Jean-Jacques Rousseau as bohemia’s “exemplary original”. According to Sandall, Rousseau’s rejection by French society instigated his hostility towards intellectual virtuosity and the greatest thinkers of the time. Whereas the sophisticated Parisians were false and perverse, asserted Rousseau, the mythical “Noble Savage” was natural and dignified. The revolt of the civilised against civilisation had begun.
Ressentiment also informed the views of the German philosopher and critic Johann Gottfried Herder. Many speak of Herder’s passion for “cultures” as a sign of the man’s open-mindedness and affection for humanity; but not Sandall, who draws the portrait of a provincial intimidated by the erudition of the French philosophes. Herder’s assertion that every last primitive clan has “its own irreplaceable contribution to make to the progress of the human race” was less a celebration of diversity than a tribal dagger aimed at the heart of civilisation. Sandall’s designation of Herder as “the father of multiculturalism” is not intended as a compliment.