Showing posts with label Flemish nationalism. Show all posts
Showing posts with label Flemish nationalism. Show all posts

Monday, October 22, 2012

The municipal elections in Belgium 2012

                Nothing is beneath the dignity of our attention, so even the municipal elections of Belgium, last Sunday 14 October 2012, can be deemed to have their importance. I cannot discuss every trend that came out of the results, but a few stand out.

                On the Walloon side, little remarkable happened. All four established parties (Socialists, Liberals, Christian-Democrats secularized as “Humanists”, and Ecologists) held their own, the Socialists even strengthening their dominant position. Some personal issues are of some interest, e.g. how a coalition managed to oust the 20-year mayor of Molenbeek, Philippe Moureaux; this coalition was engineered by the Christian-Democrats in revenge for their own ousting from the coalition in the city of Brussels, where the Socialist mayor Freddy Thielemans strengthened his position.

On the Flemish side, however, something of a revolution took place. The papers were most vocal about the giant victory of the N-VA (“New-Flemish Alliance”). From a marginal alliance partner of the Christian-Democrats in one go to the status of biggest party of the country with more than a quarter of the vote in its own right, it is indeed impressive. Partly, this was a reaction of indignation by the electorate against the latest government formation, in which the classical parties sold out the Flemish nation’s rights badly. Partly, it was because the N-VA has placed itself on the map as a decent conservative party. But it remains to be seen whether they will live up to this new image: the party is as  yet a bit inconsistent and ideologically amateurish. The rightward slant is at any rate undeniable: its rather leftist mayoral candidate in Ghent with a Socialist past, Siegfried Bracke, won comparatively little, whereas their candidates with a right-wing image or past, like Bruno Stevenheydens in Beveren, Karim Van Overmeire in Aalst and party president Bruno De Wever in Antwerp, won hugely.

Not that they can enjoy their newfound power in many places, for the traditional parties have mostly ganged up to keep the N-VA out of power, even if it is the biggest party. In the city of Halle, for instance, the mayoral candidate Mark Demesmaeker ended first but was unexpectedly bypassed by a coalition of the losers. But the N-VA knows how to play the same game: in Bilzen, MEP Frieda Brepoels will be the mayor, replacing her meritorious ex-party comrade (now Christian-Democrat), mayor Johan Sauwens. And in Kortrijk, N-VA supported the coup de théatre by Vincent van Quickenborne, who leaves his ministership in the central government to oust the sitting mayor, former minister De Clerck. For the first time in 150 years, Kortrijk will have a Liberal mayor instead of a Christian.

The Green Party gained somewhat, though a big progress in votes could not save their mayor Ingrid Pira of Mortsel, where yours truly happens to live; the N-VA was bigger there, as in most towns around Antwerp, where they will have a number of mayors. The far-left Partij van de Arbeid (“Labour Party”) put itself back on the map in Antwerp and a few other  towns. The traditional parties all lost somewhat. The victories of the Socialists (at least seemingly, for the real winner was their Green alliance partner) in Ghent and of the Liberals in Tongeren and Mechelen are the opposite of the general picture. But the big loser was the Christian-Democratic Party CD&V.

                In terms of votes, they held out fairly well, slightly better than the Socialists and Liberals. But given their deep implantation in Flemish society, their loss of ground is definitive and a major contrast to their past omnipresence. The decline of the Christian-Democratic party is another step in a long-term decline, combining the structural evolution of people becoming less religious and at any rate less Christian, with the conjunctural disappointment at the party’s selling out the rights of the Flemish people in the latest government formation. Its proverbially incompetent president Wouter Beke tried to put a brave face on his defeat, lying that his party was still the greatest at the municipal level. It is still the dominant party in some rural area, but with the loss of the cities of Aalst, Bruges and Kortrijk, it has very little power in the centres anymore.

This can be compared to that political family’s fortunes in the neighbouring countries. In the Netherlands, the CDA (“Christian-Democratic appeal”) was reduced in the last few years to one-third of its strength, marginalized into irrelevance from what till recently was the natural party of government which mostly furnished the Prime Minister. Its line was centre-left, its tradition and voters centre-right, and once they were presented with an alternative (including Geert Wilders’ anti-Islam party), they left the party in droves. The problem here, as in many parties, is that the voters have their private opinions at ease, while the public figures who sit in parliament are influenced by leftist fashions: either because they really believe these, or because they play to the gallery out of fear that centre-right opinions will be punished by the leftist opinion hegemons. In Italy, the Democrazia Cristiana, for decades in government and the natural partner of the Americans in containing the Communist threat, simply collapsed and disappeared. In Germany  by contrast, the Christian-Democrats profiled themselves as a mildly but consistently conservative party, where Christians and secularized people feel equally at home, so that it survived the secularization of the population unharmed.

                The other big news of these elections was the huge defeat of the Vlaams Belang (VB, “Flemish Interest”, formerly Vlaams Blok, “Flemish Bloc”), also a Flemish nationalist and resolutely separatist party, but known mostly for its anti-immigrant stance. Well, the party spokesmen will say they are not anti-immigrant per se, that they welcome people who are willing to throw in their lot with the natives and become Fleming with the Flemings. But they are perceived as so anti-immigrant that they are shunned by all other parties including the N-VA and kept locked in a cordon sanitaire, i.e. an agreement to boycott them. While increasing its share of the vote constantly, it never took part in exercising power at any level. All kinds of things were tried to counter its influence, including a trial which outlawed the party and forced it to refound itself.

Its presence became counterproductive, as the other parties felt compelled to take the opposite view or at any rate carry out the opposite policies. Thus, the Vlaams Belang was at its strongest around 2004, when the other parties agreed to the Fast-Belgian Act, the most liberal nationality law in the world. More restrictive immigration policies in the European countries have been enacted by the mainstream parties, and all the more so if they had no sizable anti-immigrant parties to define themselves against.

In the nineties, as the Vlaams Blok was going from strength to strength, Prof. Johan Leman, appointed as director of a government centre to combat “racism”, meaning this party, remarked that the answer to the Vlaams Blok was a decent centre-right party which could attract its voters. At the time, there was no such alternative. The parties which the left (and hence the media) likes to describe as centre-right, namely the Christian-Democrats, the Liberals and also the Volksunie (= an earlier incarnation of the N-VA), all rejected that label and pursued centre-left policies. So, they failed to attract VB voters. But now, the new leader of the N-VA, Bart De Wever, managed to give the party a centre-right image at last. He lauds Theodore Dalrymple and Roger Scruton, makes deals with David Cameron, and writes his own conservative column in a leading newspaper. So, his party at long last gave the electorate their decent centre-right alternative. This was just what the voters had been waiting for. Now they want the party to be true to its promises.

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Wednesday, May 2, 2012

Meera Nanda against Hinduism and its friends: (7) Hindu and Flemish nationalism

Meera Nanda, the slanderer, says I have one foot in Flemish nationalism and one foot in Hindu nationalism (2009). And of course I have written in Flemish nationalist magazines, both to praise and to criticize. But what I have written does not follow some party-line. In particular, I am anything but a “nationalist”. One of the chapter titles in my book Decolonizing the Hindu Mind was “Nationalism as a misstatement of Hindu concerns”. (p.474) I wrote quite a few articles against Flemish and Belgian nationalism and a whole book against Hindu nationalism: BJP vis-à-vis Hindu Resurgence, published by the fabled Voice of India, Delhi 1997. Indeed, I already expressed my scepticism of all nationalisms as far back as 1991, in my book Ayodhya and After.

It is especially my articles against Belgian nationalism which have endeared me to the Flemish nationalist media and opened  their columns for me. In my youth, I had little notion of Flemish nationalism, and Belgian nationalism was an object of fun. As Flemish emancipation gained ground, Belgian nationalism acquired teeth and became worthy of opposing once more. If Flemish nationalism were in the ascendant and had a state at its disposal, I would probably oppose it formally, but that is not the case. So I vocally oppose Belgian nationalism instead. But I speak decent French (certainly better than their Dutch), have friendly relations with many Walloons and deplore  it when the Flemings of my children's generation speak English with their Walloon peers. The borders in this part of the world have run every which way, so I have no attachment to any borders nor to any nationalism.

What Meera Nanda writes about my Flemish nationalism is of one kind with so much that she writes, viz. vicious nonsense. It also has nothing to do with Voice of India, which she seeks to slander with anything she can find. I discovered Flemish nationalism only after discovering Hindu nationalism, and I never spoke nor wrote about it in India. But in spite of herself, she does have a point: there is a similarity between the Hindu and the Flemish situation.    

The Hindus are a religiously defined society, the Flemish are a linguistically defined society, and both form the majority in their respective countries, India c.q. in Belgium. Both are non-racial societies and have lost many members: racially theirs, but effectively part of the enemy camp. Their enemies are partly taken out of their own flesh. They are moreover proud of their conversion and look down on their ancestors. (That is why it was misplaced of Guru Golwalkar in his famous quote from We, 1939, and of Subramaniam Swamy in “How to wipe out Islamic terror”, DNA, 16 July 2011, to insist that the Indian Muslims must remember their Hindu forebears: as if all Muslims in the world don’t know that their ancestors were non-Muslims. Mohammed even located his own mother in hell because she was inevitably a Pagan, and that is also where all Hindus are or will be according to the Indian Muslims.)

They are decried for being the majority when in fact they turn over backwards to please the minority community. Both have in common that they are denounced abroad by ignorant people as an overbearing majority when in reality they are badly on the defensive. Their opponents are naturally nationalistic, every one of them, whereas they themselves have an opposition inside their own ranks. It took a Flemish author, viz. myself, to appreciate how the Hindus in India can be a majority numerically but a minority politically.


The Flemish also pay for the Walloons just as the Hindus pay for the Muslims. Even when Flanders was poorer than Wallonia, the first 130 years or so of Belgium (founded in 1830) there was a stream of money from Flanders to Wallonia. And now it has become a torrent, proportionately bigger than the stream of money from West to East Germany. Similarly, Hindus are on average more industrious and hence richer than Muslims. About the intrinsic poverty of Indian Muslims, falsely implied by Nehruvian secularists to be because of their oppression, it was observed: “It is curious how markedly for evil is the influence which conversion to even the most impure form of Mahomedanism has upon the character of the Panjab villager; how invariably it fills him with false pride and conceit (…) and renders him less well-to-do than his Hindu neighbour (…) When we move through a tract inhibited by Hindus and Musalmans belonging to the same tribe, descended from the same ancestor, and living under the same conditions, we can tell the religion of its owner by the greater idleness, poverty, and pretension, which marked the Musalman, it is difficult to suggest any explanation of the fact.” [Census Report 1881, Province of Punjab vol. I (p.103-4), quoted from A History of Sikhs by Hari Ram Gupta, and by Sarvesh Tiwari on his blog.]

Another similarity is that both the Flemish and the Hindus opted for multiculturalism whereas the Walloons and the Indian Muslims sought a territorial “solution” and followed the Brezhnev doctrine: what’s mine is mine, what’s yours is up for grabs. When a lot of Flemings went to the Walloon industrial areas, the Flemish movement advocated a generalized bilingualism: one Belgium with two official languages everywhere. The Walloons however blocked it and imposed the linguistic frontier in 1932,with the understanding that South of it would be unilingually French and North of it, French would also remain the elite language. Thhe many Flemings remaining in Walloon territory were forced to become Walloon, and some of their descendants are now the worst enemies of their ancestral community. The Muslim electorate massively voted for Partition in 1945, drove most Hindus from West Pakistan in 1945 and the same more gradually in East Pakistan or Bangladesh, but kept India as a joint account where Muslims were not only welcome but even enjoyed certain privileges.

Similar is also the way the French-speaking Belgians and the Indian Muslims have managed to confirm their privileges through legislation and the creation of institutions. Thus, the bolts in the Belgian Constitution to “protect” the numerical minority and prevent the majority from ever acting like a majority, or the notion of “secularism” and the Article 30 protecting only minority institutions in the Indian Constitution. For the majority, there are institutions rewarding pro-minority opinions, such as the King Baudouin Foundation c.q. the Rajiv Gandhi Foundation.  

A difference is of course the nature of the opponent: we can think of the French in different terms from anti-Flemish imperialism (indeed, when the French are on the defensive, as in Québec, the Flemish sympathize with them), whereas Islam is intrinsically anti-Pagan and hence anti-Hindu. The Indian Muslims have killed a few million Hindus within living memory, whereas the occasion when the French killed a handful of Flemish lies centuries in the past. Or to revert that: the Hindus are being tested a lot harder than the Flemish for their patience with the other community. Whenever the Hindus kill Muslims, it is highlighted and much is made of it, but what is truly remarkable is the many occasions when they don’t react. They are, in India as much as in Pakistan and Bangladesh, frequently subject to Islamic petty terror, but only react in kind after several occasions when Islamic violence really gets out of hand.

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