[update below] [2nd update below] [3rd update below]
This is the first post I’ve had on what happened in Cologne on New Year’s Eve, though I’ve been riveted to the story and its aftermath since it broke in the days following that calamitous evening. My immediate reaction—apart from indignation over the actions of the hordes of men—was that the perpetrators were most certainly not recently arrived Syrian refugees. This made no sense to me and for a variety of reasons (that need not be elaborated upon here). And my supposition was correct, as police and journalistic accounts have revealed that the men were mostly from the Maghreb and undocumented migrants, not refugees.
As for why the men behaved toward the women in the way they did, the link with religion, i.e. Islam, was prima facie nonsensical, as if a mob of several hundred drunken non-Muslim men would have behaved differently. Not that there are not specific issues with gender and women in public space in a number of Muslim (mainly Arab) societies. On this, one naturally thinks of the numerous incidents reported in Egypt over the past several years and of feature films on the general subject. As I wrote in a post on one of these some 3½ years back
The attack on [CBS reporter] Lara Logan [in Cairo’s Tahrir Square in February 2011] no doubt gave many Americans the unfortunate impression that Egyptian/Arab men are misogynistic a**holes and that there is something sick about those societies. Well, there are indeed such men in Egypt—as there are everywhere—and on the matter of gender relations there are some issues that are specific to that part of the world. But it has to be said that Egypt was not always this way. When I lived in Cairo in the mid 1980s it was absolutely one of the safest cities in the world, on a level with Tokyo, and that likely had less crime than even Oslo or Stockholm. One could leave one’s apartment door unlocked and walk about anywhere at any time of the day or night without the slightest worry. And this was also the case for women too (maybe not late at night, but then hardly anyone went out late in Cairo back then; the city was asleep by 11 PM). The situation has changed considerably over the years, with the worsening economic conditions for so much of the population, overwhelming population density, etc, etc. Egypt is incontestably a coarser, more violent place nowadays than it was in past decades.
In reading the polemics over Cologne, of the European and North American commentators who have tried to establish a link between the men and the fact they were from Muslim cultures, I was reminded of my visit with relatives in India some twenty-five years ago, where a 16-year-old cousin (a few degrees removed) told me that she avoided walking around the center of the city (Allahabad) even during midday, as she was constantly harassed by groups of men (whom she specified were mainly country bumpkins recently arrived in the city). And, as one knows, there have been numerous incidents (reported in the international media) of gang rape in Indian cities, which, until proof to the contrary, were not committed by Muslim men. Indian cities are not necessarily safe spaces for unaccompanied young women.
Whatever cultural variables one may isolate regarding the men in Cologne, the determinate ones were, I will venture, the mob and inebriation. On this, one recalls New York City’s Puerto Rican Day parade in June 2000, during which dozens of women were sexually assaulted by packs of men (e.g. here, here, here, and here). And none of the men arrested or otherwise identified were refugees and/or from Muslim cultures.
One thing Cologne and New York City in June 2000 had in common: the police were not present. The packs of alcohol-imbibed young men had free reign of public space.
What is prompting me to write about Cologne at this particular moment is a debate/polemic on the subject that has been raging this month, including this weekend, which was initiated by the now well-known Algerian writer and commentator Kamel Daoud, who published a full-page tribune in Le Monde dated February 5th, “Cologne, lieu de fantasmes,” in which he sought to establish a link between what happened on New Year’s Eve and Islamism, and which he followed up with an op-ed in The New York Times (February 14th) carrying the titre de choc “The sexual misery of the Arab world.”
Daoud’s linking of Cologne with Islamism and sexual pathologies in the Arab/Muslim world was too much for a certain number of readers. Nineteen MENA specialist academics of varying nationalities thus signed a tribune in Le Monde dated February 12th, “Nuit de Cologne: ‘Kamel Daoud recycle les clichés orientalistes les plus éculés’” (Kamel Daoud is recycling the most hackneyed Orientalist clichés), which was translated into English by the Jadaliyya webzine, under the title “The fantasies of Kamel Daoud.” A full-throttled polemical pushback, with no mincing of words. Disclosure: I know several of the 19 signatories personally and am personal friends with the tribune’s veritable authors.
My dear friend Adam Shatz, who published a profile of Kamel Daoud in the NYT Magazine last April—and with the two becoming good friends—had a few issues with the critique of Daoud, but was also disturbed by what he considered to be excesses by his friend. So he wrote him a letter/email several days ago and which prompted a response by Daoud, the two being published in Le Quotidien d’Oran this week (here and here) and then together in this weekend’s Le Monde, under the title “Kamel Daoud et les ‘fantasmes’ de Cologne, retour sur une polémique.” It’s a moving exchange between two friends, not to mention intellectuals.
On making sense of what happened in Cologne, the best analysis I’ve seen is a lengthy article that led Le Monde’s Culture & Idées supplement (February 6th), “Cologne: peut-on expliquer cette nuit de cauchemar?” by Frédéric Joignot. The lede: “Faut-il voir dans les agressions sexuelles massives de la Saint-Sylvester une conséquences des rapports compliqués qu’entretient le monde arabo-musulman avec les femmes et leurs corps? Plusieurs thèses s’affrontent.” Several major French MENA specialists weigh in. As the article is behind the wall, I’ve copied-and-pasted it in the comments thread below for non-subscribers.
While I’m at it, The New Yorker (February 8th-15th) has a must-read article by staff writer Elif Batuman, who’s Turkish-American, “Cover Story: The head scarf, modern Turkey, and me.” Don’t miss this one.
UPDATE: The Adam Shatz-Kamel Daoud email correspondence has been translated into English, by Elisabeth Zerofsky, and posted on the blog of the World Policy journal. (February 26th)
2nd UPDATE: The
intellectual food fight debate over Kamel Daoud’s February 5th Le Monde tribune has continued into the second week of March, with all sorts of intellos, talking heads, and even politicians (qui ont perdu une bonne occasion de se taire) weighing in. As for contributions by the principal parties to the debate, Thomas Serres (one of the 19 signatories of the counter-tribune) launched a polemical salvo, “Autopsie d’une défaite et notes de combat pour la prochaine fois,” in the neo-anarchist Article 11 (March 2nd); Adam Shatz wrote a follow up, typically thoughtful essay on “The Daoud Affair” in the LRB Online (March 4th); Muriam Haleh Davis (one of the 19) has a post in the World Policy Blog (March 7th), “The ‘Daoud Affair’ sparks debate;” and Kamel Daoud penned a column entitled “Mes petites guerres de libération” in Le Quotidien d’Oran (March 7th).
3rd UPDATE: Olivier Roy is interviewed in the April 7-13 issue of L’Obs on a variety of topics, one of which is Cologne and the controversy over Kamel Daoud’s position. Here’s the question and Roy’s reponse
A la suite de votre tribune «Cologne ou “le tartuffe féministe”», parue dans «Libération», on vous a reproché d’apporter votre caution au «procès en sorcellerie» intenté au romancier algérien Kamel Daoud pour ses propos sur les violences sexuelles en Allemagne. Vous dénonciez en effet l’analyse culturaliste des agressions du Nouvel An. Quelle était votre intention ?
J’avais précisément refusé de signer la tribune contre Kamel Daoud. Car ses signataires, dont beaucoup me sont proches, me l’ont évidemment proposé, et j’ai décliné, parce que, si je partage leurs idées, je ne partageais par leur indignation. Pour ma part, je n’attaque pas Kamel Daoud, qui en tant qu’écrivain a le droit d’écrire ce qu’il écrit et d’être excessif, de même que chacun a le droit de critiquer ses opinions.
Ce que j’attaque, c’est l’idée qui traîne désormais partout qu’un musulman harcèle parce qu’il est musulman, et qu’un Européen harcèle parce qu’il a une pathologie particulière. Je ne comprends pas cet essentialisme. Qu’on nous dise qu’il y a une culture musulmane machiste, oui ; que la société algérienne soit une société où les femmes ont beaucoup de mal à aller dans l’espace public, oui. Mais qu’ensuite on nous décrive les musulmans, où qu’ils aillent, comme se trimballant avec un petit logiciel culturel de violeur potentiel dans la tête, non.
A contrario, on dit que les Occidentaux respectent la femme. Mais quand Cécile Duflot se fait siffler à cause de sa jupe à l’Assemblée nationale, ce n’est pas le petit beur de banlieue qui siffle ! Nous sommes dans des sociétés où le féminisme est un combat permanent. Le machisme est certes prégnant en Méditerranée, dans des sociétés qui n’ont pas fait Mai-68, mais il n’est pas spécialement religieux et, surtout, c’est la chose la mieux partagée au monde. Regardez Donald Trump.
I agree with Roy, needless to say.