West awakens slowly from suicidal slumber

IT is, by any measure, a sunny day when moralising elites are forced to eat their words. Only a few short years ago many were busily deriding Australia as an "international pariah" on immigration. Indeed, only last year our new citizenship test was labelled as nasty stuff by people such as journalist David Marr and former Liberal PM Malcolm Fraser.

Enter the British Labour Government, which last month announced its intention to introduce tough new citizenship tests and, get this, bring in immigration controls "based on the Australian model".

Far from pariah-dom, Australia is a role model on how to control immigration and integrate migrants.

More important, as Western nations learn from one another, each new step taken looks more confident and assertive than the previous one.

Finally, perhaps, the West is realising, as Britain's Chief Rabbi Jonathan Sacks said late last year, that "it is confidence in your own heritage that allows you to be generous to those of another heritage".

Old ideas that should have never been discarded are being revisited. Although the Brown Government is pitching this as a "vision of British citizenship for the 21st century", it is, in reality, an old one. Prime Minister Gordon Brown's vision of British citizenship as one "founded on a unifying idea of rights matched with responsibilities" marks a long overdue turning point in Western thinking, a return to more sensible times where basic Western values were asserted with confidence.

For the past few decades, the progressive fad of minority rights, fuelled by multiculturalism, has flourished. Once a hard form of multiculturalism took root, one that treated all cultures as equal, the values of the host country were effectively under attack. Cultural relativism morphed into a virulent strand of Western self-loathing where tolerance was reinterpreted to mean tolerating those intolerant of Western culture and values.

Brown's reforms are aimed at overturning that rights fetish, a counterproductive and indeed dangerously one-sided notion where people could demand of the state but the state could not demand of them.

These days the multiculti crowd is dwindling to a few stragglers. But they include people who should know better. Last month, Rowan Williams, the Archbishop of Canterbury, the spiritual leader of the world's 77 million Anglicans, called for the introduction of some aspects of sharia law into Britain and told the BBC that Muslims should not be required to choose between "the stark alternatives of cultural loyalty and state loyalty".

The cultural loyalty that Williams robustly defended explains why parts of British society are already unofficially dispensing their own form of sharia law.

A few weeks ago London's Daily Mail exposed how parallel courts were operating in Sheffield, Milton Keynes, Manchester, Dewsbury, Birmingham and other towns settled by the 43,000-strong Somali population. Violence within the Somali community is dealt with by groups of elders who meet to hand out punishments in the form of an apology and compensation to the victim. Aydraus Hassan, a Somali youth worker from Woolwich, told the Daily Mail that families rarely called in the police because they preferred their own system of justice. "This is how we have dealt with crime since the 10th century. This is something we can sort out for ourselves," he said.

Cultural loyalty also explains the heartbreaking reports of female genital mutilation among African communities in Britain. Last month, a Liverpool newspaper reported that, despite new laws to prohibit FGM, up to 90 per cent of women in some ethnic communities are mutilated.

African tribal elders are being flown into Britain to perform the mutilation. This is happening under the noses of authorities for the simple reason that Western nations such as Britain succumbed to the scourge of cultural relativism where migrants were allowed to openly spurn Western values.

Brown's reforms are a small but important step in reasserting the traditional three-way contract: majority tolerance, minority loyalty and government vigilance in both directions. That contract, well understood by migrants in the 1950s and '60s when they arrived with a sense of obligation to the new country, knowing what was expected of them, was scuppered by multiculturalism. In a sign that the British Government is finally learning the lessons of the past three decades of multicultural mayhem, the 60-page green paper published by Home Secretary Jacqui Smith mentions the M-word only once, as follows, quoting from an Aberdeen participant: "Multiculturalism is a two-way street; they must accept us and change too."

As Brown outlined in his speech in London to launch the reforms, British citizenship will depend on migrants entering into a contract where rights are matched with responsibilities. For example, he says, people are protected from crime but in return agree to obey the law. People can expect and receive services but in return will pay their fair share of taxes and have an obligation to work. Britain will support families but will expect families to take care of their own.

Importantly, the Brown Government will consider amending its Human Rights Act to create a new British bill of rights and responsibilities that will detail "not just what people are entitled to but what they are expected to do in return".

In line with Brown's notion of "earned citizenship", a new category of probationary citizens will not be entitled to full rights associated with citizenship. The Brown Government will explore whether some services - such as the right to post-18 education, the right to public housing and social security benefits - will apply only on full citizenship.

Probationary citizens will be required to donate to a fund to help finance local public services.

The Brown Government's reforms are an acknowledgment of the "progressive dilemma" - the conflict between solidarity and diversity - outlined a few years ago by David Goodhart, editor of the progressive Prospect. Coming from a member of the Left, Goodhart's observations packed a punch. He talked about us not just living among strangers but having to share with them.

"All such acts of sharing are more smoothly and generously negotiated if we can take for granted a limited set of common values and assumptions," he said.

The changes outlined by Brown are unashamedly about cementing solidarity, outlining a common identity and expecting migrants to sign on to the traditional social contract in an era of globalisation where more and more people born in one country want to live in another. It is Goodhart's thesis writ large and long overdue.

That Western governments are forced to articulate the importance of Western values and the traditional social contract tells you how far these core principles fell into disrepair. But at least, finally, it suggests that the West is slowly waking from i