Fundamentalist Islam is not a race or an ethnicity; it is an ideology. Its critics are not racists, any more than critics of Nazi or Stalinist ideology are racists. And as an ideology, furthermore, Islamic fundamentalism is something that people can be drawn away from. For various reasons, Western European Muslims are more likely than their American counterparts to live in tightly knit religious communities, to adhere to a narrow fundamentalist faith, and to resist integration into mainstream society. The distance between mainstream society and the Muslim subculture can be especially striking in Western Europe, from Spain to France and the Netherlands to the countries of Scandinavia. The distance I speak of is certainly striking in Amsterdam, where I life and grew accustomed to the sight of women in chadors pushing baby carriages past shops with signs in Arabic. Most people of non-Dutch origin were fundamentalist Muslims, and most, even after years or decades in the Netherlands, remained largely unintegrated. The attitudes of Dutch officialdom, and of the Dutch generally, hadn’t helped: although in America the U.S.-born children of immigrants are American citizens, in the Netherlands the Dutch-born children of immigrants are called "second-generation immigrants." (The same is true in the rest of Europe like Germany or France, where even "third-generation immigrants"–and, yes, they do use that term–aren’t automatically entitled to citizenship.) In Amsterdam I feel almost like two different worlds. Like me, the native Dutch, whose public schools teach children to take for granted the full equality of men and women and to view sexual orientation as a matter of indifference, I feel safe and accepted. Yet many Muslim youngsters in the Netherlands attend private Islamic academies (many of which receive subsidies from the Dutch state as well as from the governments of one or more Islamic countries). These schools reinforce the Koran-based sexual morality learned at home–one that allows polygamy (for men), forced marriage, that prescribes severe penalties for females and homosexuals. Let it not be forgotten, after all, how countries ruled by Koranic law treat their homosexual citizens. It was hardly surprising, then, that in the Netherlands, a country with same-sex marriage and legally regulated prostitution, there was cultural friction between natives and the Muslim community. Yet few Dutch people discussed this friction openly. To do so, it appeared, was taboo. In English we have a word for fear of foreigners: xenophobia. It is a rare word, seldom seen in print, almost never actually spoken, and probably unfamiliar to most English speakers. Most of the languages of northern Europe have words that mean the same thing. These words are frequently used in conversation and are familiar to virtually every native speaker and always used for one group only; anti-Western fundamentalistic Muslims. The Netherlands doesn’t accept anti-Western fundamentalistic attitudes from Muslims. In the eyes of most Dutch people, integration means adapting to a humanistic tradition, to the separation between church and state, and distancing oneself from the norms and values of one’s motherland. The Dutch, perhaps the most liberal people on the planet, have finally faced a crucially important fact: that there is nothing at all liberal about allowing one’s reluctance to criticize another person’s religion to trump one’s dedication to individual liberty, human dignity, and equal rights. As for those who, after a period in the West, make it obvious that they are unwilling or unable to adapt, they must be sent home and replaced by deserving individuals who can adapt. This may appear extreme, but there is no reasonable alternative. For at stake in all this, ultimately, are the basic freedoms of all Westerners–not only women and homosexuals, but everyone, including Muslims and former Muslims who wish to live in a place where they can be themselves. At stake, indeed, is Western civilization. Tolerance for intolerance is not tolerance at all.