Showing posts with label Utrecht. Show all posts
Showing posts with label Utrecht. Show all posts

1/31/2009

's Lands wijs, 's lands eer: an Erasmus stay in Utrecht


After five months spent in Utrecht, a city located in the centre of the Netherlands, it is high time I wrote down 'a few things' about my Erasmus stay. Since I wanted to give a full account I did not pay any attention to the length of this blog entry, which resulted in it being the longest on this blog to my knowledge. Sorry about that but I needed to explain everything.

First of all, when we were asked to state which cities we would like to go to as Erasmus students, I did not choose Utrecht — simply because this destination was not in the list. So I was rather surprised to find out just before the Easter break that I was going to study in Utrecht for five months. Magali and I were the first students from Namur to go there, so we would be like scouts doing reconnaissance work.


As to administrative matters we did not meet enormous difficulties because the University of Utrecht (Universiteit Utrecht) runs an International Office devoted to exchange student matters. We filled in the forms, sent pictures and so on, and we were effectively enrolled before you could say ‘Jack Robinson’. However, since course programmes change from year to year we had to adjust our 'choice of courses' form in order to comply with all requirements. We had to take at least a course in each of the two target languages — obviously — and at least a grammar-oriented course as well as another focusing on literature. Since all courses were worth 7.5 ECTS credits, only three different courses would do to reach the minimum of 21. My final programme consisted of the following three courses (which I will get back to later):
Everything being taken care of by the university, I did not have much to worry about, except finding a room… Prof. Mettewie strongly advised us not to ask for accommodation via the host university for fear of ending up renting a very expensive room shared with another Erasmus student. Instead we would have to look for a room in the private market so as to live with Dutch people. Due to a busy schedule I only started looking in July via a website called Kamernet.nl. Basically you have to pay:
  • € 12.95 to post an advertisement valid for one month (‘urgente oproep’) in which you state that you are looking for a room and present/sell yourself
  • € 10 to be able to post ten reactions to housing offers. For instance you spot a place that suits you (e.g. not too far from Utrecht and its surroundings, access to the Internet…) and then you send a reply to that advertisement.
However, the Dutch have a very different housing system: in Belgium when you are interested in renting a room, you tell the owner and you can immediately have it; in the Netherlands it is the flatmates who choose you. In a way you have to win a contest to get the room — which is totally outrageous in a country praising ‘equality’ as its main value. (*Cough*) I mean, the idea of selection is in absolute contradiction with that principle of equality, even more so since the Dutch hardly ever take the trouble to write back to tell you why you were not ‘selected for the second round’, so to speak. Indeed, if you do receive an answer you are invited to a ‘kijkavond’, i.e. an informal meeting with all the (potential) flatmates. Then again you can be discarded like an old smelly shoe if they do not like you. Let me now describe how all of this dreadful machinery ruined my summer holiday.

From July to the beginning of September I sent 36 reactions (i.e. a kind of motivation letter telling the owner why you would like to rent his/her room and why you are the perfect candidate) in total, which means I spent nearly € 40. I always received the same automatic replies:
  • Helaas heeft de verhuurder besloten om jou niet uit te nodigen voor een bezichtiging. Geen nood: elke maand worden ruim 6.000 nieuwe, actuele kamers aangeboden op Kamernet.nl. We wensen je veel succes met het vinden van een kamer. We doen elke dag ons best voor je! [My foot, once again, SL.]
  • De verhuurder heeft deze kamer van Kamernet.nl verwijderd. Dit kan het volgende betekenen: 1) De verhuurder heeft al voldoende reacties binnen en zal in de komende dagen enkele geschikte kandidaten uitnodigen. 2) De verhuurder heeft al enkele geschikte kandidaten gevonden en heeft geen behoefte aan meer reacties.
When you receive those replies more than 30 times you get depressed, I can tell you. You start wondering whether your proficiency in Dutch is really bad (which would explain why they do not reply) or your hobbies and personality do not appeal to them… I started cursing the Dutch housing system. Only two girls had the ‘kindness’ to send me this :
Beste Simon,

We hebben al een leuke huisgenoot gevonden.
Bedankt voor je reactie en interesse.

Met vriendelijke groeten,

(Signature)


Beste Simon,

bedankt voor het reageren maar wij hebben een keuze kunnen maken.

Met vriendelijke groeten,

(Signature)
Simultaneously I paid for a ‘urgente oproep’ and prolongated it for a month, which cost about € 25 in total. I was much more successful than through the replies, because I received a bit more than half a dozen offers, some of which were plainly commercial (i.e. already making an appointment and not showing any pictures), while other rooms were simply outrageously expensive, up to € 550 per month — exclusive of Internet, gas, water and electricity costs!

Nevertheless, I also received four serious offers. For the first one it turned out that I was invited to buy the room(!); for the second offer I was invited for the first time to a ‘kijkavond’. However that day I left home with a bit of delay and I was stuck in a traffic jam (due to an accident involving… Dutch caravans!) so I called the guy to postpone the meeting. One day later I got an e-mail telling me I did not even have to come because they had found ‘een gezellig huisgenootje’ in the meantime. This is the moment when I realised that finding a room was basically a contest. The third ‘serious’ offer I received was the following:
Beste Simon, Ik zag op Kamernet.nl dat je woonruimte zoekt. Ik heb het volgende in de aanbieding: ruime kamer in schitterend historisch pand gezellige binnenstad van wijk b duurstede, m tuin, ligbad voorzieningen, goede busverbinding 15 min. met stad Utrecht, in nood mag mijn wagen gebruikt.. Met vriendelijke groeten, Albertha Liewes
As this was the only option I had, I told the lady that I was interested in the room. We made an appointment and so we (my mother and I) rode 200 km to Wijk bij Duurstede, a picturesque town lying 25 km from Utrecht. When we arrived I already did not like the place very much: I found it had something strange and unpleasant to it — don’t ask me why. We visited the house… and we were stunned (in the literal sense of ‘shocked, unable to react, astonished’):
  • the lady was not particularly clean; she was some sort of a painter and poetess;
  • the ‘fully-equipped kitchen’ did not even have a fridge;
  • the ‘20 vierkante meter’ room was actually much smaller and located in a non-isolated attic. Besides, no bed nor any furniture was provided and the absence of any heating could not remain unnoticed;
  • however, there was a chimney in the living room with a large heap of ashes on the floor;
  • the bathroom was in a complete state of filth;
  • finally, before we 'got the hell out of there' one of her two smelly dogs peed on the floor.
We discussed the rent: she first told us it was € 350 but after we pretended that Belgian rooms (like the French, the Dutch do not call a student room 'kot', but 'kamer') were never as expensive she reluctantly agreed to lower the price to € 300. We left the house telling the lady we had to ask my father’s opinion before taking any decision — which was not true at all, but this way we could 'elude'. On the way back we all kept silent for a while because we were in such a state of shock. There was no way I would rent this room, even if it was the only option I had so far. Once I was home my mother and I knocked back a glass of whisky (a first for both of us) and I sent Mrs Liewes a diplomatic response. The next day she retorted (I keep the layout as it was):
Goedemorgen Simon,

Er is overal centrale verwarming in het huis,

en ik heb een huish hulp verder. (typisch een moederopmerking)

U bent blijkbaar niet bekend met het hollandse systeem.

AArdgas, ! Het huis is juist zo sober ingericht qua stijl,

om het aurhentieke te benadrukken,

het omgekeerde van Belgie waar de ouderwetse pluche kleedjes nog op tafel liggen.

enzov.

De open haard is luxe erbij, de vaatwasser ook.

Gelukkig heb ik mensen voo de huur gevonden!

die de 16de eeuwse sfeer weten te waarderen.

Gr Alberdina Liewes

nb je nederlands was houterig en te formeel
So she dares to complain about my ‘wooden Dutch’ while she makes a lot of spelling mistakes… You will conclude from other examples that the Dutch display all sorts of paradoxes…

One week later I was invited to come and visit a room in Overvecht (northern suburbs of Utrecht) that a student rented for € 260. So, once again we rode to Utrecht to meet the guy and his flatmates. We chatted a lot, told each other where we came from, which were our hobbies (surprisingly we had a passion for the same films) and that kind of things. However, there was filth all over the place and the bathroom was rather disgusting but I was ready to make an effort and clean it up myself, I thought. I was quite confident about getting the room but I was told that there was another candidate… They could have bothered to tell me that beforehand! Especially because my ‘opponent’ eventually got the room: he looked more desperate than me because he was Italian! Once again I cursed the Dutch.

I felt so helpless. Kamernet.nl did not help me at all although I spent more than 50 euros plus another 100 to go to Utrecht and back again… Being that close to the beginning of the academic year I decided to wait until I got to Utrecht to continue my search for a room. Fortunately, Magali had rapidly found a room (notably thanks to her skills at playing the piano) so she kindly accepted to house me for some time.

I arrived in Utrecht on 3 September with very little enthusiasm left. Magali and I had to meet a 'studieadviseur' to assess our proficiency in Dutch and thanks to her we enrolled for a course (Betekenis in taalgebruik) which was not open for 'bijvakkers' (i.e. people not studying full course programmes). During the following days we attended a general introduction for all exchange students, an introduction in the Faculty of Arts as well as a city tour with ESN, the Erasmus Student Network association in Utrecht. Its board members organise all sorts of activities for exchange students throughout the year, like excursions and sports tournaments, and even a tour of Utrecht canals on a canoe.


However, most of these activities were organised on Fridays and since I always had lectures on Fridays I have never been able to attend them. I could have visited Rotterdam, Amsterdam, North Holland and Leiden (among others) and I could have taken part in an excursion abroad — a weekend in Brussels andBruges, which would have been pointless anyway.

Let me get back to my housing problem: on the introduction day in De Uithof (i.e. the university campus where most of the faculties are located, a bit outside the city) I spotted an advert for a room in Bilthoven, approximately 8 km from the city centre. I gave the person a phone call and we met on Sunday 8 September. When I entered the apartment I was astonished by its cleanliness. The owner,Mostapha , was a Moroccan immigrant who was very kind and thoughtful. He showed me the room that was about eight to ten square meters and was already equipped with a bed. We then chatted, I explained my problems with finding accommodation, I told him about my studies, etc. I was also surprised when he said I could have the room immediately — definitely the opposite of what I had become used to. He simply wanted two 'logés' to help him pay his own rent. My rent would amount to € 250 all inclusive, which is a trifle in comparison with prohibitive rents everywhere else. I was so pleased with all this (a nice room with a view on a railway, a big fridge, access to the Internet, a television, and a clean and quiet environment) that I accepted to take the room. The very next day I moved in; I was ready to face a whole term in Utrecht.

2/3 of my room, just after I moved in.

Let's now move on to the teaching system and the courses that I took. First of all you have to know that the semester is split in two 'blokken' of two months each during which entire courses are given. In a way, having a course that lasts only for nine weeks is nice when the material is boring, but it is very annoying, too: you've just started getting used to a particular subject and then suddenly you have to stop… Second, as mentioned above I had three courses: Dutch Present-Day society and Betekenis in taalgebruik during the first blok, and Introduction to Old and Middle English during the second blok.

Dutch Present-Day Society was a very nice and interesting course which — obviously — discussed the Netherlands ('From the Queen all the way down to the coffee shops"), especially since it was attended only by exchange students, so that we could learn about each other's opinions during the weekly tutorial. Our teacher, Mrs Besamusca gave very lively lectures to introduce us to some aspects of the Dutch way of life (pragmatism, the ' gedoogbeleid' and so on) and make us think about multiculturalism. We had lots of reading to do and we had to write four essays — some of which you can read on my blog. Moreover we made an excursion to The Hague and visited the Parliament, among others.

The goal of Betekenis in taalgebruik was to introduce us (a group of about thirty people, including Magali) to logics applied to language. We started from theories about sets ('verzamelingen') and elements and then we built up our logical knowledge so as to be able to decompose sentences and translate them into the logical language (i.e. the so-called 'predicaatlogische taal'; for more information check these entries: propositional logic and predicate logic). At first I thought that taking this course was like committing academic suicide, but thanks to the weekly homework and multiple choice quizzes on WebCT (similar to our WebCampus, but better) and the explanations of the teacher, Mr Ruys (whose Dutch accent was really difficult to understand, especially since he mumbled all the time), we finally managed to get this course 'onder de knie'.

During the second blok I only had to take one course and I opted for Introduction to Old and Middle English. Although we covered roughly the same topics as in Prof. Delabastita's first year course, our teacher, Mrs Auer, put more emphasis on analysing whole texts. We read for instance The Ruin, The Dream of the Rood, Beowulf and significant parts from Chaucer's Canterbury Tales.

We had a lot of work to do each week, but thanks to that you not only earned marks (home assignments and online tests) but it made the exams look much easier because you had already worked on your course thoroughly.

Before concluding I would like to discuss the top 11 most unpleasant things about my stay in the Netherlands. Indeed, as ThatGuyWithTheGlasses says: "Why top 11? Because I like to go one step beyond."

11. Landscape.
As much of the country is below sea level the Dutch have invented ways of protecting themselves against floods by constructing dikes and digging canals, which was part of a process to gain land on water to house people and grow crops, among others. As a result everything seems artificial in this country — perhaps with the exception of some areas in the south. Moreover everything is flat and the only things that stand out when you look out to the horizon are rare buildings and a couple of forests.

10. Weather.
The Netherlands have a maritime climate, much like us in theory, but I can tell you that temperatures are much colder in winter. As a consequence when you want to go to the city by bike you'd better wear gloves, a scarf, a warm jacket and something on your head in order not to be frozen when you arrive. What is more it rains at least three times a week and the sun is hardly ever to be seen behind the clouds. Over the course of months it snowed only once (a very thin layer) but it froze so much that you could skate on lakes and canals.

It was quite peculiar to see ducks and geese walking on ice.

9. Showers.
You will agree with me when I say — or rather: Wikipedia says — that
"Showers are separated from the surrounding area through watertight curtains (shower curtain), sliding doors, or folding doors, in order to protect the space from spraying water."
None of the three separations mentioned seem to be used everywhere in the Netherlands (see the picture on the left), resulting in much water all over the bathroom. This is annoying in the sense that you must stick to a rather low flow of water (Dutch thrift, I guess) and then you have to dry the floor afterwards… Moreover, it seems that the Dutch discovered "regular" showers only recently (as you can read on the Dutch Wikipedia entry):
"Steeds vaker wordt een douchecabine geplaatst, een voorgevormde ruimte met (mat)transparante wanden en deuren en met een geïntegreerde douchebak, als afscherming van de douche."
I'm glad they found it and that they gradually install it everywhere. I wish they also did so with toilets (see below). Just a note before moving on to the next point: I read that "Nederlanders staan steeds langer onder de douche. In 2008 gemiddeld 8 minuten per dag", i.e. "The Dutch are increasingly taking longer showers, with an average of 8 minutes a day"… Can you imagine what it was before, if it has just risen to only 8 minutes now?!? I guess it has to do with their thrift, as usual.

8. Expensive public transport fares.
All Dutch students normally get a so-called 'OV-chipkaart' which allows them to use any means of public transport in the whole country — although it is restricted either to week days or to the weekend. However, other people — including exchange students — have to buy a 'strippenkaart' to take the bus. I won't explain how to use it because I would take too long. Train fares are almost prohibitive as well: there is no such thing as a 'Go Pass' to be bought in train stations; the best option is to buy a 'jaarabonnement' for € 55 to get a 40% discount on all train fares, if and only if you take the train after 9 am except on weekends. But still, a fare from Utrecht to Maastricht costs as much as € 15! In Belgium, on the other hand, as a student you'd pay € 4,6 [and I am told it has risen to € 5 in the meantime ;-)] to go anywhere. And Dutch exchange students benefit from this, what an outrage!

7. Cleanliness.
As you have read above I encountered serious cases of utter filthiness, so I won't repeat myself here, but just say that I was lucky to live with a Moroccan guy. I helped him time and again to keep the apartment in a clean state — which my female flatmate unwittingly tried to ruin. I realise now that I have not told you about Minéa yet; she rented another room from Mostapha and I admit I know very little about her because over the course of five months spent in that flat I met her at most ten times. Indeed she was either absent all day long, coming back at 1 am and making much noise, or she stayed in her room instead of cooking and eating with me. I just know she came from Groningen and that she studied at the Hogeschool Utrecht. Moreover she drank up to 6 cups of that disgusting Senseo coffee in a single afternoon and she was heavily addicted to cigarettes. I told her I could not stand her smoking but she kept doing it — just in her room, but since walls are as thin as paper the mephitic stench penetrated my room when she was there. Moreover she never cleaned the kitchen after cooking, resulting in large drops of grease everywhere and a sink clogged by the remains of her meals. Besides, she never washed her hands after going to the toilet; she just rushed to the Senseo machine.

6. Food.
The Dutch have traditional dishes like 'stamppot' but I never got the opportunity to try them. Instead I ate the same as in Belgium, not only because I brought a large supply of meat with me (mimicking the Dutch when they go to the Ardennes) but also because you can find everything you want in supermarkets like Albert Heijn, Hema, Dirk or Super De Boer. From September to December you could buy candies for the Sinterklaas period, like 'kruidnoten' (which are cookies, in fact). In December you would also see stands selling 'oliebollen' which are much bigger than the usual Belgian 'croustillons' or 'smoutebollen'. As to chips or fries (whatever you call them), the Dutch like to dub them 'Vlaamse frites' and the common way to order fries with mayonnaise is to say: "Patat met!". However, never order that because Dutch mayonnaise has a sweet, disgusting taste to it. I had to import mayonnaise from Belgium so as not to be sick. As to fries themselves I did not find them that tasty, probably because they use Zeeland potatoes instead of the 'bintje'. What is more, they love soaking them in all kinds of sauces, like patatje speciaal (special): mayonnaise with spiced ketchup and chopped onions; and patatje oorlog: mayonnaise and peanut sauce (and ketchup and chopped onions). The Dutch enjoy that, though, as well as any other junkfood they can find: in the station you could eat at as much as a dozen junkfood outlets, not to mention all other similar 'restaurants' in the city — including KFC, one of the few things (together with non-damaged roads) I regret not having in Belgium.

5. Paradoxical behaviour.
I have already mentioned a couple of Dutch paradoxes (like praising equality but not giving you a chance to find accommodation), but let me give you a few others.
  • First, the Netherlands have set up a so-called 'gedoogbeleid' which allows municipalities not to prosecute soft drugs users in order for the authorities and the police to take care of other criminals who are 'more dangerous for society', like hard drugs users and dealers. So policemen don't 'raid' coffeeshops (which are actually forbidden by law) but prefer handing out fines whenever possible. (Incidentally, speed cameras are a Dutch invention.)
  • Second, the Netherlands claim to be one of the most secular nations in Europe, but this does not mean that most of them are atheists; quite the contrary, from what I experienced they have an extensive knowledge of the Bible and their culture is strongly influenced by Calvinist thought, as is the case with their thrift (that is to say: 'spending hard-earned money on earthly goods is bad', if I can sum it up this way).
  • Third, the Dutch are keen on standing on the left of escalators so that people (like me) who would like to walk because they are not lazy become blocked. I simply do not understand why they just cannot stand on the right side much like in England for instance. We could think the Dutch do not like to rush or anything, but I have evidence of the opposite: when they ride their bikes they would hardly ever stop when the traffic lights are red.
4. Toilets.
Most of the toilets that you can find in the Netherlands have a very peculiar shape and their use is somewhat unpleasant. I found an account by an American which perfectly sums up my thoughts on this disturbing matter:
Normally, it's good to accept a different culture at face value, and to seek fault as little as possible. The Dutch toilets are just crazy, though, and I still feel that way.

For those who haven't had the priv[i]lege of shitting in The Netherlands, allow me to describe. Instead of a bowl, you have a shelf. That's the simplest description. The shelf has a very shallow bowl-like aspect, and a low curved lip toward the front of the unit, where the flush-tube is.


So, you get to take a good look at your stool.

Then you flush the toilet. (…) When you flush the real Dutch toilet, your stool is supposed to wash down that flush-tube at the front. It doesn't always do that, of course.

There should be a toilet brush. If there isn't, something's missing. The brush is not just for the occasional housecleaning toilet scrub. You have to brush that shelf. You might even have to sort of help push that turd down the flush, sometimes. I mean, you can't leave it there.

So the toilet-brush is soiled, sometimes badly.

I don't like Dutch toilets.
He forgot to mention the smell since the 'stool' is exposed to the air. If you happen to be interested by this highly sociological topic please watch this instructive video and read this other account.

3. Language.
As we know the Dutch have a very peculiar way of speaking their own language: as Prof. Mettewie told us last year the pronunciation of Dutch remained relatively unchanged in Belgium thanks to the BRT (now VRT) standard, while the pronunciation of Dutch in the Netherlands went its own way, resulting in another distribution of diphthongs (as in the Poldernederlands variant). To use a Konnex phrase: 'het klinkt me niet als muziek in de oren', I admit, maybe just like I do not like the French accent. Moreover the Dutch tend to use the same words very often; I wrote down a sentence in which they all occur:
"Jaaaaaa, nou, het is toch gewoon lekker gezellig of zo, weetje, zeg maar."
'Zeg maar' itself seems to be the most en vogue idiom nowadays because the Dutch (unconsciously) use it at the end of (nearly) all their sentences, which becomes very irritating if you are obsessed by it like me. (By the way, French-speaking people now overuse such chunks as 'tu vois ?' and 'quoi'.) What is more, the Dutch usually have a very good command of English, except that they either speak it with a strong American (perhaps due to the so-called 'Gooise r') or Scottish accent (because of the frequent use of the /ʃ/ phoneme in Dutch).

2. Trains.
Apart from the fact that train fares are prohibitively expensive (see above), there is something else that upsets me about the NS (or 'Nederlandse Spoorwegen'): most of their trains feature so-called silent passenger cars, which is really a good idea. However, the Dutch seem not to notice they exist (nor the big signs indicating 'STILTE' and 'SILENCE'). I remember that once, as I was trying to understand some difficult course material, a group of four old people talked loudly and eventually noticed they were in a silent car, but they blatantly kept on talking! My advice is to go to a non-silent car in order to get some peace and quiet.

1. Snot.
As it is always very cold outside it is normal that everyone catches a cold. But what I find extremely annoying is that the Dutch never blow their nose but prefer to sniff in their mucus. Once I noticed that phenomenon I became obsessed by it and this was a torture when I sat my Old English exam: I was in the middle of 150 Dutch students, and I could hear someone sniffing about every single second. Apparently this bad habit is restricted to the Northern part of the Netherlands, because I did see people blowing their noses in Maastricht. Prof. Leijnse's hypothesis is that this all has to do with a less important conception of hygiene in the Netherlands, and this would explain many of the unpleasant experiences that I mentioned above.

But, as Konnex would say: "'s Lands wijs, 's lands eer".

All in all I have mixed feelings about my Erasmus stay:
  • on the one hand I delighted in that excellent university and in the courses that I took: I learnt a lot about the Netherlands, semantics and logics as well as about Old and Middle English, and I got good marks at the end;
  • on the other hand I was quite bitterly disappointed by the cultural side of the stay: I did not live with other exchange students so I did not see them very often (which is sad, because I met very nice people like Aslak, a Dutch-speaking Norwegian student), and I hardly ever talked to my two flatmates. I did not make any contacts with Dutch people, except for a woman next to whom I sat when attending Old and Middle English classes, but although I always spoke Dutch she replied in English… I spoke more Dutch when I attended the Christmas Party in Namur than in Utrecht. Hence all the bitterness in what I wrote in this blog entry.
I am glad I took part in this kind of adventure although I regret some of its outcomes. At least I learnt a lot about the Dutch way of life and this strenghtens my opinion that Belgium is the best country in the world. I hope that the students who will succeed Magali and myself in Utrecht will take good note of this account so that they have a more fulfilling stay.

– Simon

PS. Please browse through the blog that Magali and I kept to see more pictures.



[Note: this blog entry was edited according to Professor Vandelanotte's corrections and suggestions on 2 February 2009. Sorry for those of you who read some shameful mistakes that are due to a lack of focus when writing the post.]

11/07/2008

"Negen voor de professor"… (bis)

Three weeks ago I had to write an essay about multiculturalism in the Netherlands: has the country fully integrated immigrants, and have immigrants truly integrated the Netherlands? I think I gave an answer in the following essay. I didn't change anything except for punctuation.
Dutch Present-Day Society: home assignment

The Netherlands: A Multicultural Society?


Tolerance, in the sense of ‘peaceful coexistence’, often characterizes the Netherlands and automatically dubs it as ‘multicultural’. However, for some scholars that very idea is incorrect. Bax was among the firsts who noticed some failures of the (supposedly) multicultural society in which an underclass took shape with overrepresentation of migrants (1995: 21, 27). Besides, Paul Scheffer’s article gave momentum to the discussion about those failures, and so did the 9/11 attacks as well as Pim Fortuyn and his assassination (Bendrif & Haney [B&H] 2006: 3). Minorities-related problems were rarely debated due to a culture of tolerance (i.e. indifference). All this further hindered the migrants’ integration and alienated them from society, possibly leading to social unrest (Scheffer 2000: 9). In this essay I discuss how the Dutch society has failed in its multicultural orientation, but also show that, although the situation is far from being idyllic for the immigrants, positive developments are observed.

First, let us draw a terminological frame: what does ‘multiculturalism’ entail? Originally the authorities had a goal of peaceful coexistence of communities in mind. However, that is just the narrow sense of a multicultural society, namely a ‘multi-ethnic society’, i.e. ‘a society which encompasses different minority groups who are the result of individual and familial immigration, and distinguished by cultural differences related to language and national origin’ (Spiecker & Steutel [S&S] 2001: 296). True multiculturalism is actually about interacting, participating in and contributing to society, all that on the basis of equality for everyone and their right to follow own religious practices, as long as the latter do not interfere with the core values and laws of that society.

Second, let us have a look at the history of post-War migration in the Netherlands to see why so many ethnicities are present. A first factor was the establishment, but especially the decline of the Dutch colonial empire in the so-called West and East Indies: many people from the former colonies came to the Netherlands and assimilated to the population, like Indonesians (Shetter 2002: 151-155). A second factor, definitely more crucial, was the Dutch policy in the 1950s and 1960s consisting in ‘importing’ people mostly from Morocco and Turkey as ‘guest workers’ temporarily providing work force in the time of economic growth. However, when recession occurred the guest workers stayed since they were well settled in the Netherlands and benefited from the Dutch social care system (Shetter 2002: 156; Bax 1995: 13). Later, several other smaller groups immigrated to the Netherlands, such as Chinese and Pakistanis. A last (and recent) factor is political migration: as of the mid-1980s lots of people have sought asylum in the Netherlands; most of their applications are rejected, but the people stay as illegal immigrants, though (Besamusca 2008). According to the Central Bureau of Statistics, some 1.7 million migrants would live in the Netherlands today.

The Dutch society adopted bills to deal with minorities, supplying them with a status, rights and duties. Throughout the years the government policy concerning migrants changed from ‘indifference’ to ‘integration’. In the 1970s the Netherlands did not want to become home to migrants, which is why guest workers were helped maintain their home culture (Bax 1995: 13). The 1983 Minorities Policy strove for formal integration so as to allow for a permanent stay while preserving the home culture (B&H 2006: 2). The Integration Act of 1994 shifted the emphasis to the Dutch culture in order to enable migrants to fully participate in society (Besamusca 2008). Under the influence of Pim Fortuyn’s success (Driessen & Merry 2006: 214), more right-wing ideas recently resulted in laws expecting migrants to have a standard knowledge of Dutch language and culture (Dagevos & Gijsberts [D&G] 2007: 4). In the following paragraphs I discuss the formal (work, housing, education) and informal (cultural) aspects of integration.

The position of migrants on the job market is far from ideal. As mentioned above, Turk and Moroccan guest workers and their families became permanent residents. Economic recession, structural unemployment and marginalization of certain kinds of low-skilled labor contributed to the formation of an underclass with a ‘strong ethnic component’, meaning that socio-economic cleavages coincide with ethnic or cultural differences, hence discrimination (Bax 1995: 21-22, 27; Scheffer 2000: 1). The unemployment rate among migrants is higher than the Dutch average, especially among the young (S&S 2001: 299). Roelandt established that there is a ‘partial intergenerational reproduction of social inequality’ (1993: 263). The situation has improved, though: unemployment rates are ‘substantially lower’ among ethnic minorities than about ten years ago, which might be related to them starting businesses. Only better education and command of Dutch will improve the situation (D&G 2007: 6-7).

As far as housing is concerned an important fact is that the vast majority of migrants live in the Randstad, an area regrouping the four major Dutch cities. This reduces the chances of contact with the indigenous population. However, a ‘suburbanisation’ process takes place, with migrants moving to the suburbs. Migrants concentrate in cheaper ‘black’ neighborhoods where they feel less safe and complain about nuisance, although people living in new-build developments are more satisfied. Interaction will enhance contacts, hence quality of * (D&G 2007: 7-9).

As to education, dropout rates are much higher among minorities who also show lower levels of schooling, notably in the command of Dutch (S&S 2001: 299). Scheffer considers that resources should be spent on the perfect acquisition of the Dutch language instead of promoting ‘education in one’s own language and culture’ (2000: 7). Bax (1995: 26) argues that not only socio-economic discrimination but also language problems and a low level of education are factors contributing to the ethnic underclass formation. However, some report that the education level of migrants is slowly improving and the language gap is reducing, which allows more ethnic students to participate in society, including higher education (D&G 2007: 4-6). All that should increase opportunities to integrate in society and allow for more liberal conceptions of Islam (Entzinger, Phalet & Van Lotringen [EPVL] 2000: 3), even though Islamic schools (Driessen & Merry 2006: 212).

Culture as the informal aspect of integration is undoubtedly most at stake to find a place in society. Let us first discuss culture in general, and then particular issues regarding religion (being a component of culture). As Scheffer (2000: 3) points out that many thought ethnic minorities would go through a process of pillarization in order to emancipate and integrate the Dutch society. However, due to the lack of elites and of cohesion within the immigrants this proved unsuccessful. Spiecker & Steutel (2003: 301) argue that re-pillarizing the Dutch society in order to accommodate immigrants is not only unfeasible, but if most of the migrants could gathered to form a Muslim pillar, then it would be ‘incompatible with the demands of liberal civic education’. Apart from that, the absence of a definition for ‘Dutch culture’ is problematic: with no common background in history, language and legal culture, autochtonen and allochtonen just coexist but do not interact since they do not ‘share the same roof’ (Scheffer 2000: 5-6; S&S 2001: 296-297; B&F 2006: 2). Hence the importance of getting acquainted with Dutch language and culture, and especially abide by its societal and legal rules.

However, some migrant groups, most often tied by the Islamic religion, have shown reluctance to basic legal rights** like the separation of church and state, and to the equality principle between men and women (Scheffer 2000: 7) and brought with them other Islamic conceptions about marriage, family life and sexuality, for instance. Some argue that some cultural aspects of Islamic identity should be given up in order to diminish these inconsistencies between Islamic and Dutch culture, especially so as to maintain the fundamental idea of everyone being equal in this liberal democracy (S&S 2003: 297-301). The Dutch authorities adapted laws to pragmatically frame some Muslim practices like circumcision, all this stemming from the tradition of religious freedom and of equal treatment for all religious groups, as long as the practices do not ‘conflict with other constitutional rights and obligations’ (Landman 2001: 1,9). Nowadays the issue focuses on the disadvantaged position of Muslim women as to education, work and language due to traditional religious views (D&G 2007: 9). The headscarf symbolizes that oppression of women***, but this religious choice is unreasonably politicized to point at other Islam-related issues and to condemn its ‘backwardness’ and especially its difference (B&H 2006: 4-5, 7). Finally, a more individualized and pluralistic interpretation of Islam develops, especially among the higher educated (EPVL 2000: 1).

All in all, multiculturalism in Dutch society (as defined earlier) has shown some failures. Indeed, as Shetter writes: ‘Ethnic minorities entered a society that was not prepared to become multi-cultural and multi-racial at quite the pace that events have required of it’ (2002: 157). Insufficient political attention to the migrants, thinking they would adapt smoothly while preserving their identity, triggered problems like criminality, lack of participation in society and conflicts opposing ethnic cultures to the rather liberal Dutch culture (S&S 2001: 297-298). While ‘equality’ and ‘tolerance’ famously characterized the Netherlands, negative feelings about migrants and discrimination appeared (D&G 2007: 10), bearing the germs of a potential radicalization of minorities if stuck in the economic underclass (Bax 1995: 28, S&S 2001: 298). Pointing at the problems contributed to start debating migrants-related issues and to adjust policies. Improvements are slowly but surely taking place, for instance on the job market, education level and Dutch proficiency; integration takes time, certainly more than a single generation (D&G 2007: 1, 4-6). Some successful examples are worth mentioning: the second generation of Antilleans (D&G 2007: 3), Ahmed Aboutaleb, recently elected mayor of Rotterdam (Wanders 2008), and Ayaan Hirsi Ali, who chose enlightened thinking to give an insider’s critical look at Islamic cultural practices and works to improve women’s situation by calling them to emancipate from oppression (Caldwell 2005: 6-7; Hirsi Ali 2008). The cultural side of integration is most essential (Scheffer 2000: 4) but also very difficult to apply, but with time and especially education it will lead to more interactions between migrants and the Dutch, as well as a full assimilation in the long term (EPVL 2000: 3). Mutual understanding, respect, acceptance and cooperation will make of the Netherlands a truly multicultural society in a near future.

Sources

• BAX, E.H. (1995). Cleavage in Dutch Society: Changing Patterns of Social and Economic Discrimination. Paper presented at the Conference on Political, Economic and Social Racism, Thessaloniki, Macedonia, Greece, May 14-18, 1995, pp. 1-12.
• BENDRIF, A. & M. HANEY. The politicization of the headscarf in the Netherlands. Downloaded on [http://www.mijknsluierenik.nl/essaybendrif.html] on 30 March 2006.
• BESAMUSCA, E. (2008). A Multicultural Society? Dutch Present-Day Society lecture, Utrecht, Netherlands, 10 October 2008.
• DAGEVOS, J. & M. GIJSBERTS (ed.) (2007). SCP Integration Report 2007. Summary.
• DRIESSEN, G. & M.S. MERRY (2006). ‘Islamic schools in the Netherlands: expansion or marginalization?’ In Interchange, vol. 37, n°3 (2006), pp. 201-223.
• ENTZINGER, H., PHALET, K. & C. VAN LOTRINGEN (2000). ‘Summary of the report Islam in the multicultural society: The view of young people in Rotterdam’. Utrecht/Rotterdam.
• HIRSI ALI, A. (2008). Blind faiths. Downloaded on [http://www.aei.org] on 10 September 2008.
• LANDMAN, N. (2001). Dutch responses to Muslim religious practices. Utrecht. Dowloaded on [http://euro-islam.info/pages/landmandutch.html].
• ROELANDT, T.J.A. (1994). ‘Verscheidenheid in ongelijkheid. Een studie naar ethnische stratificatie en onderklasse-vorming in de Nederlandse samenleving’. In BAX, E.H. (1995). Cleavage in Dutch Society: Changing Patterns of Social and Economic Discrimination. Paper presented at the Conference on Political, Economic and Social Racism, Thessaloniki, Macedonia, Greece, May 14-18, 1995, pp. 1-12.
• SCHEFFER, P. (2000). ‘The Multicultural Drama’. In: NRC Handelsblad, 29 January 2000.
• SHETTER, W.J. (2002). The Netherlands in Perspective. Utrecht. Chapter 15, pp. 151-161.
• SPIECKER, B. & J. STEUTEL (2001). ‘Multiculturalism, pillarisation and liberal civic education in the Netherlands’. In: International Journal of Educational Research, n°35 (2001), pp. 292-304.
• WANDERS, J. (2008). Aboutaleb burgemeester Rotterdam. NRC Handelsblad, 17 October 2008. Downloaded from [http://www.nrc.nl/binnenland/article2027934.ece] on 20 October 2008.

* ? --> A word was missing; I guess it was 'living', simply.
** principles
*** at least, to many westerners

--> Final comment by Mrs Besamusca: "Well argued, presenting a broad range of evidence in different domains to support the argumentation"

Result: 9
My critical view: I didn't have much time to re-read all the articles addressing the issue of multiculturalism, and I focused on several articles more than others. Besides, I didn't pay a lot of attention to the wording, which explains why the abundance of passive forms… Moreover, paragraphs are of unequal length and I don't think that the use of tenses is any good, for I use present forms, then past, then present, etc. Okay, the goal was not to write perfectly but to make a well-argued statement… Anyway, a nine is nothing to sneeze at.

10/11/2008

"Negen voor de professor"…

As you already know, I'm taking a course on the Dutch present-day society. Each week we discuss a particular theme, ranging from 'monarchy' to 'tolerance' to 'immigration' to 'drugs policy', etc. We have to read a (quite considerable) amount of articles by scholars and prepare questions and so on. Last week we had to hand in an essay on pillarization in the Netherlands and I decided to feature it here because now I got feedback about it. I give you the original version, except that I added missing spaces three times.
Dutch Present-Day Society: second assignment

Pillarization and depillarization in the Netherlands


A key concept in the development of the Dutch society in the 20th century is the so-called ‘pillarization’ (or ‘verzuiling’ in Dutch), i.e. a ‘phenomenon of social and political organization around an ideology within the nation state’ (Bax 1995: 7). However, this system gradually declined, leading to ‘depillarization’ from the end of the 1970s onwards, although some of its effects are still visible, e.g. in the education system (Besamusca 2008). In order to get a better insight of the Dutch present-day society we will notably discuss the phenomenon (its development and the various scholarly approaches), and evaluate its positive and negative aspects.
Lijphart made one of the earliest attempts to show evidence of that phenomenon. He describes pillars as ‘subcultural social groups’ based on religious affiliation and/or ideology (Catholics, Calvinists or seculars, the latter consisting of Socialists and Liberals) (Lijphart 1968: 16-17). Each pillar (or ‘bloc’) had its own political parties, interest groups, as well as infrastructures in domains such as the media, health care and leisure and education, among others (Bardoel 2003: 81). Moreover, each of these organized social subcultures interfered in numerous aspects of people’s lives, the Catholic pillar having the most comprehensive infrastructure (Andeweg & Irwin 2002: 23). Moreover, these structures aim for ‘autarchy or self-sufficiency’ and thus they integrate people on a vertical basis, rather than horizontally as social classes do (Dobbelaere 2000: 181-182). Bax (1995: 8) also argued that all this was made possible for each pillar thanks to a shared ideology to compete but also cooperate with other groups, thanks to the mediation of the elites.
The exact number of pillars is subject to much discussion. Lijphart identifies different numbers of blocs, depending on the criteria. Indeed, as mentioned above he distinguishes a basic fourfold division from which we can highlight five political parties (1968: 24), but only three labor union federations (1968: 36); he considers these dimensions to be less relevant than the religious-ideological one. Andeweg & Irwin also support a fourfold division, but do not regroup the Socialists and the Liberals under ‘seculars’, because the liberals ‘form[ed] a pillar only by default’ (2002: 25). Finally, Van Holstein and Irwin argue that religion and social class ‘produced five groups in society’ because they attribute a pillar to both the Dutch Reformed and the Calvinists, as well as to the Catholics, Socialists and Liberals (2003: 48).
According to Lijphart (1968: 17) pillarization finds its roots in the 16th century during the Catholic-Protestant conflict with Spain, but the three main blocs appeared later and organized their network, and the secular pillar was split by class differences (1968: 23). He also maintains that pillarization increased after 1917 (Andeweg & Irwin 2003: 32). Bax does not deny early roots of pillarization during the war against Spain with the creation of a culture of ‘Living-Apart-Together’ (LAT). However, he sees the real beginning of pillarization in the birth of new ideologies in the late 19th century, resulting in an institutionalization of pluralism in order to manage minorities, although the degree and tempo of pillarization varied (1995: 2-6, 36). Dobbelaere (2000: 182) presents three scholars’ theories that could explain the advent of pillarization: the emancipation, political mobilization and preservation hypotheses. While each of them do not help explain everything, they illustrate the fact that there were different reasons for creating pillars and not just one (Besamusca 2008).
Although there was a willingness to renew Dutch politics after the Second World War, changes only took place from the second half of the 1960s onwards (Andeweg & Irwin 2003: 26, 34-36): depillarization started, diminishing the role of ideology and the pillar cohesiveness, and making different groups merge (Spiecker & Steutel 2001: 295). The ‘spirit of the 60s’ (e.g. hippies and other politico-social movements) and the decline of ideologies accelerated the process (Besamusca 2008). However, depillarization did not have the same extent in all domains. For instance, the original pillar-rooted channels still exist, but individualism has overthrown collectivism, hence the search for a general ‘media culture’ as a debate place (Bardoel 2003: 84). Bax also considers the 1960s as the beginning of depillarization, with an exceptional level of economic growth that strengthened the welfare state. As people less relied on other institutions, it led the ‘Dutch consensus society into the direction of a class society’ (1995: 3, 12).
Some apparently negative aspects of pillarization were that it could cause ‘exclusiveness and an in-group mentality’ (Dobbelaere 2000: 182) and was a tool of minority management to keep control over the plural society (Bax 1995: 3, 8), thus a combination of autonomy of the different social groups and their integration in the state framework. However, while pillarization could be seen as a threat to stable government, it is actually a factor of ‘consociational democracy’: Lijphart argues that there is competition between the elites of the different pillars, but they cooperate by respecting four basic principles thanks to which standstills on (polemical) issues could be avoided, in the frame of ‘politics of accommodation’ — which are still continued today, since majority cannot be reached by a single party (Andeweg & Irwin 2003: 27-29, 42). Besides, voters have become more volatile, which notably caused the Christians’ defeat in 1994, resulting in a ‘purple’ coalition that made considerable advances in controversial issues such as euthanasia (Besamusca 2008). Moreover, pillarization enabled group emancipation and prevented class cleavages because the vertical, ideological dimension was dominant. The LAT-culture was another factor to promote cohabitation between minorities (Bax 1995: 10). Finally, Spiecker & Steutel (2001: 292) argued that the Dutch society changed into a multi-ethnic state. The crucial question now is whether the new minorities (such as Muslims) will aim for emancipation through a process of re-pillarization.

Sources

• ANDEWEG, R. B. & G.A. IRWIN (2002). Governance and politics of the Netherlands. Basingstroke. Chapter 2, pp. 17-42.
• BARDOEL, J. (2003). ‘Back to the public? Accessing public broadcasting in the Netherlands.’ In: The Public, vol. 10 (2003), no. 3, pp. 81-96.
• BAX, E.H. (1995). Cleavage in Dutch Society: Changing Patterns of Social and Economic Discrimination, pp. 1-12. Paper presented at the Conference on Political, Economic and Social Racism, Thessaloniki, Macedonia, Greece, May 14-18, 1995.
• BESAMUSCA, E. (2008). Pillarization and De-pillarization: an overview of the 20th century. Dutch Present-Day Society lecture, Utrecht, Netherlands, September 26, 2008.
• DOBBELAERE, K. (2000). ‘The Rationale of Pillarization: The Case of Minority Movements’. In: Journal of Contemporary Religion, vol. 15, no. 2, 2000, pp. 181-183.
• HOLSTEYN, J.J.M. VAN & G.A. IRWIN (2003). ‘Never a Dull Moment: Pim Fortuyn and the Dutch Parliamentary Election of 2002’. In: West European Politics, vol. 26, no. 2 (April 2003), pp. 41-66.
• LIJPHART, A. (1968). The politics of accommodation. Pluralism and democracy in the Netherlands. Berkeley etc. Chapter 2, pp. 16-58.
• SPIECKER B. & J. STEUTEL (2001). ‘Multiculturalism, pillarization and liberal civic education in the Netherlands.’ In: International Journal of Educational Research, no. 35 (2001), pp. 292-295.

After that Mrs Besamusca added: 'Very good' and a 9. She told us earlier about the Dutch grading system:
  • Grades range from 1 to 10.
  • 1 is the lowest
  • 10 is the highest
  • 1 "voor de moeite" / for the effort --> When you just show up at an exam and sign
  • 9 "voor de professor" / for the professor
  • 10 "voor God" / for the Lord
  • 2, 3 and 9 are seldom given
  • an 8 would automatically translate into an A in America [and into 18/20 in Namur, I guess]
In conclusion I was really pleased with this result, especially since I wrote the essay in less than one day… But I worked really hard, even up to a point I thought my text was rubbish when I handed in…

10/08/2008

Pictures from Utrecht (3)

(Second part of my report on the excursion to the Hague.)

Paleis Noordeinde, Queen Beatrix’ official work-palace.

Just another statue, Willem III van Oranje if I'm not mistaken.



The coat of arms. (Great, I finally managed to use that phrase!)

The aforementioned Willem III.

The ridiculously ugly statue of Queen Wilhelmina.

Behind her on the stone you can read "Eenzaam maar niet alleen".

The Peace Palace, housing "the International Court of Justice (which is the principal judicial body of the United Nations), the Permanent Court of Arbitration, the Hague Academy of International Law, and the extensive Peace Palace Library" (Wikipedia).


Still from Wikipedia (how useful!):
"The Palace is filled with many gifts of the different nations who attended the Second Hague Conference as a sign of their support. Among the gifts are a 3200 kilo vase from Russia, doors from Belgium, marble from Italy, a fountain from Denmark, wall carpets from Japan, the clock for the clock tower from Switzerland, persian rugs from Iran and wood from Indonesia and the United States of America. The palace also features a number of statues, busts and portraits of prominent peace campaigners from around the world and of all eras."

After seeing the Peace Palace we took a sneltram to Scheveningen, undoubtedly the Netherlands' most famous beach.

Even Statler and Waldorf go there on holiday! Take a closer look:

They seem to be a little bit lost…



The beach. (Of course you know what it is…)

Some of us were brave enough to take off their shoes and have their feet frozen by the chilly water of the North Sea.

A view from the beach. Notice that the buildings are quite high in comparison to the average.

This is evidence that I can walk on water. (And this reminds me of an interesting Chuck Norris fact: "Some say that Jesus walked on water, but Chuck Norris swam through land.")

The Scheveningen pier.

Magali and a German friend, Anna.


"Wanna sing, wanna sing,
Et puis beaucoup des mouettes
Wanna sing, wanna sing,
et un gros caca sur ma tête…
"


Taallandschap! Here it is advise not to drown in four languages. How practical the Dutch are!



My friend Aslak playing around with a dog.



The esplanade, with its many restaurants and shops. (Quite like Belgium actually. Except that the fries looked awful and overexpensive.)


A view of the beach from the pier.

Idem.

Ibidem.

The big building is the Kurhaus — now an expensive hotel.


A casino on the pier.

The beach, once again.

One of the pier's extensions.

A "very original" view.

This is the place where we were waiting for the return tram to The Hague.

That's all folks!