But what is identity really? What is it to ‘belong’ when we cast ourselves in the mold of a social group? I ask this, in spite of my implicit allegiance to one; yet, it is a worthwhile question. I mean, really, what does it even mean to share a commonality of blood or language or religion or heritage or context or economy or trade—and what value does this sharing of common traits, values and experiences truly have when there exists already a larger model of connection and commonality enveloping these disparate identities whole...? Do we pout at our inadequacies in the face of a “something” that is slightly more heterogeneous in its model of belonging? Sometimes, we simply must let go and chalk up all these movements to an inveterate (and arbitrary) sense of pride.

Show me a cultural relativist at 30,000 feet and I'll show you a hypocrite ... If you are flying to an international congress of anthropologists or literary critics, the reason you will probably get there - the reason you don't plummet into a ploughed field - is that a lot of Western scientifically trained engineers have got their sum right.

The more we claim to discriminate between cultures and customs as good and bad, the more completely do we identify ourselves with those we would condemn. By refusing to consider as human those who seem to us to be the most “savage” or “barbarous” of their representatives, we merely adopt one of their own characteristic attitudes. The barbarian is, first and foremost, the man who believes in barbarism.

Human cultural diversity is vast; the range of cultural practices, beliefs, and languages that we speak is vast.

I should emphasize this, to keep well-meaning but misguided multiculturalists at bay: the theoretical entities in which these tribal people frankly believe — the gods and other spirits — don't exist. These people are mistaken, and you know it as well as I do. It is possible for highly intelligent people to have a very useful but mistaken theory, and we don't have to pretend otherwise in order to show respect for these people and their ways.

Here is something I have learned the hard way, but which a lot of well-meaning people in the West have a hard time accepting: All human beings are equal, but all cultures and religions are not. A culture that celebrates femininity and considers women to be the masters of their own lives is better than a culture that mutilates girls’ genitals and confines them behind walls and veils or flogs or stones them for falling in love. A culture that protects women’s rights by law is better than a culture in which a man can lawfully have four wives at once and women are denied alimony and half their inheritance. A culture that appoints women to its supreme court is better than a culture that declares that the testimony of a woman is worth half that of a man. It is part of Muslim culture to oppress women and part of all tribal cultures to institutionalize patronage, nepotism, and corruption. The culture of the Western Enlightenment is better. In the real world, equal respect for all cultures doesn’t translate into a rich mosaic of colorful and proud peoples interacting peacefully while maintaining a delightful diversity of food and craftwork. It translates into closed pockets of oppression, ignorance, and abuse. Many people genuinely feel pain at the thought of the death of whole cultures. I see this all the time. They ask, “Is there nothing beautiful in these cultures? Is there nothing beautiful in Islam?” There is beautiful architecture, yes, and encouragement of charity, yes, but Islam is built on sexual inequality and on the surrender of individual responsibility and choice. This is not just ugly; it is monstrous.