We’re All Immigrants Anyway


Two peculiarities present themselves amidst our now-extensive and often questionable discussion on migration.

You see, with current evidence we think the first man that ever existed lived somewhere around ancient Ethiopia. Whilst this location could easily change seen as what little we know about the distant past changes frequently, a clear and unquestionable principle arises from this; every single person living anywhere other than Ethiopia has migrated there at some point. Everyone in the UK today migrated to the Isles. The debates on immigration and British-ness then almost become a meagre contest of who got here first.

The concept of being ‘indigenous’ then becomes rather difficult to define. Since every family could conceivably trace its ancestry back to a time when they lived somewhere else in the world, in one sense there really is no such thing. Furthermore, those that argue this has connotations of how much time has been spent in a country run the risk of drawing abstract conclusions. How long before a people can genuinely be called indigenous residents of any country; 200 years? A thousand? Furthermore, anytime we make this argument here in Europe, by the very same token we’d also be arguing that Caucasian originally European Americans (initially mostly British) should also not simply be called ‘Americans’.  Native Americans should be the default ‘American’, and white Americans ‘European-Americans’.

Importantly, every nation in the world is a mix of various ethnicities and always has been. There may be a very small number of exceptions to this in truly isolated countries like Bhutan, or small and distant island states. The Normans invaded and conquered England in 1066. They were somewhat French, but originally Viking. French then became the language of officialdom for England for several centuries (Richard the Lionheart spoke French, by the way). Even so-called ‘indigenous’ Caucasian England is a mix of Angles, Saxons, Jutes, Vikings, Norman Frenchmen and more. British culture has always been impacted by the cultures of the nations it traded with, and more recently colonized. The idea that British culture is being ‘diluted’ or ‘attacked’ by an invasion of nominally foreign communities is a complete misnomer.

Do concepts like ‘indigeneity’ and ‘integration’ have any legitimate function? Sure, but they must be applied equally. If a Caucasian migrant can seamlessly be seen as wholeheartedly British after x amount of time with y degree of integration, then people of other races must be viewed as entirely British by the same yardsticks. That may sound random – but all of this really is. And there really can be no argument that any newcomers cannot integrate and become fully British, and actively contribute to what that means. After all, in 11th century England we can be quite certain the Brits didn’t think highly of their foreign French-Viking invaders, but that turned out okay.

All of this is not to say there aren’t real questions to be asked about immigration. Clearly it should not be done beyond the capacity of social services, and it must be acknowledged that integration as a process does take time and resources; if immigrant is high and too concentrated in certain areas this risks ‘ghettoisation’ and could hamper this process. But the anti-intellectual ‘clash of civilisations’ warnings for multicultural Britain ought to be rubbished, and soon as well.