In trying to make sense of these attacks, security analysts have looked at the social profiles of the terrorists in London, Madrid, Paris, and Boston. But there is no clear pattern to be discerned. There is no pattern of poverty, no pattern of being oppressed, no pattern of poor education, no pattern of training in terror camps.
But it’s clear to me, as a historian, that what the murderers have in common is a narrative. It is a story they share in which the West has always oppressed Muslims, in which the West is inherently and uniformly against Muslims, in which the West is the very opposite of Islam. I’ve traveled to the Muslim world every year for the last 25 years. In my travels and conversations with Muslims, I have heard that narrative a thousand times.
Fortunately, not every Muslim who recounts the legend that “the West is against us” or “the West is the opposite of us” regards violence as the answer. Many opt to simply ignore and exclude Western culture from their lives, even if they have to live in Las Vegas. But there are others who see the answer in a call to arms. Like most acts of political violence—from Nazism in the 1930s to Serbian nationalism in the 1990s—Islamist violence claims justification through stories of oppression. The violent paint themselves as the truly oppressed: They are not so much fighting as fighting back.
But it wasn’t always that way. In my research on the earliest Muslim encounters with the West, I discovered a journal written in Persian by a young student who, with five fellow Iranians, came to London in the early 1800s. The diary reveals that Muslims certainly have lived peaceably in the West in the past—they admired the London of Jane Austen, and moreover, were admired there in return. It wasn’t necessarily an easy moment to arrive in England—evangelical Christianity was on the rise at that time. But even as they faced challenges, their story offers a counter-narrative to the founding myth of Muslim (and non-Muslim) neo-cons that Islam and the West are irreconcilable. Finding Mirza Salih’s diary felt like unearthing a lost testament to coexistence.
Salih came to England with the others to learn the advanced sciences—engineering, medicine, and chemistry—that the country was known worldwide for developing. He wanted to bring the knowledge back to his home country. At the time, Iran was trying to defend itself from the Russians, who had invaded. Reaching London in the fall of 1815, Salih and his fellow students first struggled to make sense of the culture they saw around them. Women went unveiled and mixed freely with men; moreover, they received education and wrote books that men both read and admired.