Cover
story THE
DUTCH WAY: Tolerance fuels social experiment
By JOHN L. ALLEN JR.
Netherlands
Virtue and vice can be notoriously
hard to distinguish, but in few other spots of the world do they lie cheek by
jowl as outside the Crypt of Peter and Paul in Amsterdams infamous red
light district.
To find this small ecumenical ministry for hard-core drug users,
one passes a coffee shop where a sign politely reminds patrons to smoke their
pot and hash indoors. Turning down a narrow cobblestone lane, two choices
present themselves. Veer left, and you can hear the word of God sung,
proclaimed and discussed; veer right, and you can choose from among several
scantily clad women in storefront windows promising a super sex
massage. An emblem of a naked woman slithering down a banana marks the
spot.
For the record, there is indeed a bank of red lights on the
edifice. Also for the record, this reporter was accompanied by his wife and
steered left.
It is a curious alchemy of the saintly and the seedy, here where
tolerance is king.
Sins of the flesh are for sale in Holland in sometimes remarkably
Wal-Mart-like fashion. Outside Amsterdam is a drive-through brothel where
clients can pull up, make a selection from among the working girls (or boys),
park in a stall with corrugated metal dividers, seal the deal, and then toss
their condoms in specially provided waste bins, all without leaving the front
seat.
Prostitution is not the only vice with which the Dutch have made a
separate peace. Drugs are also legal here in some forms, and even where
theyre not legal, theyre often allowed.
The ideal of tolerance extends to questions that elsewhere are the
object of wrenching debate. Holland recently became the first nation in the
world to recognize full marriage rights for homosexuals. In summer 2001 the
country adopted a law decriminalizing euthanasia.
The Netherlands is thus a social laboratory for the West, a place
where traditional taboos are shattered and new solutions given a day in
court.
Like most Dutch, the people at the Crypt, both the ministers and
the users, insist that Holland is no more decadent than other nations, just
less hypocritical. Addicts shoot up, prostitutes turn tricks, gays fall in
love, and sick people seek an end to their suffering no matter what, they
argue, and hence the behavior might as well be out in the open where it can be
discussed and regulated.
The Dutch (who never seem to tire of praising the wisdom of Dutch
ways) add that despite the easy availability of drugs, sex and a merciful
death, fewer people here die of overdoses, contract sexually transmitted
diseases, or kill themselves to end suffering. Freedom, they argue, does not
have to mean chaos.
People think we dope our kids and smother our old
people, said former prostitute Kristy Dem Bruka, now a spokesperson for
an Amsterdam prostitutes union. Actually we behave ourselves better
than most.
A further, and no doubt related, feature of the cultural landscape
is the weakness of institutional Christianity in Holland. In May, Cardinal
Adrianus Simonis accused the government of seeing citizens only when it looks
at the society, not churches. In response, agnostic Prime Minister Wim Kok
invited Simonis in for a cup of coffee, politely listened to his concerns and
promptly returned to business as usual.
Some Dutch Catholics are valiantly struggling to resuscitate the
social and political might of the church. Others, however, regard its collapse
as perhaps the best thing that could have happened to authentic Christianity,
which is supposed to be more about the gospel than the government anyway.
NCR spent a week in late August moving up and down
Holland, trying to discern if this is where the rest of us are heading, looking
for the lessons the Dutch have to teach.
Drugs
For Gen-Xers, Amsterdams reputation as a pharmacological
paradise was cemented by the Quentin Tarantino film Pulp Fiction.
In an opening scene, a pony-tailed John Travolta, playing mob hitman and heroin
connoisseur Vincent Vega, explains the liberal drug policy to fellow thug
Samuel L. Jackson. He concludes with the exclamation: I know, baby,
youd dig it the most!
Given this kind of PR, Amsterdam draws an annual flood of curious
youth definitely not in town to check out the Rembrandts. During the summer,
there are so many hippie wannabes in the central train station it looks like a
casting call for Hair.
Yet Holland is really not a hallucinogenic Wild West, and many of
these would-be Bohemians go home disappointed at how tame the scene actually
is.
While it is possible to purchase and consume so-called soft
drugs such as marijuana and hashish, hard drugs such as
heroin, cocaine, LSD and amphetamines are forbidden.
Even the availability of soft drugs is carefully circumscribed.
Specially licensed coffee shops can sell no more than five grams of marijuana
or hashish in any one transaction, may not advertise the service, may not
create a nuisance, and may not sell to minors. Mayors can, and do,
order coffee shops closed that violate these provisions; the number of coffee
shops has gone down 11 percent in the last 18 months.
The Dutch offer a full range of support services for drug users,
including injection clinics and needle exchange programs. Holland spends far
more per-capita on drug education and health care for drug users than other
developed nations.
Most recently, the Netherlands has decided to experiment with a
trial program of administering heroin legally to addicts three times a day in
an attempt to stabilize, if not eventually end, its use. Its another
instance of what the Dutch see as a pragmatic acceptance of the way things
are.
The consequences?
Despite easy availability, marijuana prevalence among 12 to 18
year olds in Holland is only 13.6 percent -- well below the 38 percent use-rate
for American high school seniors. While the rate of marijuana use has inched
up, this increase has not been accompanied by a rise in the use of hard drugs.
For the last decade, the rate of cocaine use among Dutch youth has remained
stable, with about .3 percent of 12-18-year-olds reporting having used it in
the past month.
In 1995, the most recent year for which statistics are available,
there were 2.4 drug-related deaths per million inhabitants in the Netherlands,
compared to 9.5 in France, 20 in Germany, and 27.1 in Spain. Moreover, Dutch
drug users are the least likely in Europe to get AIDS. Continent-wide, 39.2
percent of AIDS victims are intravenous drug users, while in the Netherlands
the number is 10.5 percent.
Nor has the drugs policy created a more violent society. The
murder rate in the Netherlands is 1.8 per hundred thousand, less than
one-fourth the U.S. rate and among the lowest in the European Union. With 15
million people, the Netherlands has fewer homicides each year than Houston.
One can stroll the most drug-infested streets of Amsterdam, and
find them quiet and even charming. There is none of the visible decay, none of
the tangible fear, associated with core areas of the drug trade in American
inner cities.
Certainly the Dutch have their critics. When former U.S. drug czar
Barry McCaffrey visited the country in July 1998, he called the policy an
unmitigated disaster. (Actually he made the statement before
touching down in Holland, leading some to wonder about the point of the
trip).
McCaffrey said that Holland has become one of the worlds
leading import/export centers for the trade in so-called designer
drugs, such as Ecstasy. The Netherlands is putting American
children at risk, McCaffrey charged.
Dutch observers say its true that the use of Ecstasy is
climbing among more affluent youth, as it is in countries with more restrictive
policies, and they are seeking to combat the trend.
The Dutch are not innocent of the dark side of drugs. Few people
see the destructive consequences more clearly than Greta Huis, a Dutch Reformed
pastor who runs the Crypt of Peter and Paul.
A friendly, keenly intelligent young woman who studied at Union
Theological Seminary in New York, Huis spends much of her time arranging
funerals of drug users and prostitutes who die of AIDS. She uses her cell phone
exclusively for taking funeral calls.
What does she think of the drugs policy?
Basically, it works, she said. Hardly any new
Dutch people start taking drugs. We have a good education program in the
schools. Our problems come mainly from backpacking tourists.
Most of the hardcore users with whom she works would take drugs
regardless of the law, Huis said. At least with Hollands policy they do
not have to be treated as criminals.
NCR sat down with some of the users who visit the Crypt.
They insist that the ready availability of drugs does not mean that Dutch
problems are worse.
It may look like its more, but its because
its out in the open, James, 42, said. Forbidding it
wouldnt make it go away.
Salesian Fr. Harrie Kanters, a veteran of pastoral work with
users, said he believes the attempt to deal head-on with drugs has been
vindicated.
I was in The Hague in the 1960s, Kanters told
NCR. We learned from the 60s that we have to be more open
about drug use. We talk about it in schools, in church. Today, I wouldnt
meet the same young people I found in the streets 30 years ago.
The harm is less today, fewer young people are dying,
he said. Thats a success.
Prostitution
Despite the quip that prostitution is the worlds oldest
profession, it can still be a bit startling to learn that in Holland
prostitutes have their own union: the Red Thread, with spacious waterfront
headquarters in the heart of Amsterdam.
This labor-management approach to sex may seem awfully commodified
to romantics -- its actually called the sex industry -- but
its part of the Dutch effort to treat prostitution as a legal trade, with
workers who pay taxes and managers whose facilities are subject to government
oversight. (Regulations actually specify such particulars as the temperature of
the water in which prostitutes must wash their underwear).
Amsterdam features a downtown Prostitution Information
Center, where potential clients can sample literature, ask questions and
pick up a list of recommended places of business. It was founded in 1994 by
prostitute Mariska Majoor, who says she got started at 16 in order to earn
enough money to buy a German shepherd. She had the money after one day, but
kept working for five years.
Prostitution has been legal in Holland in one way or another since
the 19th century. Operating brothels was officially illegal until September
2000, but the practice was widely tolerated.
Dem Bruka, spokesperson for the Red Thread, summed up the
underlying philosophy to the Dutch approach this way: Sex can be a very
special thing between two people who are deeply in love. But it can also just
be another form of relaxation, and its perfectly OK to make a commercial
transaction out of that.
This is essentially the position taken by the Ministry of Justice.
An official told NCR that only nonconsensual sex is a
criminal problem.
Sex-on-demand does not seem to have made the Dutch more prone to
the wages of sin. Rates of infection with sexually transmitted diseases are
comparable to the rest of Europe.
Moreover, legalized prostitution has not led to the breakdown of
the family. In the Netherlands, 2.25 people per thousand every year get
divorced, above the European average of 1.8 but well behind pacesetters such as
Britain at 2.7.
Nor do the Dutch seem to have adopted the attitude of
its legal, therefore its OK. Prostitution remains
personally repugnant to many. Each year the Red Thread complains about banks
that make it difficult for prostitutes to open accounts, insurance agencies
that dont want to write policies, and landlords who refuse to rent
apartments.
The main consequence of legalization, according to Dem Bruka, is
that prostitution is safer for the sex workers. Conditions are cleaner, there
is less violence, and prostitutes who find themselves in danger are more likely
to summon police since they will not be arrested.
The spirit of live-and-let-live has critics. Ed Arons, editor of
the Katholiek Nieuwsblad, the only Catholic newspaper in Holland, says
that pragmatism has suffocated conversation on what it means to be a
wholesome society.
As long as our wallets are fat, why bother with
democracy? Arons said, summarizing what he sees as a typical Dutch view.
Our leaders have no vision at all. They are simply managing the process
of consensus. If thats life, its a pretty poor life.
Arons said he detects the beginnings of a shift in the national
psychology, a new self-doubt about whether tolerance has gone too far. He said
he sees this reflected in the prostitution issue, where public talk is more
about enforcement and less about emancipation.
Dem Bruka acknowledged that opposition to legalization comes
largely from religious groups.
She paused, then said with a grin that when she was a prostitute,
several ministers were among her regulars. Prostitutes always say their
best clients are from the religious community, she laughed.
Actually, prostitutes themselves can be surprisingly religious.
Huis said she knew one who refused to turn tricks on Fridays because Jesus was
crucified that day.
She would always pray for a good client, Huis said.
Sometimes you get the most amazing theology here.
Gay marriage
Shortly after midnight on Saturday, April 1, four civil marriages
were celebrated in Amsterdams City Hall. From one point of view, there
was nothing special about the couples; one had been together for 36 years,
another had a 9-month-old son.
We are so ordinary, if you saw us on the street youd
just walk right past us, said one bride-to-be.
Yet the Vatican obviously felt something extraordinary was
underway. It denounced what happened that Saturday night as a grave
danger.
The reason: the eight newlyweds were homosexuals. Six men and two
women married each other in a ceremony conducted by Amsterdams mayor, Job
Cohen, who had helped draft his countrys new gay marriage law.
In the Netherlands, we have gained the insight that an
institution as important as marriage should be open to everyone, Cohen
said.
In Holland, homosexuals now have marriage rights equivalent to
those enjoyed by heterosexuals. The only difference is that gay couples may not
adopt children from abroad, out of deference to the sensitivities of other
nations.
Laws governing matrimony, divorce and adoption have dropped all
references to gender, and even the dictionary has been amended to eliminate
references to man and woman in the definition of marriage.
Again, what are the consequences?
Gay emancipation has not worsened the AIDS crisis. The number of
AIDS cases per 1,000 people in Holland is 0.28, slightly above Germany at 0.20,
but below France at 0.75 and well below the United States at 2.33.
Reports suggest that the incidence of homophobia and hate crimes
in the Netherlands is among the lowest in the world. Anti-gay speech is
vigorously policed. When Rotterdams Imam Khalil el-Moumni recently called
homosexuality a sickness that could destroy society, the Dutch
Prime Minister termed the language intolerable. The imam was
summoned by a government minister who explained the norms of civil
discourse.
Yet as with drugs and prostitution, Hollands tolerance does
not necessarily signal approval. Several gays said the fact that the
Netherlands has the worlds most progressive law on homosexuality does not
mean it has the worlds most progressive culture.
Theres a difference between tolerance and
acceptance, said André Wesche, a member of a group of gay Catholic
pastors. I may be tolerant, but I may not want my child to be
gay.
Wesche said that despite 30 years of an emancipation movement and
overwhelming public support for the marriage law, gays here can still run into
problems looking for jobs or trying to get loans.
Compared to the situation elsewhere, however, homosexuals in
Holland say they are basically content.
There is less of a ghetto culture here than in the United
States, said Frans Bossink, also a member of the gay pastors group.
We dont cluster in the same neighborhoods or belong to all-gay
institutions. Were more integrated.
Now that the struggle for marriage rights is over, what happens to
the emancipation movement?
Some activists have shifted from fighting civil rights battles to
raising funds to build gay retirement homes. As the pioneers gray, apparently,
so do their crusades.
Euthanasia
Technically speaking, euthanasia is still illegal in Holland, but
a law adopted over the summer establishes criteria under which doctors will not
be prosecuted for ending a life at the patients request.
Those criteria are:
- A request for euthanasia must be voluntary, well considered and
repeated over a period of time;
- Suffering must be unbearable, with no prospect for improvement;
- The doctor must have informed the patient of his or her
situation and further prognosis;
- The doctor and patient must have discussed the situation and
reached the conclusion that there is no other reasonable solution;
- The doctor must consult with one other physician, with no
connection to the case, who performs an independent analysis and states in
writing that the doctor has satisfied the due care criteria.
Dutch doctors are supposed to report instances of euthanasia to
regional committees of their peers. It used to be up to a district attorney to
decide whether to prosecute doctors; now, under the new law, if the regional
committee decides the doctor acted in accord with the guidelines, the
prosecutors office does not get involved.
The new law is, in short, a typical example of the Dutch
legalize but regulate the hell out of it approach.
Supporters say the law brings out into the open a practice that
happens all the time in other countries, where it is hypocritically hidden from
view. The consequence, they believe, is that euthanasia will actually become
less common in Holland, because patients will not hide their intentions or act
out of panic.
Critics, however, dont buy it. Nellie Stienstra, a
conservative Catholic activist based in Utrecht, said that she believes the
seemingly rigid criteria will inevitably be relaxed.
When we introduced abortion, it was supposed to be very
difficult to get, only in extreme cases such as rape and incest,
Stienstra told NCR. Now women get abortions if theyre
heading off for vacations and dont want to be inconvenienced.
Euthanasia, she said, will go the same
way.
(For the record, World Health Organization figures indicate that
the abortion rate in Holland is one of the lowest in the world. In 1996, the
United States had 1,365,700 induced abortions -- 22.9 for every 1,000 women
between 15 and 44. In Holland, the rate was 6.5).
So far, tolerance for euthanasia does not seem to have produced an
explosion of cases. Studies show that in 1990, euthanasia accounted for 1.8
percent of all deaths in Holland. In 1995, the number was 2.3 percent.
Walburg De Jong of the Netherlands Union for Voluntary Euthanasia
believes the small rise is not due to an increase in euthanasia deaths, but to
the fact that more physicians are reporting euthanasia as the fear of
prosecution recedes.
Pastoral experience seems to back up that conclusion.
Myriam Steemers van Winkoop, a former adviser to the Dutch bishops
who now works as a director of pastoral services in a teaching hospital in
Maastricht, told NCR that in six years in the job, dozens of patients
have at different times talked about euthanasia. Only three eventually went
through with it.
In every case we talked things out. I tried to understand
what this person was really expressing, she said. Usually its
just loneliness, or fear. We explain what we can do for them, and nine times
out of 10 that solves the problem.
Steemers said that the Netherlands has a corps of 5,000 volunteers
who help terminally ill patients in their homes. In her hospital, Steemers
said, 10 volunteers work with each terminally ill patient.
Its not a point that convinces Stienstra, who believes that
euthanasia is far more common than official statistics indicate.
I know deacons who work with elderly people who say the
pressure not to be a burden, to simply give up, is enormous, she said.
Dutch culture, which used to be very warm, has gotten cold.
The church
Catholics number a little over 5 million of the countrys 15
million people. The dominant religious tradition has historically been a
Calvinist strain of Protestantism. Officially speaking, the Catholic church,
along with the more conservative Protestant groups, has opposed all of the
recent social innovations.
In keeping with the oft-stated premise of John Paul II, the Dutch
bishops say that drugs cannot be fought with drugs, and hence
legalization is misguided. As might be expected, the bishops have also opposed
the legalization of brothels, the decriminalization of euthanasia, and the
decision to afford full marriage rights to homosexuals.
For the most part, their opposition took the form of news
releases. There were no marches on the capital, no fire and brimstone from the
pulpit, no threats of excommunication, no prominent Dutch politicians
disinvited from speaking on Catholic property.
The phrase most often invoked to characterize the episcopal
response is no fireworks.
Moreover, Catholics here say that while official policy is clear,
at its base pastoral work marches to the beat of its own drum. Steemers says
that many priests are willing to administer last rites to patients who intend
to be euthanized, despite an official ban. A study of Dutch priests by the
University of Utrecht, in cooperation with a gay magazine, concluded that 80
percent have no problem with blessing gay unions outside church walls. In urban
areas, priests and lay pastoral workers work in settings where free needles are
administered to drug users, and condoms to prostitutes and their clients.
To be fair, such practices exist in virtually every Catholic
community in the world, where pastors have to make judgment calls about the
balance between clarity and compassion. What is unusual about the Dutch
situation is how widespread, and how comparatively open, the gap between theory
and reality seems to be.
How to explain it? NCR asked Dominican Fr. Theo Koster,
pastor of the student parish at the Catholic University of Nijmegen and one of
the priests who openly blesses gay unions.
If the bishop wanted to stop me, he would have to come with
arguments, Koster replied.
But arent bishops, like authority figures everywhere,
notorious for never letting a good argument get in their way?
Koster smiles, and said simply: This is the
Netherlands.
By which he meant, in short, that this is a culture based on what
the Dutch call gedogen. It translates as tolerance, and
means that when society is divided on a question, lots of different approaches,
even some officially illegal, are accepted as a way of working toward a
solution.
It is part of the poldermodel, the emphasis on consensus
that defines life here. In a densely populated country where divisions of
religion and class have always been less important than the common fight
against the sea, the only way to function is to live and let live. Important
decisions must be the result of overwhelming agreement.
In such a climate, it is difficult for any leader to implement
policies that do not enjoy strong popular support. The bishops line in
many areas does not command such a consensus. Polls show, for example, that 85
percent of Dutch Roman Catholics support the new law on euthanasia, exactly one
percentage point lower than the overall population.
The misfit between church rules and what strikes mainstream Dutch
sentiment as common sense became clear when NCR interviewed L.G.
Sinselmeijer, spokesperson for Cardinal Adrian Simonis, in Utrecht.
Early on, Sinselmeijer, a warm and avuncular man, served up the
obligatory arguments against euthanasia, gay marriage and his countrys
other social innovations. Yet, as the conversation unfolded, it became clear
that Sinselmeijers outlook is fundamentally more Dutch than Roman.
For one thing, Sinselmeijer told NCR he believes a day will
come when the Catholic church officially blesses gay unions. The practice
is developing in front of changing the law, he said, expressing a
typically Dutch understanding of how things work. Our core business is to
have an interest in all kinds of people, all kinds of lives.
He also said it would be inhuman for a priest to deny
the last rites to a patient going ahead with euthanasia.
Everybody knows the church law, everybody knows its
forbidden, he said. But then you stand with a young woman who is
going to die, and you refuse to hold her hand until the end? Its
impossible.
Sinselmeijer said its better that the bishops in Holland
tolerate pastoral flexibility, even when it veers away from the rulebook.
Its better that we keep communicating, rather than
saying, This is allowed, thats not, he said.
After all, the church is for the people, the people are not for the
church.
Sinselmeijer also defended the Dutch approach to social problems
from critics who say legalization encourages immoral behavior.
Thats a wrong opinion, he said. Look around. How many
people do you see in wooden shoes? Its the same thing with the idea that
everybody here uses drugs or goes to prostitutes.
All in all, a remarkable line from the cardinals official
mouthpiece.
For the record, Simonis told NCR during a separate
interview that he believes pastoral practice diverges from official teaching
less often than people think, and that when he learns of such behavior he
always talks with the priest or pastoral worker involved. Yet even Simonis
acknowledges that the bishops really dont try to force wayward priests or
laity into line.
We have to be like parents, he told me. Forcing
can be counterproductive. Here we try to follow the way of
convincing.
Thats gedogen for you.
The Dutch model
If one had to sum up the Dutch experience on social policy, two
conclusions seem most striking, and perhaps most counterintuitive to
Americans:
- Legalizing something does not necessarily mean you will get
more of it.
- Toleration and approval are not the same thing.
On the strength of those two premises, Holland has been able to
tackle social issues that bitterly divide other nations, and to do so in ways
that command massive consensus.
Is this where the rest of the world is headed? Or are there too
many peculiarities of history and culture to make the Dutch model
exportable?
Many locals seem convinced that its only a matter of
time.
Steemers, asked if she believes other nations will eventually
adopt Dutch-style policies on euthanasia, drugs, etc., wastes no words:
If youre sensible, she said, grinning.
In some ways, Holland does represent a wider trend. Ten European
nations now offer legal registration to non-married couples, in many cases
including same-sex couples. Switzerland is experimenting with decriminalization
of drugs. In the United States, Vermont has adopted a same-sex marriage
statute, and Oregon has a law on euthanasia.
Yet the Netherlands is a small country with a relatively
homogenous culture, and a history of religious conflict that has made tolerance
a cardinal virtue. It is difficult to imagine that the consensus progressive
social policies enjoy here could be easily replicated elsewhere -- certainly
not in the United States, where organized religion remains a potent political
and social force.
In fact, there is a possibility that the world may change Holland
before Holland changes the world. As a member of the European Union, the
Netherlands will be increasingly forced to comply with continent-wide norms on
social questions. Its unlikely that larger nations such as Italy and
Spain, where the Catholic church still has considerable political muscle, will
be willing to go along with innovations such as gay marriage and
euthanasia.
Holland is thus likely, at least in the short run, to remain an
intriguing social experiment rather than a bellwether. Which can exasperate,
even anger, some Dutch, who seem able to tolerate everything but
intolerance.
John L. Allen Jr. is NCRs Rome correspondent. His
e-mail address is jallen@natcath.org
National Catholic Reporter, October 19,
2001
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