Our secular salvation myth distances us from reality Among the various reactions to the Church of England's vote on women bishops, one comment really got under my skin: "Welcome to the 21st century." Almost everything about it irritated me. For unless the person who made this comment was partying somewhere like Sydney on the evening of 31 December 1999, I suspect that we have both been sharing the 21st century for exactly the same amount of time. So how come he gets to welcome me to it? And with all the assumed and self-satisfied cultural superiority of a native welcoming an immigrant off the boat at Calais. Back in 1983, the German anthropologist Johannes Fabian published a brilliant account of how western anthropologists often used the language of time to distance themselves from the object of their study and to secure the dominance of a western Enlightenment worldview. In Time and the Other he noted there was something fishy about the way early anthropologists went out and studied other cultures, talking and interacting with people in the same temporal space, yet when such encounters came to be written up, the people being studied/talked with tended to be situated back in time. The anthropologist always lives in the present. The people being studied live in the past. It's what Fabian calls "a denial of coevalness" - a denial that we share the same temporal space with those who have different values or different political aspirations. This denial of coevalness, argues Fabian (very much in the style of Edward Said), is often a political power-play, a discourse of "otherness" that was commonly used to buttress the colonial exploitation of others. But it's not just colonialism-justifying anthropologists who play this linguistic/moral trick with the clock. The same thing happens in contemporary journalism all the time. Isis, for example, are often described as "medieval." Travel to Damascus or Baghdad, and you travel not just to the Middle East but also to the middle ages. In part, this familiar trope is based on the idea that the extreme violence of contemporary jihadis has more in common with the extreme violence of the middle ages. As a comparison, this is most unfair on the middle ages, which is transformed from a rich and complex period of human history into modernity's "other" - little more than that against which modernity comes to define itself. Forget about the founding of the great cathedrals and universities, forget about the Islamic development of mathematics, forget about Leonardo da Vinci and all of that: in secular salvation myth we are sold the simple story that we have been saved from the dark ages of barbarism and stupidity by the clear moral vision of science, rationality and Apple computers. This is just as much a salvation myth as any proposed by religion - though in this version of salvation it is religion itself that we need to be saved from. But the problem with the idea that the current age is the triumphant pinnacle of historical achievement is that Isis is very much a 21st-century phenomenon. And not just because its members are good with the internet. Their violence and brutality have not appeared directly from the middle ages through some wormhole in time. To think as much is to deny the need to look for contemporary causes and contemporary solutions. As the historian Julia McClure has written: "Rather than ... questioning the arrogance that has led us to believe that we are the inheritors of a historical tradition of success and process, society has developed a neat trick: it simply denies that shocking events are part of our time." Yes, it is understandable that we want psychologically to distance ourselves from the mindset of those who decapitate prisoners. And so we speak of them as if they were born in 1490 rather than in 1990. But this denial of coevalness hardly encourages us to seek to understand the phenomenon of contemporary jihadis or think more clearly about the best ways to respond. So yes, welcome to the 21st century: women bishops, violent extremists, arrogant colonialists - nothing, in fact, far beyond the imagination of the medieval mind. But more to the point, as much a part of our world as it was of theirs.