Category Archives: Global Jihad

Réponse au sujet de l’Islam et la culture d’honneur et honte

Réponse au sujet de l’Islam et la culture d’honneur et honte

J’ai reçu une requête par Facebook d’un chercheur français au sujet de mon article sur Edward Said et la culture d’honneur et de honte.

Il m’a adressé la question en anglais, j’ai répondu en français pour essayer de formuler mes idées dans une autre langue. Merci Jean Patrick Grumberg pour une lecture correctrice approfondie.

(i) would you have any idea why honor and shame-avoidance seem to be such strong motivations in the muslim world compared to most non-muslim countries?

La puissance du désir de recevoir les honneurs et la crainte (dread) de la honte (oneidophobie) est énorme. Tout individu y est lié toute sa vie, et tout culture passe par ce “code d’honneur primordial ” “primary honor code.” Cela prend une forme particulièrement tenace chez les tribus de guerriers comme les germains, les celtes, les romains, grecs, sioux, japonais, mongols, africains, bedouins, berbères, etc.

Cette dynamique guerrière se trouve partout dans le monde, et l’importance de la dynamique honneur-honte est universelle.

Par contre, en Occident, on a su (à travers le dernier millénaire) transférer pas mal de valeurs vers un “code d’honneur inférieur” “secondary honor code” qui renverse le sens moral de certaines pratiques culturelles clé – par exemple le duel, l’esclavage (v. Appiah, The Honor Code and Moral Revolutions). Ce processus a produit entre autres, les Démocraties, et la culture de connaissance/ technologie/ production qui en ce moment est l’hégémonie du monde (siècle de globalisation), et peut-être destructeur de ce même monde d’abondance.

Pourquoi les musulmans, en particulier les arabes, ont-ils eu plus de problèmes avec ce processus ? Tous le monde (y compris l’Occident) expérimente le processus qui consiste à arriver à une société civile et pacifique comme un traumatisme (pour l’Occident, voir l’oeuvre de Norman Cohn). Par contre, les autres cultures non-occidentales, même en gardant la dynamique honneur-honte à une place prédominante, arrivent néanmoins à s’adapter au monde moderne, et semblent mieux négocier cette transformation. (exemple le Japon, et pas mal de cultures confucéennes)

Le problème de l’Islam, dans sa forme politique (dar al Islam/dar al Harb) traduit les préoccupations d’honneur et honte en religiosité triomphaliste. “Nous avons la vraie foi, car nous dominons” (jeu de somme nulle). Donc la victoire d’un occident post-honneur (qu’ils voient comme une forme d’emasculation), constitue une insulte narcissique intolérable, surtout après l’humiliation globale que represente Israël – le destin interrompu. Ils sont donc dans une spirale négative où ils cherchent à détruire le succès de l’autre par leur autodestruction (somme negative, terrorisme suicidaire)

 

(ii) according to you, why has the quest for honor taken a more and more religious overtone since the 1970s in the muslim world, i.e. from Morocco to Indonesia?

D’abord, pour les musulmans du Proche-Orient (les arabes), le “nationalisme arabe” (oxymoron du premier ordre) recelait la promesse messianique : en devenant laïque on pourrait maitriser le monde moderne, et developper notre puissance pour a) détruire Israël (et laver notre visage noirci dans leur sang), et b) ainsi tenir tête (au moins) au Occidentaux.

Après la Naqbah de 1948, toute l’énergie des élites était dirigée dans cette direction, avec des résultats médiocres. Les pertes catastrophiques de 1967 et 1973 contre le minuscule Israël ont détruit la force de cette promesse de libération “nationale et laïque.” Donc le souterrain jihadiste (toujours présent même s’il n’est pas dans la conscience des Occidentaux qui insistent toujours pour ne voir les palestiniens qu’en termes laïcs comme mouvement “national”) a resurgi, car il y a  toujours eu un jihad.

Le nouveau message salafiste est le suivant :

“On n’a pas fait faillite devant le monde parce qu’on était insuffisamment séculiers (une concession humiliante à l’ennemi), mais parce qu’on était insuffisamment dévoué.”

Dans les deux cas, la motivation est de compenser la perte d’honneur, de se venger, de verser le sang et retrouver son statut d’homme d’honneur et de respect. Cet aspect religieux, bien qu’il va à l’encontre des mouvements globaux sécularisants, prend son élan avec l’arrivée du mujaddid en 1979 (voir la suite).

Dans le reste du monde musulman (le monde des peuples convertis, selon Naipaul), je crois qu’une dynamique alliée, mais beaucoup plus multidirectionnelle, s’est déclenchée surtout en 1400 AH (1979). C’est le 14e mujaddid, moment centenaire qui au moins depuis 200 AH (815 CE), promet aux croyant l’apparition d’un “restaurateur” (dans l’analyse apocalyptique: un rédempteur/mahdi avant l’avent du centenaire, restaurateur après, ex post defectu).

Ce fut certainement un élément clé dans la transformation de la théologie shi’ite de Khoumeini (par exemple à Paris) en mouvement révolutionnaire (ie millénariste) en 1400/1979, développement qui eu rapidement une réponse dans le monde Sunnite, surtout avec l’émergence d’al Qaeda et du Hamas (1408/1988).

Bref, le Mujaddid de 1400 déclencha (selon moi) la vague du millénarisme apocalyptique qui eu son point fort au tournant de notre centenaire/millénaire en 2000, et qui continue à croitre.

Yussuf al Qaradawi considère tout le 15e siècle, déclenché par le mujaddid, comme le temps pendant lequel le Dar al Islam global va s’étendre, non seulement par le Jihad, mais aussi, et même plus encore, par la Da’wa. Le premier sursaut de cet esprit apocalyptique/millénariste se voit déjà chez les musulmans non-arabes dans le récit de voyage de VS Naipaul publié en 1981, bien que pour lui, comme pour Gilles Kepel en 2000, c’était le crépuscule de ces zélotes. Le Pakistan nous fourni un bon exemple d’un militantisme islamiste lié à une culture d’honneur et honte très prononcé. (ainsi que l’Afghanistan et toutes les autres sociétés tribales musulmanes (Somalie, Niger, Soudan).

Ceci dit, on espère que dans les courants spirituels musulmans, on trouvera un millénarisme un peu moins triomphaliste, par exemple même démotique. Mais à présent, dans le monde musulman, les gens qui prônent la dynamique honneur-honte (primary code), les oneidophobes, dominent l’espace public (à savoir que ce sont eux qui définissent le cadre de l’honneur : s’occidentaliser c’est s’émasculer).

Ils ont un point de vue radical du jeu de somme nulle (qui devient facilement un jeu de somme négative – voir les nouveaux “martyrs” du 15e siècle), et n’hésitent pas à recourir à la violence pour imposer leur hégémonie (takfir), et donc, la revitalisation de l’Islam de nos jours est, pour la plupart, très belligérent non seulement contre les kufars (nous), mais aussi contre les musulmans insuffisamment mobilisés.

Je n’ai pas de solutions.

Je crois qu’on ne peut s’adresser à ces sujets qu’en commençant par la compréhension du problème, et ensuite (ou pendant le processus de compréhension), on trouve des solutions, ou au moins des chemins à suivre.

S’interdire de comprendre parce que les problèmes ainsi identifiés n’ont pas de solutions immédiate, ou parce que c’est un “racisme orientaliste” d’ainsi parler des sociétés musulmanes, ne me semble pas un processus de raisonnement mais plutôt de dhimmitude proleptique.

Honor-Shame Pathologies and 4th Generation Warfare

One of my colleagues with whom I discuss honor-shame issues is Doyle Quiggle, who in addition to his ability to think about what Daniel Lord Smail calls deep history (governed by honor-shame dynamics), also happens to work on military issues: COIN, Fourth Generation Warfare. He recently sent me the following query, which prompted me a formulation that brings together a number of threads of thought:

What aspects of your research and scholarship would you apply to help us reveal the honor dynamics of Somalia? 

The stubborn and irreducible pathology of conflict in Somalia must be accepted as an existential given. Failure to perceive this pathology and its generative sources condemns the analyst and operator to alienation from the primary psychological, social, economic, and security realities of this region.  That blindness will lead to fatal operational consequences, sooner or later. To operate effectively, let alone establish lasting communal stability in any part of this region, we must first see the pathology of conflict in this region for what it is, accept it, no matter how ugly it might be, and then attack its sources. Once exposed, this pathology is immediately seen to require an integrative “oncological” approach to killing both its tumors and its feeder cells.  However, the decisive operational question today is this: Do we continue to pursue a chemotherapeutic tactic (“paint & kill” drone strikes)? Or do we attempt to administer homeopathic remedies? Is the long-term strategy containment or stability?

A strategy of stability requires an organic, homeopathic approach. Paramount to this approach is co-opting local moral authority.  Local moral authority is used as a kind of homeopathy to kill the cancerous stem cells of Islamic extremism and jihad by use of their own pathogens.

[For further elaboration framing the problem, see below.]

My response:

I’d study the pathologies of honor-shame, i.e. the cases when warrior/stratified, zero-sum, cultures find themselves faced with a more powerful positive-sum culture and after losing repeated zero-sum encounters, instead of adapting, going negative-sum: I’d rather lose more and drag you down in the shit than let you win; I’ll even sacrifice myself/honor/family just to make you miserable.

The classic case of this is the Arab-Israeli conflict where, in response to losing a hard-zero-sum war with Israel, the Arabs were in such denial — recognize Israel? admit defeat? impossible! — that they turned the Arab refugees from their lost war into weapons in a longer war against the Zionist entity. (The original meaning of Nakba/catastrophe was coined by the refugees about what Arab leaders had inflicted on them.)

Alt-Mid to Alt-Lib: The far right’s new fascination with the Middle Ages

The Economist recently published a piece on the renewed interest in the Middle Ages. Like “fakenews” and “anti-semitism” these are issues that have been alive and well for over two decades without the WMSNM paying much attention. Now that they can be attributed to the “far-right,” they’re back in vogue as “new.” The piece is intellectually as disturbing as its claims about the “right’s” fascination with the MA: it offers a flattened MA, tailored as a refutation of the tribal emotions so common among people back then.

The far right’s new fascination with the Middle Ages

Jan 2nd 2017, 12:05 BY S.N. | CLAREMONT, CALIFORNIA

UNTIL fairly recently, it was rare to find Americans who were passionate about both medieval history and contemporary politics.

Guess that makes me, who am writing a book subtitled A Medievalist’s Guide to the 21st Century, rare.

Barring the odd Christian conservative, medievalists tended to lean left: a Marxist grad student, say, mucking around in land ownership patterns to show how past inequalities gave birth to present ones,

NB: not to show how much past inequalities have been overcome, even though none of these Marxists would choose to live in the inequities of the Middle Ages.

or an environmentalist activist, perhaps, fascinated with vegetable-dyed handspun clothing.

I certainly don’t fit either “type,” despite having been accused of being “marxicisant” by Dominique Barthelemy because I thought peasants thought (demotic religiosity) and their actions, based on that thought, especially at the advent of apocalyptic dates, like 1000, was consequential.

My regret is that we have not seen more medievalists work on the rural and urban commune movement of the new millennium (11-13th centuries)… lay textual communities, laboratories of civil society, adumbrations of democracies to come.

But when Americans invoked historical events in politics, they tended to be more recent—the founding of the republic; the struggle against slavery and segregation; victory over Nazi Germany.

This has changed. Since the September 11th attacks, the American far right has developed a fascination with the Middle Ages and the Renaissance—in particular, with the idea of the West as a united civilisation that was fending off a challenge from the East.

Had the “mainstream” of the public sphere, alerted by honest information professionals, developed an interest in medieval apocalyptic beliefs and “holy war,” which might have made Al Qaeda and Hamas more understandable as apocalyptic global imperialists, radicals might have been embarrassed to be associated with the folly of seeing them as “resistance warriors” just like us.

We are Hamas London 2009

Anti-Israel Rally, London, January 2009

An Earlier Earthquake in the Jewish World: Response to Eva Illouz

Eva Illouz wrote a dramatic New Year’s piece for Ha-aretz, in which she accuses fellow Jews who support Trump of falling prey to messianic fantasies and “betraying Jews, Jewish history and humanity,” and claiming for the “liberal Jews” like herself, the sole mantle of “authentic opposition to anti-Semitism.” Invoking Freud’s definition of the uncanny (das Unheimliche), or the anguishing sense that behind the familiar lies something profoundly foreign and menacing, she claims that “the [Trump-riddled] world at the beginning of 2017 elicits the same feeling of the uncanny: It is the same old world we knew, yet we sense it has become inhabited by foreign ghosts, hybrid creatures never seen before.”

An earthquake in the Jewish world

A feeling of the uncanny accompanies the start of the new year, as Jews witness their religious and political leaders aligning themselves with anti-Semites and anti-democrats | Opinion

By Eva Illouz | Jan. 1, 2017/Rewritten by Richard Landes,  Jan 1, 2003

Over the last three years (2000-2003), like many others, I have followed the news with an undefinable mixture of dismay, fascination and terror. When reality evades our grasp, we may reach for familiar concepts to cope with its elusiveness.

In 1919 Sigmund Freud wrote a short essay, called “The Uncanny” (“Das Unheimliche,” in German), in which he attempted to understand a particular kind of anxiety and fear elicited by art or literature (for example, the tales of E.T.A. Hoffmann) or events (such as recurring coincidences), the uncanny. Unheimlich is the opposite of Heimlich, the familiar, domestic and homey.

Freud’s stroke of genius consisted in understanding that psychically “unheimlich” is not the opposite of “heimlich,” but rather a sub-category of it: It is the strange that occurs within the home, as when a child looks at the face of his mother and suddenly senses that behind her face hides a ghost or a witch (countless horror movies tap into the feeling of the uncanny, turning grandparents, parents or children into possessed creatures). The uncanny is thus the very special form of terror we feel when we look at someone or something that is familiar, yet fail to recognize it. It is the anxiety that derives from actually seeing a foreign creature in the well-known body and face.

The world at the beginning of 2003 elicits the same feeling of the uncanny: It is the same old world we knew, yet we sense it has become inhabited by foreign ghosts, hybrid creatures never seen before.

The “moral leaders of the democratic world, the global progressive left,” uphold undemocratic values reminiscent of the world that the United States crushed only 70 years ago (the name of Goebbels been frequently evoked in the context of Charles Enderlin, with regard to the vicious war propaganda he has disseminated, promoting global Jihad, not rebuked but emulated and admired by his colleagues). This man is far closer in war propaganda journalism, to the Palestinian journalists who concoct footage to spur their people to hatred, than to any “modern” journalist who takes his professional commitments seriously. The Western interference in Israeli affairs, executed with the active collaboration of academia and the Mainstream news media – the apple of the left’s progressive eye, of the presumed guardians of “truth” of “bearing honest witness,and bringing social justicerevealing to all forces that undermine Western civil polities from within its epicenter. Two specters now haunt the world, and seem to have taken possession of its soul: the past specter of the mad messianic wars of the Middle Ages and the future one, of an auto-induced newspeak.

But perhaps most unheimlich of all are the new alliances that have materialized in the Jewish world. The new century/millennium brought, an alliance of a kind never seen before, between Jewish progressive groups, a large percentage of secular Jews (in both the U.S. and Israel), and Jihadi associates and supporters, the same who, during and after the wild protests against Israel, cheered mischievously at Palestinian and Arab Hitler admirers, whose own genocidal meme, “drive the Jews into the sea!” we hear loud and clear on our campuses, with the “social justice” cry, “from the river to the sea, Palestine will be free.

Said’s Disorientations

MEQ just published my article on Edward Saïd. They entitled it “‘Celebrating’ Orientalism,” which I presume is meant to be ironic. My more direct title was “Disoriented by Saïd: The Contribution of Post-Colonialism to 21st century Jihadi Cognitive War.”

While a number of people have noted how long the piece was, including Elder of Ziyon, it was much longer when I first submitted it. I post below the longer original version for the three people who might be interested in further details, deconstructing Saïd’s covert tribalist and Orientalist attitudes.

The section on Oslo, also highlighted by Elder, has been translated into Polish, by Malgorzata Koraszewska at her blog, Listy z naszego sadu.

Disoriented by Saïd:

The Contribution of Post-Colonialism to 21st century Jihadi Cognitive War

Although Edward Saïd’s impact on the field of Middle Eastern Studies, and beyond, across the social sciences and the humanities, has been viewed from many perspectives, as a brilliant triumph, or as tragedy, few question the astonishing scope and penetration of Orientalism on the academic world. Here I wish to investigate the (unintended) role played by Saïd, and the post-colonial school of thought his works fostered, in the way that the West has so far handled the cognitive-war that triumphalist Muslims[1] wage in their stated goal of imposing Dar al Islam on democratic polities.

Orientalism played a central role in a transformation of academic discourse in the last two decades of the second millennium, assuring the ascendency of critical theory and post-colonialism.[2] The book, despite its enthusiastic reception among many, also received extensive criticism on both the micro and macro level – the multiple (uncorrected) errors that, in many cases reveal a profound ignorance about the history of the Middle East, the selective focus (nothing on major school of German [non-imperialist] scholarship), the tendency to the same essentialism when dealing with Western scholars that it condemned when dealing with inhabitants of the constructed fantasy, the “Orient,” and of course, the reductive thesis (knowledge essentially a form of wielding power, a tool imperialism).[3] Here I wish to look at what may be an unintended consequence of this book’s success – its contribution to the success of the subsequent cogwar waged by global Jihadis against a West they wanted to invade.

In the last five years alone, Saïd’s epigones in academia, journalism, punditry, and policy, have been spectacularly poor in their depictions and analyses of, and prescriptions for acting in, the Middle East. One might even venture to say that they misread every major development, from the democratic “Arab Spring” (2010) to today’s regional melt-down of state apparatus. And the lamentable state of President Obama’s understanding testifies to their signal failure.

Thus this collapse comes under the blows of the most savage kind of tribal and religious warfare, whose very presence, much less remarkable appeal to Muslims in the West, the post-colonial academy studiously avoided discussing.[4] Now we witness the displacement of tens of millions of refugees fleeing these political catastrophes, now pressing, not as conquerors but as victims, at the gates of Europe. In all this, Western information professionals have catastrophically failed in their task of informing knowledgeable, intelligent and effective decision making.

If we have any hope of figuring out what to do for the rest of the 21st century in dealing with this generational war that Western democratic societies have to fight with the forces of global Jihad, we need to rethink our reliance on Edward Saïd’s cognitive and moral compass. The remainder of this essay is dedicated to furthering that agenda by examining one critical area of scholarship that Saïd’s influence has blighted – the topic of honor-shame cultures – and applying it to one of the more catastrophic and persistent diplomatic blunders of the late 20th century produced by that cognitive damage – the Oslo Accord and the ensuing “cult of the occupation.”

Progressive and Caliphater Millennialism: Interview in Mishpacha Magazine

Machla Abramowitz interviewed me in Mischpacha magazine. It was initially done as coverage of a talk I gave in Montreal on BDS and Cogwar (definitions posted here), but mutated into a much more complex discussion of messianism and the progressive left. The (slightly) longer version I post below may clarify some of the obscurities in my published responses.

For anyone interested in a more extensive discussion of the unfortunate convergence of progressive left and jihadi millennialism, see “Progressive and Jihadi Movements in Action: A Study in Interacting Millennial Currents in the Early 3rd Millennium (2000-2020).”

The End Game

Millennialism: where progressivism and jihad meet.

By Machla Abramovitz

Mishpacha Magazine, 29 Cheshvan, 5777.

They believe in the coming of a messianic epoch, one in which humanity will unite and peace and justice will reign. Their enemies are conservatives and traditionalists, or those who fail to comprehend the arc of history and humanity’s final destiny.

No, they’re not an apocalyptic cult hatching a plot in a South American jungle hideout, but modern progressives who subscribe to the idea of “millennialism.”

Richard Landes, a former professor of Medieval Studies at Boston University, and currently the senior fellow with the Center of International Communication at Bar Ilan University, is one of their leading critics. For decades, Landes has been studying the phenomenon of millennialism, or the belief that a messianic era of justice, peace and abundance is coming soon, often preceded by a massive disruptive (apocalyptic) event. Now, with the election of Donald J. Trump and the protests that have exploded nationwide, the world is witness to many expressions of millennialism, and, as is common, to disappointed expectations. The arc of history that bends towards justice has lurched into reverse.

Suicide Bombing, Western Disorientations and (Partial) Realizations

JP. O’Mally writes a review in the Times of Israel of Patrick Cockburn’s new book, The Age of Jihad: Islamic State and the Great War for the Middle East:

LONDON — In the closing sentence of  Patrick Cockburn gives a chilling warning to his readers.

“The demons released by this age of chaos and war in the Middle East have become an unstoppable force.”

Amidst the larger analysis, Cockburn identifies suicide terror as a key factor in making Jihadi warfare unstoppable.

While the Middle East has been far from stable in the 100 years since the fall of the Ottoman Empire, Cockburn argues that the territory has now entered into an unprecedented phase: civil wars across the region where Sunni fundamentalist jihadis play a leading role.

“What people often miss about [Sunni] jihadism is that if you have a suicide bomber it allows you to organize with great military precision a very powerful weapon,” says Cockburn. “That’s one of the reasons why IS (Islamic State) dominate the opposition in Syria and Iraq — because they are all lead by suicide bombers. They are fighting people who have air power and sophisticated equipment. But suicide bombing is the lethal precision that allows them to break through.

Cockburn, like many who now acknowledge the danger to the West of this apocalyptic weapon, lays much of the responsibility at the feet of the West, led by Bush, for the impact of their invasions of Afghanistan and Iraq, for our misunderstanding and wrong-headed meddling in situations we don’t understand, interventions that worsened matters in the Arab world so badly, that by the “Arab Spring,” the blow to the political system that should have brought on democracy, instead led to the collapse of many, if not all Arab political structures in the face of this ferocious Jihad.

Lethal, Own-Goal Journalism creates Caliphater BDS: Definitions

The following is a set of definitions I will be using in a talk I’m giving on Sunday. They are, I think, critical terms in understanding what has happened in the 21st century, and why we’re losing a war of the minds with triumphalist imperialist zealots. I will post the talk after I deliver it.

Definitions for Talk (* = my terms)

Journalism

Lethal Narrative (Nidra Poller): a story designed to create hatred and a desire for revenge, like accusing someone of deliberately harming innocents. Most lethal narratives are false.

War Propaganda: False lethal narratives stand at the center of war propaganda produced by a belligerent force about their targeted enemy. A form of hate speech.

Lethal Journalism (Yossi Kuperwasser): The war correspondent’s first task is to filter out malevolent war propaganda, even on his own side. Lethal journalists, however, pass on lethal narratives of one side as news; they act as propagandists in someone else’s war.

Patriotic (tribal) war journalism: reporting “our” side’s propaganda as news. Widespread practice in early national journalism, today a major ethical challenge.

Own-goal War Journalism*: reporting your own side’s enemy’s war propaganda as news. Sinon, Laocoön and the Trojan Horse; Abu Rahmah, Enderlin and al Durah.

Religion

Triumphalism: dominion proves truth of one’s religion; to be right, “our” religion must rule. “I’m right cause I’m on top.” One God (ours), one king. Hierarchical.

Supersessionism: passive aggressive monotheist triumphalism; the conviction that one’s own value system completely replaces – erases and replaces – previous ones. Christianity supersedes Judaism, Islam, Christianity and Judaism, secular progressive left, all monotheisms… but especially Judaism.

Demotic religiosity*: dignity of manual labor, egalitarian relations of autonomous moral agents; positive-sum chosenness. No king but God.

Own Goal FBI Cogwar: Post from Doyle Quiggle

I’m delighted to publish here the thoughts and arguments of Doyle Quiggle, PhD., whose writing speaks for itself. This is a masterful combination of cogwar and honor-shame analysis that lays out the way in which the FBI unknowingly recruits for ISIS. But then, should not the FBI (just like all the other own-goalers like journalists, philanthropists, politicians, academics) become aware of this? 

FBI Recruiting for ISIS?

Hallal-Haram, Disgust, and Triggering Honor-Shame Emotions

Three months after Omar Mateen massacred fifty patrons of a gay nightclub in Orlando, the FBI have still not revised that part of their counter-terrorism methodology wherein their low-level agents troll the internet looking for potential ISIS recruits.

We know now that Mateen chose a gay nightclub specifically because he wanted to cleanse his sullied Islamic identity from his own experiments with homosexuality. Mateen’s massacre was motivated in large part by self-revulsion. But what and who provoked this lethal self-revulsion in him?  We know that both his wife and his Mullah made him feel violently disgusted by his prior bodily commingling with Kuffir. We know that his coreligionists — inspired by and in contact with ISIS — encouraged him to cleanse himself of the haram contaminants of homosexuality by shedding the blood of gay Kuffir.

Now, we are also beginning to understand exactly what role the FBI played in exacerbating Mateen’s sense of shame about having allowed his hallal Islamic identity to be sullied with the body fluids of gay Kuffir. We know that the FBI troll the internet for ISIS sympathizers. Working under tremendous pressure from higher echelons in the Justice Department to zipcuff homeland terrorists, lower level FBI aggressively seek out contact with Muslims in social media who fit the profile of a potential extremist, which is basically any Muslim male under the age of 40.

These FBI agents then engage their target as if they themselves are ISIS recruiters. They deliberately push psychological buttons that pretty much all Muslims possess by virtue of being Muslims, like the fear of becoming contaminated in their Islamic identity by too-close contact with the haram realm of Kuffir. In some operations, the FBI have even helped these targets acquire weapons and explosive material. Harkening back to the era of Al Capone, the FBI call these operations “stings.” Civil rights lawyers call them “entrapment.” No matter what you call the FBI operation that involved Mateen, it did NOT prevent fifty US citizens from being murdered in cold blood by an American-born Muslim.  I call that a major FBI goatope, a colossal failure to serve and protect US citizens. 

When the FBI troll social media looking for extremist recruits, they are playing a potentially deadly game, especially when they do not fully understand how Muslims have been primed by the symbolism of their religion to respond to honor, shame, and disgust triggers. Seeking out the extremist tendencies of their target, the FBI deliberately push the shame and disgust buttons of their Muslim targets. Then they evaluate the target’s response to this “extremist” language. What the FBI do not understand is that ALL Muslims adhere to varying degrees to an identity forming narrative that tells adherents what it is “safe” to eat, to wear, to do, and which thoughts are safe to think and which identities are safe to develop. This identity-forming narrative his hallal/haram.

Excerpts from 9-11 Chapter of “They’re so smart…”

The following is an excerpt from a work in progress, tentatively entitled They’re So Smart Cause We’re So Stupid: A Medievalist’s Guide to the 21st Century. Each chapter begins with a list of Astoundingly Stupid Statements of the 21st Century that appear in therein. The footnotes are not complete. In particular, Clemens Heni, Schadenfreude: Islamforschung und Antisemitismus in Deutschland nach 9/11. The chapter begins with a discussion of the UN Durban conference “against racism” at which Anti-Americanism and Anti-Zionism reached an hysterical peak. I have yet to write that, so I go straight to the discussion of two key responses to 9-11.

Part II, Chapter 4:

9-11:

Fantasies of Peace, Gorging on Schadenfreude

Stupidities featured in this chapter:

Islam is peace,” President George Bush Sept. 17, 2001

They did it [9-11], we wanted it.” Jean Baudrillard Nov. 2, 2001

“If we can prevent human suffering and don’t, is that not terrorism?” (Derrida on 9-11)

True courage is fighting the strongest, and America is the strongest.” French journalist, February 2003

‘As far as I am concerned, Islam and terrorists are two words that do not go together.’ (British Deputy Assistant Minister of Metropolitan Police, Brian Paddick, 7-7-2005)

“Hezbollah has never been a terrorist organization. I am here, I am here, to glorify the Lebanese resistance, Hezbollah, and I am here to glorify the resistance leader, Hassan Nasrallah.” George Galloway, London “anti-war Rally,” 2005[1]

“Hezbullah and Hamas are members of the global progressive leftallies in the anti-imperialist struggle.” (Judith Butler, UCBerkeley, Fall 2006, 2010).

“We are Hamas!” London “anti-war” demonstration, 2009

“ISIS is neither a state, nor Islamic” (Obama,

One man’s terrorist is another’s freedom fighter.” (Boston Globe)

“Assailants… Attackers… Bombers… Captors… Commandos… Activists…” Various terms other than “terrorist” used to describe the Jihadi attack on a school in Beslan, September 1, 2004

Our editorial policy is that we don’t use emotive words when labeling someone.” (David Schlesinger, Reuters Global Managing Editor, September 2004)

“My goal is to protect our reporters and protect our editorial integrity,” (David Schlesinger, Reuters Global Managing Editor, September 2004)

Response of POTUS George Bush to 9-11: Islamic Center Washington DC

Of all the extensive archive of responses to 9-11 that deserve inclusion on the list of astoundingly stupid statements of the 21st century, the first two above take pride of place. Let’s begin with the first, stated by the POTUS, George Bush, less than a week after the event, at the Islamic Center in DC. Here is the transcript of his remarks:

Like the good folks standing with me, the American people were appalled and outraged at last Tuesday’s attacks. And so were Muslims all across the world. Both Americans and Muslim friends and citizens, tax-paying citizens, and Muslims in nations were just appalled and could not believe what we saw on our TV screens. These acts of violence against innocents violate the fundamental tenets of the Islamic faith. And it’s important for my fellow Americans to understand that. The English translation is not as eloquent as the original Arabic, but let me quote from the Koran, itself: ‘In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule.’ The face of terror is not the true faith of Islam. That’s not what Islam is all about. Islam is peace. These terrorists don’t represent peace. They represent evil and war.

It would be harder to fit more folly into so confined a body of text; indeed, when properly understood, it constitutes a combination of systematic disinformation for infidels and a summons to Jihad for Muslims, all delivered by the leader of the most powerful nation in Dar al Harb, just after a magnificent Jihadi assault on his nation. Given both the content and the wooden delivery, one suspects that this was not written by either George Bush or his regular speech writers, but by a Muslim triumphalist.[6]

They Savor Wine but Keep an Open Bar for the Hard Stuff

Richard Landes

The following is the text of talk I delivered at the Council for European Studies in Philadelphia entitled, “European Resilience?” The panel was entitled: 

A Measure of European Resilience: Anti-semitism(s) Old and New

Chair: Jeff Weintraub

Participants:

“A New ‘Exodus’? The Political Economy of Jewish Migration.” Scott Siegel, San Francisco State University

“European Muslim Antisemitism: Its Sources, Its Allies.” Gunther Jikeli, Indiana University

“They had it Coming: Retributive Justice Attacks on European Jewry.” Steven Baum, Journal for the Study of Antisemitism; Florette Cohen-Abady, College of Staten Island – CUNY

“Secular Supersessionism and Post-Christian Europe’s Tolerance for Anti-Semitism.” Richard Landes, Bar Ilan University

Discussant: Jeff Weintraub, Harvard University.

 

They Savor Wine but Keep an Open Bar for the Hard Stuff

Secular Supersessionism and Post-Christian Europe’s Tolerance for Anti-Semitism

The following represents excerpts from a chapter of a history book, written in 2050, on the asymmetric war of invasion that Jihadis had been waging against the West since 1979/1400. The historian identified this as an apocalyptic war for Muslim world conquest, a drive to turn all of Dar al Harb into Dar al Islam. The excerpts focus on Jihad in Europe during the first decade and a half of the 21st century, a period this historian considered the turning point in the Jihadi campaign, and a set-up for the subsequent decades-long civil wars that plagued the continent from 2020s onwards. The first segment describes the process of reversal of forces in 2000, the second attempts to explain why the Jihadis had such widespread and unexpected success. As a preliminary note, this author has the habit of writing his chronology not only AD/CE, but also AH, the Islamic count; and refers to the first two decades of the third millennium as the “aughts” and the “teens.”

The turn of the millennium, 2000/1420, marked a dramatic change in the fate of Europe. From this point onward, the rapports de forces between Europe and the movement of global Jihad that targeted the democratic continent, shifted dramatically in favor of the “weak side” of this asymmetrical invasion. This occurred just as the EU was reaching its highest point of both extension and integration, a development that seemed to make the EU a global colossus on a par with the USA. At the time, few even noticed the shift, much less attributed any real significance to it.

Up until the “fin-de-siècle/millennium” of 2000/1420, global Jihad’s goal of Muslim world conquest struck virtually everyone as ridiculous, especially in the West, now, with the internet, the globally dominant hegemon. Granted the Jihadis had scored major victories in the previous decades: Khoumeini in Iran (1979/1400), Bin Laden in Afghanistan (1989/1410), and the same year, Khoumeini’s dramatic extension of Sharia law to Dar al Harb with his death fatwa against the blasphemer Salmon Rushdie. But the idea that Muslims could actually take over Europe, the West? Inconceivable! Even Muslims who found the dream tantalizing, still considered it a pipe dream.

In late 2000, however, global Jihad took an immense leap from the margins to the center of the global community, and surprisingly enough, often with the enthusiastic approval of the very European elites whom they targeted. The dynamic so rapidly took hold, that what in the 1990s/1410s was virtually unthinkable – namely the Islamic take-over of the European continent – by the mid aughts/1420s, started to look to some observers as inevitable: a string of books made the dire prophecy of European demise: Eurabia (2005), Londonistan (2006), While Europe Slept (2006), America Alone (2006). These books were treated by the gatekeepers of the public sphere as either dangerous or ridiculous, alarmist, conspiracist, creating the very hatreds they warned against.

On the contrary, many Europeans thought they were in their glory days. In the very same years as the dire books appeared, another set proposed a profoundly optimistic, even triumphalist scenario of European dominance in the 21st century: The United States of Europe: The New Superpower and the End of American Supremacy (2005), The European Dream: How Europe’s Vision of the Future Is Quietly Eclipsing the American Dream (2005), Why Europe will Run the 21st century (2006). And all of this, just moments before the Muhammad Cartoon affair extended Muslim blasphemy laws world-wide.

It began with the second Intifada, in late September and the rapid rise to dominance of a school of lethal journalists who systematically reported as news Jihadi war propaganda. This war propaganda electrified the global Umma, including in Muslims in Europe. The actual Palestinian military uprising was a failure: it failed to chase the Jews from Israel. But it did sanctify the supreme Jihadi weapon of the new century, suicide terror, soon turned on other infidels – the next year 9-11 – and then on Muslims. The suicide terrorist became the trademark of a global jihad that fed on the destructive chaos it created.

But what the Palestinian Jihadis failed to achieve on the kinetic battlefield, they more than compensated for in the cognitive theater of asymmetrical global war. News images of Palestinian suffering and Israeli cruelty awakened Muslims the world over, and the nascent internet multiplied the effect manifold. These images of Jewish terror and Palestinian victimization aroused immense anger among Muslims, and confirmed the message that apocalyptic Jihadis had been pushing for decades: Islam was under existential threat: This is a war on Islam itself. Al Jazeera rose to unprecedented heights distributing these icons of hatred in the Arab and Muslim world. Bin Laden turned the footage of the IDF shooting a twelve year old boy to death in the arms of his pleading father, into a video summons to the global Jihad of planetary conquest.

Among Europeans, the victory of Jihadi war propaganda was at least as spectacular: not only did the icons of victimization and hatred awaken European Muslims, but the message was given immense prestige and reach when Western journalists presented it as news. In turn, the same media that emphasized Israeli aggression, systematically underreported the Muslim aggression those broadcasts provoked against European Jews. This pattern was most pronounced during periods of military clash between Israel and their neighbors, during which pack journalists unwittingly, but enthusiastically, promoted Jihadi propaganda and played down Jihadi aggression.

And even as they incited Jihadi hatred against Israel and cheered on the “resistance” by demonstrating in suicide bomber belts, they became paralyzed. “The Arabs act as if they have a knife to our throat and we act as if they did,” noted one scholar in hushed tones. And indeed they did: the knife was the threat of suicide terror. So when during Ramadan of 2005/1426 rioters shouting “Allahu Akhbar” rioted all over France in response to a lethal narrative about French cops killing two Arab boys, the police tried to contain; and French journalists and academics denied it had anything to do with Islam.

Indeed, the early aughts brought to prominence a kind of “global progressive left” street presence whose spokespeople, by 2003, claimed – in the pages of the NYT – to constitute one of two superpowers on the planet: the United States and world public opinion, which was against war. These demonstrations, which reached into the tens of millions worldwide in 2003, gave prominence to and welcomed the energy of Jihadis, who proudly sported giant portraits of Saddam and Arafat and in various places like Paris, beat up Jewish participants in the rallies. In the replacement theology of the global left, Israel became the secular anti-Christ, the new Nazis, committing genocide against the Palestinians, the new Jews.

This “Street” of public opinion, initially sponsored by the global progressive “anti-war” left, spawned its own, aggressive, and independent “Muslim Street” in Europe: starting with the Ramadan riots in France in 2005/1425. It continued with protests against the blasphemous Danish Cartoons (Salmon Rushdie redux, 2006/1426) and protesting the Pope calling Islam a violent religion (2007/1427). Infidel progressives tended not to join these demos, although they did not laugh at the absurdity of Muslims violently protesting someone calling them violent.

But the one constant, the one phenomenon that brought out all the protesters in their most enthusiastic and angry moods, was the periodic episodes of lethal journalism about Israel. Even American war crimes – in some cases far worse – did not bring out the angry crowds. Thus, each episode of fevered own-goal journalism – Al Aqsa Intifada, Jenin Massacre, Lebanon, Gaza I, Mavi Marmara, Gaza II, Gaza III – produced major gains for European Jihad. Indeed, by the end of the aughts, Hamas had developed the pattern into a formal strategy: provoke an Israeli attack, get as many Muslim civilians killed as possible, and count on the Western news media to so outrage the world community, that diplomatic pressure forced Israel to stop.

In communicating the lethal narrative of Palestinian anguish and Israeli cruelty, the news media fueled the widely held belief in Europe, even among infidel intelligentsia: “The IDF kills Palestinian children every day”… the first global blood libel of the early 21st century and global Jihad’s best recruiting device.

In 2000, for the first time since Hitler, the cry of “Death to the Jews!” was heard on the streets of a European capital, in the Place de la Republique in Paris. After a decade and a half of own-goal war journalism, this genocidal cry was heard all over Europe, chanted publicly for hours. Jihadi hatreds shattered the streets of European capitals; and European leaders suddenly realized they were losing their Jews to those hatreds. “La France sans ses juifs n’est pas la France,” noted the Foreign Minister Manuel Valls, in a multi-cultural variant on De Gaulle’s more imperious version. In response, Jihadis stepped up attacks on any European infidel. In those days, anti-Zionist post-modern gentiles turned to their former Jewish friends leaving for Israel and lamented, “at least you have some place to go.”

The journalists who so acted, did this not because they were consciously supporting the goals of Jihad, but because their obsession with Israel blinded them to the longer-term consequences of their actions. They thought they were siding with the “underdog,” the Palestinians whom they, as a pack, viewed as victims and freedom fighters, the “David,” resisting the Israeli “Goliath.”

Studies in Proleptic Dhimmitude: Bush’s speech at the Islamic Center after 9-11

With 15 years of sad learning, reflections on President Bush’s speech should have at the Islamic Center in Washington DC

On September 17, 2001, surrounded by select Muslim leaders, President Bush said:

Like the good folks standing with me, the American people were appalled and outraged at last Tuesday’s attacks.  And so were Muslims all across the world.  Both Americans and Muslim friends and citizens, tax-paying citizens, and Muslims in nations were just appalled and could not believe what we saw on our TV screens. These acts of violence against innocents violate the fundamental tenets of the Islamic faith.  And it’s important for my fellow Americans to understand that. The English translation is not as eloquent as the original Arabic, but let me quote from the Koran, itself:  ‘In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule.’ The face of terror is not the true faith of Islam. That’s not what Islam is all about.  Islam is peace.  These terrorists don’t represent peace. They represent evil and war.

In the annals of Cognitive Warfare, this may stand near the top for catastrophic mistakes. Indeed, it is hard to shake the sense that these are rarely, if at all, Bush’s own words. He is reading from a script. (NB: So did President Obama’s recently at the Islamic Society of Baltimore.)

If we seek an author for the script, I think strong odds are that it was in large part either written or dictated by triumphalist Muslims. The discourse he adopts is precisely what a such a Muslim would want the President of the United States to proclaim. In framing matters the way he does, with his inverting equivalences, Bush turns dhimmi discourse – Muslims have a right to the “comfort of their faith” (which includes dominion over dhimmi) – into universal human rights discourse (everyone wants to be comfortable). Intimidation of Muslims by infidels is un-American; even as not a word addresses the intimidation of both Muslims and infidels by triumphalist Muslims on the warpath.

Above all, the passage Bush read meant exactly the opposite of what he (and his audience of American infidels) thought it did. The triumphalist reading is as follows:

In the long run [i.e., soon], evil in the extreme [our punishing violence] will be the end of those who do evil [e.g., America]. For that they [Americans/infidels] rejected the signs of Allah and held them up to ridicule.

How much more eloquent in the original Arabic! From the perspective of triumphalist Muslims, a dhimmi President had just waved the flag of Jihad from the nation’s capital. Those who read events in this manner, were probably not surprised that, within the decade, infidels would be shouting “We are Hamas!” from European capitals and claiming “anti-imperialist” solidarity with the sadistic Muqtada al Sadr’s Mahdi’s army.

Only Allah could make infidels so stupid.

What the President should have said, and should still now say:

My fellow Americans:

I address both the citizens of our nation in general, and our Muslims citizens in particular, at this very dark hour.

What for many of us was unthinkable, has happened. Jihadis from half-way around the world have struck at America in the most savage manner. They did so without mercy for civilians – on the contrary, they targeted civilians. They did so without any visible provocation. They did so with supreme malice.

And they did so as fervent, believing Muslims.

Today, we turn to our Muslim community and say:

What is this?

What kind of Islam does it represent?

What relationship does it have to what you teach in your communities?

Condemnation of the deed is not enough for us, your fellow citizens. We want to know:

What do you have to say – religiously – to these fellow Muslims who cite your scripture, traditions, and laws to justify those deeds?

How do you read these scriptures cited to justify such terrible deeds?

What do you have to say to your fellow Muslims around the world, and here “at home” who rejoiced at this great Jihadi deed?

And what do you have to say to your fellow Americans – indeed to the whole free world – upon whom your fellow Muslims have declared a barbaric Jihad?

I hope you understand. I am not trying to tell you what Islam means to you. I – we, rather – want to know what your beliefs mean to all other non-Muslims around the world. After all, the Muslim Jihadis who attacked us, call us kufar (infidels), harbis (destined for the sword), and dhimmi (subjected). They show us limitless, contemptuous hatred.

What do you call us?

What are your principles about your relations with people who do not share your faith? What do you think we, should be the lot of those who do not share, persist in not sharing, your faith?

Show us where you stand. We need to know whether you are prepared, appropriately, to man the frontline in fighting this medieval, theocratic, inquisitorial, holy war! This spiritual work, makes a free, cooperative, tolerant, and peaceful world possible. Without it, democracy is impossible.

Show us that Islam, at least in democratic societies like ours, is prepared to leave behind its medieval triumphalism, and join the community of nations and religions that live together in peace and mutual tolerance on this sacred globe.

If the President had said that, then maybe today the American Muslim community would be the leading voice of reform in global Islam, contributing to peaceful relations between Muslims and their neighbors worldwide.

Instead, the current situation in America, and more broadly in the democratic world, looks like one in which potential Muslim reformers have been intimidated into near silence by triumphalist Muslims. This small but domineering group, for whom the world is divided into (true) believers and infidels (to be subjected), have not only bullied Muslim reformers, but they use cry-bully techniques to push Western progressives into creating a safe space for their triumphalist Islam.

And it is precisely for this kind of situation that President Bush’s speech, written by triumphalist Muslims for a dhimmi leader, paved the way.

Triumphalist Religiosity: The Unanticipated Problem of the 21st Century

The Tablet recently published a piece of mine. Below is a longer, linked piece.

Triumphalist Religiosity

The Unanticipated Problem of the 21st Century

Recent events have brought to a crisis-point the problem of trying to talk about the relationship between Jihadism and Islam. The incapacity of the Democratic candidates to even discuss what may have led to the mass murder at San Bernardino, coupled with the controversial Republican responses, illustrate our dysfunctions. We do much better yelling at each other for not saying enough, or too much, rather than actually analyzing the problem.

The following discussion aims to identify a key dimension of the problem that is both empirically-based in current and historical data, and sufficiently discriminating in its criticism that it avoids “insulting all Muslims”. On the contrary, I hope it offers a good understanding of the challenge we all – Muslims and infidels – face. Only when we assess the problem accurately can non-Muslims and peaceable Muslims, successfully deal with the current paroxysms shaking Islam the world over. Only with such an awareness, can we hope to forge a world of tolerance and mutual respect between Muslim believers and those of us who do not share their religious convictions.

Current administration policy is based on a broadly held consensus that:

  • We should not use the term extremist or radical or violent to modify Islam (“religion of peace”): e.g., ISIS is not Islamic.
  • We should not make any connections between the behavior of violent extremists who claim to follow Islam, and the vast majority of Muslims who do not approve of their deeds (“pas d’amalgames”).

Any public figure who moves too far along the lines of an inquiry into the links between radical Islam and the larger Muslim community, runs the risk of being called an Islamophobe, whose hurtful comments will insult moderate, peaceful Muslims, who might then turn to these extremists.

The illogic here normally should arouse suspicion. If such extremist violence has nothing to do with their “religion of Peace,” how could they become so offended by a discussion of violent elements within Islam, that they embrace this extremism? –  To detectives not on rekaB street: dig here. This is a discourse to deconstruct.

Instead, this argument has become widely current, leading some specialists to urge, that we should never use terms like Jihadi or radical Islam to designate such terrorists, because that gives these mass murderers too much legitimacy. The dominance of this logic makes it almost impossible to discuss the problem, and when someone like Donald Trump makes a remark about

a total and complete shutdown of Muslims entering the United States until our country’s representatives can figure out what is going on,

the subject everyone discusses is not, “what’s going on,” but rather, how offensive his remark. Even his own party members need to publicly dissociate from this.

This essay is a contribution to understanding “what’s going on.” I suggest we look at a matter not so much of theology (Islamism), or even exegesis (of the Qur’an’s notably problematic passages), as of “religiosity” – a particular “style” of living one’s religion, the way one’s religious convictions affect the way one treats others, both co-religionists and outsiders. Religiosity goes a long way towards understanding how any given believer reads his or her sacred and legal texts, and to what theological principles they will find themselves drawn.

On the Honor-Shame-Jihad Paradigm: Response to a reader

I recently posted my responses to policy question posed to me by a classmate. In it I referred repeatedly to the Honor-Shame-Jihad paradigm (HSJP) that I think handles the reality here far better than either the Politically-Correct Paradigm (PCP1) or the Post-Colonial one (PCP2). One reader found serious defects in the HSJP. Another reader answered him. Below, my response.

Looking at Muslims as being driven by an Honor-Shame-Jihad dynamic is full of problems:

1. It’s hard to confirm or refute the analysis. I’d need to psychoanalyze a bunch of Muslims or be a mind-reader. It’s a picture of the internal mental state of people from another culture.

I hope you’re not as reluctant to interpret what people say in your real life as you are in this case. The evidence for this mindset is overwhelming. Just spend some time listening in at either MEMRI or PalWatch, and listen to what they say in Arabic, or at least read the works of those who do pay attention to what they say.

2. HSJ reeks of our self-flattery. They have this mental problem, we don’t. It could be an intellectual way of saying “Ah, you’re nuts!”. I should beware of any analysis that flatters me.

Agreed on the suspicion of self-flattering analysis. As the fox says to the crow he duped into losing his cheese: “All flattery lives at the expense of those who listen to it.” But there’s an equally dangerous tendency, which is to ignore a good analysis because it puts one (or in this case, one’s culture) in a good light. The moral chasm between Western democratic values and those of global Jihad are so massive that only a kind of insane self-abnegation (of the kind Martin Amis ran into in London) could miss it. This hardly means we in the West don’t have serious problems – every society does. But it does mean that they are of a radically different order from groups that believe that slavery and the slaughter of civilians are legitimate forms of “defense.”

3. HSJ could be true anyway, but it doesn’t lead to a clear plan for a solution.

Actually, I think it does. Above all, it makes it possible to identify the motivations and goals of the enemy. This helps eliminate the non-possibilities like the “win-win” Oslo “peace process,” which only empowered global Jihad. It makes it possible to identify problems like triumphalist Islam, and figure out ways to resist.

4. HSJ skips over more mundane but probably more powerful factors, especially the impact of “Oil money”.

Quite the contrary it helps understand how the Oil money impacts certain groups like Salafis and Wahabbis.

a) By the year 2000, Islam and Jihad were problems for the West. In 1900, Islam was not a problem.

Tell that to the British in Khartoum dealing with the Mahdi (1882 CE = 1300 AH).

But back in 1800, Islam was a problem, mainly in the form of the Barbary Pirates, who kidnapped people and sold them as slaves.

b) If the Western industrialized countries had dumped trillions of dollars on the Eskimos, the Laplanders, the Zulus, or the Russian peasantry, they’d also have decided that God loves them specially, and they should use their wealth to conquer the world. Why not the Muslims?

That may be so, although far less likely. None of those groups has a religious tradition with strong tendencies towards world conquest, nor adherents numbering over a billion all around the world. I think you need to do some more reading before you make comparisons that really don’t reflect the real world.

In any case, the 21st century is a completely different kettle of fish. Globalization has transformed culture-contact. For the implications, see Amy Chua, World on Fire. As for Jihadis, they see Western, technology-driven globalization as the vehicle for their success: Praeparatio Califatae.

c) If the Muslim world were pushed back to the state of misery, poverty, and ignorance they had before the discovery of oil, their HSJ dynamic wouldn’t matter to us at all. The prescription is to pump out the oil without paying for it.

There’s no question that oil money feeds Jihad, which is one reason why it’s so bizarre that people worried about global warming don’t seem to care much about Jihad, even though the two are closely bound. As for the state of misery, poverty and ignorance, all the petrodollars in the world have had very little effect on the Muslim masses, whose elites have (typically) gorged on the surplus and kept them in the dark.

In any case, poverty, misery and ignorance are not the main sources of Jihad. Triumphalism is. Jihad is not an act of desperation, it’s an act of aspiration.

“O wad some power…” Fisking Michael Sfard

Israel’s Human Rights Activists Aren’t Traitors

By MICHAEL SFARD JAN. 5, 2016

In March 1968, my father was a member of the Warsaw University students’ committee that helped lead the enormous protests demanding reform from the Communist Polish government. The government responded with a smear campaign to try to delegitimize the protests’ leaders, claiming they were acting in the interest of Western powers, or — exploiting widespread anti-Semitic sentiments — of a Jewish-Zionist plot against the Polish People’s Republic.

In other words, the government labeled my father and his friends foreign agents. Traitors.

My father was detained for three months and expelled from the university. After his release, he left with his family for Israel, where I was born. Unlike my father, I grew up in an environment that welcomed free political discussion and allowed people like me to become human rights activists and criticize our government. When I claimed a few years ago, after yet another right-wing attack on Israeli human rights organizations, that we had reached “the bottom of the pit,” my father gave me a knowing smile. “The pit is much deeper than you think,” he said.

Precisely.

My father was right. Over the past month, I have begun to see its true depth.

No you haven’t. You do not have a clue. Nothing in Israel comes near what was going on in your father’s Poland, nothing near what the most mundane authoritarian regimes do to their own citizens, not even close to what Israel does to their enemies. It is precisely this rhetorical exaggeration that has people like you calling the IDF “war criminals” and Israel a “racist, apartheid, fascist, state.” You have no historical depth-perception, so you’re easy dupes for moral equivalence.

And the problem is, outsiders will mistake your “prophetic” rhetoric as an insight into the actual situation here in the Middle East, rather than into the fevered brains of those Jews stricken with MOS. Outsiders understandably have difficulty figuring out how to “read” these hyper-critics: are they sober and honest assessments of reality? or prophetic rhetoric uttered where no ancient prophet would have delivered his rebuke of his people, in the lingua franca of the larger world, and in the courtyards of their powerful ones?

On Dec. 15, an Israeli ultranationalist group

Ultranationalist is a term largely reserved for brown-shirt-type organizations, fascist in their principled resort to violence in their targeting of enemies: “defending one’s country even when it is committing horrific acts to its own citizens.”

Im Tirzu shares nothing in these matters with real “ultra-nationalist” groups, and the use of the term to lump the group with the worst of the far right is characteristic of this publicly self-accusing pseudo-prophetic rhetoric: our (Israel’s) smallest crimes (i.e., deviation from the strictest “progressive” values) are of such magnitude that they compare with what’s nastiest out there (ultra-nationalists, racists, fascists, Nazis). By your standards of inciteful rhetoric, this is a robust example of smearing.

NB: I’ll bet the store that you would never compare Palestinian political culture to “ultra-nationalists,” even though the parallels to the most violent type of that phenomenon are close. On the contrary, some of you revel in your contempt for evidence.

released a video portraying four Israeli human rights defenders as moles planted by foreign states to assist terrorists. The 68-second video, which rapidly made its way across Israeli social media, shows four mug shots and claims that “While we fight terror, they fight us.”

Here’s the video:

As for the accusations, knowing some of the background, and while not quite the way I would have chosen to put it, the video does nonetheless expresses a legitimate opinion. You may not agree, because it questions you and your fellow activists’ behavior, but I don’t see where calling groups that take money from hostile foreign governments to defend and protect avowed enemies of the state, a “plant” or even a “traitor,” is in any way worse than the ones they are so accusing, that is no worse than you and your colleagues calling Israel and its soldiers “war criminals,” “facists,” “nazis,” and “racists.”

You may think that the PLO is an institution that deserves your active support in avoiding responsibility for committing acts of terror against Israeli citizens. But surely you can understand that others, convinced by the same evidence that you are presumably aware of, see the PLO/PA as a devoted enemy of Israel’s very existence, think they should not receive the help of Israelis to carry out their plans for our destruction, and that anyone who does is dangerous.

The video is outright slander and an outrageous incitement.

Amazing. As the great poet Robert Burns once put it:

O, wad some Power the giftie gie us
To see oursels as others see us!

Policy Perspectives from the World of Apocalyptic Honor-Shame

I recently received a challenge from one of my less avid fans on a list-serv that I participate in. He challenged me to answer a series of policy questions from the perspective I irritatingly espouse – namely current Western policy concerning the Middle East and Islamic nations is useless at best, self-defeating, even suicidal, at worst because it ignores what I call the HSJ paradigm that focuses on honor-shame dynamics and their current vehicle, apocalyptic Jihad.

I post here my answers.

Dealing with Islam:

Right now in the West, the reigning prime directive reads: “Don’t piss them off.” We think it’s the “vast majority of Muslims” that we thus soothe, but we also encourage the triumphalists, especially with the extent of our placation, our appeasement.

Instead of thus empowering triumphalist aggression, we should pick our fights and target triumphalism. There are so many places the cultural Maginot Line of a robust civil society have crumbled, so many places to start getting serious about what Muslims ask of us and we ask of Muslims. (For a good view of one of the early collapse see, alas, France after 2ooo in The Lost Territories of the Republic.) We need to arm progressive Muslims in their fight with the forces of triumphalism, not concede repeatedly (often with a post-colonial objective) to triumphalist aggression.

Without reciprocal relations, free societies cannot exist, much less aspire to the near utopian hopes of global progressives.

Educate about Islam, not just the masses but the policy folks. I’ve spoken to an audience of 400 people in homeland security and only 1/10 of them claimed they knew what dar al Islam and dar al Harb is. If you don’t know that, you’re historically and religiously illiterate about a crucial element of our current predicament. And 15 years after 9-11, and 26 years after Khoumeini’s fatwah against Rushdie extended Shari’a to the West?! We can’t afford that ignorance.

Right now, we are babes in the woods. As much as I want to believe what you [another list member] say about this administration [being fully aware of the problem], everything I see and hear indicates the opposite: it is overprotective of the “99.9%” of Muslims who, they tell us on their behalf, “reject the extremists.” Where does Obama come up with this stuff? How on earth can serious people take this seriously? Unless of course, they’re in such denial about the problem we face that they’ll take the pablum.

But part of our predicament has been we believed that these indulgences in moral posturing (PC) – Moral and Tolerant Europe Triumphant, The Passionate “cause” of the Palestinian Underdog – were somehow cost free. (If “tout flatteur vit aux dépens de celui qui l’ecoute,” then how damaging is self-flattery, which can be endless?)

On the contrary, these moral postures have allowed the Jihadis to maneuver the progressives into suicidal positions, into a proleptic dhimmitude where the GPL sees itself salvific warriors bringing world peace through self-abnegation, even as it submits to Muslim triumphalist demands that they not only dare not criticize (triumphalist) Muslims, but, rather, they must adopt the Muslim enemy (Israel).

Syria

(Let’s just hope it’s better than criticizing the Obama Administration for not giving enough aid to the Free-Syrian Army).  American troops?  How about Israeli troops  (no, that wouldn’t work); Turks?  (strike that);  Iran (Never, never).

Syria is a symptom of a breakdown of a political culture. The Arab “Spring” was actually a quake that hit a very weak political culture – Lee Smith’s Strong Horse. Those political dynamics reflect a broader, heavily authoritarian (patriarchal honor-murders) culture, and these social dynamics make it virtually impossible to launch and sustain a democratic political culture.

Instead it was springtime for Jihad and tribal warfare.

As for policy, our our journalists and academics and talking heads, systematically misinformed us about the situation beforehand, as well as during. With foolish expectations borne of the “post-colonial” paradigm, we thought – and were encouraged to foresee – a wave, from Tunisia to Syria of more democratic, vibrant, civil societies. Muslim Brotherhood? “Moderate,” and “almost secular.”  So whether we intervene (Libya) or don’t (Syria), it works to the advantage of the Jihadis because they are the most brutal in a brutal culture, and we are clueless. And when they fail, as all such brutal efforts do, they – at least under current conditions – just prepare more wretched chaos to fuel the next round of violence.

To think differently about this means having an appreciation of the impact our behavior has on others (allegedly a Western specialty).

In 2003, when the GPL and European countries (led by Chirac) had such a grand time turning Bush into the Antichrist, I got an email from a medievalist who was in Tunisia. “The Arabs think the French are weak. They side with their enemies and humiliate their friends.” By that logic, I can assure you that triumphalist Muslims think the Left is weak.

I’m not saying, “don’t oppose the Iraq War just because you don’t want to look like a wuss,” but rather “be cognizant of the impact of what you’re doing in terms of how your enemy (triumphalist Islam) perceives you.” The public mutual contempt the Left and Right have expressed for each other has done terrible damage.

In the 11th century, it was emperor and pope attacking each other publicly for fifty years that loosened revolutionary forces; and among the beneficiaries of that open hostility, were the free towns, the urban communes of the later 11th and 12th centuries. In the 21st cn, however, by far the greatest benefactor of public hostilities between twin poles of public discourse (in this case right-left, rather than royal-papal) has been the Jihadis… by comparison with a progressive 11th cn, the 21st cn looks alarmingly regressive.

We can’t even begin to think strategy much less tactics as long as we can’t talk about this larger massive politico-cultural failure/dysfunction in the Arab and Muslim world. And yet, thru some alchemical process operated by a particularly irresponsible branch of post-modernism, it has become “racist” to address cultural and religious problems.

Iran –Let’s hear the deal/threats or  bombing policy that you recommend and why?

I’d go very strong on rallying collective hostility to Iranian claims, use every kind of pressure to get them to stand down. i wd have been blown away if you had told me in the 1980s that the nuclear disarmament crowd would not say a word in the 21st century about re-starting a nuclear arms race, this time in the highly volatile Muslim world, i’d have said, “don’t be absurd.”

Of course, if you told a signer of the Hamas Charter, with its genocidal paranoid participation in a movement for global Islamic dominion, that within twenty years, infidels would be marching in the streets with their banners, shouting “we are Hamas!” he would have responded, “Only Allah can make infidels that stupid.”

Iraq  (Can’t be working with Iranian, Shi’a militias, right?)

BBC program “What is IS?” with interview with me

What is IS?

ISIS, Palestinian Terrorism, and Global Jihad: Fisking Naomi Chazan

Naomi Chazan, former head of the NIF fund, has a piece in direct contradiction to an article that Tablet published the following day in which I noted:

People who insist that Hamas and ISIS have nothing to do with each other give global jihad an enormous boon: They disguise Hamas by presenting it as a movement for national liberation even as it fans the flames of global jihad. In so doing, many Westerners think they help the Palestinian cause, when in fact they empower a leadership that willingly sacrifices ordinary Palestinians to advance its cause, and at the same time, empower the global jihadis by running their Palestinian propaganda as news, and reinforcing a collective sense of victimization.

Instead of recoiling from the horror, the more demented—but sincere—Western “progressives” shout “We are Hamas.” And those Israelis who rush to assure the global community that people who argue, as I have above, are just trying to hide their own crimes against the Palestinians, effectively blind those who listen to their counsel to a shared foe of all decent people—Muslim, Jew, Christian, and secular, alike.

Since she takes precisely the position I was criticizing (had I known, I would have linked it at “those Israelis who rush,” and since her thinking illustrates nicely the cognitive disarray that cripples both Israeli and more broadly Western intelligentsia, I think it worth a fisking. I’ll pay special attention to identifying the political agenda that drives her insistence that the Palestinians have nothing to do with ISIS.

Unfortunately, the piece is a collection of assertions, repeated far more often than explained or supported. So at certain key points I’ll both develop her own argument and rebut it. Sigh.

Terror, terrorism and terrorists

NOVEMBER 23, 2015, 12:19 PM
BLOGGER Naomi Chazan
Professor Naomi Chazan, former Deputy Speaker of the Knesset, is Dean of the School of Government and Society at the Academic College of Tel-Aviv-Yaffo


A Palestinian youth raises a knife during clashes with Israeli security forces in the West Bank city of Tulkarem, October 18, 2015. (AFP/JAAFAR ASHTIYEH)

Terrorism is the most abhorrent of political tools: it is a purposeful act of violence directed primarily against innocent civilians in order to create intense fear and sow widespread havoc to promote particular political goals. The use of terrorism is vile: it is merciless, indiscriminate, cruel, and beyond inhumane. Any act of terrorism — whether in Paris or Jerusalem, in Bamako or in New York, in Damascus or in Bangkok — is unconscionable.

So far so good. She’s already less compliant with Jihadi demands that AFP, which published a list of terror attacks from 9-11 to the ones in France this month, which excluded attacks of Israelis.

The broad condemnation of the latest unspeakable wave of terrorism is more than justified; the frequent conflation of these actions with their motives — which confuses cause and effect — is not.

Huh?

Israeli officials, often backed by the media, have contributed to this discombobulation.

Here she no doubt means the few Israeli and other pro-Israel media outlets who operate in something of an echo chamber. The mainstream media firmly rejects the position she is about to describe.

Rabbi Yoffie and the Proxy Honor-Killing of Israel: An Un-Jewish Tragedy

In a recent op-ed in Ha-aretz, “Rabbi” Eric Yoffie illustrated the joke that the real name of the paper is “Dibat Ha-aretz” (libel of the land, or, Ha-aretz’ libel), in a rant about recent violence in Israel. (I refuse to link to such a poisonous piece.)

(HT: Pedro Zuquette, Elder of Zion, Jeffrey Bale, Arnold Roth, Daled Amos, et al.)

The reason for Jewish terror is Torah. It is not territories and occupation that are to blame, although they are part of the picture. It is not racism or hatred of Arabs that are at fault, although they play a role. The heart of the problem is Torah, the sacred teachings of Judaism.

It’s hard to imagine a more lacerating piece of self-criticism than this, especially from someone trained in the study of the Torah. And it’s harder to imagine a statement that would warm the cockles of the souls of Jew-haters the world over. Hitler was right, as too many Arabs in this neighborhood tend to say.

He then proceeds to make two further related claims: 1) though not yet found, the killers of the Palestinian baby killed in an arson attack are surely religious Jews, inspired to their actions by their religious beliefs, and 2) they deliberately murdered that child. Although the first claim may be true, it seems a bit premature to indict an entire religious teaching on the basis of a series of unproven presumptions; and the second claim – to attribute the deliberate desire to murder an infant to that religious teaching when there is no evidence that the death of the child was premeditated rather than the unintended consequence of reckless violence – seems itself, the height of recklessness. Indeed, that most tenuous presumption of intention to murder an infant, plays a critical role in the intensity of Yoffie’s anger and indignation.

What would drive a rabbi to such hasty and vicious (self-)accusations (on behalf of his fellow Jews), and drive a newspaper to publishing them? Masochistic Omnipotence Syndrome (MOS)? Self-abasement as a means of dealing with shame? Boundless hatred of those who shame him?

Apocalyptic Dimensions of Global Jihad

#GenerationCaliphate:

Apocalyptic Hopes, Millennial Dreams and Global Jihad

May 3-4, 2015, Boston University

While the conference took place three months ago, none of the discussion is outdated.

Richard Landes – 1

Introductory Remarks, 23:44