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Of Note: Tim Furnish, & Trump’s National CT Strategy

Wednesday, October 17th, 2018

[ by Charles Cameron — and a few ppl whose views on trump’s strategy document I’d also like to read ]
.

  • Tim Furnish, Trump’s New Counter-terrorism Strategy: The One-Eyed Man is Still King
  • Trump, 2018, National Strategy for Counterterrorism
  • Obama, 2011, National Strategy for Counterterrorism
  • Tim Furnish, Sectsploitation: How to Win Hearts and Minds in the Islamic World
  • **

    I wanted to draw your attention to our blog-friend and sometime contributor Tim Furnish‘s post, which offers a lucid introduction to the Trump administration’s National CT Strategy paper, situating it in contrast to the Obama admin’s version, and linking it to a very helpful breakdown of what we might call (remembering William James, but in mostly lower case) the varieties of Islamic experience.

    Let me just say that from my POV:

    1) Tim Furnish has a way superior understanding of the said varieties than John Bolton ever will have — plus he has a taste for pop culture asides!

    2) that the key issue to be further explored could be expressed in terms of the overlaps, Venn diagram-wise, between “literalist”, “mainstream” and “authentic” Islams.

    That’s a project I’ve been circling for more than a decade, and the closer I get, the more subtleties arise to be considered. Still circling in..

    Thomas Hegghammer, JM Berger, Leah Farrall, Adam Elkus, Will McCants and John Horgan are others whose varied voices and opinions regaarding the new CT Strategy text I’ll be watching for.

    **

    Tim’s essay and associated matters: Warmly recommended.

    Zen — pray chime in.

    REVIEW: Commander of the Faithful by John Kiser

    Friday, March 30th, 2018

    [Mark Safranski / “zen‘]

    Commander of the Faithful: The Life and Times of Emir Abd el-Kader by John Kiser  

    A while back, I received a copy of Commander of the Faithful from friend of ZP, Major Jim Gant who had been impressed with the book and urged me to read it. My antilibrary pile of books is substantial and it took a while to work my way towards it. I knew a little about Algerian colonial history from reading about the French Third Republic, the Foreign Legion and counterinsurgency literature but the name of Abd el-Kader was obscure to me.  The author, John W. Kiser, had also written a book on the martyred Monks of Tibhirine, a topic that had previously caught the eye of Charles Cameron and made a significant impression. Therefore, I settled in to read a biography of a long forgotten desert Arab chieftain.

    What a marvelous book!

    Kiser’s fast-moving tale is of a man who attempted to forge from unwieldy tribes and two unwilling empires, a new nation grounded in an enlightened Islam that transcended tribal customs ad corrupt legacies of Ottoman misrule while resisting encroachments of French imperial power. A Sufi marabout who was the son of a marabout, el Kader was the scholar who picked up the sword and whose call to jihad eschewed cruelty and held that piety and modernity were compatible aspirations for the feuding tribes of the Mahgreb. There are a number of themes or conflicts in Commander of the Faithful that will interest ZP readers;

    el-Kader’s political effort to build a durable, modernizing, Islamic state and Mahgreb nation from feuding desert tribes and clans

    Abd el-Kader struggled to unify disparate Arab tribes and subtribes through piety, generosity and coercion while integrating Turco-Arabs and Algerian Jews who had a place under the old Ottoman regime into his new order. Jews like the diplomat Judas Ben Duran and Christian French former military officers and priests became  el-Kader’s trusted advisers and intermediaries alongside Arab chieftains and Sufi marabouts.

    el-Kader the insurgent strategist and battlefield tactician

    As a military leader, Abd el-Kader demonstrated both a natural talent for cavalry tactics as well as the organizational skill to build a small, but well-disciplined regular infantry with modern rifles on the European model. It is noteworthy, that while Abd el-Kader suffered the occasional reverse (the worst at the hands of a wily Arab warlord loyal to the French) the French generals fighting him all came to grudgingly respect his bravery, honor and skill. Never defeated, Abd el-Kader made peace with the French and surrendered voluntarily; all of his former enemies, Generals Lamoriciere, Damaus, Bugeaud and Changarnier interceded on al-Kader’s behalf to prod the French government to keep its promises to the Amir, who had become a celebrity POW in a series of French chateaus.

    el-Kader the Islamic modernizer and moral figure

    The 19th century was a time of intellectual ferment in the Islamic world from Morocco to British India with the prime question being the repeated failures of Islamic authorities in the face of European imperialism of the modern West. El-Kader found different answers than did the Deobandis of India, the Wahhabis of Arabia, the later Mahdists of the Sudan, the followers of al-Afghani or the Young Turks who began turning toward secularism. Educated in the Sufi tradition, el-Kader’s vision of Islam, while devout and at times strict, encompassed a benevolent tolerance and respect for “the People of the Book” and general humanitarianism far in advance of the times that is absent in modern jihadism.

    It was Abd el-Kader, in retirement in Damascus, who rallied his men to protect thousands of Christians from being massacred in a bloody pogrom (the 1860 Riots) organized by the Ottoman governor, Ahmed Pasha, using as his instrument two local Druze warlords who were angry about their conflict with the Maronite Christians of Mount Lebanon and Sunni Arabs and Kurds enraged about the Ottoman reforms that had ended the dhimmi status of the Maronite Christians. It was the Emir who faced down and chastised a howling mob as bad Muslims and evildoers and by his actions thousands of lives were spared. Already honored for his chivalrous treatment of prisoners and his banning of customary decapitation as barbarous, the 1860 Riots cemented Abd El-Kader’s reputation for humanitarianism and made him an international figure known from the cornfields of Iowa to the canals of St. Petersburg.

    Kiser, who it must be said keeps the story moving throughout, is at pains to emphasize the exemplary moral character of Abd el-Kader. As Emir, he “walked the walk” and understood the connection between his personal asceticism, probity and generosity to his enemies and the poor and his political authority as Emir. When some Arab tribes betrayed Abd El-Kader in a battle against the French, consequently they were deeply shamed and ended up begging the Emir to be allowed to return to his service. On the occasions when harsh punishments had to be dealt out, Abd el-Kader meted them not as examples of his cruelty to be feared but as examples of justice to deter unacceptable crimes that he would swiftly punish.  This is operating at what the late strategist John Boyd called “the moral level of war”, allowing Abd el-Kader to attract the uncommitted, win over observers, rally his people and demoralize his opponents. Even in defeat, realizing the hopelessness of his position against the might of an industrializing great imperial power that was France. el-Kader retained the initiative, ending the war while he was still undefeated and on honorable terms.

    In Commander of the Faithful, Kiser paints el-Kader in a romantic light, one that fits the mid 19th century when concepts of honor and chivalry still retained their currency on the battlefield and society, among the Europeans as much as the Emir’s doughty desert tribesmen (if there is any group that comes off poorly, it is the Turks, the dying Ottoman regime’s pashas and beys providing a corrupt and decadent contrast to el-Kader’s nascent Islamic state). The nobility of Abd el-Kader shines from Kiser’s text, both humble and heroic in a manner that rarely sees a 21st century analogue. It is both refreshing and at times, moving to read of men who could strive for the highest ethical standards while engaged in the hardest and most dangerous enterprise.

    Strongly recommended.

     

    Monkey see monkey do, or an eye for an eye

    Tuesday, June 20th, 2017

    [ by Charles Cameron — or, I suppose you could say, symmetry ]
    .

    The Finsbury Park Mosque attacker drove a car into a crowd because he was disgusted by the Westminster Bridge attacker who drove a car into a crowd:

    Ah well, bin Laden back in the day had a more sophisticated form of the same practice. As he put it in a speech to America::

    And as I looked at those demolished towers in Lebanon, it entered my mind that we should punish the oppressor in kind and that we should destroy towers in America in order that they taste some of what we tasted and so that they be deterred from killing our women and children.

    Sources:

  • SPLC, What We Know: Finsbury Park Attack
  • Telegraph, Westminster attack: Everything we know so far
  • Zenpundit, Close reading, Synoptic- and Sembl-style
  • Mindanao: Curse, bless, me now with your fierce tears, I pray.

    Sunday, June 4th, 2017

    [ by Charles Cameron — witnessing the darkness, and the light shining in darkness ]
    .

    Curse and blessing, simultaneously, might be termed a mized blessing, ne?

    Our understanding of Islam in relation to Christianity may be enhanced by a telling of the cursed, blest hehavior of Muslims in Mindanao, during the evacuation of the city of Marawi: curse and blessing are inextricably intertwined, the light shineth in darkness; and the darkness comprehended it not, the light shineth in darkness..

    **

    Philippine sectarian bloodshed unites Muslims and Christians
    Despite Islamist militants’ attempts to cause division, their violence has prompted selfless interfaith compassion

    [ .. ] Islamist militants in black masks were stationed on bridges – the only way out of the besieged city of Marawi – looking for Christian hostages. A priest had already been kidnapped. Risking his own life, a local Muslim leader had hidden dozens of Christians in a rice mill.

    “He was giving them an orientation,” said the city’s bishop, Edwin de la Peña. “How to respond to questions, to recite prayers, to wear their veils, how to say assalamu alaikum (peace be upon you).”

    The plan worked, but others were not so fortunate, de la Peña said. “When they were asked if they were Christians, they said yes readily. So they were pulled out. And we just heard that they were killed and thrown down into a ravine.”

    Residents of Marawi, on the Mindanao island of the Philippines, were fleeing a surprise takeover by fighters claiming to be Islamic State supporters. They left a burning cathedral and corpses in their wake.

    Stories such as these of brutal sectarian bloodshed, but also selfless interfaith compassion, have rippled across the Philippines.

    Muslims protect Christians under attack from Isis-linked group as they flee Marawi
    “We had a tip from the general commander that we should go out,” said Leny Paccon, who gave refuge to 54 people in her home, including 44 Christians

    More than 160 civilians walked out of the besieged Philippines city of Marawi just after dawn on Saturday, deceiving Islamist fighters they encountered by hiding the identity of the many Christians among them. [ .. ]

    “We saved ourselves,” said Norodin Alonto Lucman, a well-known former politician and traditional clan leader who sheltered 71 people, including more than 50 Christians, in his home during the battle that erupted on 23 May in the town of more than 200,000 on the southern island of Mindanao. “There’s this plan to bomb the whole city if Isis don’t agree to the demands of the government,” he said, referring to local and foreign fighters who have sworn allegiance to the ultra-radical Islamic State. [ .. ]

    “We had a tip from the general commander that we should go out,” said Leny Paccon, who gave refuge to 54 people in her home, including 44 Christians. “When I got the text, immediately we go out … about 7 o’clock.”

    By then, Lucman and his guests had begun their escape march from another area, holding white flags and moving briskly.

    “As we walked, others joined us,” he told reporters. “We had to pass through a lot of snipers.”

    Some of the civilians were stopped and asked if there were any Christians among them, said Jaime Daligdig, a Christian construction worker.

    “We shouted ‘Allahu akbar’,” he told Reuters, adding that thanks to that Muslim rallying cry they were allowed to pass. [ .. ]

    Christians have been killed and taken hostage by the militants, a mix of local fighters from the Maute Group and other Islamist outfits, as well as foreigners who joined the cause under the Islamic State banner. [ .. ]

    Lucman said that many of those trapped were on the verge of starvation, which also gave them the courage to leave.

    **

    many of those trapped were on the verge of starvation, which also gave them the courage to leave.

    There’s a close and provocative analogy there to the idea that darkness brings out the light, ne?

    JM Berger’s latest, 1

    Friday, April 21st, 2017

    [ by Charles Cameron — JM’s sustained attack on Christian Identity and ISIS ]
    .

    JM on his latest piece:

    I’ve kept those first three tweets in Twitter form becaue they include graphics. JM’s series continues on twitter, but here I’m reformatting it as regular prose for ease of reading:

    The paper is first in a series aiming to develop a framework to study extremism as a phenomenon crossing ideological boundaries.

    The framework I’m presenting is derived from a grounded theory approach, using Christian Identity as a starting point. The paper traces how Christian Identity emerged from a non-extremist precursor, and what that says about identity and group radicalization. It also offers new (and probably controversial) definitions of extremism and radicalization, seeking to address a serious gap in consensus. Finally, it offers some ideas for counter-messaging and deradicalization derived from the framework.

    The next in the series will apply the framework to ISIS propaganda with concrete notes on how the framework informs counter-messaging. I’m ultimately asking what ISIS has in common with Christian Identity, and what that tells us about each and both.

    An important approach, IMO.

    **

    JM Berger’s latest, 2 will present his accompanying overview of recent work in the field.


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