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Rajneeshis backgrounding the Incels — for JM

Friday, August 10th, 2018

[ by Charles Cameron — opposite extremists at opposite extremes — for JM, if he ever gets time to read / view / hear it — with a personal note to cleanse the palate at the end ]
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An essay, expressed in musics.

Indeed, a Janis Joplin-driven explanation of the bookRajneeshi and Incel passions, offered to JM Berger as he’s publishing what will no doubt be a powerfully argued and fascinating account of a wide range of extremisms, Extremism (The MIT Press Essential Knowledge series):

Quote:

extremism arises from a perception of “us versus them,” intensified by the conviction that the success of “us” is inseparable from hostile acts against “them.”

Buy this book, okay?

**

Sexuality, pure & full-throated.

First, her voice torn raw:

“Move Over” is the only song on the 1971 album “Pearl” that Janis wrote on her own. If the lyric doesn’t strike you as particularly suggestive, just listen to the way she sings it and you’ll see what we mean.

Now multiply by this, drawn from Janis‘ letters:

She fell in love at a heartbeat; her sexual appetites are perhaps best described as ravenous (she had female as well as male lovers), her judgment frequently awry.

Sex, plenty of it — you’d think she’d move from jaggering via satisfaction to satiated.

**

And sex, the absence, the vacuum, the abyss,

Second, her heart torn, shredded:

This line is all I need:

Well, the fevers of the night, they burn an unloved woman:

and this brilliant comment I overheard:

she would make love to 25,000 on stage, then go home alone..

**

Janis is a Rajneeshi at heart and in behavior, an Incel in blues and loneliness..

Given that, that strength, that compulsive pull, that driven drive

Zero Sex, the absence, involuntary

The Incels — those who are involuntarily celibate — can’t get none — perceiving themselves shunned by those who attract them __

final lyrics, one version:James Brown, It’s a Man’s World..:

Oh how, how man needs a woman
I sympathize with the man that don’t have a woman
He’s lost in the wilderness
He’s lost in bitterness
He’s lost in loneliness

That last stanza, with that line in it, could be an incel anthem.

  • I sympathize with the man that don’t have a woman..
  • Well, the fevers of the night, they burn an unloved woman..
  • The raw reality of it: a child’s wail — see how much you can bear to see —

    That’s the involuntary celibate, Incel, pieced together out of Janis and James Brown, the extreme in inward-twisting, self-pitying, child’s wail version of the blues ..

    **

    This boy, this young man, a day or so after making this video, went out and killed six people in Isla Vista, Calif., in an attempt as “the prefect gentleman” to get his revenge on the hottest blondes in UC Santa Barbara. And became, for some, a hero to be emulated.. And emulated he was.

    Readings follow suit:

  • Forbes, The Disturbing Internet Footprint Of Santa Barbara Shooter Elliot Rodger
  • Clarion Project, What is the ‘Incel Revolution’ and Why Should I Care?
  • NYTimes, Toronto Van Attack Suspect Expressed Anger at Women
  • NYTimes, What Is an Incel? A Term Used by the Toronto Van Attack Suspect, Explained
  • WaPo, Inside the online world of ‘incels,’
  • LRB, Does anyone have the right to sex?
  • It is this extreme I have greater difficuty understanding.

    This most recently, btw:

  • LATimes, Killer who committed massacre in Isla Vista was part of alt-righ
  • The SPLC report counts Rodger among 13 alleged alt-right killers whose actions left 43 people dead and more than 60 injured since 2014.

    Elliot Rodger, the 22-year-old who killed six students in the college town of Isla Vista in 2014, was the first “alt-right killer” to strike in recent years..

    **

    Sex raised hopefully to the power of the infinite:

    And then I hear that howl against the backdrop of the recent documentary about the Rajneeshis, encouraged by their guru to explore their sexuality to the sacred, to satiation..:

    Wide-open their hope, shut-down their finale.

    **

    And finally, JM, Something Other and more personal

    A martini to cleanse the palate..

    Now I want to watch, intend to binge-watch Brideshead Revisited, the Jeremy Irons version, for some very un-American, upper-class-snobbish, public-school-boy, Roman-Catholic-gay historical-throwback art-level Britishness:

    Dropping you in at an odd, a very strange, indeed extreme in a dozen ways from Sunday, luncheon:

    I who have been beaten — four, with a bamboo cane, at Wellington College, (a sort of military academy slash prep school) — for doing the Times crossword in place of my math moework. Ah yes, and when I came up to Christ Church, Oxford, dunked in Mercury, that college’s Tom Quad pool, after exacting the price of a glass of port from my tormentors, almost twenty years before the film from which this excerpt was taken, was filmed.

    For I too am Anglo and Roman Catholic and Buddhist and Taoist and a snob — at least until I meet you or you, and humanity breaks in.

    And a creature of sexuality, defeated by sickness and old age..

    New category: Extremier than Extreme

    Monday, May 7th, 2018

    [ by Charles Cameron — possibly simple-minded, but offered to our mentor JM Berger — includes a horseshoe & a neat paradox, too ]
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    Today’s example:

    Trumpier than Trump. Okay..

    **

    Let’s generalize from here, and diagam this:

    Extremier than the Extreme.

    This isn’t the first time I’ve seen this. I’m pretty sure ISIS was AQier than AQ in the day, and that even earlier, there was a splinter group within AQ that was “more extrem”. Might have been Zarqawi, in which case our two examples collapse into one..

    “Extremier than the Extreme” — within its own extreme context, it can be one helluva claim to make!

    **

    While we’re on the subject..

    There’s also the oft-noted Horseshoe effect, whereby opposite expremes come to resemble one another:

    This one, Revolutionary > Dictator > Dictator is well known because of the frequency with which Revolutionaries come to resemble the Dictators they overthrew.

    A concatenation of horseshoes of this sort would give you Revolution > Dictatorship > Dictatorship > Dictatorship ad nauseam, with a Dictatorship currently in power, and a Revolution constantly brewing.

    **

    Oh, and by the way, an intriguing paradox:

    JM Berger, Extremism — you have been alerted, informed

    Wednesday, April 18th, 2018

    [ posted for your considerable edification by Charles Cameron — tweet-stream by JM Berger ]
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    Friend JM Berger‘s recent work sums to a book to be published in September. This tweet-stream brings you up to date on his process.

    You have been invited.

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    And that’s it.

    Jessica Dawson on Relationships with God and Community as Critical Nodes in Center of Gravity Analysis

    Friday, April 13th, 2018

    [ by Charles Cameron — An important article, meaning one with which I largely, emphatically agree ]
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    Let me repeat: Jessica Dawson‘s piece for Strategy Bridge is an important article, meaning one with which I largely, emphatically agree — a must-read.

    **

    Prof Dawson writes:

    There is a blind spot in U.S. joint doctrine that continually hinders operational planning and strategy development. This blind spot is a failure to account for critical relationships with a person’s conception of god and their community, and how these relationships impact the operational environment.

    Let’s just say I was a contributing edtor at Lapido Media until its demise, writing to clue journos in to the religious significance of current events:

  • Lapido, Venerating Putin: Is Russia’s President the second Prince Vlad?
  • Lapido, ANALYSIS When laïcité destroys egalité and fraternité
  • Lapido is essentially countering the same blind spot at the level of journos, and hence the public conversation.

    **

    I haven’t focused on the relationship with community, but I have written frequently on what von Clausewitz would call “morale” in contrast with men and materiel. Prof Dawson addresses this issue:

    Understanding religion and society’s role in enabling a society’s use of military force is inherently more difficult than counting the number of weapons systems an enemy has at its disposal. That said, ignoring the people aspect of Clausewitz’s trinity results in an incomplete analysis.

    Indeed, I’ve quoted von Clausewitz on the topic:

    Essentially, war is fighting, for fighting is the only effective principle in the manifold activities designated as war. Fighting, in turn, is a trial of moral and physical forces through the medium of the latter. Naturally moral strength must not be excluded, for psychological forces exert a decisive in?uence on the elements involved in war.

    and:

    One might say that the physical seem little more than the wooden hilt, while the moral factors are the precious metal, the real weapons, the finely honed blade.

    **

    And Prof Dawson is interested in “critical nodes” and the mapping of relationships, vide her title:

    Relationships with God and Community as Critical Nodes in Center of Gravity Analysis

    :

    This too is an area I am interested in, as evidenced by my borrowing one of my friend JM Berger‘s detailed maps in my post Quant and qualit in regards to “al wala’ wal bara’”:

    That’s from JM’s ICCT paper, Countering Islamic State Messaging Through “Linkage-Based” Analysis

    Indeed, my HipBone Games are played on graphs as boards, with conceptual moves at their nodes and connections along their edges, see my series On the felicities of graph-based game-board design: twelve &c.

    **

    My specific focus, games aside, has been on notions of apocalypse as expectation, excitation, and exultation — in my view, the ultimate in what Tillich would call “ultimate concerns”.

    As an Associate and sometime Principal Researcher with the late Center for Millennial Studies at Boston University, I have enjoyed years of friendship and collaboration with Richard Landes, Stephen O’Leary and other scholars, and contribuuted to the 2015 Boston conference, #GenerationCaliphate: Apocalyptic Hopes, Millennial Dreams and Global Jihad

    **

    I could quote considerably more from Jessica Dawson’s piece, but having indicated some of the ways in which her and my own interests run in parallel, and why that causes me to offer her high praise, I’d like quickly to turn to two areas in which my own specialty in religious studies — new religious movements and apocalyptic — left me wishing for more, or to put it more exactly, for more recent references in her treatment of religious aspects.

    Dr Dawson writes of ISIS’ men’s attitudes to their wives disposing of their husbands’ slaves:

    This has little to do with the actual teachings of Islam

    She also characterizes their actions thus:

    They are granted authority and thus power over the people around them through the moral force of pseudo religious declarations.

    Some ISIS fighters are no doubt more influenced by mundane considerations and some by religious — but there’s little doubt that those religious considerations are anything but “pseudo religious”. Will McCants‘ book, The ISIS Apocalypse: The History, Strategy, and Doomsday Vision of the Islamic Stat traces the history of ISIS’ theology from hadith locating the apocalypse in Dabiq through al-Zarqawi and al-Baghdadi to the loss of much of the group’s territory and the expansion of its reach via recruitment of individuals and cells in the west.. leaving little doubt of the “alternate legitimacy” of the group’s theological claims. Graeme Wood‘s Atlantic article, to which Prof Dawson refers us, is excellent but way shorter and necessarily less detailed.

    On the Christian front, similarly, eschatology has a role to play, as Prof Dawson recognizes — but instead of referencing a 2005 piece, American Rapture, about the Left Behind series, she might have brought us up to datw with one or both of two excellent religious studies articles:

  • Julie Ingersoll, Why Trump’s evangelical supporters welcome his move on Jerusalem
  • Diana Butler Bass, For many evangelicals, Jerusalem is about prophecy, not politics
  • As their parallel titles suggest, Trump’s decision to move the US Embassy in Israel to Jerusalem — which received a fair amount of press at the time that may have mentioned such a move would please his evangelical base, but didn’t explore the theology behind such support in any detail — has profound eschatpological implications.

    Julie Ingersoll’s book, Building God’s Kingdom: Inside the World of Christian Reconstruction, is excellent in its focus on the “other side” of the ceontemporary evangelical right, ie Dominionism, whose founding father, RJ Rushdoony was a post-millennialist in contrast to La Haye and the Left Behind books — his followers expect the return of Christ after a thousand year reign of Christian principles, not next week, next month or in the next decade or so.

    Sadly, the Dominionist and Dispensationalist (post-millennialist and pre-millennialist) strands in the contemporary Christian right have mixed and mingled, so that it is hard to keep track of who believed in which — or what!

    **

    All the more reason to be grateful for Prof Dawson’s emphasis on the importance of religious knowledge in strategy and policy circles.

    Let doctrine (theological) meet and inform doctrine (military)!

    Quant and qualit in regards to “al wala’ wal bara'”

    Thursday, August 24th, 2017

    [ by Charles Cameron — score one for quantitative, links-based analysis ]
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    It’s not so surprising that JM Berger‘s exploration of concepts in IS propaganda notes first that the title of al-Mujahir‘s speech which he will be digging into in greater detail — “Be Patient, For Indeed the Promise of God is Truth” — is a Quranic reference, then turns to the same root concepts — first tawhid, and then al wala’ wal bara’

    The first is tawhid, or monotheism, a belief in the indivisible oneness of God, which can be extrapolated into a “rejection of legal, class, social, political, racial, national, territorial, genetic, and economic distinctions” and general political unity among Muslims. Importantly, this concept provides a divine mandate linking the Eligible InGroup to the Extremist In-Group.

    The second concept is wala and bara (loyalty and enmity), which functions “as a tool of ‘in-group’ control”, which is broadly interpreted by jihadists to mean that Muslims are required to stand together loyally (wala) and fight outsider and outside influences (bara), across spiritual, emotional and physical dimensions.

    — that Joas Wagemaker and others have found cento jihadist thought:

    Notably, the concept of al-wala’wal-bara’ was taken a step further by a Hanbali scholar, Hamd ibn ‘Ali ibn ‘Atiq (d. 1883), who, as Joas Wagemakers perceptively observed, connected al-wala’ wal-bara’ with the concept that can be seen as the very basis of Islam, the unity of God (tawhid). In other words, a Muslim cannot profess his belief in tawhid, and by extension Islam, if he does not demonstrate his enmity toward non-Muslims. Moreover, ibn ‘Atiq used Qur’anic verses, in particular Surat 60:4, to uphold the necessity of expressing bara’. The trend that ‘Atiq established by binding al-wala’ wal-bara’ to the foundation of Islam continued into the twentieth century, where it was taken up in Saudi Arabia by religious scholars who supported or opposed the Saudi rulers.

    Robert Rabil, Salafism in Lebanon: From Apoliticism to Transnational Jihadism

    Wagemakers ties this conjunction of tawhid with al-wala’ wal-bara’ to Juhayman al-‘Utaybi, and thence back to al-Faraj and forward again to al-Maqdisi. Al-‘Utaybi’s Mahdist occupation of the Grand Mosque in Mecca on the first day of the current Islamic century should be viewed as the founding moment for the movement of Salafist jihad leading directly to ISIS’ proclamation of the caliphate.

    **

    It is when the quantitative, “linkage-based” conceptual analysis kicks in —

    — that the power of the digital approach makes itself clear.

    Here we have dozens of phrases linked to beliefs, traits, and practices, which are susceptible of manipulation for counter-messaging — in a way which picks on the weak points in existing jihadist propaganda. This JM achieves by comparing al-Mujahir’s recent speech with al Adnani‘s 2011 “The Islamic State Will Remain Safe”.

    In al-Adnani, grandiose predictions; in al-Mujahir, more realistic appraisal, six years later. In the gap, potential for illustrating IS’ failure to live up to its promises over that six year period.

    JM’s approach, utilizing the prior work of his ICCT colleagues Haroro Ingram, gets into the weeds, into the detail, in a way that theologically-minded scholars have not.

    For the Quant side, a distinct win.


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