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The Carrier Potemkin vs the Potemkin Carrier

Wednesday, March 26th, 2014

[ by Charles Cameron -- who is of the opinion that word-order matters ]
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I look at it this way:

The Battleship Potemkin was indeed a battleship, as well as giving its name to one of the great films of all time, while a Potemkin village is at best just a façade — and may even be no more than the name for a façade, if as Cecil Adams reports at The Straight Dope, there weren’t even any Potemkin village façades built to please Catherine the Great in the first place…

So the first image above, which shows an actual Chinese aircraft carrier, the Liaodong Liaoning, can reasonably be called the Carrier Potemkin. The Chinese carrier may have “lousy engines, lousy air support, lousy convoy support, and lousy sub support” as Kevin Drum suggests, but it is an aircraft carrier. And if David Axe (or a graphics editor at Danger Room) calls it a Potemkin Carrier, in my view the two words are being used in the wrong order.

The real Potemkin Carrier — all façade and no bite — is the one depicted in the lower image above — a replica of the US aircraft carrier Nimitz, complete with the painted number 68 on its light deck, but only about two-thirds the length of its puissant original, and made largely of wood..

It’s simply a matter of terminological exactitude… and in its own way, puissance vs façade!

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March 16th: Purim, or Israel vs Iran redux?

Sunday, March 16th, 2014

[ by Charles Cameron -- still trying to cover some of the major feasts and fasts of the world's religions in calendar time, which can open on occasion into timelessness -- Chag Purim Sameach! ]
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Jan Lievens, The Feast of Esther, ca 1625

From the North Carolina Museum of Art site:

The subject of this painting comes from the Old Testament Book of Esther. Ahasuerus (Xerxes), king of the Persians, took Esther as his queen, not knowing she was a Jew. Haman, the king’s evil minister, plotted to annihilate the Jews by issuing a decree of execution in the king’s name. Esther invited both men to a banquet in order to reveal Haman’s plot to Ahasuerus and to plead for the life of her people. The king’s anger is seen in his clenched fists; soon, Haman would meet his fate on the gallows. Although this picture was long attributed to Rembrandt, its scale, bold colors, and dramatic energy have much in common with others painted by Lievens at a time when he may have shared a studio with Rembrandt in Leiden.

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I don’t want to get itno too much detail on this one, since Purim caught up with me before I’d done the necessary research to write a properly up-to-date account of its “prophetic” significance in terms of contemporary geopolitics this year — but I would like to point us a couple of years back, to PM Netanyahu’s gift of an Esther scroll to Pres. Obama:

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I’ve chosen to illustrate that gift of an Esther scroll via blog headlines, then and now, from the site of Joel Rosenberg, popular Christian novelist and apocalyptic influencer of politicians, who clearly finds “signs of the times” in WaPo and NYT — essentially reading with “news / scripture” bi-focals.

This kind of religious enthusiasm and double-reading is also present in the controversial Gen. Boykin. Accordding to a DOD report of August 5, 2004 titled Alleged Improprieties Related To Public Speaking: Lieutenant General William G. Boykin, U.S. Army Deputy Under Secretary of Defense for Intelligence“, GEN Boykin gave repeated speeches in which he claimed:

After telling the story of Esther — a biblical figure who, according to LTG Boykin, became queen of Persia and was told she had been “raised up for for such a time as this” to save her people (the Jews in Persia), LTG Boykin analogized the story to the election of President Bush who, he said, had been placed in the presidency by God. “for such a time as this” (referring to the war on terrorism).

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The geopolitical influence of rival eschatologies, then, can be found in Netanyahu, Boykin, Rosenberg, and (plausibly at least) also in Khamenei… and is well illustrated in the books of the “Two Joels”:

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Here’s the rub, though.

When you view the world through apoc-specs, and then influence the policies of Powers, Principalities, Thrones and Dominions (words which have, interestingly enough, their own bi-focal meanings, temporal / terrestrial and celestial / demonic), and the world changes in unexpected ways — Ahmadinejad, with his imminent Mahdist expectation, is replaced by the far more suave and less apocalyptically aroused Hassan Rouhani — it takes some deft footwork to avoid being caught wirthout a chair when the music stops…

As I observed in the mid-1990s:

Bernard McGinn makes a shrewd comment on Luther’s process, in his article on Revelation in Robert Alter and Frank Kermode’s Literary Guide to the Bible:

Earlier interpreters, such as Joachim (but not Augustine), had also claimed to find a consonance between Revelation’s prophecies and the events of Church history, but they had begun with Scripture and used it as a key to unlock history. Paradoxically, Luther, the great champion of the biblical word, claimed that history enabled him to make sense of Revelation…

So: which direction should theologians “read” the analogy between Revelation and history in?
Should they, like Luther, start with history and try to “shoe-horn” the Book of Revelation to fit it, or vice versa? There are two very different processes here, and the results may be correspondingly different — but when people today read accounts of Revelation which propose that the “end times” are nigh, they seldom even ask the question: which came first in the interpreter’s mind?

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Without even getting into the rival eschatologies of Jewish Messianism and Islamic Mahdism, Christian eschatological interpretations themselves are a vastly obscure and complex matter — essentially a sort of verbal Rorshach blot onto which different people in different centuries and on different continents all find it only too easy to project their own circumstances and political beliefs…

Ezekiel, for instance, is famously hard to understand:

Is he writing about semi-mathematical angels or flying saucers?

And what does that map — taken from one of many, many, in Clarence Larkin‘s Dispensational Truth (1918, revised 1920, mine is the 29th printing) — really mean, not in 1918 at the end of World War I, but today, almost a century later?

I confess I have a fondness for Ezekiel. One of his visions, via the gospel song Dem Bones, gave me the name under which I developed my HipBone Games… and of course his interest as an eschatological visionary helped, too…

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DoubleQuote sources:

  • Joel Rosenberg, From Ancient Persia to to Hitler’s Germany
  • Joel Rosenberg, Netanyahu gives Obama Esther Scroll
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    Religion in [and wrt] the Crimea — a tad more

    Friday, March 7th, 2014

    [ by Charles Cameron -- is anyone taking religion seriously yet? ]
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    Icon of the Theotokos of Kazan, Moscow


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    Amir Taheri isn’t the most reliable source I can think of — but his piece today on Asharq al-Awsat, The Black Madonna and the Russian Problem, certainly began with a whiff of holy smoke — in this case mixed incense and cordite, I suspect:

    Last month, when Vladimir Putin ordered that the Black Madonna of Kazan, the holiest icon of the Russian Orthodox Church, be flown over the Black Sea, many believed he wished to secure blessings for the Winter Olympics in Sochi.

    It was the first time the icon, or rather a copy of it, since the original was stolen and possibly destroyed in 1904, was deployed to bless a peaceful enterprise. Over the centuries, the “Black Virgin” has been taken to battlefields to bless Russian armies fighting Swedish, Polish, Turkish, Persian, French and German invaders. Stalin sent it to Stalingrad in 1943 to ensure victory over the German invaders under Field Marshal Friedrich Paulus.

    With Putin’s troops in control of Crimea and threatening to move further into Ukraine, we now know that the icon was brought in to bless a military operation this time as well.

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    A more reliable source, especially when it comes to matters of Christian iconography, would be Peter Berger, whose 2011 article Our Lady of Kazan and American Pluralism adds valuable background to the icon, and to the sinfonia of church and state in Russia which it in some sense embodies:

    The icon of Our Lady of Kazan (also known as the Black Virgin of Kazan) is one of the most famous in Russian Orthodoxy. One of the Virgin’s two feast days coincides with the Day of National Unity. This is appropriate. Kazan occupies an important place in Russian history. Its conquest and destruction in 1552 eliminated the last stronghold of Mongol power in what since then has been southern Russia. The Mongols of that region, descended from the mighty Golden Horde, had long before converted to Islam. Thus the conquest of Kazan (which was followed by a massacre of its civilian population) is also a highly symbolic marker of the conflict between Orthodox Christianity and Islam, which still reverberates today along the southern perimeter of the former Soviet Union. The association of the Virgin with national unity is symbolic as well. It evokes the so-called sinfonia—the close unity of church and state—which characterized Russia from the beginning of its national history to the Bolshevik revolution. It would be an exaggeration to say that the Putin regime has once again established Orthodoxy as the state religion, but it has come close to doing so. Thus Our Lady of Kazan again bestows legitimacy on the Russian state, including its foreign policy, which has been supported by the Patriarchate of Moscow. The state in turn has supported the policy of the Patriarchate to re-assert its authority over previously independent Russian Orthodox churches abroad.

    Read the whole thing for further background…

    I leave the political implications to others better suited than myself.

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    Blog-friend Tim Furnish and I both noted this recent piece by Philip Jenkins, The 160-Year Christian History Behind What’s Happening in Ukraine, which as Tim noted “is well-worth factoring into analysis of the Crimean situation”:

    Many educated people have at least heard of the great struggle known as the Crimean War (1853-56), although its causes and events remain mysterious to most non-specialists. If the conflict is remembered today, it resonates through the heroic charitable efforts of Florence Nightingale and the foundation of modern nursing. Actually, that earlier war deserves to be far better known as a pivotal moment in European religious affairs. Without knowing that religious element, moreover — without a sense of its Christian background — we will miss major themes in modern global affairs, in the Middle East and beyond.

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    But then as Gary Sick — heh, I know, not one of Zen‘s favorite characters — says he was told by a friend in the State Department during the Iran hostage crisis:

    You know, whoever took religion seriously?

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    A Clash of Messianisms: now let me get this straight

    Wednesday, January 15th, 2014

    [ by Charles Cameron -- slightly tongue-in-cheek, intrigued at a rhetorical level, not sure who here, if anyone, necessarily believes the words they speak ]
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    Okay, let’s see now.

    • In December 2009, Israeli PM Netanyahu said, “You don’t want a messianic apocalyptic cult controlling atomic bombs. When the wide-eyed believer gets hold of the reins of power and the weapons of mass death, then the entire world should start worrying, and that is what is happening in Iran.” 
    • In April 2012, former Israeli Shin Bet intelligence chief Yuval Diskin, said “I don’t believe in either the prime minister (Netanyahu) or the defense minister (Barak). I don’t believe in a leadership that makes decisions based on messianic feelings…” 
    • In October 2013, Israeli PM Netanyahu told the UN General Assembly, “In our time the Biblical prophecies are being realized.” 
    • In January 2014, Israeli Defense Minister Moshe Yaalon is quoted as calling Kerry “obsessive” and “messianic”.
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      I told you messianism was a big deal. Now will you listen?

      At the very least, it’s heating up the rhetoric of the the quest for peace…

      So how many “wide-eyed believers” have gotten hold of “the reins of power and the weapons of mass death” at last count?

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      I coulda made at least two DoubleQuotes out of that little lot.

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    An interesting pattern I’ll call Piggy in the Middle

    Thursday, December 12th, 2013

    [ by Charles Cameron -- on the travails of negotiators & peacemakers ]
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    I’m thinking of the simple, three-player version of the children’s game called Piggy in the Middle. Two plays face each other and toss a ball back and forth, while a third player standing between them attempts to intercept the ball in passing. In the case below (upper panel), Phillip Smyth is “piggy in the middle”.

    I’m suggesting there’s a pattern here that’s worth watching for. Bill Keller, opining in the NYT under the title Iran’s Hardliners, and Ours (lower panel, above), thinks that if you’re piggy in the middle, “you’ve probably done something right.”

    That’s a thought that might have comforted my childhood, though I don’t think it’s true in an “always applicable” sense. I do think it suggests that both sides in a fierce argument may often have something to be said for them, and that a skillful negotiator will be one who can “hear the truth” in both sides and winnow them out of the turmoil as the basis for a rapprochement

    And BTW, it’s clearly a lot more work being “piggy in the middle” that either of the two other players — for one thing, you’re constantly forced to spin around to catch a ball you just missed, as it whistles by in the opposite direction to the one it was going in when you just missed it. Blessed are the peacemakers.

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    Wikipedia’s entry on Piggy in the Middle is titled Keep Away. As of this writing, it contains what is undoubtedly my current favorite comment on any game in the entire literature of play up to this point in time:

    The game has a worldwide use of playing; mostly in many countries.

    That’s good to know, and or maybe not.

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