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[ by Charles Cameron — curious “sign” sign seen outside today’s Roger Stone hearing ]
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Someone has a sense of humor? of art?

The statement “This is a Sign” isn’t even paradoxical, unless you remember Magritte‘s un-pipe — but it’s certainly an obvious statement of truth, albeit self-referential, ouroboric.

In my view, witty, to say the least..

[ by Charles Cameron — because the world of the jihadists resembles Dürer’s more than it does our own? ]
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It’s extraordinary the insight that an appreciative acquaintance with Albrecht Dürer provides, in attempting to understand ISIS not just theoretically but imaginatively, and thus viscerally.

Under the title ISIL Boasts: America will go down to defeat in the Streets of Mosul Juan Cole blogs [emphasis mine]:

AFP is reporting that a news agency linked to Daesh (ISIS, ISIL), “A`maq,” is carrying a video of a Daesh fighter who swears that he and his colleagues will inflict a decisive defeat on the US in Iraq, as the guerrillas spread through the streets of the city. He addresses the camera saying, “As for you, America, we promise you that which our honored elders promised you, God bless them, such as Abu Mus`ab (al-Zarqawi) and Abu `Umar and Abu Hamza [etc.].”

The threats don’t make any sense. The US does not have infantry combat troops at the front lines, and is mainly intervening with fighter jets and bombers. If you are a small guerrilla group, you really cannot match that firepower. There is no obvious way in which Daesh could inflict harm on the US in Mosul.

How about a non-obvious way?

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For the apocalyptic true believers of ISIS, these verses (ayat, which also refers to “signs”) from the Qur’an ring true today:

When thou saidst to the believers, ‘Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you? Yea; if you are patient and godfearing, and the foe come against you instantly, your Lord will reinforce you with five thousand swooping angels.’

Qur’an 3.124-25

We may have lost sight of the angels, and for that matter the dragon, the horsemen, the “woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” and the “Lamb which is in the midst of the throne” — in our western mostly post-Christian tradition, but John of Patmos and Albrecht Durer saw them, in what we now think of as “the sky”, familiarly known in their days as “the heavens”.

But is that our clarity or our blindness?

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If we are to understand ISIS, we need an analytic framework which doesn’t automatically exclude angels from its purview — as I argued somewhat more broadly in my essay The Dark Sacred: The Significance of Sacramental Analysis in Robert Bunker‘s Blood Sacrifices [Kindle, $3.99].

We are dealing with a subset of that culture wherein poetry is as highly valued as it is lowly valued in our own — as Shahab Ahmad tells us in What is Islam, “the poetical discourses of Muslim societies” are “the form of speech regarded as the highest register of human self-expression and social communication.”

And we are easily blind to such things. Thomas Hegghammer, in his Paul Wilkinson Memorial Lecture at the University of St. Andrews, Why Terrorists Weep: The Socio-Cultural Practices of Jihadi Militants, writes:

It took me a long time to even notice these things. I’ve studied jihadi groups for almost fifteen years, and for the first ten, I was addressing standard questions, like, how did group A evolve, what has ideologue B written, who joins movement C, etc. The thing is, when you study one type of group for a while, you take certain things for granted. I knew that these groups were weeping and reading poetry, but it didn’t really register – it was background noise to me, stuff I needed to shove aside to get to the hard information about people and events.

Hegghammer goes on to comment that “soft” activities — he names weeping, reading and reciting poetry, dreaming — “pose a big social science puzzle, in that they defy expectations of utility-maximising behaviour.”

We tend to the “utility-maximizing” end of a philosophical spectrum (running, as per my example above, from “heaven” to “sky”) but they do not.

Oh, no. They do not.

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To understand the poetics of jihad, and thus the passions it arouses, we must first glimpse the visionary faculty that is implicit in our own so easily disregarded poetry.

Thus William Blake, in his A Vision of the Last Judgment:

“What,” it will be Questioned, “When the Sun rises, do you not see a round Disk of fire somewhat like a Guinea?” O no no, I see an Innumerable company of the Heavenly host crying “Holy Holy Holy is the Lord God Almighty.” I question not my Corporeal or Vegetative Eye any more than I would Question a Window concerning a Sight: I look thro it & not with it.