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Syria is Not Rwanda

Monday, April 29th, 2013

Anne-Marie Slaughter had a short but bombastic WaPo op-ed on Syria and chemical weapons use that requires comment:

Obama should remember Rwanda as he weighs action in Syria 

….The Clinton administration did not want to acknowledge that genocide was taking place in Rwanda because the United States would have been legally bound by the Genocide Convention of 1948 to intervene to stop the killing. The reason the Obama administration does not want to recognize that chemical weapons are being used in Syria is because Obama warned the Syrian regime clearly and sharply in August against using such weapons. “There would be enormous consequences if we start seeing movement on the chemical-weapons front or the use of chemical weapons,” he said. “That would change my calculations significantly.”

….But the White House must recognize that the game has already changed. U.S. credibility is on the line. For all the temptation to hide behind the decision to invade Iraq based on faulty intelligence about weapons of mass destruction, Obama must realize the tremendous damage he will do to the United States and to his legacy if he fails to act. He should understand the deep and lasting damage done when the gap between words and deeds becomes too great to ignore, when those who wield power are exposed as not saying what they mean or meaning what they say.

This is remarkably poorly reasoned advice from Dr. Slaughter that hopefully, President Obama will continue to ignore.
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The President, on the basis of advice very much in the spirit of this op-ed, drew a public “red-line” about chemical weapons use for Bashar Assad, or some variation of that, on six occasions, personally and through intermediaries. On the narrow point, Slaughter is correct that this action was ill-considered, in that the President wisely does not seem to have much of an appetite for jumping into the Syrian conflict. Bluffing needlessly is not a good practice in foreign policy simply to pacify domestic critics, but it is something presidents do from time to time. Maybe the POTUS arguably needs better foreign policy advisers, but doubling down by following through with some kind (Slaughter fails to specify) military intervention in Syria is not supported in this op-ed by anything beyond mere rhetoric.
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First, as bad as the Syrian civil war is in terms of casualties it does not remotely approximate the Rwandan Genocide in scale, moral clarity, military dynamics or characteristics of the major actors. This is a terrible analogy designed primarily to appeal to emotion in the uninformed. Syria is engaged in civil war, not genocide.
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Secondly, the “credibility” argument has been lifted by Slaughter from it’s Cold War historical context where the United States capacity to provide a nuclear umbrella and effective deterrent for allied states was tied to the perception of our political will to assume the appropriate risks, which in turn would help avoid escalation of any given conflict to WWIII. This psychological-political variable of “credibility” soon migrated from the realm of direct US-Soviet nuclear confrontation in Europe to all manner of minor disputes (ex. –Quemoy and Matsu, civil unrest in the Dominican Republic) and proxy wars. It was often misapplied in these circumstances and “credibility” assumed a much greater exigency in the minds of American statesmen than it it did in our Soviet adversaries or even our allies, to the point where American statecraft at the highest level was paralyzed by groupthink in dealing with the war in Vietnam. By 1968, even the French thought we were mad.
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Absent the superpower rivalry that kept the world near the brink of global thermonuclear war, “credibility” as understood by Johnson, Rusk, Nixon and Kissinger loses much of it’s impetus. If “credibility” is the only reason for significant US intervention in Syria it is being offered because there are no good, hardheaded, reasons based on interest that can pass a laugh test.
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The historical examples President Obama should heed in contemplating American intervention in Syria is not Rwanda, but Lebanon and Iraq.

Here we are again at the intersection of religion and politics

Tuesday, April 23rd, 2013

[ by Charles Cameron — and I should add that I don’t think it’s a matter of a minor side street crossing a grand boulevard ]
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I have high regard for Mark Juergensmeyer, whose book Terror in the Mind of God is rightfully a classic, and I don’t by an means always trust tweets from a TV channel… but in this case I wouldn’t be altogether surprised if NBC Nightly News had it right, and Mark Juergensmeyer was shading things just a bit too cautiously.

Sources:

  • Mark Juergensmeyer, Don’t Blame Religion for Boston Bombings
  • NBC Nightly News, on Twitter
  • **

    But look, I feel the way I do about the intersection of religious and political motives — in this and other cases — because I have some personal understanding of how passionate a matter religion can be, and a sense, too, that our secularizing age wouldn’t mind at all if religion quietly dropped off the edge of the world.

    Having said that, I like to listen to the voices of those who may see things in a different light, so perhaps I may point you to two recent articles by two of the keener observers of the Islamist political scene — Olivier Roy and Gilles Kepel:

  • Olivier Roy, Boston: More Like Sandy Hook Than 9/11
  • Gilles Kepel, Après le printemps arabe, l’hiver islamiste… Est-ce une bonne description de la réalité
  • Two people with very rich exposure to the varieties of contemporary Islam speak to us in those two pieces.

    We have grieved for our own

    Monday, April 22nd, 2013

    [ by Charles Cameron — another side of the human coin ]
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    We have grieved for our own: now let us take thought for those in Damascus. Here, from Al-Jazeera, is a report from April 15th, 2013, the day on which two young men bombed the Boston Marathon:

    **

    And that, at least for now, concludes my series of meditations and analyses on the late tragic events in Boston.

    The papabili — and Angelo Cardinal Scola among them

    Sunday, March 3rd, 2013

    [ by Charles Cameron — thinking today of the Church in terms of its “foreign policy” and the “Islamic world” ]
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    It’s worth looking at John Allen‘s list of papabili from the most recent conclave, the 2005 conclave that elected Joseph Ratzinger to the papacy, before reading the twelve names he offered CNN for the upcoming election — if only to note that Ratzinger’s own name is conspicuously absent from the list of likely candidates…

    It is also worth remembering the response then-Cardinal Ratzinger gave to a reporter in a 1997 interview:

    INTERVIEWER: “Your Eminence, you are very familiar with church history and know well what has happened in papal elections. . . . Do you really believe that the Holy Spirit plays a role in the election of the pope?”

    RATZINGER: “I would not say so in the sense that the Holy Spirit picks out the pope, because there are too many contrary instances of popes the Holy Spirit would obviously not have picked. I would say that the Spirit does not exactly take control of the affair, but rather like a good educator, as it were, leaves us much space, much freedom, without entirely abandoning us. Thus the Spirit’s role should be understood in a much more elastic sense, not that he dictates the candidate for whom one must vote. Probably the only assurance he offers is that the thing cannot be totally ruined.”

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    Bearing that in mind, and given the current world context in which the issue of reform within the church is receiving the most fervent press attention, I’d like to pause for a moment to consider “foreign affairs” — and more specifically the Church’s relations with the Islamic world, since the next pope has the opportunity here to be a bridge builder, a literal pontifex, a peacemaker if he so chooses — or a divider, an antagonist.

    I am therefore particularly interested in the possibility that Angelo Card. Scola might be elected to the papacy, since he has been involved for some time in Catholic-Islamic dialog through his Oasis project:

    The ‘mestizaje of civilisations and cultures’. This refers to the ongoing, novel historical process of mixing of peoples and cultures. Hybridization is neither a theory about cultural integration, nor a general notion explaining realty. It is simply an acknowledgment of a situation that we must all face, whether we like or not, individually or collectively, that requires that each one of us to try to influence it for the better. On the basis of this notion the Oasis Centre aims at transcending certain frames of reference and concepts like multiculturalism, integration and reciprocity that are proving increasingly inadequate to explain the increasing interaction of peoples. It is clear that reflecting upon it cannot be done without taking into consideration the contribution of various religions and the way they themselves interact. In particular the Centre’s focus is on the relationship between Christians and Muslims.

    Scola is currently the archbishop of Milan, and was previously patriarch of Venice. For a closer look at his work with what he accurately terms “the Islams” see his 2008 op-ed, The Freedom to Convert and interview with John Allen on “popular Islam”.

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    For myself, I was particularly interested in his response to a question from Allen in a 2009 interview on Shi’ite messianism:

    ALLEN: What are you hearing from your contacts in Iran these days? Looking down the line, it seems that Shi’a Muslims and Catholics share certain traits: A strong clerical hierarchy, a theology of sacrifice, and deep currents of popular devotion. Does this suggest that Catholicism can play an important role in a dialogue with Iran, where Shi’a Islam is dominant?

    SCOLA: Three accents strike me in the Shi’a tradition: the necessity of a continual actualization of revelation in certain physical persons, to the point of overcoming a too-rigid conception of divine transcendence; the lively expectation of eschatological fulfillment; and the reflection on the problem of evil. I have the impression that we’re not well informed on these points, despite the enormous work of study and analysis that’s been done by specialists in recent years. We know Shi’ites better than we know Shi’ism!

    The Oasis network really hasn’t arrived yet in Iran, so what I know about what’s happening is what I see and read in the mass media. I don’t doubt, however, that many people in Iran want better relations with the West. We must not forget that Persian culture has shown itself to be extraordinarily fertile and receptive.

    The principal problem, if I can put it slightly audaciously, is that Shi’ite messianism, almost unable to bear the weight of the expectations with which it is structurally bound up, has been converted over the centuries, at least in some circles, into a political ideology. We’re talking about a long process that’s not linear, which experience a brusque acceleration with the 1979 revolution. As Westerners, we were caught off guard. We had forgotten that history is also sometimes forged by ‘theological options.’

    In any event, all this is reversible.

    A comparison of the Shi’ite Ta’zieh “passion plays” mourning the martyrdom of Husayn at Kerbala with the equivalent Catholic play at Oberammergau memorializing the passion of Christ confirms the resemblance Allen suggests between the “theology of sacrifice, and deep currents of popular devotion” in Shi’a Islam and Catholicism respectively.

    As for our lack of awareness of the contemporary pull of Islamic eschatology, Scola’s words mirror one of my own concerns to a T:

    As Westerners, we were caught off guard. We had forgotten that history is also sometimes forged by ‘theological options.’

    US Foreign Policy, Egypt and the Muslim Brotherhood

    Wednesday, January 30th, 2013

    The Obama administration, though they would not characterize it as such nor have much desire to acknowledge it at all, have attempted  a strategic detente with the “moderate” elements of political Islam.

    This policy has not been entirely consistent; Syria, for example, is a quagmire the administration has wisely refrained from wading directly into despite the best efforts of R2P advocates to drag us there.  But more importantly, under President Obama the US supported the broad-based Arab Spring popular revolt against US ally, dictator Hosni Mubarak, and pushed the subsequent ascendancy of the Muslim Brotherhood in Egypt and the Libyan revolution against the entirely mad Colonel Gaddafi. These appear to be geopolitical “moves” upon which the Obama administration hopes to build.

    I would like to emphasize that there is one legitimate and valid strategic pro to this sub rosa policy; namely, if everything went well, it would provide the United States with powerful triangulation against revolutionary, apocalyptic, radical Islamism as expressed by al Qaida and various Salafi extremist movements. There are reasons, rooted in takfirism, strategy and the politics of lunacy that our terrorist enemies frequently hate and revile the Brotherhood as traitors, apostates or whatever. Isolating the most actively dangerous and violent revolutionary enemies from a large mass of potential allies is, at least, a good strategic goal.

    It is also my view, that this “outreach” is as politically sensitive  to the Obama administration as was the China Opening was to Nixon and about which they have been equally opaque and misleading for fear of a domestic backlash. The weird, foot-dragging, dissembling, embittered, kabuki drama inside the Beltway about public statements and intelligence on whether Benghazi was caused by obscure crackpot Islamophobic film makers or a well-orchestrated terrorist attack  is in my view due to a major foreign policy strategy never having been framed in public for what it is. I’m sure people will differ strongly with me on this (which is fine), but I would characterize detente with Islamists as a strategic shift on par with the “Pivot to Asia”.

    The downside here is that first, things are not likely to come out well at all, as unfinished revolutions tend to give birth to monsters; and secondly, any detente with “moderate” political Islam is an uncertain gamble based on certain exceptionally optimistic conceptions of not only what the Brotherhood might do, but about it’s very nature.

    While the removal of Arab dictators resonated with American values , it was questionable realpolitik while the administration’s de facto support of  Egypt’s Muslim Brotherhood faction over poorly organized secular liberal modernists was an act of realpolitik that required a compromise of the democratic values so recently invoked to justify abandoning Mubarak. This was cynical diplomatic flexibility worthy of Talleyrand.

    Unfortunately, the most democratic thing – perhaps the only thing – about Mr. Morsi and his Brotherhood supporters was his election.

    The Egyptian people who are subjected now to thuggery from both Morsi’s Islamist stormtroopers and from the security forces of the Egyptian military are less sanguine than are the Brotherhood’s cheerleaders inside the administration. The Egyptian people, in fact, seem to be in revolt against domination by the Muslim Brotherhood’s shadow government.

    The first question to ask in assessing if the Obama administration policy here is wise would be “What is the nature of the Muslim Brotherhood?” Americans love to personalize foreign policy, but if  Morsi were to be toppled or die, the Brotherhood will remain what it currently is, the best organized political force in Egypt and one widely influential throughout the Arab world and the West itself.

    I am not an expert on the Muslim Brotherhood, nor am I an Arabist by education. Most of us aren’t – a group that I fear includes most of the Obama administration officials involved in shaping this policy. Almost fifty years after King Faisal determined to export Wahhabism, more than thirty years since Khomeini’s Revolution and more than ten years since 9/11 the USG still has less in-house expertise related to Islam than it did about the Soviet Union and Communism a decade after the Berlin Blockade.

    Perhaps we all should begin learning more?

    Here is an analysis from FPRI; it is extremely critical but it touches on organizational aspects of the Muslim Brotherhood that I have not seen elsewhere (hat tip to David Ronfeldt). Feel free to suggest others, both for and against. The Brotherhood is a very large group with a long history that includes violence , terrorism and subversion on one hand and peacefully representing expressions of pious, middle-class, social conservatism in other places and times:

    Lecture Transcript: What Every American Should Know about Egypt’s Muslim Brotherhood, Delivered by Eric Trager 

    ….Two years ago when I was doing my dissertation fieldwork in Cairo, I sought out interviews with leaders from the Muslim Brotherhood, and I was referred to a man named Muhammad Morsi, now the President of Egypt. At the time, President Mubarak was ill and had gone off to Europe for operations amid a lot of mystery surrounding his health. I asked Muhammad Morsi whether the Muslim Brotherhood would run a presidential candidate if Mubarak died tomorrow. Here is what he said:

    [From an audio file played by Trager]

    Eric Trager: You don’t see the Muslim Brotherhood nominating a presidential candidate [if Mubarak dies tomorrow]?

    Muhammad Morsi: No… because society is not ready… Our society is not ready yet to really defend its worth. We want a society to carry on its responsibilities, and we are part of this society. Another thing, if we are rushing things, then I don’t think that leads to a real stable position.

    When he made that statement, I don’t think he was lying, and I don’t think he was being coy. I think that he didn’t expect that he would be faced with this reality in a mere six months. He did not expect that Mubarak would step down six months later and, to be completely honest with you, neither did I. My dissertation was entitled “Egypt: Durable Authoritarianism”—until the revolution.

    What did Morsi mean when he said that the Brotherhood was trying to build a society? Let me give you some background on the Muslim Brotherhood. It was founded in 1928 by Hassan al-Banna, who was a schoolteacher in Ismailia. The Muslim Brotherhood’s goal was then—and remains now—to establish an Islamic state in Egypt. The way it pursues this goal is by trying to Islamize Egyptian society. Through social services, education, and the mosque, it sought to make Egyptians more religious and more Islamic as a grassroots strategy for building an Islamic state. That’s very, very different from a strategy that says, “We’re going to run for president, run for the Parliament, and use that power to transform society.” Rather, the Brotherhood says, in effect, “We’re going to Islamize society to build towards power.” It was a long-term strategy; it took them 84 years before they ran for and won the presidency. So Morsi told me in 2010 that the Muslim Brotherhood was not going to run for the presidency because it was not done Islamizing Egyptian society….

    Read the rest here.


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