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[ by Charles Cameron — 3 Quarks Daily, Boston Apocalyptic conference, LapidoMedia, World Religions and Spirituality Project, Bellingcat, Loopcast, Pragati, Sembl ]
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First, please vote!

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[ Note added: voting is now closed: my story received the fifth highest tally of votes out of 45 entries, and is now up for consideration by the 3QD editors in the next round — many, many thanks! ]

My story, War in Heaven, is in the running for the 3 Quarks Daily Arts & Literature Prize. 3 Quarks Daily is a great aggregator site, I’m honored to have made the cut so far, and would love to make it to the next level. My entry is #33 in the alphabetical list here, and votes can be cast at the bottom of the page. Networking for votes is all part of the game, so I’m hoping you’ll vote — & encourage your friends to go to that page & vote my entry up.

If you haven’t read it, here’s my story. It was a finalist in the Atlantic Council‘s Scowcroft Center Art of Future Warfare Project‘s space war challenge, in association with War on the Rocks.

There’s even a Google Hangout video in which Atlantic Council Non-Resident Senior Fellow August Cole, who directs the Art of Future Warfare project, interviews the contest’s winner and finalists, myself included. August’s book, Ghost Fleet: A Novel of the Next World War, is in the running for next great Tom Clancy like techno-thriller.

You’ll find plenty of other good entries at the 3QD contest page, and daily at 3QD as well — as I say, it’s excellent in its own right, and one of the richest contributors of varied and interesting posts on my RSS feed.

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Then, in no particular order — check ’em all out —

The Boston conference on Apocalyptic Hopes, Millennial Dreams and Global Jihad:

To my way of thinking, the critical thing to know about the Islamic State is its “apocalyptic, end-of-days strategic vision” as Martin Dempsey put it — and the implications of that statement, both in terms of strategy and of recruitment & morale. That’s what the Boston conference focused on, and that’s why I think it was no less significant for being sparsely attended. In a series of future blogs I hope to go over the videos of the various presentations and spell some of their implications out — Will McCants‘ book, The ISIS Apocalypse, is due out in September, and I’d like to have filled in some background by then.

Here, though, as I’m giving an update on my own doings, is my presentation — an attempt both to tie together some of the strands of the panel I was commenting on (but could barely hear, but that’s a tale or another day), and to express my sense of the importance of apoclyptic thinking, not merely as an intellectual exercise but as an emotional and indeed visceral relaity for those swept up in it:

The other speakers were Richard Landes, WIlliam McCants, Graeme Wood, Timothy Furnish, Cole Bunzel, Jeffrey Bale, David Cook, J.M. Berger, Itamar Marcus, Charles Jacobs, David Redles, Mia Bloom, Charles Strozier, Brenda Brasher and Paul Berman — quite a stellar crew.

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My two latest pieces for LapidoMedia, where I’m currently editor:

ANALYSIS: Understanding the jihadists through their poetry and piety
12th June 2015

YOU might not think that ‘what jihadis do in their spare time’ would be a topic of much interest, but it’s one that has been under-reported and is just now breaking into public awareness.

Much of the credit for this goes to Robyn Creswell and Bernard Haykel for their current New Yorker piece, Battle lines: Want to understand the jihadis? Read their poetry.

But behind Creswell and Haykel’s piece lurks a striking presentation given by the Norwegian terrorism analyst Thomas Hegghammer at St Andrews in April.

Hegghammer’s Wilkinson Memorial lecture was titled Why Terrorists Weep: The Socio-Cultural Practices of Jihadi Militants…

Read the rest…

I’m still intending to do a longer and more detailed write-up for Zenpundit on Hegghammer’s highly significant lecture.

Today:

The Bamiyan Buddha lives again

A CHINESE couple, dismayed by the Taliban’s destruction of Bamiyan’s two Buddha statues, has brought the larger of the statues back to life.

Locals and visitors can once again see the Bamiyan Buddha through the use of laser technology – this time not in stone but in light.

Carved into the great cliff face towering over the fertile valley of Bamiyan in Afghanistan, two Buddha statues stood for centuries.

In 2001 the Taliban dynamited the statues, built in the Sixth century in the Gandhara style, the larger of them standing 55 metres tall.

It was not the first attack against them.Lapido aims to provide (mostly secular) journalists with insight into the religious & spiritual values behind current events.

Read the rest…

I stood there, atop the Bamiyan Buddha: it’s personal.

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At the World Religions and Spirituality Project at Virginia Commonwealth University, I’m one of two Project Directors for the JIHADISM Project. We’re very much a work in progress, aiming to provide a resource for scholarship of religion as it relates to jihadism.

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Justin Seitz made a post titled Analyzing Bin Ladin’s Bookshelf on Bellingcat, to which I responded, and we had a back-and-forth of emails &c.

Justin then gave our discussion a shoutout at The Loopcast —

— the immediate context starts around the 30 min mark, and runs to around 35 — and followed up with a second Bellingcat post, Analyzing Bin Ladin’s Bookshelf Part 2 — in which he quoted me again. Key here is his remark:

a human with domain expertise is always going to be in a better position to make judgement calls than any algorithm

Agreed — & many thanks, Justin!

Bellingcat — definitely an honor to get a shoutout there,

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Pragati: The Indian National Interest Review

My latest on Pragati was my review of JM berger & Jessica Stern’s ISIS: the State of Terror, which I’ve already noted & linked to here on ZP.

Up next, my review of Mustafa Hamid & Leah Farrall‘s The Arabs at War in Afghanistan

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And last but not by any means least…

Cath Styles’ new Sembl slideshow:

It’s a terrific feeling to see the next runner in a relay race take off from the handover… Cath is getting some high praise for her work on Sembl for the museum world, including the following:

Sembl incredibly succesfully mixes competitive and collaborative play, creativity and expression, and exploration and inspiration. It’s the sort of game you think about when you’re not playing it, and it’s the sort of game that helps you see the world in new ways.

Paul Callaghan
Writer, Game Developer, Lecturer at Unversity of East London

Meanwhile, I’m still quietly plugging away at some other aspects of the HipBone / Sembl project.

[ by Charles Cameron — biblio post #2 in preparation for the Boston conference – background on new religious movements and violence ]
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Assuming I’m right that Islamic eschatology is now swinging into focus, and since my interest in the topic was sparked by David Cook at a 1997 Millennial Studies conference, I first recommended monitoring scenarios with global impact involving Bin Laden in an October ’98 job application, and have been more or less doing that myself ever since, most recently via Zenpundit posts, I think it might be helpful to follow up my list of books on Islamic eschatology with one on eschatological movements across the continents and centuries.

Eschatologically driven movements are by no means all violent — think of the Quakers and Shakers, and more recently the Chen Tao group, eg — but when violent or faced with violence, they can be peculiarly explosive, hence Tim Furnish‘s often quoted and and perhaps only somewhat over-emphatic remark:

Muslim messianic movements are to fundamentalist uprisings what nuclear weapons are to conventional ones: triggered by the same detonating agents, but far more powerful in scope and effect.

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General introductions:

Robert Jay Lifton’s book is short and powerful, published in 2003, and opens with the following claim:

The apocalyptic imagination has spawned a new kind of violence at the beginning of the twenty-first century. We can, in fact, speak of a worldwide epidemic of violence aimed at massive destruction in the service of various visions of purification and renewal. In particular, we are experiencing what could be called an apocalyptic face-off between Islamist forces, overtly visionary in their willingness to kill and die for their religion, and American forces claiming to be restrained and reasonable but no less visionary in their projection of a cleansing warmaking and military power. Both sides are energized by versions of intense idealism; both see themselves as embarked on a mission of combating evil in order to redeem and renew the world; and both are ready to release untold levels of violence to achieve that purpose.

Richard Landes’ book, longer, richer in detail, and more recent than Lifton’s, explores numerous millennarian movements with an extraordinary breadth of scholarship. The unrivalled best introduction to the topic, but a weighty tome in at least two senses, you have been warned.

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The Oxford Handbook of Millennialism

Editor Cathy Wessinger writes:

The Oxford Handbook of Millennialism (2011) has chapters on the wide range of millennial phenomena in numerous locations in the world. These include discussions of millennial groups and movements that become involved in violence in different ways.

Jean Rosenfeld is author of the chapter on “Nativist Millennialism”; Melissa Wilcox wrote “Gender Roles, Sexuality, and Children in Millennial Movements”; John Walliss wrote the chapter on “Fragile Millennial Communities and Violence”; David Cook wrote the chapter on “Early Islamic and Classical Sunni and Shi’ite Apocalyptic Movements”; Rebecca Moore is author of the chapter on “European Millennialism”; Scott Lowe wrote the chapter of “Chinese Millennial Movement”; Rosalind Hacket is author of “Millennial and Apocalyptic Movements in Africa”; Garry Trompf wrote “Pacific Millennial Movements”; Michelene Pesantubbee is author of “Native American and Geopolitical, Georestorative Movements”; Jon R. Stone wrote “Nineteenth- and Twentieth-century American Millennialisms”; David Redles wrote “National Socialist Millennialism”; Robin Globus and Bron Taylor wrote “Environmental Millennialism”; Michael Barkun wrote “Millennialism on the Radical Right in America”; Yaakov Ariel is author of “Radical Millennial Movements in Contemporary Judaism in Israel”; and Jeffrey Kenney wrote “Millennialism and Radical Islamist Movements,” and there are many other chapters ..

The Table of Contents is available at The Oxford Handbook of Millennialism – Catherine Wessinger – Oxford University Press

Much appreciated, Cathy!

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Specific treatment of violence:

Kaplan’s book is notable for its presentation of the FBI, Canadian CSIS and Israeli official documentation on the violent possibilities associated with the turnover from 1999 to 1000 CE.

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Various:

Particularly important to my understanding of end times thinking is Damian Thompson’s book on a London church, which describes in detail the ways in which parishioners’ world views may incorpoorate disparate elements not present in the church’s official teaching — but available in the church bookstore — and the dg=egree to which congregants ca n affirm the “soon coming” with their lips, while behaving in day to day life as though their grandchildren’s grandchildren will still have the same supermarkets available from which to obtain their milk and groceries.

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Classics:

Cohn’s is the brilliant book that introduced the theme of millenarian thinking to western scholarship, showing plausible links between the medieval eschatology of Abbot Joachim of Fiore and both Marxist and Nazi ideologies. O’Leary’s is the foundational work on apocalyptic rhetoric.

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Case studies:

Tabor and Gallagher show that events Waco could have turned out very differently had the FBI been willing to listen to eschatologically informed scholars who were in dialog with David Koresh. Docherty is excellent on the dialog necessary between law enforcement and religious scholarship for a peaceable resolution of future clashes with “true believers” in an end times ideology.

Lifton’s is among the best narratives of the Aum Shinriku attempt to poison the Tokyo subway system. Reader’s is a scholarly tour-de-force on the religious roots of Aum’s violence.

Again, Spence offers the narrative, Shih investigates the details of Taiping ideology.

Contemporary American extremism. Two of various possible books from Barkun and Aho. Kerry Noble’s book is a classic inside view / case study of a violent movement, the Covenant, Sword & Arm of the Lord, and its complex prophet.

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I requested the help of a group of scholars of new religious movements as I was formulating this list, and will include some of their helpful comments and urther reading suggestions in a follow up post. I haven’t counted, but I may have exceeded two dozen recommendations in h]this post alone/. The topic is not only well-researched in NRM circles, but also IMO signally important at this time.

[ by Charles Cameron — since this topic is at last swinging into focus ]
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It is my impression that Islamic apocalyptic has finally surfaced as a significant contributor to those interested in questions of contemporary national security — first, through CJC Martin Dempsey‘s 2014 comment that IS has “an apocalyptic, end-of-days strategic vision”, second, through Graeme Wood‘s article What ISIS Really Wants in the Atlantic, third, through the publication of Stern & Berger‘s ISIS: the State of Terror, and fourth (as yet upcoming), Will McCants’ The ISIS Apocalypse: The History, Strategy, and Doomsday Vision of the Islamic State.

While we’re reading Stern & Berger and waiting for McCants book, though, I thought it might be useful to compile a couple of lists of relevant books, first (here) on Islamic apocalyptic, and second (soon) on the complex relationship between apocalypticism (of whatever stripe) and violence (soon).

Here’s my list, with comments, of books on Islamic apocalyptic:

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First choice:

My Jihadology review gets into some detail, but the book is superb. From the concluding pages:

For the moment, only the Iraqi militia known as the Supporters of the Imam Mahdi has actively sought to translate the rise of eschatological anxiety into political action. Yet one day a larger and more resourceful group, eager (like Abu Musab al-Suri) to tap the energy of the “masses” as a way of achieving superiority over rival formations, may be strongly tempted to resort to the messianic gambit. An appeal to the imminence of apocalypse would provide it with an instrument of recruitment, a framework for interpreting future developments, and a way of refashioning and consolidating its own identity. In combination, these things could have far-reaching and deadly consequences.

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Overviews:

Landes’ book gives an impressive, nay encyclopedic, tour of apocalyptic movements across time and space, excluding Judaic and Christian versions to make space for his expansive survey across time and space (featuring, eg, the Xhosa cattle-slaying of the 1850s), and concludimng with a chapter on contemporary Islamist apocalyptic. Gregg’s slimmer olume is an information-packed tour of “religious violence from the Crusades to Jihad” and from Jerusalem to Ayodhya.

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Varieties of Islamic apocalyptic:

David Cook’s high-level scholarship explores ancient and contemporary Islamic apocalyptic texts in detail. It was David who introduced me to the topic in the late ’90s at a Center for Millennial Studies conference, not unlike the one David, JM Berger, Will Mcants, Tim Furnish, myself and others will speak at on IS and apocalyptic in early April.

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For specific angles on the issue:

Furnish discusses the history of Mahdist movements; Oliver and Steinberg write a passionately engaging narrative of life in Gaza, with special focus on suicide bombers and Hamas street propaganda; Hegghammer and Lacroix cover the Mahdist revolt that kicked off the new Islamic century in Mecca, getting into theological details that resonate to this day; and Gorenberg covers the three competing apocalypticisms of Judaism, Christianity and Islam with respect to the Temple Mount / Noble Sanctuary in Jerusalem, which he terms “the most hotly contested piece of real estate on earth”. Azfar Moin’s book gives an account of the quasi-Mahdism of Safavid Iranian and Mughal Indian kingship, in which sufi notions of sanctity and courtly notions of royalty mix and mingle — simply mind-boggling. And Joel Richardson views Islamic apocalyptic through Christian apocalyptic eyes.

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For Shi’ite eschatology:

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Reading Islamic scriptures in and out of context:

It is all too easy to cherry pick quotes to show that Islam is peaceful, warlike or whatr have you: Dr Brown shows us how variously the texts can be interpreted, tus opening the door to a more cautious, context-driven and historically aware of what we read in opposing contemporary polemics. Brilliant.

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In a following post, I shall list books predominantly from the religious studies area, as various authors examines violence in new religious movements, many of which are millenarian / apocalyptic in orientation.

[ by Charles Cameron — because they don’t deserve posts of their own, but I can’t resist posting them anyway ]
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Krasheninnikov prophecies about antichrist and mark of the beast:

Russian Orthodox adolescent Vyatcheslav Krasheninnikov said the following.

Airplanes that go down are hit by demons because they need the airspace to fight Jesus.

Dinosaurs live under our level. They will get out through sinkholes and lakes.

There will be hole to the abyss in China with radiation.

With blood transfusion, sins transfer.

Boiled water is dead.

Scientists will make a device that will allow people to see demons in the dark.

Icons of Jesus will be on the nose of airplanes: similar in submarines.

So much for Russia. In the US, meanwhile…

President Obama at the White House Correspondents Dinner said:

Michele Bachmann actually predicted that I would bring about the biblical end of days. Now, that’s a legacy. That’s big. I mean, Lincoln, Washington, they didn’t do that.

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There are plenty of serious things to be said about apocalypses secular and sacred — but the end of the world is also an endless source of the quirkiest imaginative leaps and punchlines.

i though Scott in particular might enjoy the prediction about the noses of airplanes and submarines…

[ by Charles Cameron — “The now defunct Center for Millennial Studies at Boston University (1996-2003) brings to the public one final conference on apocalyptic beliefs” ]
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If this was a movie, I’d say the speakers at this conference were a “stellar cast”! Will McCants, Graeme Wood, Cole Bunzel, Timothy Furnish, David Cook, JM Berger, Husain Haqqani.. Paul Berman and Ayaan Hirsi Ali..

I participated in several of the old Center for Millennial Studies conferences that Richard Landes organized around the turn of the millennium, and they were intense academic highlights for me. I thought it very short-sighted when CMS funding was cut after the turn of the year 2000, agreeing with Dr Landes that millenarianism was unlikely to go away any time soon — and AQ, and IS even more so, have more than proven his point — hence this “final” conference.

If you can attend, by all means do — highly recommended. I’m delighted to have been invited to attend myself, and hope to keep Zenpundit readers well informed.

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Apocalyptic Hopes, Millennial Dreams and Global Jihad: May 3-4, 2015, Boston University

Sponsored by the BU History Department and Scholars for Peace in the Middle East

Most Westerners associate the terms apocalyptic and millennial (millenarian) with Christian beliefs about the endtime. Few even know that Muhammad began his career as an apocalyptic prophet predicting the imminent Last Judgment. And yet, for the last thirty years, a wide-ranging group of militants, both Sunni and Shi’i, both in coordination and independently, have, under the apocalyptic belief that now is the time, pursued the millennial goal of spreading Dar al Islam to the entire world. In a manner entirely in keeping with apocalyptic beliefs, but utterly counter-intuitive to outsiders, these Jihadis see the Western-driven transformation of the world as a vehicle for their millennial beliefs, or, to paraphrase Eusebius on the relationship between the Roman Empire and Christianity: Praeparatio Califatae.

The apocalyptic scenario whereby this global conquest takes place differs from active transformative (the West shall be conquered by Da’wa [summons]) to active cataclysmic (bloody conquest). Western experts have until quite recently, for a wide range of reasons, ignored this dimension of the problem. And yet, understanding the nature of global Jihad in terms of the dynamics of apocalyptic millennial groups may provide an important understanding, both to their motivations, methods, as well as their responses to the inevitable disappointments that await all such believers. The now defunct Center for Millennial Studies at Boston University (1996-2003) brings to the public one final conference on apocalyptic beliefs, co-sponsored by the BU History Department and Scholars for Peace in the Middle East (SPME).

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Schedule:

*All events will take place in the Stone Science Building (645 Commonwealth Ave), room B50

Sunday, May 3

10:00-12:00 Introduction:

1. Richard Landes, “Globalization as a Millennial Praeparatio Califatae: A Problematic Discussion
2. William McCants, Brookings Institute: “ISIS and the Absent Mahdi: Studies in Cognitive Dissonance and Apocalyptic Jazz”
3. Graeme Wood, Yale University, Atlantic Monthly: “On the Resistance to seeing Global Jihad as Apocalyptic Movement”

12:00-1:30 Break for Lunch

1:30-3:30 Panel II: The Millennial Goal: Global Caliphate

1. Cole Bunzel, Yale U.: ISIS: From Paper State to Caliphate: Hotwiring the Millennium
2. Timothy Furnish, Independent Scholar: “Varieties of Transformative (non-violent) Jihadi Millennialism
3. Jeffrey Bale: Monterey Institute of International Studies, “The Persistence of Western ‘Mirror Imaging’ and Ideological Double Standards: Refusing to Take Islamist Ideology Seriously

4:00-5:30 Panel III: Case Studies in Apocalyptic Jihad

1. David Cook, Rice University: “ISIS and Boko Haram: Profiles in Apocalyptic Jihad”
2. JM Berger, Brookings Institute, “The role of communications Technology in mediating apocalyptic communities”
3. Mehdi Khalaji, Washington Institute of Near East Policy: “Apocalyptic Revolutionary Politics in Iran”

Monday, May 4

10:0-12:00 Panel IV: Conspiracy Theory and Apocalyptic Genocide

1. Itamar Marcus, Palestinian Media Watch, “Anti-Semitism, Conspiracy Theory and Apocalyptic Global Jihad”
2. Charles Small, “Ideology and Antisemitism: Random Acts or a Core Element of the Reactionary Islamist Global Jihad?”
3. Richard Landes, BU, “Active Cataclysmic Apocalyptic Scenarios, Demonizing and Megadeath: Taiping, Communists, Nazis, and Jihadis.”
Comments: David Redles, Michael Barkun

12:00-1:30 Break for Lunch

1:30-4:00 Final Panel Discussion

Paul Berman, Independent Scholar
Ayaan Hirsi Ali, Independent Scholar
Jessica Stern, Harvard University
Husain Haqqani, Hudson Institute
Charles Strozier, John Jay College
Brenda Brasher, Tulane University

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Selected Work

Ayaan Hirsi Ali
Read “Those Who Love Death: Islam’s Fatal Focus on the Afterlife” from Heretic (2015) Here

Jeffrey Bale
Read “Islamism and Totalitarianism” (2009) Here
Read “Political Correctness and the Undermining of Counterterrorism” (2013) Here

J.M Berger
Read “The ISIS Twitter Consensus” (2015) Here
Professor Berger’s latest book, coauthored with Jessica Stern, ISIS: State of Terror, can be purchased Here

Paul Berman
Read “Why is the Islamist Death Cult So Appealing?” (2015) Here

Cole Bunzel
Read “From Paper State to Caliphate: The Ideology of the Islamic State” (2015) Here

Medhi Khalaji
Read “Apocalyptic Politics: On the Rationality of Iranian Policy” (2008) Here

Richard Landes
Read “Enraged Millennials” from Heaven on Earth: The Varieties of the Millennial Experience (2011) Here

William McCants
Read “The Sectarian Apocalypse” (2014) Here

Jessica Stern
Read “The Coming Final Battle” from ISIS: State of Terror (2015) Here

Charles Strozier
Professor Strozier’s book, The Fundamentalist Mindset can be purchased Here

Graeme Wood
Read “What ISIS Really Wants” (2015) Here