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Jihadi, Jedi

Tuesday, August 25th, 2015

[ by Charles Cameron — methinks there’s a disproportion here ]
.

SPEC DQ jihadi jedi

**

From Hurriyet, yesterday:

After recently slamming the warped theology of the Islamic State of Iraq and the Levant (ISIL), Turkey’s top religious body may have another formidable enemy: The Jedi.

In an article for the latest edition of the Directorate of Religious Affairs’ (Diyanet) monthly magazine, Marmara University Assistant Professor Bilal Yorulmaz has warned of the spreading new “religion” of Jediism – the religion of the Jedi warriors in the Star Wars series.

Oh, and..

buddhist too

**

Sources:

  • Daily Mail, The curly-haired, bearded hipster from a wealthy family who has become a sword-wielding ISIS poster boy
  • Hurriyet, Turkey’s top religious body slams ‘Jedi religion’
  • Preview declaration

    Sunday, July 5th, 2015

    [marked up by Lynn C. Rees]

    The States General of the United Provinces of the Low Countries, to all whom it may concern, do by these Presents send greeting:

    As it is apparent to all that a prince is constituted by God to be ruler of a people, to defend them from oppression and violence as the shepherd his sheep; and whereas God did not create the people slaves to their prince, to obey his commands, whether right or wrong, but rather the prince for the sake of the subjects (without which he could be no prince), to govern them according to equity, to love and support them as a father his children or a shepherd his flock, and even at the hazard of life to defend and preserve them. And when he does not behave thus, but, on the contrary, oppresses them, seeking opportunities to infringe their ancient customs and privileges, exacting from them slavish compliance, then he is no longer a prince, but a tyrant, and the subjects are to consider him in no other view. And particularly when this is done deliberately, unauthorized by the states, they may not only disallow his authority, but legally proceed to the choice of another prince for their defense. This is the only method left for subjects whose humble petitions and remonstrances could never soften their prince or dissuade him from his tyrannical proceedings; and this is what the law of nature dictates for the defense of liberty, which we ought to transmit to posterity, even at the hazard of our lives. And this we have seen done frequently in several countries upon the like occasion, whereof there are notorious instances, and more justifiable in our land, which has been always governed according to their ancient privileges, which are expressed in the oath taken by the prince at his admission to the government; for most of the Provinces receive their prince upon certain conditions, which he swears to maintain, which, if the prince violates, he is no longer sovereign.

    Now thus it was that the king of Spain after the demise of the emperor, his father, Charles the Fifth, of the glorious memory (of whom he received all these provinces), forgetting the services done by the subjects of these countries, both to his father and himself, by whose valor he got so glorious and memorable victories over his enemies that his name and power became famous and dreaded over all the world, forgetting also the advice of his said imperial majesty, made to him before to the contrary, did rather hearken to the counsel of those Spaniards about him, who had conceived a secret hatred to this land and to its liberty, because they could not enjoy posts of honor and high employments here under the states as in Naples, Sicily, Milan and the Indies, and other countries under the king’s dominion. Thus allured by the riches of the said provinces, wherewith many of them were well acquainted, the said counselors, we say, or the principal of them, frequently remonstrated to the king that it was more for his Majesty’s reputation and grandeur to subdue the Low Countries a second time, and to make himself absolute (by which they mean to tyrannize at pleasure), than to govern according to the restrictions he had accepted, and at his admission sworn to observe. From that time forward the king of Spain, following these evil counselors, sought by all means possible to reduce this country (stripping them of their ancient privileges) to slavery, under the government of Spaniards having first, under the mask of religion, endeavored to settle new bishops in the largest and principal cities, endowing and incorporating them with the richest abbeys, assigning to each bishop nine canons to assist him as counselors, three whereof should superintend the inquisition.

    By this incorporation the said bishops (who might be strangers as well as natives) would have had the first place and vote in the assembly of the states, and always the prince’s creatures at devotion; and by the addition of the said canons he would have introduced the Spanish inquisition, which has been always as dreadful and detested in these provinces as the worst of slavery, as is well known, in so much that his imperial majesty, having once before proposed it to these states, and upon whose remonstrances did desist, and entirely gave it up, hereby giving proof of the great affection he had for his subjects. But, notwithstanding the many remonstrances made to the king both by the provinces and particular towns, in writing as well as by some principal lords by word of mouth; and, namely, by the Baron of Montigny and Earl of Egmont, who with the approbation of the Duchess of Parma, then governess of the Low Countries, by the advice of the council of state were sent several times to Spain upon this affair. And, although the king had by fair words given them grounds to hope that their request should be complied with, yet by his letters he ordered the contrary, soon after expressly commanding, upon pain of his displeasure, to admit the new bishops immediately, and put them in possession of their bishoprics and incorporated abbeys, to hold the court of the inquisition in the places where it had been before, to obey and follow the decrees and ordinances of the Council of Trent, which in many articles are destructive of the privileges of the country.

    This being come to the knowledge of the people gave just occasion to great uneasiness and clamor among them, and lessened that good affection they had always borne toward the king and his predecessors. And, especially, seeing that he did not only seek to tyrannize over their persons and estates, but also over their consciences, for which they believed themselves accountable to God only. Upon this occasion the chief of the nobility in compassion to the poor people, in the year 1566, exhibited a certain remonstrance in form of a petition, humbly praying, in order to appease them and prevent public disturbances, that it would please his majesty (by showing that clemency due from a good prince to his people) to soften the said points, and especially with regard to the rigorous inquisition, and capital punishments for matters of religion. And to inform the king of this affair in a more solemn manner, and to represent to him how necessary it was for the peace and prosperity of the public to remove the aforesaid innovations, and moderate the severity of his declarations published concerning divine worship, the Marquis de Berghen, and the aforesaid Baron of Montigny had been sent, at the request of the said lady regent, council of state, and of the states-general as ambassadors to Spain, where the king, instead of giving them audience, and redress the grievances they had complained of (which for want of a timely remedy did always appear in their evil consequences among the common people), did, by the advice of Spanish council, declare all those who were concerned in preparing the said remonstrance to be rebels, and guilty of high treason, and to be punished with death, and confiscation of their estates; and, what is more (thinking himself well assured of reducing these countries under absolute tyranny by the army of the Duke of Alva), did soon after imprison and put to death the said lords the ambassadors, and confiscated their estates, contrary to the law of nations, which has been always religiously observed even among the most tyrannic and barbarous princes.

    And, although the said disturbances, which in the year 1566 happened on the aforementioned occasion, were now appeased by the governess and her ministers, and many friends to liberty were either banished or subdued, in so much that the king had not any show of reason to use arms and violence, and further oppress this country, yet for these causes and reasons, long time before sought by the council of Spain (as appears by intercepted letters from the Spanish ambassador, Alana, then in France, writ to the Duchess of Parma), to annul all the privileges of this country, and govern it tyrannically at pleasure as in the Indies; and in their new conquests he has, at the instigation of the council of Spain, showing the little regard he had for his people, so contrary to the duty which a good prince owes to his subjects), sent the Duke of Alva with a powerful army to oppress this land, who for his inhuman cruelties is looked upon as one of its greatest enemies, accompanied with counselors too like himself. And, although he came in without the least opposition, and was received by the poor subjects with all marks of honor and clemency, which the king had often hypocritically promised in his letters, and that himself intended to come in person to give orders to their general satisfaction, having since the departure of the Duke of Alva equipped a fleet to carry him from Spain, and another in Zealand to come to meet him at the great expense of the country, the better to deceive his subjects, and allure them into the toils, nevertheless the said duke, immediately after his arrival (though a stranger, and no way related to the royal family), declared that he had a captain-general’s commission, and soon after that of governor of these provinces, contrary to all its ancient customs and privileges; and, the more to manifest his designs, he immediately garrisoned the principal towns and castles, and caused fortresses and citadels to be built in the great cities to awe them into subjection, and very courteously sent for the chief nobility in the king’s name, under pretense of taking their advice, and to employ them in the service of their country. And those who believed his letters were seized and carried out of Brabant, contrary to law, where they were imprisoned and prosecuted as criminals before him who had no right, nor could be a competent judge; and at last he, without hearing their defense at large, sentenced them to death, which was publicly and ignominiously executed.

    The others, better acquainted with Spanish hypocrisy, residing in foreign countries, were declared outlawed, and had their estates confiscated, so that the poor subjects could make no use of their fortresses nor be assisted by their princes in defense of their liberty against the violence of the pope; besides a great number of other gentlemen and substantial citizens, some of whom were executed, and others banished that their estates might be confiscated, plaguing the other honest inhabitants, not only by the injuries done to their wives, children and estates by the Spanish soldiers lodged in their houses, as likewise by diverse contributions, which they were forced to pay toward building citadels and new fortifications of towns even to their own ruin, besides the taxes of the hundredth, twentieth, and tenth penny, to pay both the foreign and those raised in the country, to be employed against their fellow-citizens and against those who at the hazard of their lives defended their liberties. In order to impoverish the subjects, and to incapacitate them to hinder his design, and that he might with more ease execute the instructions received in Spain, to treat these countries as new conquests, he began to alter the course of justice after the Spanish mode, directly contrary to our privileges; and, imagining at last he had nothing more to fear, he endeavored by main force to settle a tax called the tenth penny on merchandise and manufacture, to the total ruin of these countries, the prosperity of which depends upon a flourishing trade, notwithstanding frequent remonstrances, not by a single province only, but by all of them united, which he had effected, had it not been for the Prince of Orange with diverse gentlemen and other inhabitants, who had followed this prince in his exile, most of whom were in his pay, and banished by the Duke of Alva with others who between him and the states of all the provinces, on the contrary sought, by all possible promises made to the colonels already at his devotion, to gain the German troops, who were then garrisoned in the principal fortresses and the cities, that by their assistance he might master them, as he had gained many of them already, and held them attached to his interest in order, by their assistance, to force those who would not join with him in making war against the Prince of Orange, and the provinces of Holland and Zealand, more cruel and bloody than any war before. But, as no disguises can long conceal our intentions, this project was discovered before it could be executed; and he, unable to perform his promises, and instead of that peace so much boasted of at his arrival a new war kindled, not yet extinguished.

    All these considerations give us more than sufficient reason to renounce the King of Spain, and seek some other powerful and more gracious prince to take us under his protection; and, more especially, as these countries have been for these twenty years abandoned to disturbance and oppression by their king, during which time the inhabitants were not treated as subjects, but enemies, enslaved forcibly by their own governors.

    Having also, after the decease of Don Juan, sufficiently declared by the Baron de Selles that he would not allow the pacification of Ghent , the which Don Juan had in his majesty’s name sworn to maintain, but daily proposing new terms of agreement less advantageous. Notwithstanding these discouragements we used all possible means, by petitions in writing, and the good offices of the greatest princes in Christendom, to be reconciled to our king, having lastly maintained for a long time our deputies at the Congress of Cologne, hoping that the intercession of his imperial majesty and of the electors would procure an honorable and lasting peace, and some degree of liberty, particularly relating to religion (which chiefly concerns God and our own consciences), at last we found by experience that nothing would be obtained of the king by prayers and treaties, which latter he made use of to divide and weaken the provinces, that he might the easier execute his plan rigorously, by subduing them one by one, which afterwards plainly appeared by certain proclamations and proscriptions published by the king’s orders, by virtue of which we and all officers of the United Provinces with all our friends are declared rebels and as such to have forfeited our lives and estates. Thus, by rendering us odious to all, he might interrupt our commerce, likewise reducing us to despair, offering a great sum to any that would assassinate the Prince of Orange.

    So, having no hope of reconciliation, and finding no other remedy, we have, agreeable to the law of nature in our own defense, and for maintaining the rights, privileges, and liberties of our countrymen, wives, and children, and latest posterity from being enslaved by the Spaniards, been constrained to renounce allegiance to the King of Spain, and pursue such methods as appear to us most likely to secure our ancient liberties and privileges. Know all men by these presents that being reduced to the last extremity, as above mentioned, we have unanimously and deliberately declared, and do by these presents declare, that the King of Spain has forfeited, ipso jure, all hereditary right to the sovereignty of those countries, and are determined from henceforward not to acknowledge his sovereignty or jurisdiction, nor any act of his relating to the domains of the Low Countries, nor make use of his name as prince, nor suffer others to do it. In consequence whereof we also declare all officers, judges, lords, gentlemen, vassals, and all other the inhabitants of this country of what condition or quality soever, to be henceforth discharged from all oaths and obligations whatsoever made to the King of Spain as sovereign of those countries. And whereas, upon the motives already mentioned, the greater part of the United Provinces have, by common consent of their members, submitted to the government and sovereignty of the illustrious Prince and Duke of Anjou, upon certain conditions stipulated with his highness, and whereas the most serene Archduke Matthias has resigned the government of these countries with our approbation, we command and order all justiciaries, officers, and all whom it may concern, not to make use of the name, titles, great or privy seal of the King of Spain from henceforward; but in lieu of them, as long as his highness the Duke of Anjou is absent upon urgent affairs relating to the welfare of these countries, having so agreed with his highness or otherwise, they shall provisionally use the name and title of the President and Council of the Province.

    And, until such a president and counselors shall be nominated, assembled, and act in that capacity, they shall act in our name, except that in Holland and Zealand where they shall use the name of the Prince of Orange, and of the states of the said provinces until the aforesaid council shall legally sit, and then shall conform to the directions of that council agreeable to the contract made with his highness. And, instead of the king’s seal aforesaid, they shall make use of our great seal, center-seal, and signet, in affairs relating to the public, according as the said council shall from time to time be authorized. And in affairs concerning the administration of justice, and transactions peculiar to each province, the provincial council and other councils of that country shall use respectively the name, title, and seal of the said province, where the case is to be tried, and no other, on pain of having all letters, documents, and dispatches annulled. And, for the better and effectual performance hereof, we have ordered and commanded, and do hereby order and command, that all the seals of the King of Spain which are in these United Provinces shall immediately, upon the publication of these presents, be delivered to the estate of each province respectively, or to such persons as by the said estates shall be authorized and appointed, upon peril of discretionary punishment.

    Moreover, we order and command that from henceforth no money coined shall be stamped with the name, title, or arms of the King of Spain in any of these United Provinces, but that all new gold and silver pieces, with their halfs and quarters, shall only bear such impressions as the states shall direct. We order likewise and command the president and other lords of the privy council, and all other chancellors, presidents, accountants-general, and to others in all the chambers of accounts respectively in these said countries, and likewise to all other judges and officers, as we hold them discharged from henceforth of their oath made to the King of Spain, pursuant to the tenor of their commission, that they shall take a new oath to the states of that country on whose jurisdiction they depend, or to commissaries appointed by them, to be true to us against the King of Spain and all his adherents, according to the formula of words prepared by the states-general for that purpose. And we shall give to the said counselors, justiciaries, and officers employed in these provinces, who have contracted in our name with his highness the Duke of Anjou, an act to continue them in their respective offices, instead of new commissions, a clause annulling the former provisionally until the arrival of his highness. Moreover, to all such counselors, accomptants, justiciaries, and officers in these Provinces, who have not contracted with his highness, aforesaid, we shall grant new commissions under our hands and seals, unless any of the said officers are accused and convicted of having acted under their former commissions against the liberties and privileges of this country or of other the like maladministration.

    We farther command of the president and members of the privy council, chancellor of the Duchy of Brabant, also the chancellor of the Duchy of Guelders, and county of Zutphen, to the president and members of the council of Holland, to the receivers of great officers of Beoostersheldt and Bewestersheldt in Zealand, to the president and council of Friese, and to the Escoulet of Mechelen, to the president and members of the council of Utrecht, and to all other justiciaries and officers whom it may concern, to the lieutenants all and every of them, to cause this our ordinance to be published and proclaimed throughout their respective jurisdictions, in the usual places appointed for that purpose, that none may plead ignorance. And to cause our said ordinance to be observed inviolably, punishing the offenders impartially and without delay; for so it is found expedient for the public good. And, for better maintaining all and every article hereof, we give to all and every one of you, by express command, full power and authority.

    In witness whereof we have hereunto set our hands and seals, dated in our assembly at the Hague, the six and twentieth day of July, 1581, endorsed by the orders of the states-general, and signed J. De Asseliers.

    [source]

    Intellectuals and their Romance with Political Barbarism

    Saturday, July 4th, 2015

    [by Mark Safranski, a.k.a. “zen“]

    Martin Heidegger, Eric Hobsbawm and Ezra Pound

    A  meandering post inspired by Reason Magazine and Charles Cameron.

    Reason.com is best known for giving a scrappy libertarian take on current events, crime, technology and pop culture, but recently, an article by Charles Paul Freund touched a deeper, darker vein of twentieth century history and, in my view, a problematic recurring pattern in intellectual life:

    Hunger for Fascism

    Al Pacino has withdrawn from a Danish stage version of Knut Hamsun’s novel, Hunger, after learning that the Norwegian Nobel prize-winning author had been an ardent supporter of Nazi Germany. The move dismayed some of Hamsun’s defenders, but it’s also a reminder of the appalling state of intellectual life during the rise of fascism. So many writers and thinkers embraced fascism in those years that they constituted what came to be called a “fascist foreign legion.”

    Hunger (1890) is considered a classic of psychological literature, and Hamsun himself is regarded by many critics and writers as one of the fathers of literary Modernism, and an important influence on such writers as Franz Kafka, Herman Hesse, Thomas Mann, and many others. In a 1987 introduction to Hunger, Isaac Bashevis Singer wrote that “The whole modern school of fiction in the twentieth century stems from Hamsun.”

    [….] Hamsun’s fascism was hardly a byproduct of hardening of the arteries. He lived for a time in the 1880s in the U.S., and came to dislike the country for its egalitarian principles, and because it had a large black population (even though that population wasn’t benefitting much from the egalitarianism). His 1918 novel, Growth of the Soil, is a pretty good example of “blood and soil” lit. John Carey, a British critic, cites a passage from Hamsun’s Kareno trilogy of dramas, written in the 1890s, as indicative of his outlook:

    “I believe in the born leader, the natural despot, the master, not the man who is chosen but the man who elects himself to be ruler over the masses. I believe in and hope for one thing, and that is the return of the great terrorist, the living essence of human power, the Caesar.”

    Hamsun, who gave his Nobel to Hitler as a mark of his esteem, remained faithful to the fascist cause to the bitter end. Hamsun’s most-often quoted words come from the brief eulogy for Hitler that he published in a collaborationist newspaper in May 1945, a week after the Fuehrer died.

    [….] George Orwell wrote in 1946 that, “The relationship between fascism and the literary intelligentsia badly needs investigating, and [William Butler] Yeats might well be the starting point.” Such investigations have since been written, of course, and they include the expected chapters on Yeats as well as others on D.H. Lawrence (The Plumed Serpent may be the clearest example of Lawrence’s fascism), T.S. Eliot, and Wyndham Lewis (who at this point is probably as well known for his fascism as for anything else he did).

    What was the appeal of fascism to such people? It wasn’t just that many of them were racists and/or anti-Semites (though that didn’t hurt); plenty of authors have been racists without embracing totalitarian systems. The underlying issue for many of these figures, according to investigations by John R. Harrison and by John Carey, was an antipathy to democracy.

    “Many twentieth-century writers,” wrote John R. Harrison in The Reactionaries: A study of the anti-democratic intelligentsia (1966), “have decided that culture has been sacrificed to democracy; the spread of culture has meant that the level of the masses is raised, but that the level of the elite is lowered.” As for writers like Pound, Yeats, and others, “they realized there was no hope of a return to an earlier form of civilization, so they hoped for a stability provided by totalitarian regimes.”[….]

    Read the whole thing here.

    The dark romance of intellectuals with Fascism died in 1945. Their bloody affair with Communism has dwindled significantly, but lingers in some quarters still.

    Why though was 20th century totalitarianism so attractive to the West’s leading thinkers, artists and writers? After all, once you got past the snazzy uniforms, the trains running on time and land for the peasants, the overt reveling in barbarism and cruelty by Fascists and Communists was hard to miss – and if you missed it, the Nazis gave choreographed tours of concentration camps and the Soviets held show trials right in the face of world media. Very little of the bloodbath was hidden, except to the willingly blind, who tended to most often be well educated and otherwise thoughtful people yet found ways to morally rationalize collaboration and fellow traveling.

    There are, in my view, a number of reasons. These tended to differ somewhat depending on whether the intellectual in question gravitated more to fascism or communism, but even here there is a significant, muddling, psychological, overlap between the two. So much so, that Fascism’s creator cut his political teeth as a firey socialist agitator and as thuggish a Nazi leader as Ernst Rohm could boast of his admiration for his Communist enemies’ “idealism” and street fighting courage. Indeed, in training his stormtroopers, Rohm remarked that ex-communists made the best SA men.

    The first person to offer a coherent explanation of the individuals drawn to fascism was the German-Jewish journalist Konrad Heiden. In Der Fuehrer,  Heiden’s groundbreaking 1944 political biography of Adolf Hitler and the Nazi movement, referred to two categories of potential adherents : “Armed Bohemians” and the “Armed Intellectuals”.  The former were the freebooting roughnecks and men of habitual violence who were always restless and ill at ease in civilized society. Men like Ernst Rohm, who found in totalitarian movements a political cause to justify themselves. These men do not concern us here.

    The latter group are also ill at ease in established society. The armed intellectuals are the born critics, gadflies, dreamers, autodidacts, bar-room philosophers, self-styled poets and no small number of crackpots and cranks; what these quarrelsome eccentrics lacked in muscle or raw courage, they more than made up for in the blizzard of half-baked ideas and skill at words which they employed with maniacal zeal.  Heiden’s taxonomy was mirrored a few years later by Eric Hoffer in the groups Hoffer called “practical men of action” and the “fanatics” in his classic, The True Believer The armed intellectuals were seldom noteworthy as intellectual heavyweights – men like Alfred Rosenberg and Grigory Zinoviev were third-rate minds, or worse – but they excelled at propagating ideas and simplifying them in the fashion required to build and sustain a mass movement; ideas as war banners or flags of political tribalism rather than as part of a coherent system of thought.  Or as Ortega y Gasset wrote at the time of the fascists and radicals “….ideas are in effect, nothing more than appetites in words, something like musical romanzas.”

    Yet, as Charles Paul Freund indicates, totalitarianism attracted as supporters and admirers not just intellectual crackpots like Gottfried Feder, Dietrich Eckhart or Trofim Lysenko, but genuinely substantive men of letters, art and science. Many of these did not officially become “party comrades”, though some like philosophers Martin Heidegger and Carl Schmitt did, most were content to wield their pens as admirers, fellow travelers, enthusiastic supporters and public apologists. Being intellectuals, they were of course entranced by ideas – on the Right, the totemic, mythic, reactionary idolatry and the volkisch ur-narratives of messianic nationalism (much of which was the mummery of fools). Neither Hitler nor Mussolini were innovators here; the bombastic poet Gabriele D’Annunzio’s grandiose adventurism in Fiume, for example, presaged much of Fascist Italy’s swaggering Il Duce and his bullying blackshirts. On the left, by the intoxicating prospect of revolutionary “justice” and being on the “right side of history”, which could allegedly be explained with “scientific laws” of dialectical materialism. It was all rubbish but it was politically potent rubbish.

    There were also material rewards – the Third Reich and the Soviet Union liked to lavish medals, Stalin Prizes and various emoluments on its foreign sycophants, while intellectuals who were particularly active minions, like Heidegger and Maxim Gorky, were given public honors by their respective regimes. This did not always work out well, however. Unlike Heidegger, who outlived the destruction of his Reich in 1945 to embrace and be embraced by the deconstructionist and postmodernist European left, Gorky was likely murdered by his master, an age-old risk for courtiers of tyrants. While the rewards and awards were highly esteemed, see Paul Robeson’s  pathetic, groveling, gratitude for his Stalin Prize, the primary driver of slavish loyalty was always political. Too many intellectuals in that era were fascinated with totalitarian power, accepted cruelty as strength and despised liberal democracy and individualism, unless if it was individualism as heroic symbolism for some kind of impending vanguard  – square-jawed, blond SS men, muscular Stakhanovite workers brandishing sledgehammers and so on. The barbarism of these regimes the intellectuals either ignored, explained away or embraced.

    This longwinded preface brings me to a question that Charles Cameron asked me in regard to the article in Reason:

    “I notice that quote about how many early 20C intellectuals “realized there was no hope of a return to an earlier form of civilization, so they hoped for a stability provided by totalitarian regimes” and wonder how you see it corresponding with current thoughts which view the dismantling of the Gaddafi, Hussein, and Mubarak regimes as enabling the rise of AQI > ISIS > IS?”

    This is a great question.

    The regimes of Saddam Hussein, Hosni Mubarak and Muammar Gaddafi shared some similarities, notably official secularism and modernization, but they also had some important ideological and structural differences. Saddam’s regime and Mubrak’s Egypt were rooted in pan-Arab nationalism, a regional anti-imperialist movement the built in fervor from the 20’s and peaked in the late fifties with the personality cult of Nasserism and a characteristic that was shared initially in the early years of Gaddafi’s rule in Libya, who idolized Nasser and for a time, hoped to inherit his mantle. All of the regimes were secular, modernizing, anti-monarchical, anti-imperialist and “socialist” in a nationalist style more suggestive of Hitler and Mussolini than Marx and Lenin. Saddam’s Iraq, furthermore, was like Syria,  Baathist in its pan-Arabism and its founding generation of activists like Michel Aflaq, were directly influenced in by the European totalitarian parties of the 1930’s Left and Right and the extremist movements of the French Third Republic .

    Colonel Gaddafi, who came to power in a coup in 1969, was somewhat different ideologically and probably psychologically. Initially a pan-Arab Nasserite, Gaddafi soon went his own way, drifting toward Third World revolutionary terrorism, a muddled Islamic Libyan utopianism based on a personality cult and finally as a pan-African interventionist given to bizarre and unpredictable behavior. Fearing coups, Gaddafi deliberately weakened and hollowed out the Libyan state, including the military, weakening them institutionally, relying upon competing revolutionary committees, militias, secret police agencies and the like run by members of his extended family until the entire structure was more or less entirely dependent upon Gaddafi’s personal whims. By contrast, Nasser, Mubarak and Saddam Hussein were centralizers who built states centered on the military and security services and a government dominated economy that did not tolerate political rivals. Saddam in particular, took this tendency to an extreme in a conscious imitation of Stalin and Iraq had up until the first Gulf War, a complex bureaucratic state, albeit one dominated by a Baath Party run by the al-Tikriti clan (Saddam’s rule slid more toward Gaddafi’s in practice as postwar decay and sanctions eroded the efficiency of Iraq’s government and arbitrary terror and corruption increasingly were used to prop up the regime)

    These dictators, whether hostile to the West (Saddam, Gaddafi) or friendly (Mubarak) lacked the advantage of having a western, fellow-traveling, amen chorus of influential intellectuals as the Fascist and Communist tyrants once enjoyed.  Serious intellectuals and public figures had made pilgrimages to Moscow, Berlin and Rome; no one was going to play John Reed to Muammar Gadaffi’s Lenin or Saddam and say their ramshackle future “worked”. So, when Western leaders, especially the American President, decided it might be good for these regimes to go, the only westerners to defend them in the court of public opinion were those already regarded as minor nuisances, political cranks and buffoons. Furthermore, rather than being viewed as linchpins of stability against radical Islamism, many western politicians and intellectuals of the neoconservative and liberal internationalist variety saw these dictatorships as a cause of radical Islam’s growth at best, or complicit with groups like al Qaida in promoting international terrorism at worst.  Unfortunately, while both Saddam Hussein and Gaddafi had a long and bloody history of funding terrorism, mainly of the radical Palestinian nationalist variety, neither were much interested in helping al Qaida or radical Salafis; Gaddafi  in fact, was fairly busy imprisoning and torturing them on a regular basis, as did the more restrained military backed dictatorship of the Egyptians during most of its existence (the brief period of tolerating Islamism, under Anwar Sadat, resulted in Sadat being assassinated by Egyptian Islamic Jihad, which later merged with al Qaida. The Egyptian military did not tolerate them again until coerced into it by the Arab Spring and pressure from the Obama administration).

    These police state regimes of the Arab world also played an indirect role in the rise of AQIISIS in the sense that their savage repression of all other political alternatives, especially democratic and liberal ones, created a vacuum in civil society that radical Islamism in all its manifestations could fill. This was not unlike the dynamic of Indochina where Ho’s  Communists were greatly helped by the French first brutally suppressing the right wing Vietnamese nationalists in the 1930’s and then Diem’s regime wiping out all the other potential rivals to the Viet Cong in the late 1950’s and early 1960’s, leaving the Communists as the voice of political opposition.  The security services of most Arab states, not just Saddam’s or Gaddafi’s, were efficient enough that no real political opposition existed anywhere outside of the mosque from Oman to Morocco, except on sufferance.  These states also played a passive theological role as foils in shaping decades of jihadi discourse at home, in prison, in exile and online regarding the ruler’s “apostasy”, their strategic priority as ” the Near Enemy” and the Islamic legitimacy of supporting or rejecting peaceful, democratic politics as a tool of struggle. During the course of the years of debates, as in secular revolutionary movements, there was a “ratcheting effect” in Islamist discourse towards progressively more radical, more militant and ever more takfirikhawairijte mythologizing tendencies that glorified barbaric violence, all of which was seen clearly in early 1990’s Algeria even before the rise of the Taliban [An important caveat: it is dubious that  liberal or democratic regimes would have changed the radicalization curve for Islamists much as these too would have been regarded as apostasy by Salafi militants, though there might have possibly been fewer of them, at least outside of Egypt].

    With the Arab police states having cleared a space internally for Islamism to dominate underground political discourse the removal of the regimes themselves by American invasion, popular uprising abetted by foreign air support or foreign pressure did eventually enable the rise of ISIS. As much as the cruelty and corruption of the dictators drove their dissatisfied countrymen toward political Islam, they also had means to intimidate, contain or punish those who stepped too far out of line with great severity. No one doubted the ruthlessness of the Assads, Saddam’s willingness to employ terror or the Mad Colonel’s paranoid vindictiveness and when the surety of coercion and retribution disappeared, so too did the restraints on the freedom of action of Islamist radicals. American power was not a substitute for a fearsome native strongman. In the eyes of our enemies we were erratic and soft; capable of miraculous  military feats of devastation if sufficiently provoked, but usually culturally clueless where or when to use our power or against whom, often leaving allies in the lurch or ignoring them spitting in our faces. Instead of fearing the Americans the way they had feared Saddam, the worst jihadis like Zarqawi were emboldened to unleash the kind of medieval barbarism in Iraq that foreshadowed ISIS.

    What alarms me regarding ISIS is that it is theologically a radical-apocalyptic Islamist movement blending insurgency, terrorism and conventional warfare that is also reviving the secular pageantry of Fascism with its grandiose mythmaking, blood rituals, compelling uniforms, Fuhrerprinzip and war-worship. It is an unholy combination that exudes a dark romanticism, a glamour of evil that rootless young Muslim men – a new generation of “armed bohemians” and “armed intellectuals” – find mesmerizing the way young Germans, Italians, Spaniards and Japanese did decades ago. Worse, while we may rightly laugh at the mummery of a dime store “Caliphate” and Islamists cribbing their P.R. style from Triumph of the Will, their success in manipulating deep cultural avatars as the key to power will inspire imitators in barbarism elsewhere that we can ill afford.

    Fascism is dead – but it may not stay that way.

     

    Meanwhile, in a galaxy..

    Thursday, February 19th, 2015

    [ by Charles Cameron — because mention of the Riyadh meeting caught me by surprise ]
    .

    I have seen far more media attention, mass and social, paid to the White House Countering Violent Extremism confab than I have to the coalition meeting in Riyadh:

    In fact, I had to tweet that myself to get a suitable DoubleTweet to go with this one:

    **

    Is that because one is about Countering Violent Extremism and the other about Violently Countering Extremism?

    Or is Riyadh just so very far away?

    Which will history view as the more significant of the two?

    Creating a web-based format for debate and deliberation: discuss?

    Friday, December 12th, 2014

    [ by Charles Cameron — Talmud, hypertext, spider webs, Indra’s net, noosphere, rosaries, renga, the bead game, Xanadu, hooks-and-eyes, onward! ]
    .

    Let me firmly anchor this post and its comments, which will no doubt shift and turn as the wind wishes, in discussion of the possibility of improving on current affordances for online deliberation.

    Let’s begin here:

    **

    There are a variety of precursor streams to this discussion: I have listed a few that appeal to me in the sub-head of this post and believe we will reach each and all of them in some form and forum if this discussion takes off. And I would like to offer the immediate hospitality of this Zenpundit post and comment section to make a beginning.

    Greg’s tweet shows us a page of the Talmud, which is interesting to me for two reasons:

  • it presents many voices debating a central topic
  • it does so using an intricate graphical format
  • The script of a play or movie also records multiple voices in discourse, as does an orchestral score — but the format of the Talmudic score is more intricate, allowing the notation of counterpoint that extends across centuries, and provoking in turn centuries of further commentary and debate.

    What can we devise by way of a format, given the constraints of screen space and the affordances of software and interface design, that maximizes the possibility of debate with respect, on the highly charged topics of the day.

    We know from the Talmud that such an arrangement is possible in retrospect (when emotion can be recollected in tranquility): I am asking how we can come closest to it in real time. The topics are typically hotly contested, patience and tolerance may not always be in sufficient supply, and moderation by humans with powers of summary and editing should probably not be ruled out of our consdierations. But how do we create a platform that is truly polyphonic, that sustains the voices of all participants without one shouting down or crowding out another, that indeed may embody a practic of listening..?

    Carl Rogers has shown us that the ability to express one’s interlocutor’s ideas clearly enough that they acknowledge one has understood them is a significant skill in navigating conversational rapids.

    The Talmud should be an inspiration but not a constraint for us. The question is not how to build a Talmud, but how to build a format that can host civil discussion which refines itself as it grows — so that, to use a gardening metaphor, it is neither overgrown nor too harshly manicured, but manages a carefully curated profusion of insights and —

    actual interactions between the emotions and ideas in participating or observing individuals’ minds and hearts

    **

    Because polyphony is not many voices talking past one another, but together — sometimes discordant, but attempting to resolve those discords as they arrive, and with a figured bass of our common humanity underwriting the lot of them.

    And I have said it before: here JS Bach is the master. What he manages with a multitude of musical voices in counterpoint is, in my opinion, what we need in terms of verbal voices in debate.

    I am particularly hoping to hear from some of those who participated in tweeted comments arising from my previous post here titled Some thoughts for Marc Andreessen & Adam Elkus, including also Greg Loyd, Callum Flack, Belinda Barnet, Ken (chumulu) — Jon Lebkowsky if he’s around — and friends, and friends of friends.

    What say you?


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