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[ by Charles Cameron — continuing discussion with Prof Kohen re Rushdoony, dominionism, and cherry picking of Torah laws for US implementation ]
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Prof. Ari Kohen at Running Chicken responded to a comment of mine about Fuqua and Rushdoony, suggesting he’s cherry picking which Old Testament / Torah laws he would like to see brought into US law:

I’ll admit I don’t know anything at all about Rushdoony, but I use cherry-picking because my sense is that people like Fuqua aren’t really concerned with all of the laws in the Torah and that, in fact, they don’t follow most of them. Instead, they gravitate toward the ones that speak to their own (political) positions and then use the Torah as “back up.” Do you think, for example, that Fuqua cares about shatnes or kashrut? If not, why not? If so, what makes you think that he does? Also, what makes you think that Fuqua is connected to Rushdoony? Is there some evidence for the connection?

This sent me digging — I don’t know nearly as much as I’d like about Rushdoony and his influence on the Christian Right — and since my response was was too long to go in Running Chicken’s comment box, I thought I’d post it here.

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Ari, if you’ll permit me to greet you thus, many thanks for your care in encouraging me to tease out the subtleties.

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First, let me say that while I cannot say for certain that Fuqua is connected to Rushdoony, the latter’s impact on strands of modern evangelical thinking has been considerable, both overtly and covertly, by affiliation and more loosely by influence. He is generally considered the father of the Dominionist movement, sometimes termed Theonomy or Christian Reconstructionism, and Frederick Clarkson’s coverage of the movement for the progressive Political Research Associates magazine, Public Eye, characterizes it as a “stealth theology”:

A key, if not exclusively Reconstructionist, doctrine uniting many evangelicals is the “dominion mandate,” also called the “cultural mandate.” This concept derives from the Book of Genesis and God’s direction to “subdue” the earth and exercise “dominion” over it. While much of Reconstructionism, as one observer put it, “dies the death of a thousand qualifications,” the commitment to dominion is the theological principle that serves as the uniting force of Christian Right extremism, while people debate the particulars.
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Christian Reconstructionism is a stealth theology, spreading its influence throughout the Religious Right. Its analysis of America as a Christian nation and the security of complete control implied in the concept of dominion is understandably appealing to many conservative Christians. Its apocalyptic vision of rule by Biblical Law is a mandate for political involvement. Organizations such as COR and the Rutherford Institute provide political guidance and act as vehicles for growing political aspirations.

In A Covert Kingdom, Part Four of his article, Clarkson writes:

Gary North proposed stealth tactics more than a decade ago in The Journal of Christian Reconstruction (1981), urging “infiltration” of government to help “smooth the transition to Christian political leadership. . . .Christians must begin to organize politically within the present party structure, and they must begin to infiltrate the existing institutional order.”

and:

The Christian Coalition actually proposed something similar to Gary North’s notion of “infiltration” when its 1992 “County Action Plan” for Pennsylvania advised that “You should never mention the name Christian Coalition in Republican circles.” The goal, apparently, is to facilitate becoming “directly involved in the local Republican Central Committee so that you are an insider. This way,” continues the manual, “you can get a copy of the local committee rules and a feel for who is in the current Republican Committee.” The next step is to recruit conservative Christians to occupy vacant party posts or to run against moderates who “put the Republican Party ahead of principle.”

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The second issue you present me with has to do with shatnez and kashruth, and here I certainly need to be explicit in saying that there are some aspects of the Mosaic law that Rushdoony would not apply to Christians.

Brian Schwertley, who has published in Rushdoony publications, divides Jewish law into three categories: ceremonial law, now superseded in Christ; moral law, unchanging and “binding on all nations, in all ages”; and judicial, “civil laws which applied only to the nation of Israel” – though he quickly adds:

There are also civil laws which are moral case laws. These case laws are based upon the Ten Commandments and are moral in character, and as such, are binding on all nations, in all ages. Laws that reflect God’s moral character are as binding and perpetual as the Ten Commandments themselves. [ … ] The continuing validity and necessity of the civil laws is plainly seen in the case of sexual immorality.

I’d say that’s probably a widely-held breakdown, and my previous comment should have been less sweeping. To my mind, though, this is still very far from cherry-picking — cherry-sorting, perhaps?

With that under our belt, we can proceed to the issues you suggested, shatnez and kashruth specifically.

In his Institutes, p. 23, Rushdoony writes:

Men dress in diverse and strange ways to conform to the world and its styles. What is so difficult or ‘coarse’ about any conformity to God’s law, or any mode God specifies? There is nothing difficult or strange about this law, nor any thing absurd or impossible.
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It [the wearing of fringed garments] is not observed by Christians, because it was, like circumcision, the Sabbath, and other aspects of the Mosaic form of the covenant, superseded by new signs of the covenant as renewed by Christ. The law of the covenant remains; the covenant rites and signs have been changed. But the forms of covenant signs are no less honorable, profound, and beautiful in the Mosaic form than in the Christian form. The change does not represent an evolutionary advance or a higher or lower relationship. The covenant was fulfilled in Jesus Christ; but God did not treat Moses, David, Isaiah, Hezekiah, or any of His Old Testament covenant people as lesser in His sight …

So yes, I’d have to agree that Rushdoony does not demand the fulfillment of all 613 mitzvoth, any more than most of Judaism does, if I understand correctly — but just as Judaism sees a specific subset of commandments as at least temporarily suspended in the absence of a Temple in Jerusalem, so Dominionism sees certain commandments suspended as fulfilled in Christ – with Rushdoony’s position tending to be very strict in limiting their number.

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Kashruth is an interesting case, because here Gary North, one of the premier writers on Dominionism and Rushdoony’s son-in-law, differs from Rushdoony himself.

There’s a section titled Rushdoony on the Dietary Laws in one of Gary North’s books which addresses the issue thus:

Because of a theological division within the Christian Reconstruction movement, I need to devote a little space to Acts 10. In a vision, God announced to Peter His definitive annulment of the Mosaic dietary laws:
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On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven (Acts 10:0-16).
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Rushdoony’s comment on Acts 10 asserts, but does not prove, his opinion that the dietary laws are still in force in New Testament times. He writes: “Acts 10 is commonly cited as abolishing the old dietary restrictions. There is no reason for this opinion. . . . There is no evidence in the chapter that the vision had anything to do with diet; . . .” [ … ]
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Rushdoony insists that the Mosaic dietary laws are still mandatory as health laws. “The various dietary laws, laws of separation, and other laws no longer mandatory as covenantal signs, are still valid and mandatory as health requirements in terms of Deuteronomy 7:12-16.”
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It is worth noting that Rushdoony broke sharply with Calvin on this crucial covenantal point. Calvin stated emphatically in his comments on Acts 10 that anyone who today establishes distinctions among foods based on the Mosaic law has adopted a position of “sacrilegious boldness” …

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There’s also an eschatological angle to Rushdoony’s (postmillennialist) influence and its reception in circles that also tend to favor “soon coming” / “left behind” (dispensational premillennialist pre-trib rapture) expectation — but that’s another story for another day…

At Boyd & Beyond 2012 Conference at Quantico, specifically today in the USMC Expeditionary Warfare Scool. Will review upon my return.

Follow live tweeting at #boydandbeyond from numerous participants including me

[ by Charles Cameron — prisoner releases in Arab springtime, abu Musab and Dr Fadl; Daveed G-R and Aaron Z; two major rules of expertise: detail and humility ]
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video edit-bay photo credit http://www.cdmastercopy.com

When you watch a well edited movie, the experience is seamless — despite the fact that the film itself was made with hundreds of cuts and splices. Film critics, mavens and the director’s fellow auteurs who make close readings and detailed studies of the film will see and appreciate the juxtapositions and graphic matches, the fine-tuned timing of the edits and the rhythm they give the film — but for the regular viewer, one continuous fabric of story unspools from opening to final credits. The editor’s skill lies in getting the splices right to a degree beyond the perceptual acuity of the audience.

Similarly, a fine carpenter will often want to make joints that are imperceptible to the client, seeking a sensitivity to changes in height that is an order of magnitude greater than that required for the quick, cheap performance of the same task.

True expertise is at least one order of magnitude deeper and more self-critical than it needs to be to satisfy a cursory examination.

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Thus when Daveed Gartenstein-Ross and Aaron Zelin tackle the important — and easily overlooked — question of How the Arab Spring’s Prisoner Releases Have Helped the Jihadi Cause in the Atlantic, they offer us both far more than we knew we needed to know, and yet less than they themselves know about the topic, let alone the broader current of jihadist movements of which this particular topic is a single strand.

It’s a significant topic, though, as their opening paragraphs neatly show:

The investigation of the devastating Sept. 11 attack on the U.S. consulate in Benghazi, Libya, that killed American ambassador Christopher Stevens — limited as it is by security concerns that hampered the FBI’s access to the site –has begun to focus on a Libya-based Egyptian, Muhammad Jamal (a.k.a. Abu Ahmad al Masri). As a detailed Wall Street Journal report explains, Jamal is notable not only for having fighters under his command and operating militant training camps in the Libyan desert, but also for having recently gotten out of Egyptian prison.

This latter fact makes Jamal part of a trend that has gone largely unremarked upon in the public sphere since the beginning of the “Arab Spring” uprisings: prisons in affected countries have been emptied, inmates scattering after being released or breaking free. In many cases, it is a good thing that prisoners have gone free: the Arab dictatorships were notorious for unjustly incarcerating political prisoners, and abusing them in captivity. But jihadists have also been part of this wave of releases, and we are now beginning to see the fruits of the talent pool that is back on the streets.

I recommend it highly, as does at least one other more knowledgeable than I.

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A short piece in the Atlantic is just right for an overview, but not the place to lay out the next level of detail, though — and there are three people in particular whose names I am always on the lookout for, names of people who vanished from public view into some form of imprisonment, and who are of considerable interest to me personally — primarily for their theological significance.

The first of these is the Imam Musa al-Sadr, whose “disappearance” in Gaddafi’s Libya at the age of 50 in 1978 deprived the Lebanon of an inspiring leader — in a manner that eerily paralleled the ghayba or “occultation” of the Twelfth Imam of the Ithna ‘ashariyah.

The second would be Sayyed Imam Al-Sharif, aka Dr. Fadl, whose book The Essentials was one of the major works of AQ ideology and the #2 jihadist manual downloaded from the net according to the CTC Atlas (p.10), and who recanted it from Egyptian prison, writing his Rationalizing Jihad in Egypt and the World which so severely critiqued AQ-style jihad that al-Zawahiri felt obliged to pen a 200-page counter-argument. In Dr Fadl’s case, the interest would be to see what he would say if liberated now.

And my third “person of interest”? That would be Mustafa Setmariam Nasar aka Abu Musab al-Suri, whose massive Call to Global Islamic Resistance is a key document that chides bin Laden for “leading them to the abyss”, says “Al Qaeda is not an organization, it is not a group, nor do we want it to be. It is a call, a reference, a methodology”, and calls for “terrorism created by individuals or small autonomous groups (see Lawrence Wright, The Master Plan). Abu Musab, who may have been released from prison in Syria recently, is of interest to others as potentially the jihadi’s foremost strategist — and to me chiefly because of his use of apocalyptic forecasting in his Call.

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Since their Atlantic piece was a short context-setter rather than a longer analytic paper, I asked Gartenstein-Ross and Zelin — Daveed and Aaron — net acquaintance and friendship is a funny thing, we haven’t worked out the etiquette as yet — about Dr Fadl and Abu Musab, not mentioned in the piece itself but surely not far from their thoughts.

Twitter, of course, is even more drastically reduced than a piece in the Atlantic, so you can think of their tweeted responses as something along the lines of snapshots of footnotes. Nevertheless, they give me, as an inquiring mind, a quick glimpse of what a couple of those at least an order of magnitude deeper into these things know or conjecture about two people whose names and potential activities we should all keep stashed quietly away on some easily accessible mental shelf.

Three things emerge from these tweets — how little we actually know, how important what we don’t know may be, and how honest the best analysts are about the limits of their knowledge. I’d tweeted, congratulating them on their piece and saying:

hipbonegamer: i note no mention of Musab a-S – any idea what’s up with Dr Fadl? Dead? Released? Still held?

And they responded:

Aaron Y. Zelin: Details still too murky on Abu Mus’ab and no info on Dr. Fadl.

D. Gartenstein-Ross: However, I think the question “where is Dr. Fadl, and why haven’t we heard from him?” is important for many reasons.

D. Gartenstein-Ross: But Aaron is right: I haven’t seen any open source info that speaks to his fate.

That’s two things at once: not very much, and a great deal.

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So if lesson #1 of this post is that True expertise is at least one order of magnitude deeper and more self-critical than it needs to be to satisfy a cursory examination, lesson #2 must be…

True expertise never claims knowledge that is one order of magnitude deeper or more exact than is actually known.

Putting that in other terms: having an accurate mapping of one’s archipelago of knowledges within one’s oceanic ignorance is a highly significant form of meta-knowledge, lacking which one’s knowledges have blurred edges and little definitional value.

And that in turns means — especially in terms of human intelligence — humility.

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It’s Follow Friday (#FF) on Twitter: @DaveedGR and @azelin are two folks you can follow and trust.

[ by Charles Cameron — a post in my importance of form in intelligence series — following up on part 1 with a series of quotes zeroing in from context via analysis to decision — Pakistan, Afghanistan, OBL ]
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The 2nd funnel is from Duke's Structural Biology & Biophysics Program "folding funnels" page

In Part 1 of this post, I introduced the form of the funnel. I want to use this form, this recognizable and repeating pattern in nature, mathematics, and the transfer of oil into car engines, to illustrate a movement in time, an imperative in intelligence, and a loss in nuance. With regard to Obama and Osama.

I shall do this by offering a series of quotes that, in various voices, take us through the zeroing in process, by which an unimaginably complex world gets sorted into a complex analytic understanding and reduced from there to a yes/no decision and a single, definitive (fatal) command.

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Let’s start here:

The universe is a complex system in which countless causal chains are acting and interacting independently and simultaneously (the ultimate nature of some of them unknown to science even today). There are in fact so many causal sequences and forces at work, all of them running in parallel, and each of them often affecting the course of the others, that it is hopeless to try to specify in advance what’s going to happen as they jointly work themselves out. In the face of that complexity, it becomes difficult if not impossible to know with any assurance the future state of the system except in those comparatively few cases in which the system is governed by ironclad laws of nature such as those that allow us to predict the phases of the moon, the tides, or the position of Jupiter in tomorrow night’s sky. Otherwise, forget it.

Further, it’s an illusion to think that supercomputer modeling is up to the task of truly reliable crystal-ball gazing. It isn’t. … Certain systems in nature, it seems, are computationally irreducible phenomena, meaning that there is no way of knowing the outcome short of waiting for it to happen.

That’s Ed Regis, responding to the Edge Question for 2008, What Have You Changed Your Mind About?

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What do we do about it? The great (one might say visionary) biologist Francisco Varela has something important to say about that:

Let me try and be clear in the terminology here: for every system there is an environment which can (if we so decide) be looked at as a larger whole where the initial system participates. Since it would be impractical to do this at all times, we often chop out our system of interest, and put all the rest in the background as “environment.” To do this on purpose is quite useful; to forget that we did so is quite dangerous.

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Moving on and zooming rapidly in, here’s the state of the FBI’s understanding of Al-Qaida very shortly after 9/11.

…the business of counterterrorism intelligence gathering in the United States is akin to the construction of a mosaic. … At this stage of the investigation, the FBI is gathering and processing thousands of bits and pieces of information that may seem innocuous at first glance. We must analyze all that information, however, to see if it can be fit into a picture that will reveal how the unseen whole operates. … What may seem trivial to some may appear of great moment to those within the FBI or the intelligence community who have a broader context.

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Michael Taarnby gives us a sense of the various drivers in play in his paper, Profiling Islamic Suicide Terrorists: A Research Report for the Danish Ministry of Justice, 2003 — note that he’s working on suicide bombers, but many of the same drivers are at work more generally among jihadists:

It should be stressed that this study was based on a sceptical view of the exclusively religious nature of Islamic suicide terrorism. The purpose was to look for alternative interpretations with an open mind. The complexity related to the importance of these parameters is not related to a hierarchical dimension since it is the interplay between the parameters that produces a suicide terrorist over a period of time. The profiling of suicide terrorists from an exclusively psychological perspective for instance is no longer valid, reality is much more complex. Nor is it just a question of political disagreements. When existing profiling techniques have failed to understand the complex issues that leads an individual to sacrifice his life, it is because of a habit of using a monocausal approach. This is not to say that psychological studies cannot contribute to terrorist profiling …

Terrorism is not moncausal.

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The war against the Taliban / AQ is complicated, if for no other reason, then because it is inherently self-referential, contains a paradox, pushes what it pulls against. In Steve Coll‘s words:

This could not be a more complicated war. If you think about it, the United States is essentially waging a war against its own ally. The Taliban are a proxy of the government of Pakistan. We are an ally of the government of Pakistan. We are fighting the Taliban. In the end, the Taliban will be defeated strategically when the government of Pakistan makes a strategic decision that its future does not lie in partnership with Islamic extremists.

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That’s a fairly simple complexity, something a loop diagram could illustrate nicely. But it’s more multifactorial than that, as National Security Adviser James Jones remarked at the Munich Conference on Security Policy in February 2009:

But to move forward, we must understand the terms “national security” and “international security” are no longer limited to the ministries of defense and foreign ministries; in fact, they encompass the economic aspects of our societies. They encompass energy. They encompass new threats—asymmetric threats involving proliferation, involving the illegal shipment of arms and narcoterrorism, and the like. Borders are no longer recognized, and the simultaneity of the threats that face us are occurring at a more rapid pace …

The challenges that we face are broader and more diverse than we ever imagined, even after the terrible events of 9/11. And our capacity to meet these challenges, in my view, does not yet match the urgency of what is required. To be blunt, the institutions and approaches that we forged together through the twentieth century are still adjusting to meet the realities of the twenty-first century. And the world has definitely changed, but we have not changed with it. But it is not too late, and this is the good news …

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And so we move from the complicated business of analytic understanding to the relative singularity of an individual making a decision — Steve Coll’s words again:

As with much of modern American national security as a whole, the bin Laden raid came down to a complicated decision made by one person. Only one person is asked to simultaneously weigh the certainties, manage all the various domestic, military, diplomatic, legal, and moral considerations, and make a decision Americans will live with for years to come. It is a remarkable — some might argue impractical — burden.

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That’s the zoom, that’s my funnel, complete in seven quotes.

Let’s take things a bit further, and examine for a moment what has been said about the man making the decision. From The American Conservative:

To read Niebuhr is to relish these tensions, to grip the fundamental balance of the moral universe. “Man’s capacity for justice makes democracy possible,” he wrote. “But man’s inclination to injustice makes democracy necessary.” The concepts gear together like great cosmic cogs. “Goodness, armed with power, is corrupted,” he wrote. But “pure love without power is destroyed.” Much of Niebuhr’s worldview depends on these balances.

Reading Obama yields a similar effect. In 2009, literary critic Andrew Delbanco pointed out in the New Republic that Obama’s books are populated by counterweighted sentences, for instance: “There’s the middle-aged feminist who still mourns her abortion, and the Christian woman who paid for her teenager’s abortion.” Obama expresses his worldview, Delbanco wrote, in sentences “organized around pairs of sentiments or arguments that exert equal force against each other–a reflection of ongoing thinking rather than a statement of settled thoughts.”

To me, that’s reassuring: the issue can still be complex as it reaches the President’s mind, even if his decision and command has to be given in a single, definitive word.

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What happens if an impoverished understanding is at work, the wrong answer is given, the wrong decision taken? HL Mencken to the rescue with this dismal truth:

For every complex problem, there is an answer that is clear, simple and wrong.

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And finally — where are we now?

I’ll take my answer from a series of tweets Aaron Zelin made earlier today:

Al-Qaeda has never been dead, neither have they ever been resurgent. They’ve always just hovered. Nimble, patient, and exploitative. The problem is, we are always one step behind, we were fighting the AQ of 9/11 for yrs, now we are fighting the AQ of 2009-2011. As we have changed our tactics they have changed, too. AQ and its affiliates now are not the same as they once were.

[ by Charles Cameron — a post in my importance of form in intelligence series — Afghanistan, the complexity — also a Blackfoot Tale from Grinnell ]
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Funnel image credit: Oxsite

One of my favorite tales of all time is the Blackfoot legend of The Bull Band, which begins thus in Grinnell‘s telling:

The people had built a great pis’kun, very high and strong, so that no buffalo could escape; but somehow the buffalo would not jump over the cliff. When driven toward it, they would run nearly to the edge, and then, swerving to the right or left, they would go down the sloping hills and cross the valley in safety. So the people were hungry, and began to starve.

Somehow I’d come by a sense that the pis’kun was a sort of funnel – perhaps from Joseph Campbell, whom I once heard tell this tale in his own words – and today I looked around my foolscap-sized screen and discovered that John Canfield Ewers reports what he calls a “buffalo fall” pretty much how I’d imagined the thing, in his Indian Life on the Upper Missouri:

The Piegan band called Never Laughs was camped on the Teton River a few miles north of the present town of Choteau. Their chief announced, “Now we are going to make a buffalo fall.” They built a corral below the cliff and piled rocks in a great V-shape on the slope above the fall. Then they chose a man to lead the buffalo to the fall. But each time he lured them in between the lines of rocks they broke away before they reached the cliff edge. After this had happened three times, young Many Tail Feathers became angry…

So that’s the shape I’m thinking of here: “a great V shape” – let’s call it a funnel.

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I want to use the funnel to illustrate a movement in time, an imperative in intelligence, and a loss in nuance.

First, some background.

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We are in a tricky situation here, because our minds would like to grasp a problematic reality (which resembles a landscape) by means of a thought (which resembles a road sign).

What’s up in Afghanistan?

Drought, and a huge humanitarian catastrophe, say those whose eyes are focused on human beings as fellow creatures in need of food, water and shelter. Preparations for getting the oil in Khazakstan to market, say those who focus on geology, resources, economics. The start of a strategic corridor that also includes Tibet and Kashmir, contested by India and Pakistan, the nuclear locals, and Russia and China, the nuclear regionals, in a four-sided tug of war. Islam itself, the religion of God, or a perverse and puritanical variant thereof. Or one man, Osama bin Laden.

Clearly a complex landscape – and we would like, depending which road sign we follow, to bomb the shit out of them, bring in truckloads of food and medicines, establish a stable government with which to ink a pipeline deal, export their Wahabi brand of Islam to the world — or discreetly support the US in its mission to extirpate the terrorists of Al-Qaida without rousing the more fundamentalist and simplistic of our citizens to topple the government and institute a radical Islamist state.

So much depends on whether we are in Peshawar or the Pentagon, in poverty or power. So much depends on our perspective, and the parallax it brings with it.

Because no matter what point of view we choose to consider the landscape from, some parts of the terrain will seem so close together as to be indistinguishable which we can understand to be worlds apart if we can only view them from another angle, in a different perspective.

I am not arguing for moral relativism. I am arguing for a recognition of complexity, and for an admission that sound bites and white papers cannot handle this style of problem. I have painted a highly impressionistic portrait of the complexities at work here, where China touches the tip of the eastwards panhandle of Afghanistan, where Kandahar can stand proxy for Jerusalem, where the national sport is a sort of polo with a goat’s head for a ball, and the tea served in thin, curved glasses is green and sweet.

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I have checked Google and Dogpile, and as far as I can tell from poor memory, my sense of my own style, and the absence of the same text in the search engines, the above is my own work — the text of the bulk of which I found somewhat haphazardly on my hard drive while working on Part 2 of this post. If anyone else claims copyright, count me an admirer and let me know. I believe it’s “mine” for whatever that concept may be worth, I’m skeptical about solo creativity in any case, myself.

In part 2 of this post, which is definitely almost all borrowed from bright other beings, I’ll try to illustrate the funnel as it applies to America, Afghanistan, Obama and Osama, in a series of “zeroing in” quotes illustrating the complexity of the situation and analysis as contrasted with the “yes” of a kill-decision…