Religion, Nationalism, and Terror

Tony Judt, What Have We Learned, If Anything? - The New York Review of Books, May 1, 2008

No one who has lived in Spain, Italy, Germany, Turkey, Japan, the UK, or France, not to speak of more habitually violent lands, could have failed to notice the omnipresence of terrorists— using guns, bombs, chemicals, cars, trains, planes, and much else—over the course of the twentieth century and beyond. The only thing that has changed in recent years is the unleashing in September 2001 of homicidal terrorism within the United States. Even that was not wholly unprecedented: the means were new and the carnage unexampled, but terrorism on US soil was far from unknown over the course of the twentieth century.

But what of the argument that terrorism today is different, a “clash of cultures” infused with a noxious brew of religion and authoritarian politics: “Islamofascism”? This, too, is an interpretation resting in large part on a misreading of twentieth-century history. There is a triple confusion here. The first consists of lumping together the widely varying national fascisms of interwar Europe with the very different resentments, demands, and strategies of the (equally heterogeneous) Muslim movements and insurgencies of our own time—and attaching the moral credibility of the antifascist struggles of the past to our own more dubiously motivated military adventures.

A second confusion comes from conflating a handful of religiously motivated stateless assassins with the threat posed in the twentieth century by wealthy, modern states in the hands of totalitarian political parties committed to foreign aggression and mass extermination. Nazism was a threat to our very existence and the Soviet Union occupied half of Europe. But al-Qaeda? The comparison insults the intelligence—not to speak of the memory of those who fought the dictators. Even those who assert these similarities don’t appear to believe them. After all, if Osama bin Laden were truly comparable to Hitler or Stalin, would we really have responded to September 11 by invading…Baghdad?

But the most serious mistake consists of taking the form for the content: defining all the various terrorists and terrorisms of our time, with their contrasting and sometimes conflicting objectives, by their actions alone. It would be rather as though one were to lump together the Italian Red Brigades, the German Baader-Meinhof gang, the Provisional IRA, the Basque ETA, Switzerland’s Jura Separatists, and the National Front for the Liberation of Corsica; dismiss their differences as insignificant; label the resulting amalgam of ideological kneecappers, bomb throwers, and political murderers “European Extremism” (or “Christo-fascism,” perhaps?)…and then declare uncompromising, open-ended armed warfare against it.

This abstracting of foes and threats from their context—this ease with which we have talked ourselves into believing that we are at war with “Islamofascists,” “extremists” from a strange culture, who dwell in some distant “Islamistan,” who hate us for who we are and seek to destroy “our way of life”—is a sure sign that we have forgotten the lesson of the twentieth century: the ease with which war and fear and dogma can bring us to demonize others, deny them a common humanity or the protection of our laws, and do unspeakable things to them.

Gideon Levy: Twilight Zone / Deer hunters - Haaretz, December 28, 2007

According to the IDF, “the incident was investigated at all levels of command, and the lessons will be learned and applied. The findings of the investigation will be conveyed to the Military Advocate General’s Office.”

Antigona Ashkar, from the human rights organization B’Tselem, who also investigated the event, wrote to the chief military prosecutor, Colonel Liron Liebman, saying: “The soldiers opened fire at Jamil, Baha and Firas suddenly, with no prior warning. The three were sitting on a boulder and looking at the view, and did not endanger anyone. They were surprised by the emergence of the soldiers from between the trees and remained where they were until the soldiers started shooting at them.” B’Tselem requested a Military Police investigation of the circumstances of the killing.

The B’Tselem field-worker in the Ramallah region, Iyad Hadad, said this week at the site of the killing: “It was a hunt. Those soldiers went on a hunting expedition. They killed Firas the way you hunt a deer or a stag. They couldn’t have had any other reason for shooting him.”

Jamil added: “What did the soldiers see in his hand? What did we do? Did they see a weapon in his hand? Was there a demonstration going on? Did we throw stones at anyone? They just shot us without batting an eyelash.”

In the village of Batir, Firas’ widow, Majida, in black mourning clothes, sits in her small, simple home. She is holding her infant daughter Sadil. At three months, Sadil’s father has been taken from her. The other two girls - Latifa, four, and Naama, two and a half - wander restlessly about their meager living room, blowing soap bubbles, until the whole room is filled with them.

Ira Moskowitz, Giddy about killing, Haaretz, December 28, 2007

There is a well-known Talmudic story suggesting that any celebration of victory should be tempered when it comes at the cost of human life. In this story, God scolds the angels for bursting into song after the Israelites’ miraculous crossing of the Red Sea, which then crashed down upon the Egyptians: “The work of my hands is drowning in the sea and you want to chant a song before me?”

The giggly banter on Army Radio about the killings in Gaza expresses the dehumanization of God’s handiwork, a process that has fueled wars throughout human history. After all, it is easier to kill our enemies if we regard them as less human.

In fact, most people must be trained to disregard the humanity of others in order to be capable of killing them, argues Lt. Col. Dave Grossman, a former U.S. Army paratrooper. In his book, “On Killing,” Grossman cites studies indicating that only 15-20 percent of American riflemen in World War II actually fired at the enemy in combat situations. His conclusion: “There is within most men an intense resistance to killing their fellow man.”

According to Grossman, the U.S. military developed sophisticated methods of training soldiers to overcome this instinctive aversion, and firing rates reached 90-95 percent among American combat soldiers in Vietnam. Part of this process, which he calls “psychological warfare conducted upon one’s own troops,” involved dehumanizing the enemy. This included replacing bull’s-eye targets in marksmanship training with man-shaped silhouettes, and screening films that desensitized recruits to violence and indoctrinated them with contempt for the enemy.

Nir Rosen, Scapegoats in an Unwelcoming Land, WP, December 16, 2007

Last Wednesday, a car-bomb blast on a crowded Beirut street killed Brig. Gen. Francois Hajj, one of Lebanon’s top generals. The capital began buzzing with speculation that Hajj had been assassinated in retaliation for his role as the operational commander of the army’s bloody three-month battle with an armed Islamic group last summer. In May, Fatah al-Islam — a foreign jihadist group inspired by al-Qaeda, led by veterans of the struggle in Iraq and made up mostly of Saudis, Syrians and even some Lebanese — ensconced itself on the outskirts of Nahr al-Bared, a Palestinian refugee camp in northern Lebanon, and massacred Lebanese troops at an army checkpoint. Hajj’s forces responded by indiscriminately bombarding the camp in the name of the war on terror, and the Lebanese public rallied ’round.

Palestinians had once again become Lebanon’s scapegoats, victims of a land in which they have long faced slaughter and discrimination…. I’ve heard followers of assassinated president-elect Bashir Gemayel, whose Maronite Christian militia massacred Palestinians in 1976, brag that he was stopped at a checkpoint in the early years of the country’s 1975-90 civil war with a trunk full of the skulls of dead Palestinians….

Last summer, I witnessed yet another chapter in the book of the refugees’ misery. By late June, most of the Palestinians from Nahr al-Bared had fled to Badawi, another refugee camp nearby. In a schoolyard there, I was stopped by a man named Abu Hadi, born in Haifa in 1946. “I am a person without an address,” he told me. “I wish I was a donkey or a horse so I would have doctors and lawyers for my rights.” He showed me a plastic bag with a sponge and a towel. “My bathroom is in my hand,” he said….

Only in October did the army finally begin to allow a trickle of Palestinians back to their homes, and then only in the so-called new camp, a small area on the outskirts of the original camp that had housed 2,000 families and been safely under Lebanese army control throughout the clash.

When about 1,000 families finally passed through the checkpoints, to the jeers of soldiers and demonstrators, they found only destruction. Every single home, building, apartment and shop that I saw had been destroyed. Most buildings had been burned from the inside; the signs of the flammable liquids that the soldiers had used were scorched on the walls, and empty fuel canisters were strewn on the floors. Ceilings and walls were riddled with bullets, shot from inside, seemingly for sport. Most homes that I saw had been emptied of furniture, appliances, sinks, toilets, televisions and refrigerators. Most shockingly, soldiers had defecated in kitchens and bedrooms, on plates, bowls, pots and mattresses; they had urinated into olive-oil jars.

Dalia Karpel, My god, what did we do? - Haaretz, November 10, 2007

One night, Tamar Yarom was awakened by one of the soldiers in her unit. He said he wanted to show her something in the basement of the abandoned building where they were staying. “Before we opened the door, I heard this awful noise from a generator and there was a strong smell of diesel fuel. I saw a middle-aged Palestinian detainee lying with his head on the generator. His ear was pressed against the generator that was vibrating, and the guy’s head was vibrating with it. His face was completely messed up. It amazed me that through all the blood and horror, you could still see the guy’s expression and that’s what stayed with me for years after - the look on his face.”

Yarom, now a film director, made two films following her army service as a mashakit tash (welfare officer) in an infantry company in the territories. She was drafted in 1989 and served at a basic-training base near Jerusalem until her unit was transferred to Gaza. She accompanied the recruits from their first day in the army and felt close to them, and they told her about what they did in the territories. “I tried not to judge them. Mostly I was glad that they were feeling good and finally had self-confidence.” That’s how it works, she adds: “When you’re told things that you don’t see with your own eyes, you can prettify them in your mind.” But then she was taken to that basement.

Why did the soldier take her there? “He wanted to share the horror with me,” she says. “Maybe he hoped that I’d do something, that I’d raise an outcry. I don’t remember how we left there or what happened afterward. The next day I asked one of the commanders what happened in the basement and he politely explained to me that I mustn’t interfere in things that were none of my business. That detainee I saw taught me something about myself that I would never have learned in years of university. And he’s imprinted in my memory, engraved in every cell of my being.

Abid Katib/Getty Images

Palestinians inspected their homes for damage after the earthen embankment around a sewage reservoir filled and collapsed on March 27, 2007, flooding Umm al Nasser, a village in the northern Gaza Strip.

Steven Erlanger, Gaza’s Reflection in a Foul Threat - New York Times, November 6, 2007

UMM AL NASSER, Gaza, Oct. 30 — Fahmi al-Abrak, 70, was at home on March 27 when a lagoon of human waste broke through its sand embankment and hurtled downhill, inundating this poor village of Bedouins in northern Gaza. “It rose to here in 15 seconds,” he said, pointing to a discolored line on the walls, four feet above ground.

Residents of Umm al Nasser pulled belongings from their homes after the wave of sewage struck their village in March.

Five people died, drowned in the wave of waste, along with scores of goats, sheep and chickens. Nearly 1,000 people had to be taken out of the village. Now, Mr. Abrak said, “I’m afraid to go to sleep at night.”

The lagoon disaster seemed a sort of metaphor for Gaza — overcrowded, lacking in resources, coping with makeshift answers to long-term problems. But the lagoon, which held more than 150,000 cubic yards, is dwarfed by the huge lake of sewage it was built to reduce.

To Be a Journalist in Iraq - New York Times, October 24, 2007

“Every interview we conduct may be our last…. since the war started, four and half years ago, an average of about one reporter and media assistant killed every week is something we have to live with….

“I smile as I give my children hugs and send them off to school; it’s only after they turn their backs to me that my eyes fill to overflowing with the knowledge that they are just as much at risk as I am.

“So why continue? Why not put down my proverbial pen and sit back? It’s because I’m tired of being branded a terrorist: tired that a human life lost in my county is no loss at all. This is not the future I envision for my children. They are not terrorists, and their lives are not valueless. I have pledged my life — and much, much more, in an effort to open a window through which the good people in the international community may look in and see us for what we are, ordinary human beings with ordinary aspirations, and not what we have been portrayed to be.

“Allow me, ladies and gentlemen, allow me to reach out. Help us to build bridges of understanding and acceptance. Even though the war has cast a dark shadow upon your nation and mine — it is never too late.”

Karpel, Parallel lives, Haaretz, October 7, 2007

One of the study’s most shocking findings is that the soldiers enjoyed the intoxication of power no less than the kick they got from the violence. “At one point or another of their service, the majority of the interviewees enjoyed [inflicting] violence,” Yishai-Karin observes in the thesis. “They enjoyed the violence because it broke the routine and they liked the destruction and the chaos. They also enjoyed the feeling of power in the violence and the sense of danger.”

Testimony: “The truth? When there is chaos and like that, I like it. That’s when I enjoy it. It’s like a drug. If I don’t go into Rafah and if there isn’t some kind of riot once in some week, I go nuts.”

Another soldier: “The most important thing is that it removes the burden of the law from you. You feel that you are the law. You are the law. You are the one who decides … As though from the moment you leave the place that is called Eretz Yisrael [the Land of Israel] and go through the Erez checkpoint into the Gaza Strip, you are the law. You are God.”