Ordinarily, we don’t republish articles from the bourgeois press, as you can read them for yourself. But this one, from John Palmer (a leading IS member in the early 1970′s) in the Graun, is so good and so important that we’re making an exception. The idiot-left such as the the Morning Star and Bob Crow, who intends to squander RMT members’ dues on a useless, reactionary campaign, should take note:
Above: John Palmer
The rise of far right parties across Europe is a chilling echo of the 1930s
Since the global banking crisis in 2007, commentators across the political spectrum have confidently predicted not only the imminent collapse of the euro, but sooner or later an unavoidable implosion of the European Union itself. None of this has come to pass. But the European project, launched after the devastation of the second world war, faces the most serious threat in its history. That threat was chillingly prefigured this week by the launch of a pan-European alliance of far-right parties, led by the French National Front and the Dutch Freedom party headed by Geert Wilders, vowing to slay “the monster in Brussels”.
Of course, the growth in support for far-right, anti-European, anti-immigrant parties has been fed by the worst world recession since at least the 1930s – mass unemployment and falling living standards, made worse by the self-defeating austerity obsession of European leaders. Parties that skulked in the shadows, playingdown their sympathies with fascism and Nazism are re-emerging, having given themselves a PR facelift. Marine Le Pen, leader of the French NF, plays down the antisemitic record of her party. The Dutch far-right leader has ploughed a slightly different furrow, mobilising fear and hostility not against Jews but Muslim immigrants. Like Le Pen, Wilders focuses on the alleged cosmopolitan threat to national identity from the European Union. It is a chorus echoed in other countries by the Danish People’s party, the Finns party and the Flemish Vlaams Belang, among others.
For now, the French and Dutch populists are carefully keeping their distance from openly neo-Nazi parties such as Golden Dawn, whose paramilitary Sturmabteilung has terrorised refugees and immigrants in Greece, and the swaggering Hungarian Jobbik, which targets the Roma minority.
According to some pollsters, the far right might win as many as a third of European parliament seats in elections next May. That would still leave the centre parties – Christian Democrats, Social Democrats and Liberals – with many more members. But for the European parliament to form a credible majority, all of these parties might well be forced much closer together than is good for democracy.
Such a situation would be unsettlingly reminiscent of 1936, when the centre and the left – notably in France – temporarily halted the swing to fascism but formed an unprincipled and ineffective coalition. Its collapse on the eve of the second world war accelerated the advent of Phillippe Petain’s Nazi-collaborating regime. History does not normally repeat itself in an automatic fashion, but it would be foolish to take the risk.
More worrying than the growth of the far right are the temporising gestures to the racists and anti-immigrants now coming from mainstream Conservative and even Liberal Democrat politicians and from some of the new “Blue Labour” ideologues. The warning from the likes of David Blunkett that hostility to Roma immigrants might lead to a popular “explosion” is reminiscent of Enoch Powell’s rhetoric.
An antidote to the far right requires that the European left articulates and pursues a comprehensive alternative to economic stagnation, an ever-widening income and wealth gap and the degradation of our social standards, civil liberties and democratic rights. But that alternative has to be fought for at European as well as national and local levels, and will require more, not less, European integration.
Time is running out, not only for the European Social Democrats, but also for the wider socialist left and the greens, to show they can create a counterbalance to the rightward drift of the centre. Without that, the new far-right alliance may only have to hold together and wait for its hour to strike.
Above: the wreckage of a Jewish shop in Berlin, the day after Kristallnacht
From the Irish Times:
It took a month – and a pointed request from Dublin – for our man in Berlin to file a report on Kristallnacht, November 9th, 1938.
Now a Berlin synagogue destroyed 75 years ago in the so-called “Night of Broken Glass” is exhibiting Charles Bewley’s “disgraceful and unfathomable” report.
The 13-page document, condemning the “undesirables in the Jewish race”, is notorious in Irish diplomatic and academic circles. But a German curator expects it to cause “astonishment” when it goes on display for the first time on Monday in Berlin.
“That a diplomat let fly like this is singular, I’ve never seen anything like it and I’ve read a lot of reports,” said Dr Christian Dirks, curator of the exhibition of diplomatic dispatches on the 1938 pogrom.
After years of official harassment of Jews in Nazi Germany, the state-sanctioned violence against Jews, their businesses, homes and places of worship on November 9th-10th, 1938, is seen as the start of the rapid road downhill to the Holocaust.
The Nazis dubbed it a “spontaneous expression of outrage” at the murder of Ernst vom Rath, a German diplomat in Paris, by Herschel Grynszpan, a German-born Jewish refugee of Polish parents. But many of the 100 diplomats cited in the exhibition noted that Germans were ashamed of this flimsy attempt to cover up high-level Nazi involvement.
The Bulgarian embassy wrote that it seemed “nothing will be able to stop a permanent solution to the ‘Jewish question’”.
Even Italy, a future Axis ally of Nazi Germany, was shocked by events, writing that it was “simply not imaginable that, one day, 500,000 people will be put up against a wall, condemned to suicide or locked up in huge concentration camps”.
Nazi propaganda minister Joseph Goebbels noted in his diary on November 11th: “We’ll wait for the reactions abroad. For now there’s still silence, but the uproar will come.”
There was much uproar, just not from Bewley. In sober language he describes the growing exclusion of Jews from German public life and describes the events of November 9th as “obviously organised”.
But his report, which begins in the tone of a dispassionate diplomatic observer, soon identifies with claims in Germany of the time that Jews dominated the worlds of finance and entertainment and used their influence to instil what he calls “anti-Christian, anti-patriotic and communistic” thinking.
He says their corrupting moral influence – promoting abortion, controlling the white slave trade – helps explain the “elimination of the Jewish element from public life”.
“Of all the diplomatic reports this one is usually demagogic and nasty,” said Dr Hermann Simon, director of Berlin’s Centrum Judaicum. “He really left no cliche out.”
In the report’s last section, Mr Bewley takes issue with the Irish media for following the pro-Jewish line of the “British press, itself in Jewish hands”, and “Anglo-Jewish telegraph agencies” by displaying prominently news of oppression against Jews but suppressing news of crimes perpetrated by Jews and anti-fascists.
In his conclusion he holds back from advising Dublin on how to correct what he believes is Ireland’s one-sided view of what he calls the “Jewish problem”, while leaving little doubt that he views Jews themselves as the key issue.
The anti-Semitic virulence in Bewley’s report is “unique” among the diplomatic dispatches, according to curator Christian Dirks.
“The report bowled us over,” he said. “It proffers an educated anti-Semitism which doesn’t just blame the Jews for everything but provides alleged reasons for anti-Jewish feeling. In many passages it recalls arguments you hear today from neo-far right thinkers like David Irving. ”
As well as quotes from the Bewley report in translation, the exhibition details his appointment to Ireland’s mission to Berlin in September 1933, his recall in summer of 1939 and subsequent departure from the diplomatic service. He settled in Rome and died there in 1969.
Piece here by the author of the likely source material for the Daily Mail’s attack on Ralph Miliband.
“The Miliband family were Jews living in Belgium who had arrived in May 1940 after fleeing persecution from the Nazis who had recently taken over western Europe. Ralph was shocked by the level of anti-Semitism that existed in England at the time. Ironically, much of this anti-Semitism and dislike of Europeans had come from the propaganda campaign that had taken place in the 1930s. The man behind this campaign was Lord Rothermere, the great-grandfather of the current Lord Rothermere, the owner of The Daily Mail. “
There’s more about Rothermere’s quite extensive involvement with Nazism.
Tisdall: a Paul Faure de jour
You don’t have to be a fan of US imperialism to wish the yanks well in hunting down al-Qaida and other such murderous fascists.
But, it would seem, Simon Tisdall, senior foreign correspondent of the Graun doesn’t share that feeling. In fact, attempts to apprehend and/or kill such people as Abdul-Hamed al-Ruqai (wanted for the 1998 bombings of US embassies in Kenya and Tanzania that killed over 250 people) and Ahmed Abdi Godane (who claims responsibility for the Westgate mall attack) are to be deplored and sneered at:
“The two raids may provide Obama with temporary relief from his domestic troubles, distracting attention from the government shutdown. But secretary of state John Kerry’s claim on Sunday that the operations showed terrorists they “can run but they can’t hide” was macho bombast straight from the George W Bush school of utter thoughtlessness.
“The raids yielded one wanted man. They shed yet more blood. They played the terrorists’ game. They invited further retaliation and escalation down the road. They reminded Muslims everywhere that the US, in righteous mood, has scant regard for other countries’ borders and national rights. And they did nothing to address the roots and causes of confrontation between Islam and the west.” Read the whole thing here, but prepare to be nauseated and/or infuriated..
I leave aside, for the moment, Tisdall’s apparent acceptance (in his final sentence) of the jihadists’ (and the anti-Muslim racists’) claim that the struggle against Islamist terrorism is, in fact, a war on Islam itself. And I won’t bother asking what, exactly, does Mr Tisdall think “the causes of [the] confrontation” are. For now, I’d merely ask, what does Mr Tisdall think should be done in response to outrages like Westgate? Anything at all?
One small cause for hope: judging by the below-the-line comments, even CiF readers seem to be appalled at Tisdall’s craven appeasement.
Finally (for now) I would urge readers to check out this fascinating comparison between present-day Guardianistas and the Paul Fauristes in France during WW2. All proportions guarded, I think the comparison is apposite and entirely fair.
From Tendance Coatesy, who in turn, hat-tips ‘Paul F’:
We must never let the bastards at the Mail forget this.
From Political Scrapbook:
Having struck a sour note even amongst right-wing commentators, the Mail’s vicious attack on Miliband’s dad could even backfire by tempering the “Red Ed” narrative.
JD adds: the bloke on the left, with Hitler, is Lord Rothermere, founder and proprietor of the Daily Mail. Before that, of course, there’d been the famous Mail article, written in 1934 by Rothermere himself, “Hurrah For The Blackshirts.”
And this is the paper that dares accuse the late Ralph Miliband of hating Britain and despising democracy…
Christian mourners outside the church in Peshawar protest against the Islamist attack
In the light of the Nairobi terror attack and the massacre of Christians in Pashawar, Pakistan, it’s high time the so-called “left” faced up to an elementary truth: Islamism (as distinct from the religion of Islam) is a form of fascism, and must be fought as such. It’s to the eternal shame of “left” groups like the SWP (not to mention liberal “mainstream” publications like the Guardian) that they’ve repeated the mistakes of 1930′s Stalinism (Third Period and Molotov-Ribbentrop Pact) in promoting and prettifying fascists as somehow “progressive”.
The only far left group in Britain to openly describe Islamism as clerical fascist in recent years has been the AWL. Here’s their Martin Thomas in 2008, on the subject:
Political Islam as clerical fascism
Examining Gilles Kepel’s comprehensive history, Jihad: The Trail of Political Islam (Harvard University Press).
“Left-leaning Arab intellectuals have traditionally regarded the [Muslim] Brothers as a populist movement… [with] similarities to the workings of European fascism during… the 1930s…
“In the eyes of leftist intellectuals, both among Muslims and in the West, Islamist groups represented a religious variety of fascism…
“But gradually, as Islamist numbers increased… the left discovered that Islamism had a popular base; consequently Marxist thinkers of every stripe, casting around for the mass support so critical to their ideology, began to credit Islamist activists with socialist virtues…”
Kepel reports this shift of attitudes in a dispassionate way. But the facts assembled in his book give a verdict. The recent granting of political credit to political Islam by would-be Marxists reflects those leftists’ loss of self-confidence, in an era of bourgeois triumphalism, rather than any shift to the left by the Islamists.
Political Islam, or “Islamism”, as a political movement or congeries of movements, is distinct from Islam as a religion. Before the late 70s, in modern times, if a government called itself “Islamic” or “Muslim”, that was a vague gesture rather than a ferocious commitment. The only large exception was Saudi Arabia, a peculiarly archaic state.
Modern political movements, using modern political mechanics to convert society to an Islamic state, absolutely governed and permeated by revivalistically-rigorous Islamic doctrine, were levered into life and prominence in a sequence of three big turning points, 1967, 1973, and 1979.
The theory had been prepared before then. Hassan al-Banna and Mawlana Mawdudi, the founders of the Muslim Brotherhood in Egypt and Jamaat e-Islami in India (later Pakistan) began activity in the late 1920s. Sayyid Qutb, a Muslim Brotherhood ideologist who has become the main literary inspiration for “harder” Sunni political Islam, wrote his books in the 1960s and was hanged by Egypt’s secular government in 1966. Ruhollah Khomeiny formulated his thesis of direct political rule by senior clergy in 1970.
But the movements were weak. In Iraq, for example, the Shia-Islamist movements which now dominate politics there had originated in 1958-63, but until the 1970s were small circles of clerics and theological students, concerned mostly with pious discussion among themselves. They kept a low profile as much because they knew their ideas would seem uncongenial to the wider population as for fear of repression.
“The first Islamist onslaught”, writes Kepel, “was against nationalism. The 1967 defeat [of the Arab states by Israel, in the war of that year] seriously undermined the ideological edifice of nationalism and created a vacuum to be filled… by Qutb’s Islamist philosophy”.
The rise of political Islam was also (so it seems to me, though Kepel does not spell this out) based in part, paradoxically, on the relative successes of Arab nationalism. Over the two decades before 1967 the Arab states had won political independence, and legislated land reforms and nationalisation.
Many of the cadres of political Islam would be young men from rural backgrounds who – thanks to the “successes” of nationalism – had become the first generation from their families to go to university, to live in big cities, and, often, to travel the world as migrant workers, especially in the Gulf.
Paradoxically, the cadres of consciously backward-looking political Islam would come from among the most “modernised” or “Westernised” people in their countries. They had been roused up and tantalised by nationalism and its promises – but also dashed down by them. “Qutb spoke to the young, born after independence, who had come along too late to benefit from the vast redistribution of spoils that followed the departure of the colonial occupiers”.
Bourgeois nationalism must always create disappointments. What led to special tumult in the Arab world, rather than a “moderate” disillusion and “settling-down”, was the peculiar attachment of Arab nationalism to an unrealistic (indeed, reactionary) objective, the destruction of “Zionism” (the Israeli Jews), and the peculiarly extreme conjunction, created by the oil economies, of seething poverty with vast wealth controlled by various species of bureaucratic “crony capitalism”.
In 1973 the Arab states warred with Israel again, coming out of it a bit better, but not well enough to rehabilitate the nationalists. Oil prices and oil revenues increased hugely. The Saudi regime started pouring funds into promoting Islamic rigorism internationally.
“Prior to 1973, Islam was everywhere dominated by national or local traditions rooted in the piety of the common people”, with a “motley establishment” of clerics who “held Saudi-inspired puritanism in great suspicion”.
Now, “for the first time in 14 centuries, the same books (as well as cassettes) could be found from one end of the [Muslim world] to another… This mass distribution by the conservative Riyadh regime did not… prevent more radical elements from using the texts… to further their own objectives”.
In the 1970s, and into the 1980s, “conservative governments on the Saudi model [and often with US approval] encouraged Islamism as a counterweight to the Marxists on university campuses whom they feared”. There was “re-Islamisation” from above, even in countries where grass-roots Islamist movements were weak or repressed.
World-wide, far beyond the Arab domain, “all Muslims were offered [and many, not just political Islamists, accepted] a new identity that emphasised their religious commonality while downplaying differences of language, ethnicity, and nationality”. The Organisation of the Islamic Conference (an alliance of states) was set up in 1969; the Islamic Development Bank, in 1975.
In 1979, political Islam took power in non-Arab Iran, and became the banner of a long war, with popular support, in non-Arab Afghanistan, against the USSR’s attempt to subjugate that country militarily.
The Shah’s brutal modernisation “from above” in Iran had created mass discontent. While in most Sunni countries, the religious establishment was diffuse and heavily controlled at its higher levels by the state, in Shia Iran the clerics had an organised hierarchy outside state control.
In Sunni political Islam, the main leaders had been (and would continue to be) laymen. Khomeiny created the first political-Islamist movement using clerics as cadres, and proposing not just an Islamic state, but a state ruled by clerics.
He also introduced social demagogy, otherwise a thinner seam in political Islam than in the European fascism, or even clerical-fascism, of the 1930s. “Neither Mawdudi nor Qutb gave any explicit social content to their theorising”.
The Iraqi ayatollah Baqi as-Sadr, uncle and father-in-law of the current Mahdi Army leader Muqtada al-Sadr, had in 1961 published a book on “Islamic economics”; but the main distinctive upshot has been the rise of “Islamic banking”, now a reputable sideline in the City of London.
All Islamists thought that “the coming reign of the sharia… would be built upon the ashes of socialism and of a Western world completely devoid of moral standards”; but it was Khomeiny who introduced a specific appeal for an “Islam of the people” and to the “disinherited” (mustadefeen).
Still, for Khomeiny, as Kepel notes, “the disinherited” was “so vague a term that it encompassed just about everyone in Iran except the shah and the imperial court… includ[ed] the bazaar merchants opposed to the shah”. The main actual measure for the poor of Khomeiny’s Iran would be distribution of state subsidies to the families of Islamist “martyrs”.
Socially, Kepel sees political Islam as resting on two distinct groups – the “devout middle class”, both traditional-mercantile and modern-professional, who feel mistreated by corrupt secular-nationalist state bureaucracies; and the young urban poor such as the Algerian “hittistes” (from the word hit, meaning wall: young unemployed men leaning against walls).
That small-bourgeois/ lumpenproletarian alliance has also generally been the social base of fascism.
Political Islam, however, has a vast range of variants, from middle-class movements confining themselves to mild pressure-group politics (Kepel cites the Muslim Brotherhood in Jordan, friendly to the monarchy) to plebeian “takfiris” for whom all outside their own ranks, even pious Muslims who deviate slightly, deserve terrorist chastisement.
Kepel sees the search for a middle way and a broad alliance, necessary to any successful political-Islamist movement, as ultimately unviable. He concludes that political Islam reached its high point around 1989 – with the USSR’s retreat from Afghanistan, the temporary triumph of an Islamist regime in Sudan, the rise of Hamas and Islamic Jihad among the Palestinians, and Khomeiny’s death-decree against Salman Rushdie – and has mostly declined since. He cites the defeat of the Islamist-terrorist “ultras” in Algeria and Egypt as evidence.
The trend, he argues, must be for the devout middle class to be co-opted and pulled towards parliamentary democracy, on the lines of the Turkish Islamists, and for the “ultras” to be isolated.
In 2008, eight years after Kepel published the first edition of his book, his conclusion looks implausible. Political Islam has had some defeats, but its success in Iraq shows it still has great vitality.
Kepel’s error, I would guess, is shaped by a certain disdain: he just cannot believe that many people, in the Arabic and Muslim cultures which he loves, can be lastingly seduced by such crudities and brutalities.
What is true, surely, is that those cultures contain many strands utterly alien to political Islam. The assertion, common on the left, that hostility to political Islam implies de facto hostility to most Muslims, is untrue.
On those strands, a working-class socialist movement can build, answering the social questions which political Islam so obscures, on condition that the socialists acquire the self-confidence to brand the clerical-fascists for what they really are.
From When the Crisis hit the Fan
A new type of civil war
posted on 18 September 2013
I’m getting fed up of these numb mornings. I usually wake up in the morning, I prepare my coffee and sit on my computer to read the news and check the newspaper headlines. This morning my entire electronic universe was filled with the story 34-year old rapper Killah P (known as Pavlos Fyssas) who was killed by a fascist in Amfiali, Keratsini district, near Piraeus.
The victim, a singer known in the area for his anti-fascist lyrics and activism, was watching last night’s Champions League match with his friends at a coffee shop. During one of their discussions they said something (bad) about Golden Dawn. Someone from the crowd, obviously a Golden Dawn member (not just a voter), has called his fellow neonazi thugs and, after the match, the singer was ambushed, attacked and stabbed to death in front of his girlfriend and another couple.
Here’s one of his songs (you can activate English captions for the lyrics).
Can you be something less than immensely furious about this? I can’t.
Some days ago, another group of about 50 neonazi thugs have attacked a team of 30 communists who were wheatpasting on walls posters for the coming Communist Youth Festival. Eight communists were injured in the event that also took place near Piraeus, at Perama district. It was, once more, one of those mornings.
To tell you the truth, I didn’t expect a serious escalation of anti-leftist violence from Golden Dawn, despite the stated hatred from both sides. There was a very popular quote that was often appearing in my facebook timeline:
First they came for the immigrants, but I wasn’t an immigrant and I didn’t speak. Then they came for the communists, but I wasn’t a communist…
I was quickly scrolling down when I’d see this. But I am now afraid that the violence between Golden Dawn and anything Leftist is not an accidental confrontation in a battle to claim the streets but a rise in planned incidents.
One year ago, Golden Dawn MP Ilias Panayotaros has given an interview to BBC’s Paul Mason. Sitting comfortably, he said that Greece is in a state of civil war. Paul Mason, a connoisseur of modern Greek History, insisted on the phrase “civil war” and Panayotaros explained:
Greek society is ready, even though no one likes it, to have a fight, a new type of civil war. One the one side there will be nationalists, like us and Greeks who want our country to be as it used to be and on the other side there will be illegal immigrants and anarchists…
Watch the video here (go to 01:55 for the Panayotaros segment)
Last week Golden Dawn was involved in tension during two events that commemorated some ugly moments of the Greek Civil War. One was at Meligalas and the other was at Giannitsa. There were no immigrants involved, just leftists and nationalists.
There have been hundreds of attacks against immigrants, leftists, homosexuals and others and the Golden Dawn party has always denied involvement. There was never a denouncing of the event itself because there were seldom enough proofs (for Justice) to incriminate them. This morning, the killer of Pavlos Fyssas has been arrested and, unofficial police sources say that, he was a supporter of Golden Dawn. Was he an official member? Does it make a difference? Of course not. He was definitely a member of a circle of thugs who have answered the phone call at the coffee shop before the end of the football match.
Not only the killer himself has now blood in his hands. The person who made the phone call also has blood in hands. Golden Dawn MPs, like Panayotaros, who have used hate speech against all non-nationalists, who have made anything they could to polarize the Greek society, they all have blood in their hands. And all those who have voted for Golden Dawn should now feel the thick red liquid in their hands too.
The Golden Dawn ballot is now wet and it’s not black anymore. It’s bloody red.
Update: I just found this great poster made back in 2012 by b-positive:
“You’ve armed their hands with your vote”
H/t: Roger McCarthy
The vote was probably, on balance, the least-bad outcome on offer, but be in no doubt that it will give encouragement to Assad. And it was an expression of rightist, petty bourgeois isolationism (combined with Labour guilt-assuagement over Iraq), not any kind of “anti-imperialism.”
As far as can be judged, Syrians in Britain tend to take a different view to that of MPs:
Above: counter-demo of Syrians against ‘Stop The War’ isolationists on Wednesday
Thought for the day:
“One in four people in Lebanon are now Syrians. The gassing of hundreds in the outskirts of Damascus has now taken Syria across another of the West’s famous ‘red lines’ — and yet again, only words come from Washington and London. No wonder the Lebanese Druze leader Walid Jumblatt, quoting Hannah Arendt and holding the Assad regime responsible last week, referred to the ‘banality of evil’. The West’s whittering and twittering — over Cairo just as much as Damascus – is a form of ‘banalising’ violence” – Robert Fisk, The Independent, 26 August.
From the Washington Post
By Max Fisher, Published: August 21 at 2:49 pm
The alleged Syrian chemical weapons attack on a Damascus suburb, where opposition activists say that more than 1,000 civilians have died from exposure to an unknown toxic gas, would be the deadliest but far from the first such incident in the country’s civil war. Still, there’s something different about this one.
The many, many photos and videos showing the attack’s apparent toll, including rooms full of dead children, can be overwhelming, of a scale and horror difficult to fully comprehend. You may have watched, or tried to watch, the video of a health worker helplessly applying a respirator to a child’s gasping mouth, or of young men sprawled across the floor of a makeshift hospital. But if you can bring yourself to see only one such video, you may wish to make it this footage, posted by Syrian activists late Tuesday:
The video, allegedly taken just a few hours after the chemical weapons incident, shows a health worker attempting to comfort a young girl who’d purportedly survived the attack and is clearly in hysterics. It’s not clear whether her behavior is a result of chemical exposure, as some speculate, or of simple terror. She says only, over and over, “I’m alive, I’m alive.”
There’s no blood or death here; this girl’s experience does not reveal the extent of Tuesday’s loss of life or necessarily show us the symptoms of chemical weapons exposure. What it does show is an experience much more common in Syria, of surviving. For all the people who are killing and dying in the country, it’s easy to forget that most Syrians are doing neither but, like both the little girl and the health worker in this video, trying to endure the suffering around them.
Images of dead bodies and convulsing chemical weapons victims represent an important part of what’s happening in Syria, but for many outside observers , they can be so shocking as to alienate. Anyone can recognize and understand a frightened child.
Update: A longer version of the video, embedded below, shows the girl identifying herself as Younma. The health worker says she’s been psychologically traumatized by the death of her parents. Younma, who begs for her parents, appears at one point to be attempting to convince the health worker that she is still alive.