Reblogged from Tendance Coatesy
Image from «Salafistes» Libération.
By Andrew Coates
In France the film, Les Salafistes, has created intense controversy. At one point it seemed as if it might be banned. Now the documentary has been released, with a certificate than denies cinema entry to under-18s. In Saturday’s Guardian Natalie Nougayréde discusses the picture, which includes videos from Daesh (Islamic State – IS, also ISIS) and al-Qaida au Maghreb islamique (AQMI), with interviews with Salafists (rigorist Islamists) and jihadi leaders (Les Salafistes is gruelling viewing – but it can help us understand terror.)
She states, “The most gruelling moment comes when an Isis propaganda films shows a line of captured men walking towards the banks of a river; jihadi militants then shoot them in the head, one by one. The waters of the river start flowing with blood. And we see the pleading, panic-stricken faces of Isis’s victims, filmed close-up just before they are killed.”
Nougayréde considers that Les Salafistes “opens our eyes to a fanatical world”, that we “need to understand that ideology, however twisted and repulsive” Claude Lanzmann – the director the monumental film on the Holocaust, Shoah, she notes, has defended the film and asked for the age limit to be withdrawn. The screen shows better than any book the reality of the most fanatical form of Islamism. Lemine Ould M. Salem et François Margolin, have created a “chef d’oeuvre”. Its formal beauty brings into sharp relief the brutality of the Islamists, and “everyday life under the Sharia in Timbuktu, Mauritania, in Mali, Tunisia (in areas which have been under AQMI occupation or influence), and in Iraq. The age restriction on entry should go. (Fleur Pellerin, ne privez pas les jeunes du film, Salafistes! Le Monde 29.1.16.)
Lanzmann also argues (which the Guardian columnist does not cite) that Les Salafistes shows that “any hope of change, any improvement, any understanding” with the violent Islamists it portrays, is “futile and illusory”.
In yesterday’s Le Monde (30. 1.16) there is a fuller account of Les Salafistes and the controversies surrounding it, as well as on Made in France a thriller that imagined a jihadist cell preparing an attack on Paris. With a planned release in November, as the Paris slaughters took place, it was withdrawn and now will be available only on VOD (View on Demand).
Timbuktu not les Salafistes.
Saturday’s Le Monde Editorial recommends seeing the 2014 fiction Timbuktu rather than Les Salafistes. The Islamic State has already paraded its murders and tortures before the world. Its “exhibitionnisme de l’horreur” poses a serious challenge to societies that value freedom of expression. In the past crimes against humanity, by Stain, Saddam Hussein, Hitler, Pol Pot or Pinochet, were carried out in secret. The Nazis or the Khmer Rouge’s propaganda was designed to hide the reality of genocide; Daesh’s videos are explicit and open, produced to terrorise their enemies and to rouse the spirits of their supporters. Margolin and Salem’s film does not, the Editorial argues, offer a sufficiently clear critical approach for a non-specialist audience. The victims only speak under the eyes of their butchers. The drama Timbuktu, where ordinary people in the city of that name are shown grappling with the everyday despotism of AQIM occupation – the rigorous application of the Islamists’ version of the Sharia, is a better way of thinking through the phenomenon of Jihadism. Its quiet and subversive message, the simple acts of playing prohibited music and smoking (banned), many would agree, unravels the absurdity and cruelty – the callous stoning of an ‘adulterous’ couple – of Islamism on a human scale.
Le Monde’s account of the controversy (La Terreur passe mal sur grand ecran) also observes that books about the Islamic State have reached a wide audience. They offer a better way, less influenced by the emotions that the cinema screen arouses, to understand Jihadism. It is equally the case that, through the Web, a substantial number of people have already seen the kind of horrific scenes Les Salafistes brings to the big screen.
The Empire of Fear.
Empire of Fear. Inside the Islamic State (2015) by the BBC correspondent Andrew Hosken is one of many accessible studies that have reached a wide audience. It is a thorough account of Daesh’s origins in the Al-Qaeda milieu and how it came to – separate – prominence in the aftermath of the US-led Coalition’s invasion of Iraq. Hosken has an eye for detail, tracing out the careers of key Daesh figures such as Zarqawi and Baghdadi. He challenges for example the widely claim that Islamic State leader Baghadadi and ‘Caliph’ was “radicalised” in a US prison in Southern Iraq in 2004. In fact “hardening evidence” indicates, “Baghdadi may have started his career as a jihadist fighter in Afghanistan and may even have known Zarqawi there.” (Page 126)
The failure of the occupation to establish a viable state in Iraq, the absence – to say the least – of the rule of law, and the importance of Shia mass sectarian killings of Sunnis in the Islamic State’s appearance. The inability of the Iraqi army to confront them, culminating in the fall of Mosul, were conditions for its spreading power, consolidation in the Caliphate, in both Iraq AND Syria, and international appeal.
Empire of Fear is valuable not only as history. Hosken states that by 2014 it was estimated that there were between five to seven million people living under Islamic State rule. “The caliphate has not delivered security, human dignity, happiness and the promise of eventual pace, let alone basic serves, but it has produced piles of corpses and promise to produce piles more.” (Page 200) He states that the “violent Islam-based takfirism” – the practice of declaring opponents ‘apostates’ worthy of death – has taken its methods from former Ba’athist recruits, always ready to slaughter opponents.
The suffering of those under the rule of Daesh is immense. “Men and children have been crucified and beheaded, homosexuals thrown to their deaths from high building and women stoned to death in main squares.” (Page 228) The Lion Cubs of the Khalfia, an army of children, are trained for battle. Even some Salafists initially allied with Daesh – with counterparts in Europe still offering succour to the dreams of returning to the golden days of the prophet, have begun to recoil. Hosken observes “..they have ended up with Baghdadi and his vision of an Islamic state with its systemic rapes, its slaves and concubines, child soldiers, murder, torture and genocide.” (Page 236)
The Islamic States efforts to capture more territory and people will continue with or without Baghadadi. The film title Salafistes reminds us that the Islamic State’s totalitarian Islamism is not isolated. It is connected to a broader collection of groups preaching rigorist – Salafist – Islamism, not all users of extreme violence, still less the public glorification of murder. The creation of all-embracing State disciplinary machines to mould their subjects to Islamic observance is a common objective of political Islam, from the Wahhabis in Saudi Arabia to Daesh’s mortal enemies in Iran. The religious cleansing of religious minorities, Yazidis and Middle Eastern Christians continues under a variety of Islamic forces. Yet the degree of oppression and genocide marks the Islamic State out.
The recent Channel Four Documentary The Jihadis Next Door indicated that there is a European audience, however small, for Daesh’s genocidal propaganda. In Britain alone up to 700 people have been attracted enough by Islamic State death videos to go and join their ranks. One can imagine that amongst them some will be capable of watching Les Salfistes in a spirit far from the critical intentions of the film’s directors. It is to be doubted that they would have been reached by the scorn for Islamist rule and the resilience of humanity displayed in Timbuktu.
Hosken concludes, the “group may end up destroying itself or being destroyed by its many enemies. However, whatever happens, its virulent ideology looks likely to survive in a Middle East now riven by sectarian division, injustice, war and authoritarianism,” (Page 257)
The British left, with no government at its command, is not in a position to negotiate in efforts that try to bring “security, justice dignity and peace to a deeply troubled region”. We have little leverage over Bashar Assad’s own despotism in Syria. But we may be able to help Syrian democrats, and those fighting the Islamic State, to give our support to those fighting for dear life for freedom – from the Kurds to Arab and Turkish democrats – by ensuring that there is no quarter given to Daesh’s Salafist allies in Europe and totalitarian Islamists of any kind, independently and against those who see the Syrian Ba’athists as an ultimate rampart against IS.
To defend human rights we need to align with the staunchest adversaries of all forms of oppression, the secularists, the humanists, the democratic left, and, above all, our Kurdish and Arab sisters and brothers who, with great courage, face Daesh every day on the battle field.
Watch this before your next theoretical discussion about whether or not Daesh are fascists, whether or not any form of military action should be taken against them … and whether or not we’re doing enough for refugees fleeing them:
(UN Security Council, December 16 20015)
By Ziad Majed
The organization abbreviated as ISIS (Islamic State in Iraq and Syria) is not new in the region, nor is it a newfound expression of the crises afflicting Arab societies at a moment of profound transformations, initiated by 2011 revolutions.
To the contrary, ISIS is the offspring of more than one father, and the product of more than one longstanding and widespread sickness. The organization’s explosive growth today is in fact the result of previously existing, worsening conflicts that were caused by the different fathers.
ISIS is first the child of despotism in the most heinous form that has plagued the region. Therefore, it is no coincidence that we see its base, its source of strength concentrated in Iraq and Syria, where Saddam Hussein and Hafez and Bashar Al-Assad reigned for decades, killing hundreds of thousands of people, destroying political life, and deepening sectarianism by transforming it into a mechanism of exclusion and polarization, to the point that injustices and crimes against humanity became commonplace.
ISIS is second the progeny of the American invasion of Iraq in 2003, both the way in which it was initially conducted and the catastrophic mismanagement that followed. Specifically, it was the exclusion of a wide swath of Iraqis from post invasion political processes and the formation of a new authority that discriminated against them and held them collectively at fault for the guilt of Saddam and his party, which together enabled groups (such as those first established by Abu Musab al-Zarqawi) whose activities have been resumed by ISIS to get in touch with some parts of Iraqi society and to establish itself among them.
ISIS is third the son of Iranian aggressive regional policies that have worsened in recent years — taking Iraq, Lebanon, and Syria as its backyard, feeding (directly or indirectly) confessional divisions and making these divides the backbone of ideological mobilization and a policy of revenge and retaliation that has constructed a destructive feedback loop.
ISIS is fourth the child of some of the Salafist networks in the Gulf (in Saudi Arabia and other states), which emerged and developed throughout the 1980s, following the oil boom and the “Afghan jihad”. These networks have continued to operate and expand throughout the last two decades under various names, all in the interest of extremism and obscurantism.
ISIS is fifth the offspring of a profound crisis, deeply rooted in the thinking of some Islamist groups seeking to escape from their terrible failure to confront the challenges of the present toward a delusional model ostensibly taken from the seventh century, believing that they have found within its imaginary folds the answer to all contemporary or future questions.
ISIS is sixth the progeny of violence, or of an environment that has been subjected to striking brutality, which has allowed the growth of this disease and facilitated the emergence of what could be called “ISISism”. Like Iraq previously, Syria today has been abandoned beneath explosive barrels to become a laboratory, a testing ground for violence, daily massacres and their outcomes.
ISIS, an abominable, savage creature, is thus the product of at least these six fathers. Its persistency depends on the continuation of these aforementioned elements, particularly the element of violence embodied by the Assad regime in Syria. Those who think that they should be impartial toward or even support tyrants like Assad in the fight against ISISism fail to realize that his regime is in fact at the root of the problem.
Until this fact is recognized — that despotism is the disease and not the cure — we can only expect more deadly repercussions, from the Middle East to the distant corners of the globe…
Translated from Arabic (first published in June 2014) by Jeff Regger
Publié par Ziad Majed زياد ماجد
What follows is a statement drawn up by myself. It is based in part upon the AWL’s statement in the immediate aftermath of 9/11. I have not discussed it or “cleared” it with anyone. Critical comments are welcome -JD:
To massacre ordinary workers enjoying a drink, a meal, a concert or a sporting event after work, is a crime against humanity, full stop.
What cause could the Islamist killers have been serving when they massacred 130 or more people in Paris? Not “anti-imperialism” in any rational sense — whatever some people on sections of the left have argued in the past — but only rage against the modem, secular world and the (limited but real) freedom and equality it represents. Only on the basis of an utterly dehumanised, backward looking world-view could they have planned and carried out such a massacre. Such people are enemies for the working class and the labour movement at least as much as the capitalist ruling class – In fact, more so.
Modern capitalism includes profiteering, exploitation, and imperialism, but it also includes the elements of civilisation, sexual and racial equality, technology and culture that make it possible for us to build socialism out of it.
Lenin, the great Marxist advocate of revolutionary struggle against imperialism, long ago drew a dividing line between that socialist struggle and reactionary movements such as (in his day) “pan-Islamism” [in our day, Islamism]: “Imperialism is as much our mortal enemy as is capitalism. That is so. No Marxist will forget, however, that capitalism is progressive compared with feudalism, and that imperialism is progressive compared with pre-monopoly capitalism. Hence, it is not every struggle against imperialism that we should support. We will not support a struggle of the reactionary classes against imperialism.”
We, the socialists, cannot bring back the dead, heal the wounded, or even (unless we’re present) comfort the bereaved. What we can do is analyse the conditions that gave rise to the atrocity; see how they can be changed; and keep clear critical understanding of the way that governments will respond. This must not be mistaken for any kind of attempt to excuse or minimise this barbarity or to use simplistic “blowback” arguments to suggest that it is simply a reaction to the crimes of “the west” or “imperialism.”
Immediately, the Paris massacre is not only a human disaster for the victims, their friends and families, but also a political disaster for all Muslims, refugees and ethnic minorities in Europe. The backlash against this Islamic-fundamentalist atrocity will inevitably provoke anti-refugee feeling and legislation, attacks on civil liberties and hostility towards all people perceived as “Muslims” in Europe: that, quite likely, was at least one of the intentions of the killers. The neo-fascists of Marine LePen’s Front National seem likely to make electoral gains as a result of this outrage.
The present chaos in the Middle East has given rise to the Islamic fascists of ISIS, and their inhuman, nihilist-cum-religious fundamentalist ideology.
Throughout the Middle East, the rational use of the region’s huge oil wealth, to enable a good life for all rather than to bloat some and taunt others, is the socialist precondition for undercutting the Islamic reactionaries.
In Afghanistan, an economically-underdeveloped, mostly rural society was thrust into turmoil in the late 1970s. The PDP, a military-based party linked to the USSR, tried to modernise, with measures such as land reform and some equality for women, but from above, bureaucratically. Islamists became the ideologues of a landlord-led mass revolt.
In December 1979, seeing the PDP regime about to collapse, the USSR invaded. It spent eight years trying to subdue the peoples of Afghanistan with napalm and helicopter gunships. It was the USSR’s Vietnam.
The USSR’s war had the same sort of regressive effect on society in Afghanistan as the USA’s attempt to bomb Cambodia “back into the Stone Age”, as part of its war against the Vietnamese Stalinists, had on that country. In Cambodia the result was the mass-murdering Khmer Rouge, which tried to empty the cities and abolish money; in Afghanistan, it has been the Islamic-fundamentalist regime of the Taliban. In Iraq the West’s bungled attempts to clear out first Saddam’s fascistic regime and then various Islamist reactionaries, and introduce bourgeois democracy from above, have been instrumental in creating ISIS.
Western governments will now make a show of retaliation and retribution. They will not and cannot mend the conditions that gave rise to this atrocity, conditions which they themselves (together with their Arab ruling class allies) helped to shape. Ordinary working people who live in war-torn states and regions will, as ever, be the victims.
Civil rights will come under attack and the efforts of the European Union to establish a relatively humane response to the refugee crisis will be set back and, quite possibly, destroyed.
These blows at civil rights will do far more to hamper the labour movement, the only force which can remake the world so as to end such atrocities, than to stop the killers.
Public opinion will lurch towards xenophobia. Basic democratic truths must be recalled: not all Middle Eastern people are Muslims, most Muslims are not Islamic fundamentalists, most of those who are Islamic-fundamentalist in their religious views do not support Islamic fundamentalist militarism. To seek collective punishment against Muslims or Arabs, or anyone else, is wrong and inhuman.
The first, and still the most-suffering, victims of Islamic fundamentalist militarism are the people, mostly Muslim, of the countries and regions where the lslamists are powerful.
The only way to defeat the Islamists is by the action of the working class and the labour movement in such countries, aided by our solidarity.
Refugees seeking asylum in Europe do not in any way share blame for this massacre. In fact, many of them are refugees because they are fleeing Islamic-fundamentalist governments and forces like ISIS. To increase the squeeze on already-wretched refugees would be macabre and perverse “revenge”.
We must remake the world. We must remake it on the basis of the solidarity, democracy and spirit of equality which are as much part of human nature as the rage, hatred and despair which must have motivated the Paris mass-murderers.
We must create social structures which nurture solidarity, democracy and equality, in place of those which drive towards exploitation, cut-throat competition and acquisitiveness and a spirit of everything-for-profit.
The organised working class, the labour movement, embodies the core and the active force of the drive for solidarity, democracy and spirit of equality within present-day society. It embodies it more or less consistently, to a greater or lesser extent, depending on how far we have been able to mobilise ourselves, assert ourselves, broaden our ranks, and emancipate ourselves from the capitalist society around us.
Our job, as socialists, is to maximise the self-mobilisation, self-assertion, broadening and self-emancipation of the organised working class.
We must support the heroic Kurdish forces who are fighting and defeating ISIS on the ground in Syria and Iraq, opposed by the Turkish government. We must demand that our government – and all western governments – support the Kurds with weapons and, if requested, military backup: but we will oppose all moves by the governments of the big powers to make spectacular retaliation or to restrict civil rights or target minorities or refugees.
Muslim organisation says Emwazi was ‘evil’
Mr Mohammed Shafiq, chief executive of the Ramadhan Foundation – a Muslim organisation based in Greater Manchester – said the reported killing was “a significant moment in the fight to get justice for David Haines, Alan Henning and all the victims of this evil man”.
The Ramadhan Foundation joins the victims of ISIS and their families in preferring him to have being captured alive so he would have seen justice in a court of law but understand why this wasn’t possible. Extra judicial killing over justice in a court of law should not become the norm in fight against terrorism.
Mohammed Emwazi manifested the evil and barbaric nature of this terrorist entity called [ISIS] which has killed thousands of Muslims, Christians, Yazidis. There is nothing he said or stood for which would justify his barbaric crimes and actions.
ISIS distort Islamic teaching to justify their violent crimes and it’s this ideology which we have been confronting and will continue to do. Terrorism has no religion and there can never be any justification or excuses for such actions.
But the death of Emwazi – excellent though it would be, if true – is not the best news today in the fight against the Daesh fascists. This is:
Kurdish peshmerga forces have entered Sinjar “from all directions” to begin clearing the northern Iraqi town of Isis militants, the Kurdistan regional security council said on Friday.
Heavy bursts of gunfire could be heard in the town, as fighters filed down the hill overlooking the town from the north, some with rocket-propelled grenades on their shoulders, said witnesses.
The regional security council said peshmerga forces had seized key buildings and Isis were “defeated and on the run”. The Kurdish regional president, Masoud Barzani, is to hold a press conference later on Friday.
For the record, I’m not sure what to make of this, or how significant it is – JD.
From Political Scrapbook:
The Daily Express appear to have deleted a story suggesting that 1.5 million British Muslims support terror group Islamic State — based on polling which apparently did not ask respondents their religion or state clearly that ISIS was a terror group.
The headline for the online version was …
“Half of British Muslims ‘support ISIS’ as fears grow over influence of terror group”
… with the strapline:
“HALF of Britain’s three million Muslims could support the Islamic State terror group, a shocking new survey has revealed.”
While Scrapbook cannot locate the new polling, the 2014 ICM survey on behalf of Russian news agency Rossiya Segodnya only asked a single question about ISIS — which used a formulation recently condemned precisely because it conflates the beheading enthusiasts with a legitimate nation state:
“From what you know, please, tell me if you have a very favorable, somewhat favorable, somewhat unfavorable or very unfavorable opinion of the Islamic State of Iraq and the Levant otherwise known as ISIS?
While the piece is still available in search engine caches, visitors to the original link are now greeted with ‘Page Missing Mystery’:
What is more of a mystery is how the Express can justify such a headline.
An RAF Tornado GR4 jet at a British military base in Cyprus during the UK’s present campaign against ISIS in Iraq
How should the left respond to the possibility of air strikes against ISIS/Daesh (who cares what they’re called?) in Syria? – asks Comrade Coatesy. And, in particular, he asks, where does the Stop The War Coalition (StWC) stand?
An interesting reply comes from one John R, in a BTL comment:
“Where does the StWC stand?”
I’m assuming this is a rhetorical question, Andrew as the stance of the StWC will be opposition to any Western attack on Isis – no matter the cost to the Kurds and others.
In your article, you put two points of view which, to my mind, are contradictory.
“Another foreign intervention in Syria and Iraq is a bad idea, ethically and in terms of Realpolitik.”
… (and) …
“There is little we can do in this tumult, but we are must use all the resources we can to help our Kurdish sisters and brothers who are fighting for dear life.”
If “we” must use all our resources to help the Kurds, surely we should not rule out the possibility of air strikes?
Here is a report from the Independent (Feb 2015) –
“An important aspect of the Kurdish offensive by the People’s Protection Units (YPG) is that it is receiving air cover with US Central |Command recording 21 airstrikes in two days against Isis ground positions and vehicles. This means that the US is now cooperating militarily with the YPG…
Now for the first time there is evidence that this military cooperation between the Syrian Kurds and the US is continuing in offensive operations. The Syrian Observatory for Human Rights says that Isis has lost 132 fighters killed in this area in Hasaka province since 21 February while only seven YPG fighters have been killed, including one foreigner. The disparity in casualties can only be explained by the extensive use of US airpower.
“This is an important development,” says veteran Syrian Kurdish leader Omar Sheikhmous. “It means that the PYD [the political arm of YPG] has reached an understanding with the US about cooperation.”
I think the crux of the matter should be what do those [who are fighting ISIS/Daesh on the ground], especially the Kurds, say they want and need to fight Isis? If they believe that British air strikes can help to beat back Isis, then good.
Who knows, though? Maybe John Rees and the StWC will come up with the kind of imaginative idea they had last year when they were calling on Hamas, the ANC and Venezuela to “arm the Kurds.” Except this time, perhaps Mr Rees will have a press conference with CAGE and Moazzam Begg to call on Al-Qaeda to help them.
The announcement today of the death of Günter Grass brings to mind the late Prof Norm‘s wise words following the Israeli government’s decision to declare Grass persona non grata in the light of the poem published below. This row erupted in 2012 – six years after Grass confessed to having been drafted into the Waffen SS as a teenager.
What Must Be Said
by Günter Grass
But why have I kept silent till now?
Because I thought my own origins,
Tarnished by a stain that can never be removed,
meant I could not expect Israel, a land
to which I am, and always will be, attached,
to accept this open declaration of the truth.
Why only now, grown old,
and with what ink remains, do I say:
Israel’s atomic power endangers
an already fragile world peace?
Because what must be said
may be too late tomorrow;
and because – burdened enough as Germans –
we may be providing material for a crime
that is foreseeable, so that our complicity
wil not be expunged by any
of the usual excuses.
And granted: I’ve broken my silence
because I’m sick of the West’s hypocrisy;
and I hope too that many may be freed
from their silence, may demand
that those responsible for the open danger we face renounce the use of force,
may insist that the governments of
both Iran and Israel allow an international authority
free and open inspection of
the nuclear potential and capability of both.
Wisdom from Norm on the Günter Grass row:
Yesterday Eamonn McDonagh posted about the Israeli government’s decision to declare Günter Grass persona non grata. With the aid of a couple of counterfactual analogies, he argued that Israel was ‘entirely justified’ in excluding Grass from its territory for representing the country as a danger to world peace. As Eamonn also wrote:
There’s no reason for the victims of genocide and their descendants to feel themselves obliged to allow Grass or anyone with a similar history or views to enter their country to lecture them on their immorality and how they continue to pose, just like when he was a young man, a special danger to the world.
Also yesterday, Nick Cohen put up a post of contrary tendency. ‘The only legitimate reason for banning a writer or speaker’, Nick wrote, ‘is if his words will be a direct incitement to crime.’ It was, he added, an insulting assumption on the part of the Israeli government that its citizens ‘cannot listen to arguments they do not like and respond to them with better arguments’. This was a logic of censorship and cultural boycott:
To the Israeli government’s mind, Grass is wicked and therefore cannot be heard.
I have intimated here that the feature of Grass’s poem that was most repugnant was not the world peace stuff but his suggestion that Israel might be contemplating an attack on Iran which could wipe out the Iranian people – so making the Jewish state, on the basis of nothing but his own fancy, an agent of nuclear annihilation. In any case, in what follows I shall argue – though not in this order – that the Israeli government should not have banned Günter Grass as persona non grata; but that Eamonn is right (subject to one reservation) and Nick is wrong on the fundamental principles at stake.
Let’s begin with the opinion of someone else altogether – Salman Rushdie, who said on Twitter:
OK to dislike, even be disgusted by #GünterGrass poem, but to ban him is infantile pique. The answer to words must always be other words.
This sounds good, and of course it’s only a tweet, which doesn’t allow room for contextualization and qualification; but it isn’t true. Generally it is a good principle to meet words with words, and governments certainly shouldn’t prohibit people’s views (unless they incite violence) simply on account of disliking them. But there are other ways that people may legitimately choose to deal with opinions they find odious: for example, they may decline to keep company with those who propagate such opinions, decline to host them in their homes, decline to publish their writings when they have this power of decision, and so forth. Not every exclusion of someone from a space – whether physical, literary or virtual – amounts to censorship.
A government should not ban opinions which don’t constitute incitement; but, to the best of my knowledge, the Israeli government has not done this with respect to Günter Grass’s views. It has not done it on its own territory, where presumably anyone is free to articulate those views, publicize them, support them, criticize them, or whatever; and it has not done it anywhere else for obvious reasons, since it does not have that authority. It has simply declared that Grass is no longer welcome in Israel – and this is a matter that Israel may, with perfect legitimacy, decide. When Eamonn says, therefore, that Israel has no obligation to admit Grass, he is right: as a country it has a definite right to decide on who is and who isn’t welcome to visit. This is not the same thing, however, as saying that Israel is entirely justified in excluding Grass. It has a right to exclude him, but there may be reasons why it should not do so nonetheless (reasons I will come to shortly). It’s the same as saying that someone has the right not to let another into her house, but that she was wrong on the specific occasion to insist on her right, because (say) the putative visitor was cold, wet and exhausted and needed shelter for a short spell to get out of the raging storm.
On the other hand, Nick’s ‘only legitimate reason for banning a writer or speaker’ – namely, direct incitement to crime – applies to the opinions that should be expressible within a government’s territorial jurisdiction, but not necessarily to the admissibility of persons. It strikes me as not at all unreasonable for national communities to decide that there are individuals whose ideological track record renders them unwanted as guests. At the same time, contrary to what Nick suggests, by the exclusion of Grass the Israeli government is not preventing its citizens from listening to arguments they do not like or suppressing Grass’s views. Neither is his exclusion from the country comparable to the logic of cultural boycotts. The latter target whole categories of people independently of anything they have done or of what they have said or may think, simply on the grounds of their national identity.
Why, then, do I say that the Israeli government is wrong to have declared Grass persona non grata? I say this because it has made it a matter of authoritative political decision who is welcome as a guest in Israel, when (or at any rate so I assume) it does not actually know whether there would be a national consensus to this effect. If it had security and intelligence reasons for the exclusion that it could not disclose, this would be a relevant consideration. But I cannot believe Israeli intelligence would back the view that a visit from Günter Grass could pose a serious threat to Israeli society or public order. In free and democratic polities, who may be invited into the country as a guest is generally left to private individuals and organizations. The interests of Israel would have been better served by leaving it so in the present case. If some group of Israelis should be stupid enough to think the opinions expressed in Grass’s latest ‘work’ are worth hearing out of his own mouth, then bevakasha, let them host him and enjoy the privilege of hearing him malign their country, just like numberless Jew-haters the world over, as exterminationist and genocidal. The political health and reputation of Israel will likely suffer less from indulging this stupidity than from putting in place a ban which may be entirely pointless anyway.
Another interesting, well-researched article by the Australian-Greek-Cypriot Castroite Mike Karadjis. This originally appeared at Syrian Revolutionary Comment And Analysis
. As ever, when we republish such articles,
Shiraz does not necessarily endorse everything the author says, nor his overall politics. But it’s an important piece because it takes on some myths about the origins and funding of ISIS that are increasingly widely believed on the left – sometimes in a spectacularly crude and conspiratorial form.
The November 6 London Review of Books has published Patrick Cockburn’s latest article, ‘Whose Side is Turkey On?’. Now, as I support the struggle of the Syrian Kurds, led by the PYD and its armed militia, the YPG, against ISIS’ genocidal siege, I have no interest in defending Turkey’s shabby role in this, even if I think both the US and Turkey, in their current difference on this issue are both being totally cynical in their different ways. So this critique will not deal with these issues.
Unfortunately, the angle from which Cockburn criticises Turkey is full of the same contradictions that significant parts of the left espouse, basked in an overall hostility to the Syrian revolution. Valid criticism of Turkey’s sabotage of the defence of Kobani – connected to Turkey’s own oppression of its Kurdish minority – is mixed in with criticism of Turkey for allegedly wanting to help overthrow the Syrian tyranny of Bashar Assad. As if there were something wrong with wanting the overthrow of a tyrant who has burnt his whole country, sending 1.5 million Syrian refugees into Turkey.
Indeed, the fact that Turkey plays an otherwise positive role (for its own reasons which I can’t go into here) in allowing Syrian resistance fighters to cross the border is labelled “facilitating ISIS”, as if the Syrian rebellion has anything to do with ISIS, its vicious enemy. Don’t get me wrong – Turkey may well be facilitating ISIS around the Kurdish regions of the north-east for specifically anti-Kurdish regions, but that simply has nothing to with its *rightful* facilitation of the anti-Assad rebellion elsewhere.
Unless one held the view that only the Syrian Kurds had the right to resist massacre, torture, ethnic cleansing and so on. After all, the Syrian rebellion, based largely among the vast impoverished Sunni Arab majority, has faced a regime that makes ISIS’ tyranny appear amateurish in comparison, and considering how barbaric ISIS is, this is a big claim, yet one that is simply empirically true.
Indeed, and I digress a little here – not understanding that it is the Syrian and Iraqi Sunni Arab populations that have been bombed to pieces, ethnically cleansed, dispossessed physically, politically and in every other way, by both the American invasion of Iraq and the Assad regime’s burning of its whole country to keep a narrow mega-plutocracy in power, is one of the keys to the left’s misunderstanding of many of these issues. It is the Sunni Arab populations of both countries that have suffered a decade-long apocalypse, not, overall, the Shia, Alawites or Kurds.
Who arms “jihadis”?
Referring to the “coalition” that the US has built to confront ISIS in Iraq and Syria, Cockburn writes:
“When the bombing of Syria began in September, Obama announced with pride that Saudi Arabia, Jordan, the United Arab Emirates, Qatar, Bahrain and Turkey were all joining the US as military partners against Isis. But, as the Americans knew, these were all Sunni states which had played a central role in fostering the jihadis in Syria and Iraq.”
Ah, no, they didn’t actually. And just because Cockburn continues to make that assertion, always evidence-free, doesn’t make a non-fact a fact. Actually, only less than 5 percent of ISIS funds came from outside donations at all, and of that, what came from the Gulf certainly didn’t come from the regimes (http://www.mcclatchydc.com/2014/06/23/231223/records-show-how-iraqi-extremists.html?sp=/99/117/). Read the rest of this entry »
Above: Muayad Ahmed, secretary of the Worker-communist Party of Iraq
From the Workers Liberty website:
Solidarity with democratic, workers’ and socialist forces in the Middle East resisting ISIS! Mobilise for 1 November!
The Alliance for Workers’ Liberty conference (London, 25-6 October) sends solidarity to democratic, working-class and socialist forces resisting ISIS in Kurdistan, Syria and Iraq, including our comrades in the Worker-communist Parties of Kurdistan and Iraq.
We support the people of Kurdistan in their fight for self-determination and self-rule. More broadly, people in Kobane and elsewhere are fighting a life and death battle to defend basic human freedoms, particularly freedom for women.
We are supporting and mobilising for the international day of action on 1 November. We call on the British and international left to get off the fence and support these mobilisations.
Even when they may aid a liberation struggle, we do not endorse or have trust in bombing or the sending of ground forces by the US and its allies, or by Iran. The US has bombed ISIS units attacking Kobane; but it helped create the conditions for the rise of ISIS; it continues to ally with a variety of reactionary regimes and forces in the region; and by its very nature it acts for reasons that have nothing to do with democracy or liberation.
We protest against the Turkish government’s undermining of the fight against ISIS, motivated by fear of a challenge to its rule in Kurdistan.
We call for the free movement of refugees, including their right to come to the UK.
We will build solidarity with democratic forces in the region – but particularly working-class and socialist organisations. We will continue to work with our comrades in the Worker-communist Parties of Kurdistan, Iraq and Iran; the Iranian Revolutionary Marxists’ Tendency; and Marksist Tutum in Turkey – and the workers’ and people’s organisations they are building. We invite others on the left and in the labour movement to work with us to build solidarity with these comrades and with the class-struggle left throughout the Middle East.
Leave a Comment
Next page »