“It is perfectly true, as the philosophers say, that life must be understood backwards. But they forget the other proposition:
that it must be lived forwards.” This observation was made in 1843 by the Danish philosopher Søren Kierkegaard in a journal entry, but it might have been written about the contemporary Middle East.
We have been living the Islamic State forwards, surprised at every turn, but we can perhaps begin to understand it backwards. Although ISIS took most of the world by surprise when it swept into the Iraqi city of Mosul in June 2014, the group and its forebears had been proclaiming their goals for a decade. Like many consequential events, this one didn’t sneak up on policymakers; they simply didn’t see what was taking shape in front of them. ISIS told us exactly what it was going to do, and then did it. This was a secret conspiracy hiding in plain sight.
Exploring the hard choices facing the United States and the world
Read More
ISIS is mysterious in part because it is so many things at once. It combines Islamic piety and reverence for the prophet and his companions with the most modern social-media platforms and encryption schemes; its videos blend the raw pornographic violence of a snuff film with the pious chanting of religious warriors; the group has the discipline of a prison gang (many of its recruits were indeed drawn from U.S.-organized prisons in Iraq), but also the tactical subtlety and capacity for deception of the most skilled members of Saddam Hussein’s intelligence services, who were also pulled into the ISIS net. It appears less brittle than al-Qaeda because its members care less about religious doctrine and organizational hierarchy. As has been said of the Episcopal Church (forgive the comparison), ISIS is solid at the core but loose at the edges.
What is ravaging the Middle East right now is obviously deeper than ISIS. It has become commonplace over the last year to observe that we are witnessing the collapse of the post-Ottoman order—that the “lines in the sand” conjured in 1916 by the British and French diplomats Mark Sykes and François Georges-Picot are being blown to dust. But we haven’t reckoned with how the insurgents perceive that process. ISIS has religious, psychological, and technological faces. But in some fundamental respects it is an anti-colonial movement that takes as its reference point Islam’s pre-colonial conception of power—an Islamic state, a Sunni caliphate. Even if ISIS is crushed, this idea of “our caliphate” is likely to persist, and return.
RELATED STORY
The Syrian Civil War: What?
The story of ISIS teaches the same basic lesson that emerged from America’s other failures in the Middle East over the last decade: Attempts by the United States or Islamist rebels to topple authoritarian regimes—in Iraq, Libya, and now Syria—create power vacuums. This empty political space will be filled by extremists unless the United States and its allies build strong local forces that can suppress terrorist groups and warlords both. When the U.S. creates such local forces, it must be persistent. If it withdraws from these efforts, as America did in Iraq in 2011, it invites mayhem. Halfway American intervention has produced nothing but trouble. Rebels have gotten enough support to continue fighting, but not enough to win.
History teaches that such wars end through a combination of the exhaustion of local combatants and an agreement among major regional and international powers on a formula to curtail the fighting and rebuild some governance. Usually the settlement ratifies the informal cantonal boundaries that have emerged during the fighting, so that each sect has what amounts to a “safe zone” in a decentralized state that functions under the umbrella of the old nation. That’s what happened in Lebanon with the Taif Agreement in 1989, and it’s probably the best that can be hoped for in Iraq and Syria. To reduce human suffering on the way to such a new equilibrium, it’s important, where possible, to back moderate forces as they create the safe zones that will eventually form the pieces of the new federal state—and that provide platforms for attacking extremist groups. Middle Eastern wars rarely end with outright victory and permanent stability, so the word “settlement” may promise too much. At best, for many years, it may simply mean stable ceasefire lines, reduced bloodshed, fewer refugees, and less terrorism.
Ultimately, the errors of judgment that led to ISIS’s rise have been too consequential for any easy prescriptive advice. Instead, I share a comment made to me in June 2003, as this terrible story was beginning, by a Syrian businessman named Raja Sidawi. Here’s a passage from the Washington Post column that quoted my friend’s warning:
“I am sorry for America,” Sidawi said. “You are stuck. You have become a country of the Middle East. America will never change Iraq, but Iraq will change America.” …
This tragic sensibility—the sense that in most instances, things do not work out as you might have hoped—is generally lacking in the American character. Americans are an optimistic people: They have difficulty imagining the worst. That was why 9/11 was so shocking. Most Americans never considered that such devastation could be visited on them.
Arabs grow up in a culture where it is always best to assume the worst. Sidawi rattled off the list of wars and disasters that have afflicted the Middle East almost continuously since he was born in 1939. That is the bloody history in which America has now enmeshed itself.
“You will learn the culture of death,” warned Sidawi.
And so we have.
The Iraqi Roots of ISIS
The Koranic message of submission and jihad is perhaps as powerful now for believers as it was in 622 A.D., when the Prophet Muhammad gathered his followers in Medina and began raiding neighboring areas. The historian Robert G. Hoyland described this ideological spark in his book In God’s Path: The Arab Conquests and the Creation of an Islamic Empire. It’s the same idea that is evoked in the nasheeds, or Islamic chants, that provide the soundtrack for many ISIS videos today: “What is most striking is the very simple but powerful program of action outlined by Muhammad: form a righteous community (umma), go to a safe place (hijra), and from there embark on jihad against the unrighteous,” noted Hoyland.
But religion alone cannot explain the growth of the first caliphate in the seventh century, any more than it can the rapid expansion of the current, self-proclaimed successor caliphate. The spark of jihad ignited and spread so quickly after Muhammad’s death in 632 in part because it fell on the dry tinder of a region enfeebled by imperial wars that had exhausted the Byzantine and Persian Empires.
No comments:
Post a Comment