Madman theory: Bush and god

Recently trial balloons have been floated by the administration that they are seeking to carry out an attack on Iran, even to the extent of using nuclear ‘bunker buster’ bombs. Seymour Hersh reports in The New Yorker that: “One of the military’s initial option plans, as presented to the White House by the Pentagon this winter, calls for the use of a bunker-buster tactical nuclear weapon, such as the B61-11, against underground nuclear sites.”

This revelation naturally prompts the question “Are they insane?” And that prompts the further question “Does the administration want people to think that Bush is insane as a means of achieving some goals?” Now it is true that the Pentagon develops contingency plans for all kinds of bizarre scenarios (even involving invading Canada) but Hersh’s article seems to indicate that these contingency plans are operational which implies a greater likelihood of being actually implemented.

Faking insanity, or at least recklessness, to achieve certain ends has a long history, both in fact and fiction. Hamlet did it. President Nixon, frustrated by the indomitable attitude of the Vietnamese forces opposing the US tried the same tactic, hoping that it would cause the North Vietnamese to negotiate terms more palatable to the US because of fears that he would do something stupid and extreme, such as use a nuclear weapon. (See here for a review of the use of ‘madman theory’ to achieve political ends.) Nixon also liked to talk about his religion but in his case it was to refer to his own Quaker background, to exploit that religious groups’ reputation for strong ethical behavior, at a time when his own ethics were under severe scrutiny.

Bush does have one advantage over Nixon in making his madman theory more plausible in that he has put the word out earlier that god had chosen him to be president. In 2003, a news report says that “Bush believes he was called by God to lead the nation at this time, says Commerce Secretary Don Evans, a close friend who talks with Bush every day.” Bush’s claims to close links with god have been reported periodically.

More recently, it was revealed that god is so chummy with Bush that he even calls him by his first name. (I mean that god calls Bush by his first name, of course, not the other way around. Bush has probably given god a nickname like he gives everyone else.) During these chats god tells him what to do. In a BBC program, Nabil Shaath who met with Bush as part of a delegation is quoted as saying:

President Bush said to all of us: ‘I’m driven with a mission from God. God would tell me, “George, go and fight those terrorists in Afghanistan.” And I did, and then God would tell me, “George, go and end the tyranny in Iraq. . .” And I did. And now, again, I feel God’s words coming to me, “Go get the Palestinians their state and get the Israelis their security, and get peace in the Middle East.” And by God I’m gonna do it.’

What are we to make of something that reads like Tuesdays with God? Those of us who are atheists would say that Bush is either lying about his tete-a-tetes with the almighty to pander to his extremist religious base or suffers from the same kind of delusions that cause some people to see the Virgin Mary in a slice of toast, neither of which is reassuring for those of us who seek a more down-to-earth basis for actions by political leaders, especially those who have the power to cause tremendous damage.

Of course, all of our actions are influenced by our beliefs and values, and for religious people their religious beliefs are bound to be influential in the principles that guide their decision making. That is not the question here. The question is whether even religious people are reassured when Bush says that he took some concrete action because god specifically directed him to do so.

Somehow, even if I were still religious, I would still be uneasy about political leaders claiming to be acting under direct instructions from god because we know that schizophrenics also sometimes think they hear such voices. People who claim to have their actions explicitly directed by god are usually considered to be delusional and at worst insane.

But I am curious as to what religious people think of Bush’s claims to have this kind of hotline to god. Are they pleased? Or, despite their own religious beliefs, are they uneasy? It would be interesting to survey religious people with this question: “If Bush says god told him to attack Iran, would that be sufficient justification for you to support such an action?”

The basic question for religious people, even if they do not think Bush is lying, is how they judge whether the voices Bush claims to hear are really from the deity or due to some chemical imbalance in his brain.

Stephen Colbert crashes the party

Some of you may have heard of Stephen Colbert’s speech at the annual White House Correspondents Association Dinner on Saturday, April 29, 2006. This is the annual occasion where the President and other members of his administration and the journalists who cover them plus assorted celebrities get together for an evening of schmoozing, eating, and drinking.

(See here for a report on the dinner. You can see Colbert’s full speech here or here. Or, if you prefer, you can read the transcript.)
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Bush, language, and ideas

The professor of English came into the classroom and gave the assembled students an essay and asked them to critique it. The students went at it with gusto, gleefully pointing out the many grammatical errors, the poor choice of words, the terrible syntax, the non sequiturs, the poor construction of the argument, the awkward metaphors, the lack of attributions and citations, and so on. They were unanimous in concluding that it was an extremely poor piece of writing.

When they were done, the professor quietly told them that he was the author of the piece. The students were stunned into embarrassed silence by this revelation. They sank even further into their seats as the professor said that he had worked long and hard over many days at writing it.

The professor finally said: “The reason it took me so long to write this was that it was really difficult for me to incorporate into it all the errors that you pointed out. What amazes me is that all of you seem to so easily write this way all the time!” [Read more…]

Reagan’s welfare queen

Former President Reagan had the tendency to invoke anecdotes, his own guesses, and even just make up stuff as ‘evidence’ for his preferred political positions. For example, he is famous for saying things like “Trees cause more pollution than automobiles do” (to support his position that more stringent automobile emission controls were not necessary) or (to presumably oppose any gun control legislation) that “In England, if a criminal carried a gun, even though he didn’t use it, he was not tried for burglary or theft or whatever he was doing. He was tried for first degree murder and hung if he was found guilty.” When his spokesperson was told that this statement about English gun law was just false, he said: “Well, it’s a good story, though. It made the point, didn’t it?”
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Squeezing workers to the limit

So there you are in a fast food drive-through, waiting for the people in the car ahead of you to place their order. They do so and move on, and you slowly move up to the speaker. It takes about 10 seconds for this shifting of cars to take place. Haven’t you wondered what the person at the other end of the speaker is doing with that 10 seconds of downtime? Me, neither.

But the good folks at fast food corporate headquarters care. They worry that the employee may be goofing off, perhaps drinking some water, thinking about their children or friends, what to make for dinner later, perhaps even thinking about how they can climb out of this kind of dead-end job. Committed as the corporate suits are to maximizing employee productivity, they feel that those 10 seconds between cars could be put to better use than to allow idle thoughts. But how?

Enter the internet. What if you outsourced the order taking to someone at a central location, who then enters the order into a computer and sends it back via the internet to the store location where you are? The beauty of such a situation is that the person at the central location could be taking an order from another store somewhere else in the country in the 10 second interval that was previously wasted. Genius, no?

Sound bizarre? This is exactly what McDonalds is experimenting with in California. The New York Times on April 11, 2006 reports on the way the process works and one such call center worker, 17 year old Julissa Vargas:

Ms. Vargas works not in a restaurant but in a busy call center in this town [Santa Maria], 150 miles from Los Angeles. She and as many as 35 others take orders remotely from 40 McDonald’s outlets around the country. The orders are then sent back to the restaurants by Internet, to be filled a few yards from where they were placed.

The people behind this setup expect it to save just a few seconds on each order. But that can add up to extra sales over the course of a busy day at the drive-through.

What is interesting about the way this story was reported was that it was focused almost entirely on the technology that made such a thing possible, the possible benefits to customers (saving a few seconds on an order) and the extra profits to be made by the company. “Saving seconds to make millions” as one call center executive put it.

There was no discussion of the possible long-term effects on the workers, or the fact that the seconds are taken from the workers’ lives while the millions are made by the corporation and its top executives and shareholders. This is typical of the way the media tend to underreport the perspective of the workers, especially low-paid ones.

Look at the working conditions under which the call center people work, all of which are reported as if they are nifty innovations in the business world, with no hint that there was anything negative about these practices:

Software tracks [Ms. Vargas’] productivity and speed, and every so often a red box pops up on her screen to test whether she is paying attention. She is expected to click on it within 1.75 seconds. In the break room, a computer screen lets employees know just how many minutes have elapsed since they left their workstations
. . .
The call-center system allows employees to be monitored and tracked much more closely than would be possible if they were in restaurants. Mr. King’s [the chief executive of the call center operation] computer screen gives him constant updates as to which workers are not meeting standards. “You’ve got to measure everything,” he said. “When fractions of seconds count, the environment needs to be controlled.”

This is the brave new world of worker exploitation. But in many ways it is not new. It is merely an updated version of what Charlie Chaplin satirized in his 1936 film Modern Times, where workers are given highly repetitious tasks and closely monitored so that they can be made to work faster and faster.

The call center workers are paid barely above minimum wage ($6.75 an hour) and do not get health benefits. But not to worry, there are perks! They do not have to wear uniforms, and “Ms. Vargas, who recently finished high school, wore jeans and a baggy white sweatshirt as she took orders last week.” And another plus, she says, is that after work “I don’t smell like hamburgers.”

Nowhere in the article was any sense of whether it is a good thing to push workers to the limit like this, to squeeze every second out of their lives to increase corporate profit. Nowhere in the article is there any sign that the journalist asks people whether it is ethical or even healthy for employees to be under such tight scrutiny where literally every second of their work life is monitored, an example of how the media has internalized the notion that what is good for corporate interests must be good for everyone. Just because you work for a company, does this mean they own every moment of your workday? Clearly, what these call centers want are people who are facsimiles of machines. They are not treating workers as human beings who have needs other than to earn money.

In many ways, all of us are complicit in the creation of this kind of awful working situation, by demanding low prices for goods and unreasonably quick service and not looking closely at how those prices are driven down and speed arrived at. How far are we willing to go in squeezing every bit of productivity from workers at the low end of the employment scale just so that the rest of us can save a few cents and a few seconds on a hamburger and also help push up corporate profits? As Voltaire said many years ago, “The comfort of the rich depends upon the abundance of the poor.”

The upbeat article did not totally ignore what the workers thought about this but even here things were just peachy. “Ms. Vargas seems unfazed by her job, even though it involves being subjected to constant electronic scrutiny.” Yes, a 17-year old woman straight put of high school may not be worn out by this routine yet. In fact the novelty of the job may even be appealing. Working with computers may seem a step up from flipping hamburgers at the store. But I would like to hear what she says after a year of this kind of work.

This kind of story, with its cheery focus on the benefits accruing to everyone except the worker, and its callous disregard for what the long-term effects on the workers might be, infuriates me.

I have been fortunate to always work in jobs where I had a great deal of autonomy and where the luxury of just thinking and even day-dreaming are important parts of work, because that is how ideas get generated, plans are formulated, and programs are envisaged. But even if people’s jobs do not require much creativity, that is not a reason to deny them their moments of free thought.

The politics of V for Vendetta (no spoilers)

I believe that V for Vendetta will go down in film history as a classic of political cinema. Just as Dr. Strangelove captured the zeitgeist of the cold war, this film does it for the perpetual war on terrorism.

The claim that this film is so significant may sound a little strange, considering that the film’s premise is based on a comic book series written two decades ago and set in a futuristic Britain. Let me explain why I think that this is something well worth seeing.
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The politics of fear bites back

If there is anything that shows how cynical and manipulative the politics of fear have become, it is the controversy of the Dubai-based company Dubai Ports World taking over management of some US ports. As everyone knows, that company has now said that because of the huge negative reaction, they are handing over that operation to a US-based entity, although the details of that transfer have not been released.

This is an example of the chickens coming home to roost for this administration. To understand this, we have to go back to the events of 9/11. One way to view that disaster was to see it as a criminal act for which the perpetrators had to be sought ad brought to justice, like Timothy McVeigh was for the Oklahoma City bombing.

But that would not have served the purposes of the neoconservatives who needed a grand enemy in order to pursue their vision of global conquest. Treating it as a criminal matter in which the international law enforcement agencies would be involved, would not enable them to go on their preferred route of global conquest. In wars, innocent people die and in order to get the public to accept this, one needs an undifferentiated enemy so that anyone who gets killed can be seen as somehow deserving of it, if only by virtue of sharing some characteristics with those who actually carried out the crimes.

So a global enemy had to be manufactured and portrayed as this vast shadowy conspiracy seeking to undermine and then overthrow America, so that the only appropriate response was to go to war. This war was initially marketed to the public as the “global war on terror.” Attempts were made last year to change the brand name to the “struggle against violent extremism,” perhaps because the acronym SAVE tested better in market research than GWOT. But that change seems to have been nixed by President Bush perhaps because, as Jon Stewart said, Bush likes to think of himself as a “war president” and not a “struggling president.” The latest attempt at a brand name change is to call it “the long war”. This change has been proposed just this year and we’ll have to see if it takes root.

In this war, the undifferentiated enemy necessarily had to be Muslims and Arabs because the middle east was the target. But despite lip service to the notion that not all Muslims and Arabs were being targeted, the rhetoric of the war on terror and the need to try and link al Qaida to Iraq, inevitably led to that particular group of people being demonized.

Wars and warmongers have little use for subtleties. The fact is that much of the Muslim world is cosmopolitan, modern, linked integrally into the world trade system, and have thriving economies, as was the case with Iraq before the first Gulf war in 1991 and the subsequent imposition of sanctions.

But the Dubai Ports World deal has exposed the essential fraudulence of the so-called war on terror. The general public has been conditioned to think of Muslims and Arabs as malevolent beings and potential terrorists and thus there inevitably was a huge outcry at allowing such people access to American ports. And the White House and congressional Republicans and Democrats are responding hypocritically to this reaction.

This administration used a bludgeon against those who argued that acts of terrorism required a nuanced approach, accusing them of not being tough enough or not understanding the dangers the country faced from this vast global enemy coming out of the middle east. Now the same administration is aggrieved that people are not taking a nuanced approach to its dealings with the Arab world.

William Greider, writing in The Nation magazine, ridicules conservative columnist David Brooks for saying that the adverse reaction to the ports deal was an example of political hysteria because the “experts” tell [Brooks] there is no security risk involved. Greider writes:

Of course, he is correct. But what a killjoy. This is a fun flap, the kind that brings us together. Republicans and Democrats are frothing in unison, instead of polarizing incivilities. Together, they are all thumping righteously on the poor President. I expect he will fold or at least retreat tactically by ordering further investigation. The issue is indeed trivial. But Bush cannot escape the basic contradiction, because this dilemma is fundamental to his presidency.

A conservative blaming hysteria is hysterical, when you think about it, and a bit late. Hysteria launched Bush’s invasion of Iraq. It created that monstrosity called Homeland Security and pumped up defense spending by more than 40 percent. Hysteria has been used to realign US foreign policy for permanent imperial war-making, whenever and wherever we find something frightening afoot in the world. Hysteria will justify the “long war” now fondly embraced by Field Marshal Rumsfeld.
. . .
Bush was the principal author, along with his straight-shooting Vice President, and now he is hoisted by his own fear-mongering propaganda. The basic hysteria was invented from risks of terrorism, enlarged ridiculously by the President’s open-ended claim that we are endangered everywhere and anywhere (he decides where). Anyone who resists that proposition is a coward or, worse, a subversive. We are enticed to believe we are fighting a new cold war. But are we? People are entitled to ask. Bush picked at their emotional wounds after 9/11 and encouraged them to imagine endless versions of even-larger danger. What if someone shipped a nuke into New York Harbor? Or poured anthrax in the drinking water? OK, a lot of Americans got scared, even people who ought to know better.

So why is the fearmonger-in-chief being so casual about this Dubai business?

Because at some level of consciousness even George Bush knows the inflated fears are bogus. So do a lot of the politicians merrily throwing spears at him. He taught them how to play this game, invented the tactics and reorganized political competition as a demagogic dance of hysterical absurdities, endless opportunities to waste public money. Very few dare to challenge the mindset. Thousands have died for it.

It is interesting how even local people have picked up on how to play this game and use this hysteria to advance their own interests. In Cleveland, two companies that own commercial office space downtown are protesting a third because that company has been more successful than they at getting tenants to fill their office buildings. The complaint? The successful company is (gasp!) owned by an arm of the Kuwaiti government! Oh, the horror!

The Plain Dealer reports:

UPDATE: I have received an email from one of the people mentioned in the Plain Dealer article disputing the characterization of his views in the article. At his request, I have removed the passage.

What’s next in this anti-Muslim and anti-Arab crusade? Muslims not allowed to buy property in certain areas? Not allowed to get bank loans? Not allowed to park in handicapped spots?

How low can we go?

POST SCRIPT: Biblical inerrancy

Some time ago I wrote about Biblical inerrancy and discussed Bart Ehrman’s recent book Misquoting Jesus. Jon Stewart has an interesting interview with the author.

Iraq and Afghanistan: The Reckoning

As the third anniversary of the beginning of the military invasion of Iraq approaches on March 19, it is time to take stock of the consequences of that tragic and cruel war. Below are three items.

Before we get to that, it is sobering to recall the almost Pollyannaish hubris of the media in the early days of the invasion in April and May of 2003. On April 16, 2003, assured that things were going swimmingly in Iraq, columnist Cal Thomas took aim at those of us who opposed the war saying, using Biblical language: “All of the printed and voiced prophecies should be saved in an archive. When these false prophets again appear, they can be reminded of the error of their previous ways and at least be offered an opportunity to recant and repent. Otherwise, they will return to us in another situation where their expertise will be acknowledged, or taken for granted, but their credibility will be lacking.”
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Opium of the people

Most people, when they think of the Karl Marx’s attitudes towards religion, remember the quote where he refers to it as “the opium of the people.” This sounds quite dismissive. When I first heard it, I thought he meant that religion was a hallucination, similar to that caused by drugs.

But when you read the full passage that leads up to this quote, the impression shifts slightly, but in an important way. The passage is in his “Contribution to the Critique of Hegel’s Philosophy of Right” (February 1844) and and goes as follows:

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

This is a much more poetic and sympathetic view of religion than that given by just the last sentence. It speaks of religion as the solace of a suffering people, a mechanism for them to obtain relief from the forces that oppress them, to endure suffering, and something that enables them to extract some happiness from life.

(Note that when Marx wrote this, it was soon after the end of the first Opium War in China (1839-1842), where Britain put down a Chinese rebellion that was trying to end imports by British traders of opium into China, which was causing widespread addiction in that nation. He must have been aware of the fact that having the people drugged on opium enabled the relatively small British presence in China to control that vast country and its peoples. So it was a very timely metaphor.)

Of course, Marx was opposed to religion because although he saw that it met a short-term need, it hindered the ability of people to achieve a more enduring happiness. It was clear that he was not against religion just for the sake of it, but because he wanted to get rid of the terrible conditions that tempted people want to find refuge and solace in it, rather than seeking to change those very conditions. He went on:

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

As Amanda Udis-Kessler writes in this commentary on Marx’s comment:

Opium, of course, provides only temporary relief for suffering, and does so by blunting the senses. In making suffering bearable, Marx argues, opium (and religion) actually can be said to be contributing to human suffering by removing the impetus to do whatever is necessary to overcome it – which, for Marx, is to relinquish religion and turn to revolutionary politics. Hamilton (1995: 82-3) points out the ultimate practical outcome of religion’s palliative function, from a Marxian perspective: “Religion offers compensation for the hardships of this life in some future life, but it makes such compensation conditional upon acceptance of the injustices of this life.”

In other words, religion serves the social function of keeping people from becoming restive about their condition and is thus conducive to maintaining social order in the face of even massive injustice.

Marx’s views on religion came to my mind when I was thinking about how the neoconservatives aligned themselves with religious Christian fundamentalists in order to achieve their political goals. The neoconservatives are grateful that religion is like opium, keeping people in a drugged, unperceptive state. It is this very feature that is attractive to those who benefit from that state of injustice.

Ronald Bailey, writing in Reason magazine argues that neoconservatives are cynically exploiting the palliative nature of religious beliefs. And to serve this end, they are even going so far as to align themselves with those religious people who are attacking Darwin. “These otherwise largely secular intellectuals may well have turned on Darwin because they have concluded that his theory of evolution undermines religious faith in society at large. . . Ironically, today many modern conservatives fervently agree with Karl Marx that religion is “the opium of the people”; they add a heartfelt, “Thank God!” “

There is reason to think that at least some of the neoconservatives are themselves not religious, but see in religion a useful tool that keeps people in line, like sheep. Their fear of what might happen if there is widespread existential angst leads them to a cynical support for the Christian fundamentalist view.

Bailey goes on:

[Neoconservative Irving] Kristol has been quite candid about his belief that religion is essential for inculcating and sustaining morality in culture. He wrote in a 1991 essay, “If there is one indisputable fact about the human condition it is that no community can survive if it is persuaded–or even if it suspects–that its members are leading meaningless lives in a meaningless universe.”
. . .
Kristol has acknowledged his intellectual debt to [Neoconservative ideologue Leo] Strauss in a recent autobiographical essay. “What made him so controversial within the academic community was his disbelief in the Enlightenment dogma that ‘the truth will make men free.’ ” Kristol adds that “Strauss was an intellectual aristocrat who thought that the truth could make some [emphasis Kristol’s] minds free, but he was convinced that there was an inherent conflict between philosophic truth and political order, and that the popularization and vulgarization of these truths might import unease, turmoil and the release of popular passions hitherto held in check by tradition and religion with utterly unpredictable, but mostly negative, consequences.”

Kristol agrees with this view. “There are different kinds of truths for different kinds of people,” he says in an interview. “There are truths appropriate for children; truths that are appropriate for students; truths that are appropriate for educated adults; and truths that are appropriate for highly educated adults, and the notion that there should be one set of truths available to everyone is a modern democratic fallacy. It doesn’t work.”
. . .
A year ago, I asked Kristol after a lecture whether he believed in God or not. He got a twinkle in his eye and responded, “I don’t believe in God, I have faith in God.” Well, faith, as it says in Hebrews 11:1, “is the substance of things hoped for, the evidence of things not seen.”

But at the recent AEI lecture, journalist Ben Wattenberg asked him the same thing. Kristol responded that “that is a stupid question,” and crisply restated his belief that religion 
is essential for maintaining social discipline. A much younger (and perhaps less circumspect) Kristol asserted in a 1949 essay that in order to prevent the 
social disarray that would occur if ordinary people lost their religious faith, “it would indeed become the duty of the wise publicly to defend and support religion.”

William Pfaff, writing on “The Long Reach of Leo Strauss” in the International Herald Tribune, traces the influence of neoconservative thinking, outlining the broader ideological framework under which religious belief is promoted by the neoconservatives:

They have a political philosophy, and the arrogance and intolerance of their actions reflect their conviction that they possess a realism and truth others lack.

They include Deputy Defense Secretary Paul Wolfowitz; Abram Shulsky of the Pentagon’s Office of Special Plans, Richard Perle of the Pentagon advisory board, Elliott Abrams of the National Security Council, and the writers Robert Kagan and William Kristol.

The main intellectual influence on the neoconservatives has been the philosopher Leo Strauss, who left Germany in 1938 and taught for many years at the University of Chicago. Several of the neoconservatives studied under him. Wolfowitz and Shulsky took doctorates under him.

Something of a cult developed around Strauss during his later years at Chicago, and he and some admirers figure in the Saul Bellow novel, “Ravelstein.” The cult is appropriate because Strauss believed that the essential truths about human society and history should be held by an elite, and withheld from others who lack the fortitude to deal with truth. Society, Strauss thought, needs consoling lies.
. . .
He also argued that Platonic truth is too hard for people to bear, and that the classical appeal to “virtue” as the object of human endeavor is unattainable. Hence it has been necessary to tell lies to people about the nature of political reality. An elite recognizes the truth, however, and keeps it to itself. This gives it insight, and implicitly power that others do not possess. This obviously is an important element in Strauss’s appeal to America’s neoconservatives.

The ostensibly hidden truth is that expediency works; there is no certain God to punish wrongdoing; and virtue is unattainable by most people. Machiavelli was right. There is a natural hierarchy of humans, and rulers must restrict free inquiry and exploit the mediocrity and vice of ordinary people so as to keep society in order.

There is something repulsive to me in the idea that there are some ideas that have to be shielded from people because they are unable to handle it. It is a dangerous and paternalistic attitude and profoundly undemocratic. But it is clear that the neoconservatives believe it. For them, the truth is not an unqualified good. Rather it is something that only a select few, who alone are wise enough to really understand it and use it, should know and those people get to decide what the general public should know, even if it is false.

To argue that one should present different truths for different people is wrong. One has an obligation to not deceive people. Of course, one may present what one perceives to be the truth to different audiences in different ways. It is like teaching the basics of mathematics or science. How I teach it to elementary school students and to doctoral students will be quite different but the ideas I try to convey should be the same.

Since the listener always interprets new knowledge in the light of his or her own experiences, we will each construct our own version of the truth.

But that is quite different from deliberately constructing different “truths” to present to different people in order to get them to conform to your will. Such things are no longer truths. They are simply manipulative lies. They are the modern-day opium of the people.

The politics of terrorism-3: A more complex picture

We have seen that in the BBC documentary The rise of the politics of fear, the main narrative is the parallel rise of two movements: one Islamic militant fundamentalism, the other neoconservative.

On the Islamic side, the movement now known as al Qaida is traced to the vision of one scholar, Syed Qutb, whose followers amalgamated his political vision with that of Islamic fundamentalism, and which became the Muslim Brotherhood. For these groups, the main enemy is the global encroachment of decadent western values into the Muslim world, aided and abetted by corrupt governments.

In the US, we had the vision of one scholar Leo Strauss, whose followers formed a secular political movement with global ambitions that allied itself with Christian religious fundamentalists as a means of achieving its political goals, thus bringing to life the neoconservative movement.

This narrative of the parallel lives of two scholars who lived at the same time (Qutb from 1906-1966 and Strauss from 1899-1973) and whose disciples have brought about this major conflict makes for compelling drama, and the documentary was absorbing. But the price it may have paid is that of oversimplification. While the idea of these two opposing strands has a dramatic point-counterpoint appeal, there is some evidence that the clash we are seeing is not simply an ideological one that pits neoconservative purists against Islamic purists.

It is clear that there are more pragmatic reasons that come into play, for example, in the US attack on Iraq, although we are not able to precisely say which, if any, were the dominant reasons. In addition to the neoconservative ideological view advocated by the documentary that it is America’s destiny to bring democracy, by force if necessary, to the other countries of the world starting with Iraq, the following is a list of the many other reasons that have been speculated about: the control of Iraqi oil; the need to establish a strategic and long-term military base in the Middle East since Saudi Arabia was asking the US to leave its soil; Iraq as the first step in a successive series of invasions of other countries such as Iran and Syria so that eventually the US would control the entire region; to act in Israel’s interests and disarm an enemy of Israel; to project US power and show the world that the US had the power to invade any nation it wanted to, thus cowing any other nation’s ambitions to challenge the US in any way; to prevent Saddam Hussein from switching to the euro as a reserve currency for oil purchases, thus threatening US financial markets; an opportunity to test the new generation of weaponry in the US arsenal; to finish what was seen as unfinished business from the first Gulf war in 1991; to avenge the alleged attempt by Iraq on George H. W. Bush’s life; to enable George W. Bush to show his father that he was tougher than he was; because George W. Bush, despite his efforts to avoid actual military service himself, was enamored of the idea of being Commander in Chief and dearly wanted to be a ‘war president.’

The ‘weapons of mass destruction’ rationale is conspicuously missing from the above list. It was, I believe, always a fiction, promulgated as part of the politics of fear but never taken seriously even by those in the administration who advocated it. It is quite amazing that three years after the invasion of Iraq, we still don’t know the precise reasons for that fateful decision.

On the other side, al Qaida also had more practical stated reasons for what it did, that are not limited to a mere distaste for encroaching western decadent values. They were opposed to Israel’s treatment of the Palestinians and America’s complicity and support for those policies, they wanted US bases out of the middle east, they opposed the corrupt governments that were ruling many middle east countries and were being supported militarily and economically by the US, and they deplored the cruelty of US-led UN sanctions against Iraq. In other words, they were more opposed to what the US does than for what it is. It may also be that al Qaida is not quite as weak as the documentary portrays them to be.

But despite these shortcomings, the basic message of the documentary rings true: the threat to the US from terrorism has been vastly and deliberately overstated and is being used to ram through policies that would otherwise be rejected. As the documentary says:
“In an age when all the grand ideas have lost credibility, fear of a phantom enemy is all the politicians have left to maintain their power.”

A Guardian article titled The making of the terror myth says:

Adam Roberts, professor of international relations at Oxford, says that governments often believe struggles with terrorists “to be of absolute cosmic significance”, and that therefore “anything goes” when it comes to winning. The historian Linda Colley adds: “States and their rulers expect to monopolise violence, and that is why they react so virulently to terrorism.”

Whatever the causes for inflating the threat of terror, it is clear that we are the losers when we live in fear, and we need to counteract it. The BBC documentary is well worth watching for the way that it connects many different pieces of knowledge into a coherent story, told in an entertaining way.

POST SCRIPT: CSA: Confederate States of America

I recently heard about the above film, which is a fake documentary (along the lines of the classic This is Spinal Tap). This one seems like an alternate reality version of Ken Burns’ PBS series The Civil War. The website for the film describes what we can expect:

CSA: THE CONFEDERATE STATES OF AMERICA, through the eyes of a faux documentary, takes a look at an America where the South won the Civil War. Supposedly produced by a British broadcasting company, the feature film is presented as a production being shown, controversially, for the first time on television in the States.

Beginning with the British and French forces joining the battle with the Confederacy, thus assuring the defeat of the North at Gettysburg and ensuing battles, the South takes the battle northward and form one country out of the two. Lincoln attempts escape to Canada but is captured in blackface. This moment is captured in the clip of a silent film that might have been.

Through the use of other fabricated movie segments, old government information films, television commercials, newsbreaks, along with actual stock footage from our own history, a provocative and humorous story is told of a country, which, in many ways, frighteningly follows a parallel with our own.

The film will be screened at Shaker Square Cinemas starting March 17. You can see the trailer here.