Continued from this blog posting by Hugh Fitzgerald
Here is how this man, who does not control words (they control him) begins:
“The greatest mistake
Greatest mistake….itself is a mistake….honest mistake..well-intentioned mistake…mistake for which no one is culpable…
The most history-haunted journalist of the past century, the late Indro Montanelli, who had lived through Mussolini’s rise, through the Ventennio, the Ethiopian War (in which he was a correspondent), through World War II, through the post-war period in Italy and through Italy, all of Europe, who was also a historian and not only a ses heures, once wrote, in words I may not have exactly but I have them very close: “The best thing – perhaps the only good thing—to come out of the twentieth century was the rebirth of Israel.” Montanelli, who wrote about the ancient Greeks, and Rome, and Garibaldi, who had not only a grasp of history of the kind that comes with having begun with the kind of linguistic and historical education he would necessarily have received in the old days, in the liceo classico, and who continued to read history, and to ponder the meaning of men and events throughout his life, so that even in the last decade of his life, his responses to reader’s inquiries about Italy’s own history, in the anni di piombo, in the years of the Boom, in the years of post-war misery and at the same time post-war optimism and povera-ma-bella happiness, so different from today, provided, as a journalist, never “mere reporting” (as so many American reporters do, writing in the flat house style, in which not a hint of history, and not a flash of individual wit, is ever detected), and never mere vaporings (in the manner of Tom Friedman or the appalling example of Richard Cohen above) but he reported and then he made sense of things, so the reader understood.
Richard Cohen has forgotten or overlooked so many things that one hardly knows where to begin. The article by Metzav deals with some of them. There are so many more. Cohen essentially appears to believe that Jews left the Middle East, and that the Land of Israel (or the Holy Land) became for all time “Muslim Arab.” He does not know, it appears, or chooses to forget, the four hundred years of Turkish rule, over an area that slowly but surely was emptied of its population, and a land once of milk and honey became a wasteland. He thinks, one assumes, that this is all just 20th century Zionist propaganda, that it just can’t be true. He thinks that there was this bustling place, full of “Arabs” – and does not realize that in the tiny population (Jerusalem had a total of 15,000 people in 1850) there were not only Arabs, a word that is now used, but once was not, to describe all kinds of people who were not ethnic Arabs, but who were appropriated, as Arabs, through having an identity thrust upon them, for islamization often accompanied arabization. How many of those “Arabs” in
What was the “mistake” that the entirely non-Jewish membership of the League of Nations’s Mandate Commission, or that Arthur Balfour in his Declaration, or Lord Salisbury, or Laurence Oliphant, or all of the other Christian Zionists (their story is told in Barbara Tuchman’s “Bible and Sword”), made in deciding that it made sense to create an “Arab state” and “an Armenian state” and “a Kurdish state” and a “Jewish state”? Was the idea of an “Arab state” a mistake? Why not? Was it because the Arabs were more numerous and that they dominated so many places, so that they should be the first to be considered? What about the “Armenian state”? In the end the plans for that were changed, though an
Metzav (and others) have shown the general problem with Cohen’s imperfect grasp of Middle Eastern history. But his imperfect grasp is not his alone. It is that of Tony Judt (he of the dramatic man-in-black costumes, and strangely twisted mouth), the man who enjoys pretending that Israel is entirely peopled by European Jews, that the supposed longing for the Land of Israel and the place of that land in Judaism is some kind of big joke, not to be taken seriously (on the other hand, for the Tony Judts of this world, we are all supposed to take very seriously the belief that once upon a time a certain Muhammad rose up into Heaven on his fabulous winged steed Buraq and returned from the Seventh Heaven within 24 hours, takeoff and return occurring on top of the Temple Mount – yes, this we are required to believe happened in order to establish a Muslim connection to Jerusalem beyond that of primitive belief, whereas the Jewish connection to the area, and Christian connection, are not matters of belief but of history. There really was a Jewish commonwealth and Jewish kings for several millennia; there really was a man named Jesus who was born, lived, and died in the same land, and after whose death there really was the founding of a new world religion, right there in the same tiny sliver of land). To Tony Judt, and to others, the transparent Arab argument that pretends to give the “suffering of the Jews” its due and at the same time, after the crocodile tears are shed, to turn it around so as to win sympathy for the Arabs – “Yes, the Jews may have suffered from terrible things by the Germans and others but why should we be made so suffer?” In such a way, the entire history of Muslim conquest, and imposition of the Shari’a on the Jews in the area known to Western Christendom as “Palestine” (for Muslims, the area was never treated, conceptually, or in any other way, as a separate entity – and from the point of Islam, why would it be?).
One suspects that Richard Cohen does not know the demographic or cadastral (land-record) history of what is modern-day
Richard should listen to Ludwig. He may, he is, insufficiently ardent to see the poetry of
He is not allowed to have an opinion. He is too ignorant. “Whereof we do not know, thereof we should not speak.”
He should listen to Ludwig. But he won’t.
He’s in the business of instructing, ex cathedra, the particular cathedra in question being the Chair of Self-Assured Ignorance, is Richard Cohen. Over many decades he must have written hundreds of times on the subject of
“This is why the Israeli-Arab war, now transformed into the Israeli-Muslim war (
This is telling. Cohen believes that the war against
It was not that the doctrine of Jihad suddenly disappeared. It was only that the wherewithal was lacking. And Cohen’s breezy idea that Iran used to be a friend but had turned into an enemy of Israel, with the clear implication that somehow this was Israel’s doing, shows a deliberate inattention to the most obvious facts of recent history that he should be fired forthwith, for that kind of ignorance and idiocy. For every educated person knows that the Shah of Iran was attempting, like his father before him, to treat the dhimmis of
As for the notion that the war against
But it is false. All over the non-Arab world — particularly in
What is that change? It consists of three things:
First, the OPEC wherewithal that has since 1973 provided the Arabs and Muslims with ten trillion dollars, all for happening to sit on deposits of oil and gas — the largest transfer of wealth in human history. That has permitted the financing of Arab and Muslim propaganda, the subventions to an army of Western hirelings, the building and maintenance of mosques and madrasas all over the Western world and the transformation of formerly syncretistic, and therefore slightly less menacing and more easy-going, local practices of Islam, chiefly in West Africa (the changes in the practice of Islam in Niger over the past few years have horrified students who returned recently from France and seen the transformation with their own eyes – a transformation that would naturally escape the notice of the Richard Cohens or for that matter the Nicholas Kristofs and Tom Friedmans and of course the oily Gucci-loafered Joseph Wilsons of this world). And that money pays for all kinds of instruments of dissemination — audiocassettes (so important in Khomeini’s seizure of power), videocassettes, the Internet, satellite television. And then there are all the instruments of war, including planes and tanks and bombs, and the money to pay for all kinds of nuclear and other projects intended to allow Muslims to acquire weapons of mass destruction. And the “wealth weapon” (as it is described in texts on Jihad) not only can buy influence and collaborators among the Infidels, but can pay for bribes to officials, or journalists, or academics whose chairs and “centers” can be paid for (John Esposito boasts of the Arab, even Saudi, money he attracts for his “Center for Muslim-Christian Understanding”). And money, in the form of contracts dangled before Western businessmen, or in the boycott of goods (Israeli goods, American goods of companies doing business with
The second change was the mass migration of millions of Muslims into the Bilad al-kufr, the
The third transforming element, that caused such local Jihads as that against the Hindus in Kashmir and against the Jewish state of Israel (and of course all along, whatever the perception of Jihad directed at Infidel states outside Dar al-Islam, within the Muslim states of Dar al-Islam, there was continuous discrimination, persecution, even mass murder, of all kinds of non-Muslims, such as the Hindus in Pakistan and Bangladesh, the Christians in Sudan and Nigeria and Indonesia, and even Buddhists and Confucians wherever they could be found. It was not the absence of the phenomenon of Jihad, as Cohen seems to think, but rather the absence of those able to recognize, and properly label, the behavior of Muslims toward Infidels. It was not seen as “Jihad” because so few people knew a thing about Islam (so few do today, even after all that has happened), and the very idea that a “world religion” could be so very different in its main character (compare Muhammad with Jesus), could be so violent and aggressive, could be so heavily political in its thrust, could be so very totalitarian in its purported Total Explanation of the Universe and in its Total Regulation of Life, could be, in short, most unlike either Christianity, or Judaism, or Hinduism, or Buddhism, or any other belief-system called a “world religion,” was something that inhabitants of the Western world were, and are, quite slow in grasping. A whole generation of great Western scholars of Islam died out, and were replaced by others, not nearly so great, not great at all, people who tended to be confuse all kinds of things (colonialism, “post-colonialsim,” the Guilt of the West), or their own anti-American or anti-Western sentiments which made them sympathetic to, receptive of, Islam as a vehicle for anti-Western attitudes. At one time everyone in the West, from many different traditions and countries — Spinoza and John Wesley, Tocqueville and John Quincy Adams, Churchill and Bertrand Russell — understood Islam, grasped its essential nature, in a way that today requires unusual ability, as we all swim in a swamp caused by the lowering to unheard-of depths of the level of instruction, and the inability to distinguish mere credentials from achievement or authority, and furthermore, the sport that consists in the beating down of the wise, and the refusal to recognize great differences in intellect, or even to attack the very idea (the word “elitism” used as an all-purpose pejorative), have helped create this situation in which what were once obvious truths about Islam to be scarcely believed — by so many whose duty it is to know and to instruct, which includes, or should, journalists.
In fact, in 1948, in the Arab countries, it was understood why “the Arabs” as the “best of peoples” to whom Islam had been revealed first, and whose Islam is their claim on the world, their gift to the world, had to destroy the Infidel state. That this was overlooked in the West, given the Cold War, and the stout belief that Islam was only a “bulwark against Communism” and hence a Good Thing, was hardly surprising. Later, after the Six-Day War, all the Arab states individually, and in the Arab League collectively, worked to promote the just-invented notion of a “Palestinian people” (to fit the place called “Palestine”), and to insist that this was merely a “tiny people” wishing for its own national rights, or so it was presented constantly in the West. Of course, in the Arab and Muslim countries, none of this nonsense was necessary. The maps showed a world without
Now we have come full circle. The war of the Arabs against
The notion that Richrad Cohen might actually have to have detailed knowledge about something is not fair. He has to write once or twice a week, a column of about 900 words. It takes a lot of work. I’ve just written a column in reply right here. It is 2,500 words. It took me about 45 minutes to post this, anacolutha and all.
But in the day’s other minutes, I read. And I read things that help me to understand what would otherwise be confusing — and all this stuff about Hezbollah and Hamas, about Lashkar-e-Jhangvi and Jemaa Islamiyya (now replaced by the Ikhwan in Egypt), and who the Alawites are, and why it matters, and who the Maronites are, and why it matters, and what kinds of Arabic-speaking Christians are more, and which less, likely, to be “islamochristians,” and why Saudi Arabia could now make the Alawites an offer they had better not refuse, and how an independent Kurdistan could help divide and demoralize the camp of Islam. And so do many others — they read, they study, and then they try to take fully into account rather than lazily ignore, the central role of Islam, in everything that happens in the Middle East, and indeed wherever Islam, or Muslims, collide with Infidel states or peoples. And this is certainly true in understanding why
That’s what people ordinarily do in their work. They do what may be called their homework. It could be narrow, or broad, depending on what the audience can bear, by way of a universe of allusion and of how lightly the learning is to be worn by the possessor, borne by that intended audience.
But this is not what Tom Friedman or Nicholas Kristof or Robert Novak or Georgie Anne Geyer or Antony Lewis or a hundred other journalists in the exalted world of the “columnist” think they need do. They are exempt from ordinary requirements. Mere reporting — breathless reporting, as with Kristof from Darfur, where for all of his endless heart-on-sleeve pathos, never managed to comprehend why the Arab Muslims of Khartoum not only tolerated but funded and supported the Janjaweed, and why Egypt and other Arab countries so stoutly protected the Sudan in any plausible way they could, from any effective outside intervention. Kristof can report on the misery, endlessly, but cannot bring us a coherent explanation for the reasons that misery is being so determinedly, and systematically, inflicted — and that is because for Kristof, the fact that both the Arab militias and their victims are Muslims means that Islam can’t possibly have anything to do with it. If, however, Nicholas Kristof understood the Arab supremacist ideology that is part of Islam, and that can be seen demonstrated not only in the Arab attitudes toward the massacres in Darfur, but in the Arab treatment of many other non-Arab Muslims, including the Berbers and the Kurds, than he, Nicholas Kristof, would be going on mere reporting and making sense of what he reports on. He’s not up to it. He’s not up to it because sitting and reading, and thinking about what he has read, and making sense of a belief-system and how it is taken to heart, is simply beneath or above or beyond him. And that is why, in the end, the dispatches of Nicholas Kristof from Darfur, the ones that won him some kind of prize from fellow journalists whose standards are as low as his are, will not survive, will not transcend their time, will be seen as pitiful not merely by posterity — but by readers of them a year or three hence. Unless those writing about Sudan, Israel, Afghanistan, Iran, Iraq, India, Pakistan, Indonesia, West Africa, East Africa, and alas Europe today, begin to study Islam and show some understanding, their reports will be confused, and confusing, and in the end, of little value.
Let me come, by a commodius vicus, full circle and ask that Richard-Scarry question with which I began:
What Do Journalists Do All Day?