Don't Just Do Something, Stand There!

What should America do about the Arab Spring? Not much.

BY F. GREGORY GAUSE III | DECEMBER 21, 2011

As the upheavals that have made 2011 a historic year in the Arab world look to stretch into 2012, a few regional trends are coming into clearer focus: The Arab world is going to be more democratic, more Islamist, and more volatile than ever.

The challenge for the United States is how to navigate this new regional environment. There is no shortage of advice about how the United States should be handling the changes. Almost every pundit calls for Washington to do more -- talk more, threaten more, spend more, advise more. Foreign Policy contributor Kenneth M. Pollack of the Brookings Institution's Saban Center for Middle East Policy is representative of this trend. In his "America's Second Chance and the Arab Spring," after appropriately humble bows to the idea that reform should "grow from within, rather than be imposed from without," Pollack then calls for Washington to "articulate a vision of change … that lays out a path forward that they [the Arab governments] could be persuaded to tread, even if grudgingly at first." How to persuade them? Pollack lays out an activist blueprint for Washington to use aid, diplomacy, the bully pulpit, and pressure on allies and enemies to follow his reform path.

I do not disagree with Pollack's contention that "the changes sweeping the Middle East will affect America's vital national interests." But just because something is important to the United States does not necessarily mean that the United States can affect it. In fact, the record of the last decade indicates that the more resources the United States pours into a country (see: Iraq) in an effort to make it a stable, pro-American democracy, the further away that goal recedes.

Rather than approach this fluid moment by jumping in with both feet, Washington would be better advised to take the sage advice that the White Rabbit gave Alice in Disney's 1951 animated classic Alice in Wonderland: "Don't just do something, stand there." Although American interests are at stake in the Middle East, there is no immediate threat to any vital national concern. We can count on the structure of the regional system to thwart efforts by any regional power, Iran or some other state, to play a hegemonic role. America can afford to wait and see how the democratic and Islamist wave plays itself out. Self-restraint is not a typical American virtue, particularly when it comes to telling other people how to organize their own politics. But given America's track record in the Middle East, it is called for now.

What We Learned This "Spring"

Four important regionwide trends have become clear one year into the upheavals of the Arab world. The first is the increasing sense that there is no viable alternative to democratic politics (if not completely democratic) as the basis for regime legitimacy and stability. This does not mean the triumph of democracy in the Arab world, much less the triumph of liberal democracy. It does not necessarily mean stable governments; in many cases, it means just the opposite. Nor does it necessarily mean "good government." But it does mean, even in nondemocratic regimes, greater moves toward elected representative bodies. Authoritarian regimes will be more subject to the pressures of public opinion and less stable and predictable than in the past.

This is true even in oil states. No major oil-exporting state suffered a regime change in the upheavals of 2011 except Libya, and that required outside intervention. As long as oil prices remain relatively high (as they are now), oil exporters will have the means to maintain patronage networks and fend off, with greater or lesser degrees of success, demands for political reform. Saudi Arabia placated its citizens with promises of $130 billion in spending over the next few years, including salary increases and a new unemployment benefit. Kuwait gave every citizen 1,000 dinars (about $3,600) and a year's worth of basic food items. (That kept things quiet at the beginning of 2011, when regional upheaval was at its height, though it did not prevent political mobilization later this year that led to the resignation of the prime minister and new parliamentary elections in early 2012.) Algeria increased government workers' salaries and subsidies for food. Good old-fashioned patronage politics helped all the Arab oil producers (save Libya) avoid the challenges their oil-poor neighbors have faced.

But the demands for greater political voice are not going to go away. Even the richest oil exporters will have to face them. The push for democracy will run up against the privileged position of entrenched elites in both oil and non-oil states -- military elites, minorities with disproportionate power, ruling families -- but those holding power will not be able to make arguments against democratic reform that will be taken seriously by their publics. They will be fighting rear-guard actions. Their success or failure will depend on the skill of their leaders and circumstances, but the trend will be clear. The idea that there will be a credible anti-democratic argument -- based on Islam, culture, or the hereditary principle -- to legitimate an Arab regime is fading fast.

The reason that only democratic arguments will be available to legitimate regimes is due to the second trend that has become clear this year: the growing acceptance by Islamist groups of the idea that democratic politics is both tactically wise and ideologically compatible with an Islamist state. The Muslim Brotherhood and its variants (al-Nahda in Tunisia, the Justice and Development Party in Morocco) have been moving in this direction for some time. So have Shiite Arab political groups in Iraq, Lebanon, and elsewhere. The surprise of 2011 has been how willing some Salafi Islamist groups -- extreme religious conservatives -- have been to embrace democratic politics. The most obvious case is Egypt, where the al-Nour Party did extremely well in the first round of parliamentary voting, winning some 25 percent of the vote and 20 percent of the seats. But Salafi involvement in democratic politics has also been a reality in Bahrain, Kuwait, and Yemen for some time now. Even in Saudi Arabia, important Salafi activists have signed petitions calling for an elected legislature.

This is a major change in the Salafi movement, which in the past was vehemently anti-democratic. Whether this change among Salafis is purely tactical (and there are plenty of Salafis who still argue against democracy) remains to be seen. But the general movement among Islamists of all ideological stripes toward democratic politics undercuts the one serious alternative to democracy as the basis for regime legitimacy in the Arab world. Now, the only Islamists who argue against democracy are al Qaeda, the official clergy of Saudi Arabia, and the Shiite advocates of velayat-e faqih, who are now increasingly limited to the Iranian supreme leader and his circle. This is not a winning coalition in the battle for regional hearts and minds.

The third, most obvious, trend of 2011 is the success of Islamists at the ballot box. Islamist parties won pluralities in the Tunisian and Moroccan elections and might secure an absolute majority of the seats in the new Egyptian parliament, if trends from the first round of voting hold up. This is not necessarily a bad thing for their societies. Islamists might provide better governance in Arab states than their more secular predecessors. They might be real democrats, willing to accept rotation in power based on regular elections. They might make such mistakes in power that their citizens, over time, turn away from them. We will have to see how they govern. But Islamists most certainly will be less willing to cooperate with the United States on a whole range of U.S. foreign-policy goals in the region than the autocrats they are replacing. Islamists are suspicious of American goals in the region and American cultural influences in their countries. There is no getting around the fact that a more Islamist Arab world will be one that is less willing to cooperate with the United States.

The fourth trend that became clear in 2011 is that the Arab world remains a political community. The push for integral unity that characterized politics from the 1940s through the 1960s, whose high point was the 1958-1961 United Arab Republic, is long past. Arabs, however, still look to one another for political inspiration and experimentation. The diffusion effect of the Tunisian protests, accelerated by old (television) and new (social) media, has given new evidence of the importance of Arab political identity across borders. This does not mean that foreign-policy issues were the drivers in the uprisings the region witnessed this year. It does mean, however, that on foreign-policy issues, Arab public opinion will be affected not just by domestic politics but by regional politics as well -- the Palestinian issue, the fate of other Arab democracy movements, solidarity against outside pressure. How far this will go remains to be seen, but a more empowered Arab public opinion will have a regional, not just a local, view of problems.

American Policy in the New Arab World: What Not to Do

Given these new regional realities, how should the United States readjust its Middle East policies? If it were to follow the advice of Pollack cited earlier, and with him most American observers of the region, Washington should be developing all sorts of means to affect, even guide, the domestic political development of Arab states. It should be using foreign aid, military-to-military relations, international organizations, democracy-promotion programs, and rhetoric to push the Arab states toward liberal, democratic political reform. Domestic politics in the Arab world should be Washington's major focus, equal to if not superior to more classic definitions of American regional interest -- oil access and Arab-Israeli peace. As Pollack argues, this is a "second chance" for America in the Middle East.

Following this path would be a mistake. Americans have amply demonstrated that they are not very good at remaking the domestic politics of Muslim states. Neither Afghanistan nor Iraq, where America has committed the greatest amounts of its power and resources, has turned out as Americans would have liked. (All those who think America can help build a strong, competent state in Yemen after Ali Abdullah Saleh exits the scene, for instance, are directed to reread the preceding sentence.) America's proclivity to assume that all democratic movements share its overall policy goals should have been exploded by the results of the Iraqi elections of 2005 and 2010 and by Hamas's victory in Palestine in 2006, but the enthusiasm with which the American political class met the Arab upheavals of 2011 indicates that these naive assumptions die hard. The likelihood that Islamists and populists will do very well in free elections in the Arab world -- as they have in Tunisia and Egypt just recently -- will complicate U.S. relations with these countries to the extent that U.S. policy focuses on pushing these new democracies toward social and political liberalism and "Washington Consensus" economic policies. If America is focused on remaking the domestic politics of transitioning Arab states in its own image, U.S. policy will inevitably fail.

Not only should the United States not make the domestic politics of Arab states the focus of its foreign policy, but it should also not try to tailor its policies toward public opinion in these countries. This is counterintuitive, because I readily concede that public opinion will be more important in the foreign policies of Arab states, even those that remain authoritarian, as a result of the events of 2011. It is not that public opinion is not important. It is that it is fickle and thus not worth chasing for short-term gains. The returns are not worth the investment.

This is not something particular to the Arab world. Public opinion everywhere on foreign-policy issues is fickle, easily led by governments and reactive to immediate events. And the United States, because of certain policies into which it is locked, is always going to be taking positions that will run against Arab public opinion. Whatever gains it might make will shortly be lost by other policies it will adopt, as President Barack Obama has already learned the hard way.

The obvious obstacle in front of an American policy aimed at ingratiating the United States with Arab public opinion is Israel. Given demographic and political trends in Israel, we can expect more hard-line Israeli governments in the future, not fewer. Islamists in general have a very negative view of Israel. They have not gone through the painful process of defeat and loss of territory that secular and local nationalist movements have regarding Israel. They are going to be harder on Arab-Israeli questions than preceding governments. Thus we have a likely future of hard-line Israeli governments facing Islamist Arab governments, or at least Arab governments more concerned about their own public opinion than in the past. America will always side with Israel. It cannot do otherwise, given its politics. So any effort to tailor American policy toward Arab public opinion will always come a cropper on this issue.

But the Arab-Israeli conflict is hardly the only such obstacle. The United States advocates liberal policies on a range of social and political issues. Even if the U.S. executive suppresses America's natural liberal inclinations, its Congress will not. The American political class will also opine, loudly and often, about the superiority of America's social mores and not hesitate to tell Arabs how they should conduct their affairs. Islamist governments and movements in the Arab world will vigorously disagree with American positions on women's issues, the role of religion in the public sphere, and a host of other things. Social issues are a minefield in American-Arab relations as the Arab world becomes both more democratic (thus increasing the number of political entrepreneurs looking to strengthen their positions by stirring up controversy) and more Islamist.

Americans as a country are also wedded to an economic model that, to some extent, has been rejected by the Arab uprisings of 2011. Tunisia and Egypt were the Arab countries most often praised by the World Bank and the IMF for adopting Washington Consensus economic policies (though both were foot-draggers compared with neoliberal success stories elsewhere, such as Turkey). Their presidents were also the first two Arab leaders to fall. A Washington preaching neoliberal economic policies toward democratic Arab regimes might be right on the merits, but is unlikely to win many converts on the street.

Public opinion is going to be more important in Arab states' foreign policies as those states become more democratic. Even the authoritarians will be more concerned about it. The United States should be careful not to alienate it gratuitously, but a policy based on the idea that America should make appealing to Arab public opinion a primary policy goal is bound to fail. America just cannot win their hearts and minds.

An Argument for a Modest and Self-Restrained American Policy

If we back away from the domestic politics of Arab states (as well as those of Afghanistan, Iran, and Pakistan) and look at the region in classic balance-of-power terms, we need not be so concerned about American regional interests. This is a multipolar region where balancing dynamics operate. Those balancing dynamics are complicated by the appeal of cross-border identities and ideologies, a factor that can be exploited by ambitious regional powers (as with Nasserist Arab nationalism in the 1950s and 1960s or Iran's ties with Islamist groups in the Arab world today). But the modern history of the region indicates that no local power can achieve a dominant position and thus put at risk American interests in oil access. If the United States, the most powerful country in the history of the world, could not impose its hegemony on the region, then it should not be too worried about Iran, even an Iran with a few nuclear weapons, doing so. In this case, system dynamics work in America's favor.

Those systemic dynamics are strengthened by the fact that the most powerful state in the region militarily, Israel, and the richest state in the region, Saudi Arabia, are opposed to regional hegemonic plays and are both allied with the United States. Each is an uncomfortable ally in its own way: Saudi Arabia for the obvious reasons and Israel, increasingly, because of its obstinacy regarding a two-state solution with the Palestinians. But their power helps to serve American geopolitical interests in the region during a period of enormous change and uncertainty. Turkey's re-entry as an active player into regional politics also works in America's favor. While the AKP government will occasionally cause headaches, particularly in its stance toward Israel, having another strong (both domestically and internationally) state playing the regional game makes it even more unlikely that Iran, or any other state, can achieve a position of regional hegemony.

Thus, the United States should approach regimes in the region, new and old, autocratic and democratic, with a minimalist agenda based on state-to-state interests. New democratic regimes will be as concerned about balancing dynamics as their old authoritarian predecessors. They will turn to Washington for help in their own balance-of-power games (to some extent, this is already happening on Syria). If one state chooses to adopt a hostile position toward the United States, its neighbors will probably seek out U.S. help. America can afford to take a less involved, less intense interest in the region and step in as needed to prevent the worst outcomes -- which can be done without a large U.S. land-based military presence in Iraq, Afghanistan, or anywhere else. The term of art in the international relations scholarship is "offshore balancing." That should be the overriding guide to American Middle East policy, not intense involvement in the domestic politics of regional states.

I am not advocating a complete U.S. political or military disengagement from the region. Maintaining U.S. bases in the small Gulf states is a relatively cost-effective way of sustaining a military capability in an important area. (Bahrain is becoming more problematic on this score; the United States has no interest in having bases in unstable countries and getting caught up in their domestic politics.) Washington should engage with all regional governments, even Iran, on a regular basis. It should encourage balancing dynamics, bolstering those threatened by America's regional enemies. If circumstances are propitious (though I think this will be rare in the immediate future), Washington should push for progress on the Arab-Israeli front.

But America should avoid plunging into the domestic affairs of Arab states, even when it thinks it has influence there. Egypt is the perfect example. America's $1.3 billion in annual aid to the Egyptian military certainly gives the United States some leverage over it. But America should not use that to try to micromanage what will inevitably be a complex and drawn-out process of negotiations among the Army, the newly empowered Islamists, other factions in the new parliament, and the body selected to write a new constitution about just what the relationship between the Army and new political order will be. The United States should simply make it clear that continued aid to the Egyptian military depends on Egyptian foreign-policy decisions toward America and on Egypt's peace treaty with Israel.

Of course, the ground rules of U.S. foreign policy have changed, even for an offshore balancer. The United States needs to communicate those ground rules to allied Arab governments and their publics: Washington cannot provide aid to militaries that brutally suppress nonviolent popular demonstrations as a matter of regular policy. Washington will issue statements in support of democratic reform and human rights across the board, affecting allies and adversaries equally. If allies do not like that, tough for them. But these minimal guidelines are far different from the interventionist programs being put forward by both neoconservatives and liberal internationalists in an effort to guide the politics of the Arab world.

The United States is well positioned to restrain itself in this period of flux in the Middle East. It needs only to make the choice to do so. U.S. vital interests are not threatened. America's power to prevent such threats is still significant. Regional balance-of-power dynamics work in America's favor. The United States can afford to let developments play out, not getting too exercised by the Islamist wave in the region but not encouraging it through active democracy promotion either. America can husband its resources rather than waste them in the pursuit of chimeras, like liberal democratic Arab states at peace with Israel and strongly allied with the United States. It can take the moral high ground in a way that neoconservatives and liberal interventionists do not appreciate, by not interfering in the domestic politics of Arab states. America can confidently stand aside and wait for regional states, driven by regional dynamics, to come to it for assistance and support. A decade of failed efforts to remake the politics of the region should be enough. Washington needs to learn the wisdom of the White Rabbit and just stand there in the Middle East.

MAHMUD TURKIA/AFP/Getty Images

 

F. Gregory Gause III is professor of political science at the University of Vermont. His most recent publication is a Council on Foreign Relations special report, "Saudi Arabia in the New Middle East."

JIVATMANX

6:59 PM ET

December 21, 2011

I Agree. The Iranian

I Agree.

The Iranian revolution was a direct and inevitable result of the CIA overthrow of the democratically elected Mossdeq.

The Taliban was a direct and inevitable result of funding radicals to fight the Soviets.

Just because these things didn't happen within, say, a year, doesn't make the relationship any less direct.

 

WALTSWRONGWITHTHISPICTURE

10:18 PM ET

December 21, 2011

uh huh

deal with radical islam...

this IS a clash of civilizations...make no mistake...ostriches be gone....appeasement be gone....chamberlain be gone...isolationists be gone...ron paul be gone...

wake up people....this aint going away and there is NO arab spring. That was useless leftist media crap.

 

JIVATMANX

9:55 AM ET

December 22, 2011

If Radical Islam is the

If Radical Islam is the problem, why invade Iraq?

Saddam Hussein was an avowed secularist and led a country where there were women doctors. Perhaps even more importantly, he was Iran's mortal enemy.

 

JACOB BLUES

3:06 PM ET

December 22, 2011

Apt question Jivat

And an interesting piece put together by Gause.

Whether the US follows it or not, remains to be seen. However, our limited bank account may have more to say about it than anything else.

 

RUBABAHASAN

3:44 AM ET

December 22, 2011

Iran needs power

To blame Islam for what happened in New York is like blaming Christianity for the troubles in Northern Ireland!" Yes. Precisely. It is time to stop pussyfooting around. Time to get angry. And not only with Islam. Those of us who have renounced one or other of the three 'great' monotheistic religions have, until now, moderated our language for reasons of politeness. Christians, Jews and Muslims are sincere in their beliefs and in what they find holy. We have respected that, even as we have disagreed with it. The late Douglas Adams put it with his customary good humour, in an impromptu speech in 1998 (slightly abridged):

Now, the invention of the scientific method is, I'm sure we'll all agree, the most powerful intellectual idea, the most powerful framework for thinking and investigating and understanding and challenging the world around us that there is, and it rests on the premise that any idea is there to be attacked. If it withstands the attack then it lives to fight another day and if it doesn't withstand the attack then down it goes. Religion doesn't seem to work like that. It has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, "Here is an idea or a notion that you're not allowed to say anything bad about; you're just not. Why not? ? because you're not!" If somebody votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says "I mustn't move a light switch on a Saturday," you say, "I respect that."

The odd thing is, even as I am saying that I am thinking "Is there an Orthodox Jew here who is going to be offended by the fact that I just said that?" But I wouldn't have thought, "Maybe there's somebody from the left wing or somebody from the right wing or somebody who subscribes to this view or the other in economics," when I was making the other points. I just think, "Fine, we have different opinions." But, the moment I say something that has something to do with somebody's (I'm going to stick my neck out here and say irrational) beliefs, then we all become terribly protective and terribly defensive and say "No, we don't attack that; that's an irrational belief but no, we respect it."

Why should it be that it's perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that, Macintosh instead of Windows ? but to have an opinion about how the Universe began, about who created the Universe... no, that's holy? What does that mean? Why do we ring-fence that for any other reason other than that we've just got used to doing so? There's no other reason at all, it's just one of those things that crept into being, and once that loop gets going it's very, very powerful. So, we are used to not challenging religious ideas but it's very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you're not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be. (http://www.biota.org/people/douglasadams/index.html)

Douglas is dead, but his words are an inspiration to us now to stand up and break this absurd taboo. My last vestige of 'hands off religion' respect disappeared as I watched the "Day of Prayer" in Washington Cathedral. Then there was the even more nauseating prayer-meeting in the New York stadium, where prelates and pastors did their tremulous Martin Luther King impersonation and urged people of mutually incompatible faiths to hold hands in homage to the very force that caused the problem in the first place. It is time for people of intellect, as opposed to people of faith, to stand up and say, "Enough!" Let our tribute to the September dead be a new resolve: to respect people for what they individually think, rather than respect groups for what they were collectively brought up to believe.

Notwithstanding bitter sectarian hatreds over the centuries (all too obviously still going strong), Judaism, Islam and Christianity have much in common. Despite New Testament watering down and other reformist tendencies, all three pay historic allegiance to the same violent and vindictive God of Battles, memorably summed up by Gore Vidal in 1998:

The great unmentionable evil at the center of our culture is monotheism. From a barbaric Bronze Age text known as the Old Testament, three anti-human religions have evolved ?Judaism, Christianity, and Islam. These are sky-god religions. They are, literally, patriarchal ? God is the Omnipotent Father ? hence the loathing of women for 2,000 years in those countries afflicted by the sky-god and his earthly male delegates. The sky-god is a jealous god, of course. He requires total obedience from everyone on earth, as he is not just in place for one tribe, but for all creation. Those who would reject him must be converted or killed for their own good.

In the Guardian of September 15th (http://www. guardian.co.uk/Archive/0,423,4257777,00.html), I named belief in an afterlife as the key weapon that made the New York atrocity possible. Of prior significance is religion's deep responsibility for the underlying hatreds that motivated people to use that weapon in the first place. To breathe such a suggestion, even with the most gentlemanly restraint, is to invite an onslaught of patronising abuse, as Douglas Adams noted. But the insane cruelty of the suicide attacks, and the equally vicious though numerically less catastrophic 'revenge' attacks on hapless Muslims living in America and Britain, push me beyond ordinary caution.

How can I say that religion is to blame? Do I really imagine that, when a terrorist kills, he is motivated by a theological disagreement with his victim? Do I really think the Northern Ireland pub bomber says to himself, "Take that, Tridentine Transubstantiationist bastards!" Of course I don't think anything of the kind. Theology is the last thing on the minds of such people. They are not killing because of religion itself, but because of political grievances, often justified. They are killing because the other lot killed their fathers. Or because the other lot drove their great- grandfathers off their land. Or because the other lot oppressed our lot economically for centuries.

My point is not that religion itself is the motivation for wars, murders and terrorist attacks, but that religion is the principal label, and the most dangerous one, by which a 'they' as opposed to a 'we' can be identified at all. I am not even claiming that religion is the only label by which we identify the victims of our prejudice. There's also skin colour, language, and social class. But often, as in Northern Ireland, these don't apply and religion is the only divisive label around. Even when it is not alone, religion is nearly always an incendiary ingredient in the mix as well. And please don't trot out Hitler as a counter-example. Hitler's sub-Wagnerian ravings constituted a religion of his own foundation, and his anti-Semitism owed a lot to his never-renounced Roman Catholicism (see http://www.secularhumanism.org/library/fi/murphy_19_2.html).

It is not an exaggeration to say that religion is the most inflammatory enemy-labelling device in history. Who killed your father? Not the individuals you are about to kill in 'revenge'. The culprits themselves have vanished over the border. The people who stole your great-grandfather's land have died of old age. You aim your vendetta at those who belong to the same religion as the original perpetrators. It wasn't Seamus who killed your brother, but it was Catholics, so Seamus deserves to die 'in return'. Next, it was Protestants who killed Seamus so let's go out and kill some Protestants 'in revenge'. It was Muslims who destroyed the World Trade Center so let's set upon the turbaned driver of a London taxi and leave him paralysed from the neck down.

The bitter hatreds that now poison Middle Eastern politics are rooted in the real or perceived wrong of the setting up of a Jewish State in an Islamic region. In view of all that the Jews had been through, it must have seemed a fair and humane solution. Probably deep familiarity with the Old Testament had given the European and American decision-makers some sort of idea that this really was the "historic homeland" of the Jews (though the horrific stories of how Joshua and others conquered their Lebensraum might have made them wonder). Even if it wasn't justifiable at the time, no doubt a good case can be made that, since Israel exists now, to try to reverse the status quo would be a worse wrong.

I do not intend to get into that argument. But if it had not been for religion, the very concept of a Jewish State would have had no meaning in the first place. Nor would the very concept of Islamic lands, as something to be invaded and desecrated. In a world without religion, there would have been no Crusades; no Inquisition; no anti-Semitic pogroms (the people of the diaspora would long ago have intermarried and become indistinguishable from their host populations); no Northern Ireland Troubles (no label by which to distinguish the two 'communities', and no sectarian schools to teach the children historic hatreds ? they would simply be one community.)

It is a spade we have here, let's call it a spade. The Emperor has no clothes. It is time to stop the mealy-mouthed euphemisms: 'Nationalists', 'Loyalists', 'Communities', 'Ethnic Groups', 'Cultures'. 'Civilisations'. Religions is the word you need. Religion is the word you are struggling hypocritically to avoid.

Parenthetically, religion is unusual among divisive labels in being spectacularly unnecessary. If religious beliefs had any evidence going for them, we might have to respect them in spite of their concomitant unpleasantness. But there is no such evidence. To label people as death-deserving enemies because of disagreements about real world politics is bad enough. To do the same for disagreements about a delusional world inhabited by archangels, demons and imaginary friends is ludicrously tragic.

The resilience of this form of hereditary delusion is as astonishing as its lack of realism. It seems that control of the plane which crashed near Pittsburgh was probably wrestled out of the hands of the terrorists by a group of brave passengers. The wife of one of these valiant and heroic men, after she took the telephone call in which he announced their intention, said that God had placed her husband on the plane as His instrument to prevent the plane crashing on the White House. I have the greatest sympathy for this poor woman in her tragic loss, but just think about it! As my (also understandably overwrought) American correspondent who sent me this piece of news said:

"Couldn't God have just given the hijackers a heart attack or something instead of killing all those nice people on the plane? I guess he didn't give a flying fuck about the Trade Center, didn't bother to come up with a plan for them" (I apologise for my friend's intemperate language but, in the circumstances, who can blame her?)

Is there no catastrophe terrible enough to shake the faith of people, on both sides, in God's goodness and power? No glimmering realisation that he might not be there at all: that we just might be on our own, needing to cope with the real world like grown-ups? Billy Graham, Mr Bush's spiritual advisor, said in Washington Cathedral:

But how do we understand something like this? Why does God allow evil like this to take place? Perhaps that is what you are asking now. You may even be angry at God. I want to assure you that God understands those feelings that you may have.

What an honour, to be licensed to speak for God! But even Billy Graham's patronising presumption now fails him:

I have been asked hundreds of times in my life why God allows tragedy and suffering. I have to confess that I really do not know the answer totally, even to my own satisfaction. I have to accept, by faith, that God is sovereign, and He is a God of love and mercy and compassion in the midst of suffering. The Bible says God is not the author of evil. It speaks of evil as a "mystery".

Less baffled by this deep theological mystery were two of America's best-known televangelists, Pat Robertson and Jerry Falwell. They knew exactly where to put the blame. Falwell said that God had protected America wonderfully for 225 years, but now, what with abortion and gays and lesbians and the ACLU, "all of them who have tried to secularise America... I point the finger in their face and say you helped this happen." "Well, I totally concur," responded Robertson. Bush, to his credit, swiftly disowned this revealing example of the religious mind at work.

The United States is the most religiose country in Christendom, and its born-again leader is eyeball to eyeball with the most religiose people on Earth (the Taliban's religion-inspired laws include draconian penalties for men whose beard is too short ? Monty Python could not have dreamed it up.) Both sides believe that the Bronze-Age God of Battles is on their side. Both take risks with the world's future in unshakeable, fundamentalist faith that God will grant them the victory. J.C. Squire's famous verse on the First World War comes to mind:

God heard the nations sing and shout

"Gott strafe England" and "God save the King!"

God this, God that, and God the other thing ?

"Good God!" said God, "I've got my work cut out!"

Incidentally, people speak of Islamic Fundamentalists, but the customary genteel distinction between fundamentalist and moderate Islam has been convincingly demolished by Ibn Warraq in his well-informed book, Why I am not a Muslim (see also his statement at the website for Secular Islam: http://www.secularislam.org/).

The human psyche has two great sicknesses: the urge to carry vendetta across generations, and the tendency to fasten group labels on people rather than see them as individuals. Religion fuels both. All violent enmities in the world today fuel their tanks at this holy gas-station. Those of us who have for years politely concealed our contempt for the dangerous collective delusion of religion need to stand up and speak out. Things are different after September 11th. Let's stop being so damned respectful!

(A revised version of a paper written for the Freedom From Religion Foundation, Madison, Wisconsin, reproduced by kind permission of Richard Dawkins.)

Thanks

Admin of Travel agency

 

CLíNICA MASSAGISTA

9:15 AM ET

December 22, 2011

Still and Listen

It won't happen because America's best interests interfere with American elections and American prejudices. Yea !
Massagista

 

DAVECASE

2:03 PM ET

December 22, 2011

Trouble abrewing

There is trouble afoot. People generally are nuts. But recently they seem to have got nuttier. Everywhere people murdering each other based on nothing more substantial than the latest nutty idea they have rattling around inside their cranium. My chronographs have more sense than most of the nutters spouting their beliefs as if they were wisdom descended from on high. Why do people believe it is so important that other people have the same irrational beliefs as they have? Such is life I guess.

 

FORLORNEHOPE

5:42 AM ET

December 23, 2011

Wise words

As Winston Churchill once said of a political opponent who had been praised for his humility: "He has a lot to be humble about." The US track record in the Middle East is, arguably, even worse than that of the British and French. It is time to stand back and let the people of the region sort out their own affairs. The most useful, and virtually the only, contribution outside organisations can make is providing sources of unbiased information.

 

ARVAY

7:16 AM ET

December 23, 2011

Reset overdue

We need to make Iran our main ally in the region, and treat Saudi Arabia as what it is -- a backward tribal regime basically going nowhere, a large pool of oil which they have no option but to sell.

Neither Iran nor Saudi Arabia have attractive governments, both are topped by entrenched elites who probably aren't going to be displaced any time soon. But Iran is a relatively modern, technologically apt and ambitious nation that educates its youth, women included. It develops much of its own technology and has just hacked a sophisticated drone and landed it in its territory. 

Saudi Arabia keeps women uneducated and non-voting (they vote in Iran) and basically bribes restive people with money from its oil revenues. Iran launches communications satellites, Saudi Arabia launches fatwas. Let the Saudis be the keepers of Mecca, shepherds of backwardness and global joke that they are. 

Iran is clearly the most qualified nation to serve as linchpin of the region. Despite its oppressive government, it's pointed toward the future, it's a republic and offers the promise of greater freedom and development as its youth mature. 

Iran was a major ally in the past and geopolitics dictates that it be such now and  in the future.

We somehow tolerated the oppression of the Shah, surely we can accommodate ourselves to  the current rulers.  Even more now that we've inadvertently created an Iran-Iraq partnership. Along with Turkey and a new Egypt, that's a REAL Middle East rebirth.

We could be benefitting from giant deals that currently go to other nations, rather
than threatening an explosive war that would vaporize what remains of our interests. 

How will ll that affect Israel, you ask?

Who cares? Israel is nothing but trouble, an increasingly nettlesome and dangerous burden. Twenty years from now, there will likely be no such place. Let's for once bet on a winner and serve our own true interests.

 

JBIRDMENJ

1:57 PM ET

December 23, 2011

I am a neocon and I agree with the author of this article

I think this type of foreign policy makes sense now.

However, in the years 2002-2008, when President Bush was pushing democratization, it would have been good (in retrospect) if he had stuck with it, and allowed for a more gradual transition to democracy . This would have allowed for the development of a varitey of political parties. Instead, since Islamic organizations has always been tolerated in these societies, they were in the best position to transition to organized political parties.

 

YARINSIZ

7:28 AM ET

January 21, 2012

There is trouble afoot.

There is trouble afoot. People generally are nuts. But recently they seem to have got nuttier. Everywhere people murdering each other based on nothing more substantial than the latest nutty idea seslichat they have rattling around inside their cranium. My chronographs have more sense than most of the nutters spouting their beliefs as if they were wisdom descended from on high. Why do people believe it is so important that other people have the same irrational beliefs as they have? Such is life I guess.