Jeff Tayler takes apart a mushy WaPo article on the supposedly diverse causes of terrorism

January 6, 2017 • 10:00 am

I call your attention to a fairly recent op-ed in the Washington Post that was a masterpiece of equivocation and mealy-mouthedness, and then a response to it just published in Quillette by Jeff Tayler.

The Post article, published on December 21, was byundergraduate director at the University of Essex. Called “All terrorism acts are not connected. But terrorists want you to think they are,” it did everything it could to avoid mentioning religion (read “Islam”) as a contributor to terrorist acts (she barely alludes to a few of the groups as “Islamist,” or “reportedly the Islamic State”), saying instead that there are disparate causes of terrorism (of course there are: the mix is always different, but Islam’s is almost a constant factor), and then claiming that it’s a non-problem anyway because there is so much more domestic gun violence in the U.S. and Mexico That’s true, but some of us are trying to do something about that, and at least we recognize that one cause is the largely unregulated proliferation of firearms—something that Republicans love!

Here are a few snippets from Ezrow’s piece.

This is a horrific spate of attacks, and it should disturb us all. As the scale of what had happened became clear, there was naturally some speculation that the attacks were somehow connected or coordinated. But although the headlines are certainly alarming, all the attacks occurred in countries facing very specific challenges. Rolling them into one “wave” of violence is misguided, and misunderstands the real nature of global terrorist threats.

In recent decades, terrorism was principally used by organized groups to strike against richer Western democracies. But today, 70 percent of all terrorist attacks are of the lone-actor variety, and terrorism is more commonly taking place in zones of conflict and instability. Although these conflicts are rooted in grievances of inequality and exclusion, each event is not linked to the other. Although it’s possible that some groups have been inspired by one another — the Tamil Tigers, for instance, pioneered the use of suicide vests — an act of terrorism in Cairo has nothing to do with the bombings taking place in Somalia.

Really? And that has nothing to do with that happened in Istanbul, Ankara, Berlin, and Boston? All separate and completely disparate incidents, with no common thread?

Ezrow concludes that the assumption that all the attacks have at least some commonality will mislead us:

So long as we go on assuming that terrorist attacks are connected and trying to link them to a global extremist threat looming on our doorstep, we misunderstand the unique problems facing each country — and what’s needed to defang them.

So, I suppose, Ezrow would urge us to stop monitoring Muslim email and phone traffic and what is said in mosques, stop worrying about Europeans defecting to ISIS, and so on.

What, then, would she have us to do stop terrorist attacks? Nothing. She doesn’t offer a solution. All she says is to stop looking for a common thread in terrorism. Shades of Reza Aslan!

In his piece at Quillette, “Free speech and terrorism—whatever you do, don’t mention Islam!“, Tayler (whose criticism of religion has moved from Salon to Quillette), simply takes Ezrow’s piece apart.  I’ll give a few quotes, and have only one quibble with Tayler’s arguments, which are, of course, that we have to recognize Islam as a cause of terrorism, deal with that motivation, and not allow the right wing and the Trumpites to own the issue.

My quibble is that Tayler attributes Trump’s victory largely to fear of terrorism, and to the Democrats’ failure to address it:

This is not hyperbole. The data show that the “politically correct” regressive-leftist refusal to speak forthrightly about Islamist terrorism played a powerful — in fact, probably decisive — role in sending Trump to the White House. Last summer, a Pew Research Center survey found that eight out of ten registered voters considered terrorism “very important” in their decision about how to vote in November. Hillary Clinton’s stubborn obfuscation and puerile remarks on the subject surely did nothing to assuage their fears. Trump easily (and crudely) exploited this issue — indeed, made it a signature issue of his campaign — and defeated her.

But the data given by Tayler show that the economy was even more important (84% vs 80%), as were “foreign policy” and “health care” (75% and 74% respectively). One might have well said that the economy played the “decisive role”. But never mind, for Clinton’s failure to address terrorism surely cost her some votes, such as Asra Nomani’s.  I’ll close with an excerpt from Tayler’s piece, and an admonition to the Washington Post to please pay attention to its op-ed pieces (Ezrow’s piece was reprinted from The Conversation site, an increasingly dire venue), and maybe commission its own op-eds instead of taking them wholesale from other places.

Tayler:

Since 9/11 Islam has been the principle [sic] motivation for terrorists across the globe. The FBI, as of May 2016, was tracking almost a thousand potential Islamist radicals in the United States, with 80 percent of them tied to ISIS. In Europe, the scale of the Islamist threat has overwhelmed the French security services, and that country, as a direct result of a spate of ghastly Islamist attacks, labors through its second year under a state of emergency.

In Austria’s case, crime committed by mostly Muslim migrants has been pushing politics to the right — the far right. (The Italians, though, have had enough and are set to ramp up expulsions.) With the defeat of ISIS on the battlefield looming, the Islamist threat to the continent looks set to worsen still. Fear of fundamentalist Shiite Iran acquiring nuclear weapons prompted the P5+1 countries to conduct nine years of negotiations with the Tehran regime to forestall a potentially apocalyptic eventuality. And again, with Islamist terrorism now affecting the outcomes of elections on both sides of the Atlantic, it is essential to protect our democracies and speak frankly about the ideology behind it.

And at least he offers one solution:

Let’s put Ezrow’s essay behind us. Shillyshallying, doubletalk, and outright lying about Islam should give way to frank discussion about the faith’s troubling doctrines of jihad and martyrdom and their propensity to incite bloodshed. Such clarity is especially important now, as the Age of Trump dawns, and would help progressives restore their reputations after having effectively given in to regressive leftists — thereby losing the U.S. to Trump. Well-intentioned but useless online grandstanding and virtue-signaling — for example, the proclamation by the filmmaker Michael Moore, a professed Catholic, that “We are all Muslim” or the tweeted willingness of non-Muslims to sign up on a future Muslim registry — might be abandoned in favor of actual street demonstrations in favor of First Amendment guarantees of freedom of speech and religion for all citizens, including Muslims and — critically — former Muslims and atheists.

Freedom of religion also means freedom from religion; free (critical) speech about religion has the effect of freeing people from religion. Today’s believers can be — and increasingly are becoming — the secularists of tomorrow, even in the Arab world.

Let the progressive movement return to the right side of history. Now that would be the best answer to Trump.

Believe me, it doesn’t make me happy to be allied with some Republicans on the issue of the causes of terrorism. And although these Republicans might be motivated simply by their own anti-Muslim Christianity, even a blind elephant can find some leaves. It’s time for the Left to recognize extremist Islamic “theology” (and its adoption by unsophisticated religionists) as a contributing cause of terrorism, and to combat that theology not just by calling out superstition in general, but Islamic superstition in particular. Leftists find little difficulty in criticizing those Catholics who rape children or kill abortion doctors, but have a lot more trouble with those Muslims who rape “infidels” and kill gays, apostates, and women.

It’s time for progressives to stop excusing the malfeasance of Muslims because they’re considered oppressed “people of color.” Pigmentation doesn’t guarantee morality.

The Times calls it like it is on Islam: there’s no “true” version

November 14, 2014 • 7:40 am

While the Guardian and the Independent are busy exculpating Islam from any misdeeds that we deluded “Islamophobes” attribute to the faith, we must to go to the Times of London—a conservative paper—for the truth.

Reader Coel was alert enough to notice that an article on the nature of “real Islam,” once behind the Times’s paywall, has now been published for free by Britain’s National Secular Society: “Who are the true Muslims—all or none?“, by Matthew Syed. It’s a great pity that to find honest statements about the dangers of Islam, or even the mundane conclusion that, in all its variety, there’s no “true” version of the faith, we must go to right-wing venues. (One exception: I reached the same conclusion in a September piece in The New Republic, “If ISIS is not Islamic, then the Inquisition was not Catholic“.)

And here is the truth (from Syed’s article):

Who are the real Muslims? Who are the bona fide, authentic, true-to-the-core followers of the Islamic faith? Now, that might seem like an easy question. Surely, the people who are Muslims are those who say, when asked: “I am a Muslim.”

But there is a problem with this approach. As you may have noticed, Sunnis, many of them, tell us that they are the real Muslims and that the Shias are impostors. The Shias tell us the exact opposite. The Sufis have a quite different perspective: they reckon that both the Sunni and Shia brigades have it wrong, and that they have it right.

Some Muslims are pretty ecumenical. There are moderate Muslim groups in the UK who say that Islam is a broad church. They say they don’t really have a problem with Sunni or Shia. But guess what? They don’t extend this embrace to Islamic State (Isis). They describe its approach as “a perversion of Islam”.

Barack Obama and Tony Blair have it in for Isis, too. Blair said that Isis possesses “an ideology that distorts and warps Islam’s true message” while Obama went even further, saying: “[Isis] is not Islamic. No religion condones the killing of innocents, and the vast majority of [its] victims have been Muslim . . . [it] is a terrorist organisation, pure and simple.”

But what is their evidence for this? Members of Isis say that they are real Muslims. They say that they are inspired by the Koran. They say that they are killing and maiming people because that is what Allah wants them to do. They talk about their love of God and the glories of martyrdom. I reckon that, if we are going to take other Muslims at their word, we should take members of Isis at their word, too.

I like the way Syed draws distinctions between how science finds truth and how religion, since it’s based on faith and dogma, is unable to discern any “truth”, for reliance on faith leads to thousands of different religions with conflicting dogmas. This is one of the themes of the Albatross. It’s hardly novel, or even controversial—except to believers and faitheists:

You see, the idea of “real” and “false” Muslims is ephemeral. With something like science, people who disagree with each other examine the evidence. They debate, they argue, they perform experiments. Sadly, this approach is not available for religious disputes. People with theological differences tend to appeal to divine revelation and differing interpretations of manuscripts that were written centuries ago. This is a problem when it comes to resolving differences, particularly when those manuscripts contain passages that seem, on a cursory reading, to condone violence.

It is no good Blair or Obama, or anyone else, saying that Isis has got it wrong, or that it is distorting Islam’s “true message” because, when it comes to religious truth, there is no such thing as “wrong” — unless, of course, you happen to be the one person, one group, one faction, that is wired up to God. And think of the hypocrisy, too. Blair is a Catholic. He doesn’t believe in Allah (unless he is the same as Jehovah/Yahweh/the God of Moses). Nevertheless, he feels entitled to rule on the question of who are Allah’s chosen people. In other words, he is happy to second guess the views of a deity he thinks is fictional.

Finally, while I dislike reproducing a lot of other people’s text without giving some added value, what can one add to this?:

Instead of pontificating on who are the real Muslims, isn’t it time to acknowledge that the entire debate
is senseless?

Moderate Muslims would not like such a stance, of course. They would hate to be told that their interpretation of Islam is no more legitimate than that of Isis. But the alternative is far worse because it perpetuates the idea that there is a rational means of figuring out which of the subgroups has a hotline to God.

This takes us to the elephant in the room. The fundamental problem in the Middle East today is not with the Sunni or the Shia or even with Isis. The problem is with religion itself. It is the idea of received wisdom, divine revelation, the notion that “I have heard the Truth” and that everyone else is deluded. This is the corrupting, anti-rational, distorting engine of religious violence in the Middle East, just as it once triggered Christianity into a bloody civil war.

Truth divorced from evidence (or anything that counts as evidence) is perilous. Religion is not the only cause of violence, of course, but it has a particular virulence.

Members of my family have argued for jihad, not because they are crazy or unsympathetic, but because they think this is the will of God. They think this because the Koran, a bit like the Bible, has elements that can (rather easily) be interpreted as authorising violence.

Christianity has improved its record on violence in recent centuries, but only because it has become less religious. The farther it has retreated from the idea of revealed truth, the less it has killed people who take a different view. Most Christians today associate truth with evidence, reason and other Enlightenment ideals.

For all the debate over foreign policy, this is the only solution to the bloodshed in the Middle East, too.

And that is one reason why people like Maajid Nawaz are trying to get Muslims to become less extremist, to take the Qur’an as more allegorical than factual.  I wish them luck, but have little hope—given the data on how many Muslims take the Qur’an as the literal word of God—that such “metaphorization” will succeed. Only centuries of immersion in the world’s rising tide of secularism—and not a few lectures on how Islam can be interpreted benignly—will turn those believers around.

Here are some depressing data from the recent Pew Survey on the world’s Muslims:

The survey asked Muslims whether they believe there is only one true way to understand Islam’s teachings or if multiple interpretations are possible. In 32 of the 39 countries surveyed, half or more Muslims say there is only one correct way to understand the teachings of Islam.

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And this:

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So here’s a quiz question on all the above:

Q: How are Steve Gould, the National Center for Science Education, the National Academy of Sciences, and the American Association for the Advancement of Science like Tony Blair and Barack Obama?

A: They all claim they know what “true” religion is.

It’s time for politicians and science organizations to stop their endless nattering about what “true religion” is. Many science organizations, for instance, often issue statements that real religion has nothing to say about the character of the natural world, and therefore is distinct from and harmonious with science (usually evolution). That, of course, is pure hogwash. Such pontification is also a form of theology: scientists telling believers about the nature of “true faith.” Science organizations (and politicians) have no business doing that. Leave the dirty and inconclusive lucubrations of theology to the theologians. Trying do discern which religion is “true” is like trying to discern which is the truer fairy tale: Red Riding Hood, Beauty and the Beast, or Jack and the Beanstalk.

In his book Rocks of Ageswhich proposed the infamous “NOMA hypothesis” for reconciling science and faith, Gould said the same thing about “true” faith, adding the equally ridiculous claim that any discussion of meaning, morals, and values falls purely in the bailiwick of religion. Surely Gould, a polymath, knew of the long history of purely secular discussion of philosophical and ethical issues. But, like Blair and Obama, he had no problem with distorting the truth in the interest of osculating the rump of faith. Sadly, as Syed realizes, osculation won’t end the disasters in the Middle East.

More cowardice about Islam in a UK university

November 13, 2014 • 6:50 am

For reasons that elude me, the UK is far more defensive about the evils of extreme Islam than the United States. Perhaps readers can explain this to me, but it seems to me that the U.S., being far more religious than the UK, should also be more protective about criticizing religion. After all, faith often enables other brands of faith.

Yet instance after instance of religion-osculation emanates from the UK. The latest, reported on the Lawyers’ Secular Society website, is the cancellation of an event at the University of West London—an event that was supposed to take place yesterday but was cancelled on Tuesday.

The subject? The suppression of free speech and gender equality—and the promotion of anti-Semitism—by extremist Islam. And it was supposed to be the presentation of a report, not a debate. As the LSS reports:

At the event, Anne Marie Waters of Sharia Watch UK (SWUK) was due to present the findings of a forthcoming SWUK report about radicalisation in universities called “Learning Jihad”, and LSS Secretary Charlie Klendjian was also due to speak.

The event had kindly been organised by UWL’s Law Society, whose President Jay Marshall was also scheduled to talk.

The report, which is due to be published on Thursday 13 November, covers:

•    Jihadist speakers
•    Gender segregation
•    Censorship
•    The role of student unions
•    Funding of British universities
•    Anti-Semitism
•    The Prevent Strategy

The University decided to cancel the event. As usual, the reasons given aren’t the real reasons, which were undoubtedly fear of demonstrations and threats from Muslims, as well as the fear of the label “Islamophobia.” In other words, political correctness.

The University’s interim secretary, Hugh Jones, gave two explanations for the cancellation in an email to Jay Marshall, head of the UWL Law Society. The first was a technical one: the “Student Law Society,” which was in charge of the proposed presentation, supposedly did not have the right to book rooms at the University as it wasn’t affliated with the Students’ Union. Marshall said that this is incorrect and that they did have the requisite affiliation, as well as having booked rooms through the approved procedure.

But here, disguised in University Speak, is UWL’s real reason for the cancellation:

The University has a duty under the Education (No. 2) Act 1986 s43(1) to promote freedom of speech within the law on campus for members, students, and employees and visiting speakers.  In particular (s42(2) of the Act) we have a duty to ensure, so far as is reasonably practicable, that the use of any premises of the establishment is not denied to any individual or body of persons on any ground connected with the beliefs or views of that individual or any member of that body or the policy or objectives of that body.

We also have a duty of care to ensure the safety and wellbeing of people on the campus.  A considerable interest has been generated by the meeting, giving me cause for concern that attendance will be considerably larger than has been allowed for; that stewarding arrangements will not be sufficient; and generally that we can safely host the meeting.

Note the lip-service to free speech, but then the explanation that on this occasion free speech unfortunately couldn’t be allowed  because the “safety and wellbeing” of attendees couldn’t be guaranteed.

Now why would that be? If there were too many people, they would either have booked a larger room or do what we often do in the U.S.: have closed circuit video broadcasts to other and larger rooms as well.  But no, the safety hear has nothing to do with the size of the audience, and everything to do with the problems of criticizing Islam.  As Marshall noted,

“If booking the event has taught me one thing, it is how to draw out a university’s inner coward. Frankly, I don’t know what’s more offensive – the hypocrisy or the wasting of my time and that of the team.”

And I’ll reproduce part of the response by Charlie Klendjian, secretary of the Lawyers’ Secular Society, who was scheduled to speak:

“The LSS is very grateful to Jay Marshall and his team at the UWL Law Society for their valiant efforts. Sadly, they simply weren’t to know that a discussion of Islam in a British university in the 21st century is forbidden.

“The irony meter appears to be firmly within the red section of the dial. The forthcoming SWUK report lays out some disturbing examples of censorship that have taken place on campus, but rather than give SWUK and the LSS the opportunity to present these findings about censorship – not to mention all the other concerns in the report – the University of West London has chosen to apply more censorship. In terms of intelligence levels, this is like attempting to extinguish a fire with a gigantic bucket of petrol.

“The report also highlights some of the extremist speakers who have spoken on British campuses, but unfortunately it is not possible to come to a British university to talk about that.

“UWL’s hyper-sensitive approach is symptomatic of a highly dysfunctional relationship between Islam and British universities. No matter what people’s concerns are about Islam, universities seem intent on pressing a self-destruct button. They will stop at nothing to avoid an open discussion about Islam. If we can’t discuss ideas in a place of learning, where can we discuss them?

“What is particularly disturbing about this instance of censorship is that the report specifically talks about the problem of censorship on campus and how those who wish to criticise Islam or merely have an open discussion about it are being increasingly side-lined.

“The task of holding Islam to account is becoming all but impossible, just when it is becoming absolutely essential. The timing of this report, and UWL’s decision to cancel the event, could not be more salient. British Muslims, including university students, are travelling abroad to fight for ISIS, an organisation of the utmost barbarism even by the standards of jihadist groups. It is imperative that we be allowed to have these discussions otherwise we will sink deeper and deeper into an abyss.

Of course the “extremist speakers” (I suspect extremist Muslims) should also be allowed to speak. You can’t allow them to be criticized without allowing them to present their case as well. If, on the other hand, they want to call for Muslims to perpetrate violence, or to travel abroad to join ISIS, that case becomes a bit more difficult.  I suspect that’s illegal under UK law, but since it causes no immediate harm, just a delayed a long-term harm, I can’t immediately say that it should be censored, even if it’s a call to engage in a far-off war that kills innocent people. On the other hand, Muslims, if they have the right affiliations, are perfectly within their rights to give talks about oppressing women, obeying the Qur’an, cutting the hands off of thieves, and so on. They just can’t give those talks to gender-segregated audiences.

UK universities seem to be becoming notable foci of cowardice. Out of fear of acquiring the “Islamophobia” label, they are inhibiting discussion of one of the most serious issues of our time.

 

New Statesman suggests that maybe ISIS fighters really are motivated by faith

November 11, 2014 • 10:49 am

The New Statesman offers a refreshing change from The British media’s infatuation with the “anything but religion” excuse for the horrors committed by Muslim extremists. In their recent piece, “From Portsmouth to Kobane: The British jihadis fighting for ISIS,” they interview a number of UK residents who have made the long trek to Syria and Iraq to fight for the Islamic State.

Lack of time precludes me from any gloss beyond the above, but I’ll add reader Adrian’s take on it:

Interesting article from The New Statesman on the motivations of British born Isis members. Not much mention of western imperialism. Plenty of religion.

Maybe Greenwald et al could just possibly find some underlying enmity for western imperialism that even these poor saps don’t realise they have…..or, they could just listen to what they actually say.

No need for masochistic self flagellation when these guys make things so explicit.

A couple of excerpts from the article:

“I saw the situation in Syria but people said it was Muslim versus Muslim, it’s not jihad, so I backed off,” Jaman said of these events. That was the message coming from large sections of the British Muslim community, although it has failed to dissuade scores of young men from making the journey to Syria. For Jaman and many others, it was exposure to more extreme opinions online that proved more seductive than the message from their local imams. These fatwas Jaman found on the internet preached, for example, that Shias were not “true Muslims” and should therefore be fought. Jaman became convinced that the Syrian war was a battle over the future of Islam.

. . . Rahman was different – he craved martyrdom. “Life is for the hereafter,” he wrote online. “So if god has told me to go out and fight, and has promised us victory or martyrdom, then our life is only a small sacrifice . . . The main reason [to fight] is to please our creator by making his religion the highest.”

Of course there is not only one motivation for everyone, or even for a single person:

There are those who are principally motivated by the region’s human suffering, whom we call missionary jihadis; there are martyrdom seekers, who regard the conflict as a shortcut to paradise; there are those simply seeking adventure, for whom the supposed masculinity of it all has great appeal; and, finally, there are long-standing radicals for whom the conflict represents a chance to have the fight they had been waiting for. These divisions are apparent even within Jaman’s cluster.

 What is striking among the panoply of reasons given by the UK residents who go to fight for ISIS is the absence of “Western colonialism” as a motivation.  What “colonialism” there is is simply Obama’s decision to bomb ISIS—a far cry from the claims of people like Pape and Greenwald that ISIS is the direct descendant of Western intervention in the Middle East:

Others, however, have adopted a much more aggressive posture. One fighter I speak with regularly – and who I have come to regard as among the more thoughtful – has been radicalised by American intervention (he asked that I withhold his nom de guerre). Much of the old rhetoric that we were used to hearing in the aftermath of the Iraq war has returned: that the US is waging a war on Islam itself, not just on Islamist terrorism. What is most significant about this fighter’s animosity is that he is not a member of Islamic State and is allied with groups that have fought it in the past.

But, as I once told Sam Harris, even if jihadis claim that their motivation is religious, the apologists always deny that, looking for “deeper” explanations (almost invariably putting the responsibility on the West). But if they say their motivation is colonialism, well, we take it at face value. What kind of double standard is that? And what would it take for us to accept the motivations of jihadis at their word?

More of the “it’s not religion; it’s anything else” nonsense from the UK

November 10, 2014 • 11:18 am
The loudest Western defenders of Islam and the biggest critics of “Islamophobia” are now the newspapers and radio stations in the UK, especially the Guardian and the Independent. But the BBC plays a role too. Here’s a BBC report with a three-minute must-watch video showing a 13-year-old Syrian boy (“Abbu Hattad,” now in Turkey) expressing his desire to become a jihadi and join ISIS. (Click on the screenshot to go to the piece, which is also here).
Screen shot 2014-11-10 at 6.37.38 AM
Besides noting the horror of such a young child brainwashed into wanting to “behead infidels”, and claiming that “Allah told us to fight for the next life—for Paradise,” we see his mother saying how happy she’d be if her son died as a martyr for ISIS.
To what does the BBC commentator attribute the child’s motivations, and that of other children bent on becoming jihadis? He concludes:
The Syrian children who join these militant groups grew up in war, and much of their motivation must come from that experience. Their formative years have been blackened by hatred, their mindset altered, their childhood stolen. The innocence of a generation is being destroyed—no longer seen as children, but as tools of war.
Notably absent is any mention of religion, except from the boy himself. Nope, it’s just “war:. And even though it’s a war in which kids like Abu explicitly ascribe their motivations to religion and to the Muslim promise of paradise, the BBC wants to stay miles away from that one. It’s the “anything-but-religion” psychology that permeates the British media.  It’s despicable. We can’t begin to effectively defeat the enemy under we understand what drives him. ~