Tim Shorrock on George Bush Sr. and the Carlyle Group, Jim Hightower on the Campaign for a Living Wage and Katha Pollitt on God.
SLENDER THREAD IN PALESTINE...
Panama City, Fla.
Neve Gordon's "An Antiwar Protest Grows in Israel" [Feb. 25] on the reservist protest is the most encouraging news to come out of Israel in months.
...AND IN AMERICA...
In "A New Current in Palestine" [Feb. 4] Edward Said asks, "Where are American liberals?" Said's certainly right that outside of "a tiny number of Jewish voices," far too few Americans of any stripe are protesting the Israeli occupation. Those few Jewish voices belong, by and large, to Tikkun magazine, a progressive Jewish critique I help edit.
Tikkun has published Said and other Palestinians, along with the remaining voices of the Israeli peace movement, like Uri Avnery, David Grossman and Tanya Reinhart. Some of our strongest pieces against the occupation are by our editor, Rabbi Michael Lerner, who argues that the occupation hurts the state of Israel by undermining core Jewish values. Because of this position we have received hate mail, and Lerner has received death threats. We are trying to mobilize an activist force to lobby US and Israeli leaders to end the occupation and to support Palestinians in nonviolent action. Please check out Tikkun on the newsstands or at www.tikkun.org.
JO ELLEN GREEN KAISER
...EVEN IN LA
Thank you for publishing Amy Wilentz's "In Cold Type" [Feb. 11]. Its reference to Al Jadid is perhaps the first mention that this Los Angeles quarterly, devoted to Arab culture and arts, has had in a mainstream US publication, although it has been published for several years now. Many of Al Jadid's contributors are Americans of Arab origin, and they represent a good segment of the Arab-American intellectuals and their community. If Al Jadid has been ignored, it is not because it has not been actively trying to communicate with other Americans but probably because mainstream American intellectuals are too concerned with their own "niche obsessions" (Wilentz's term for the concerns of some publications like Al Jadid). US intellectuals and others should pay more attention to minority publications if they want to have a better knowledge of those who share the country (and the world) with them. I commend Wilentz for commenting positively on Al Jadid (despite its "painful" review of her novel).
ISSA J. BOULLATA
PARADIGM SHIFT: DOES DUBYA GET IT?
Benjamin Barber remarks ["Beyond Jihad vs. McWorld," Jan. 21] that the September 11 attacks have produced a paradigm shift in government ideology: The old realpolitik has been replaced by a policy with rights and democracy as its goals. But though the tiger may have changed its stripes, we might well suspect it is still the same old tiger. The focus on democratic principles may make it easier to gain the support of fellow Western democracies, but these values can still be regarded as secondary to economic interests and the pursuit of empire as the dominant goals of US foreign policy. Such suspicions are strengthened by noticing the governments the United States is eager to take as allies in the struggle against terrorism: Pakistan and Uzbekistan, among others.
More persuasive is Barber's point that our newly recognized global interdependence offers the opportunity to work with international movements and the organizations representing them that have sprung up in the past half-century: the green and environmental movements, internationally oriented rights and labor movements, debt-reduction and literacy projects and many others. Arguably such grassroots activity has always been the most important source of social progress. The immense potential for progressive change inherent in these movements can give hope even in these politically regressive times.
I am not nearly as sanguine as Benjamin Barber about our government's ability or willingness to view the world through a new prism. When our leader declared "war" against the new world menace, I knew there would be a supreme effort to fit the new demons into the old cold war textbook. Barber suggests that "the myth of our independence can no longer be sustained." I do not believe the Administration understands that. In the same way that "realpolitik" protected our national interests against those of foreign nations, we will now protect our ideals and ideas against those that are foreign. The variety of foreign ideas that could fall under the rubric "evil" will allow for continuous conflict. Barber asks, "Do we think we can bomb into submission the millions who resent, fear and sometimes detest what they think America means?" Unfortunately, yes--we will force our ideology on the rest of the world with "for us or against us" absolutism. We will arm nations to insure that they can police dissent within their borders.
Barber's other main premise is that democracy and shared values will define friendship among nations in this new order. I suggest that it may be capitalism and globalization that will bring us together, but it will not be democracy--at least not in the short run. We will be hard pressed to promote democratic values abroad as we dismantle them at home. Both political parties appear to be moving away from expanding the franchise. Propaganda and secrecy assure an ill-informed electorate. Electoral reforms inspired by the 2000 election are not happening, and money still buys public policy. Interest in politics is shrinking--people have figured out that they have no real choice. And 2000 showed that the election can be rigged. Incumbency and special interest money will assure a favorable climate for free trade and unregulated capitalism. Our ethic will continue to be greed and consumerism. Words for the idea that we should sacrifice some of our bounty to help the poor of the world are not in our vocabulary. Ideas like cooperation, sharing, temperance, community, sustainability and reverence for the diversity of nature have no relevance in bottom-line, short-term thinking. As long as money equals redemption, our values will continue to clash with "primitive" cultures and with our own metaphysical yearnings for what we have lost. Interdependence may be realpolitik, but self-sufficiency and sustainability trump dependence and should be the defining goal of the world's communities.
J. RUSSELL TYLDESLEY
New York City
Both letters are pessimistic about the capacity of this Administration to absorb the lessons of the new realism. I am not exactly sanguine myself, but my object was not to persuade readers that George W. Bush had converted overnight to multilateralism--only to suggest that multilateralist interdependence is today a mandate of political realism. Whether or not prudent long-term realism can offset the seductions of "short-term thinking" remains to be seen. Realism does not describe what people do; it suggests what they should do when they heed the lessons of politics and history. What has changed for now is not US policy but the status of democracy--no longer a daydream of idealists but a prudent multilateralist instrument for securing the safety of Americans in a world in which, realistically speaking, independence is a myth and unilateralism a recipe for defeat.
UZBEKISTAN: JIHAD'S COUNTRY?
I take exception to Raffi Khatchadourian's portrayal of Namangan and the Fergana Valley as steeped in "radical Islamic fervor" ["Letter From Uzbekistan," Jan. 21]. I lived in Namangan for two years as a Peace Corps volunteer and in different areas of Uzbekistan for another three years. While the general population is taking on more religious beliefs than before their independence in 1991, I would not go so far as to describe them as Khatchadourian has done. Sure, there are the exceptions like the IMU's Juma Namangani, and of course there are human rights abuses by the government.
My experiences on the ground, however, were very positive. I worked closely with the local population. I came in contact with all social classes in Namangan, from "privileged" college students to collective farmers in the outlying villages of Qora-Tepa and Chinobod. Generally, I found the local citizens to be moderate in their religious views, social mores and political feelings.
New York City
I portrayed the Fergana Valley (a place The Economist describes as a "tinderbox") using firsthand experiences and interviews with local human-rights activists, journalists and religious leaders. A man I called Azizov offered evidence that "radical Islamic fervor has become inseparably interwoven with growing popular discontent," because the repressive regime of Islam Karimov is aggravating the very problem it is trying to stamp out by driving people to the only alternative to state terror--radical Islamic movements. Azizov, who has worked with the New York Times and the Washington Post and who would be in danger if I revealed his real name, is an Uzbek who has lived in Namangan for more than forty years and has interviewed founding members of the IMU.
Another source was Azizulla Ghazi, who works in Osh for the Brussels-based International Crisis Group, which released a report last year containing many on-the-ground interviews. I sought out members of the banned Hizb-ut Tahrir radical Islamic movement, who told me its numbers are growing. I suggest reading journalist Ahmed Rashid, who has written about this subject for The New Yorker and in his book Jihad: The Rise of Militant Islam in Central Asia. In the January 29 edition of Jane's Intelligence Review Tamara Makarenko observes that "developments over the past four months may actually result in the growth of political violence in the region."
As for my portrayal of Namangan, I believe it's fair to say that "poverty and unemployment are rampant" and that it is a place of "intense social conservatism and piety." These characterizations have been widely reported; neither suggests that everyone in Namangan is a burning jihadist.
Progressive Voices is creating a national directory of progressive, community-based organizations to better bring us together as a movement--a formidable though very fulfilling task. We have been able to identify more than 1,000 progressive community groups through various media and personal contacts, but if this project is to be successful, we must find a way to reach progressives in even the most rural locations, to reach those with the most modest technology. Nation readers, please send us the names, contact information and basic description of any groups that fit the criteria.
6469 Ral Mar
Rockford, IL 61109
George W. Bush went out of his way to praise America's allies in his speech marking the six-month anniversary of the attacks on the World Trade Center and the Pentagon. In a clear effort to massage the sensibilities of nations worried about escalating US unilateralism, he spoke of "the power and vitality of our coalition" against Al Qaeda and singled out for praise nations from Denmark to Uzbekistan.
But the international concerns about US intentions persist, and with good reason. Before Bush made his speech stroking the Afghanistan allies, from the Pentagon leaked previously confidential portions of the Nuclear Posture Review, calling for more flexible nuclear weapons, arguing for a resumption of weapons testing and exploring "contingencies" that could require nuclear attack on Russia, China, North Korea, Libya, Syria, Iraq or Iran.
Arguments for the tactical use of nuclear weapons are not new. But the endorsement of that strategy at the highest levels of the Administration marks a dramatic departure, a direct threat of first-use nuclear strikes against nonnuclear states. The review envisions nuclear weapons not as unthinkable engines of holocaust--their very use a crime against humanity--but as the next logical battlefield step from bunker-busters and daisy-cutters. Yet there is no such thing as a logical use of a nuclear weapon. On page 7 Jonathan Schell writes that just as New York was dealing with a false nuclear bomb scare, the "government was moving to relegitimize the use of nuclear weapons in general and throwing down the nuclear gauntlet to the Middle East in particular--the very part of the world from which New York and Washington and other cities most fear attack."
This unprecedented waving of the nuclear stick against nonnuclear foes (unprecedented, anyway, since Richard Nixon threatened to drop the bomb on Hanoi and was dissuaded by Henry Kissinger, a moment captured on newly released tapes) is even more worrisome because despite Bush's reassuring language, his speech outlined the "second stage" of the war on terrorism. This phase envisions a significant shift from the international police action aimed primarily at Al Qaeda. Bush, who has already dispatched advisers to Georgia, Yemen and the Philippines, said the United States "encourages and expects governments everywhere to help remove the terrorist parasites that threaten their own countries and the peace of the world" and offered troops and assistance. The suggestion to coalition partners: Support future American action against Iraq, and we'll actively support you against whatever militants harbor, in Bush's words, "differences and grievances" with your government. He also raised the possibility of pre-emptive strikes against nations deemed to be developing weapons of mass destruction--now, presumably, with nuclear weapons.
Rather than legitimizing nuclear warfare, the United States should be leading a global campaign to shun nuclear weapons as genocidal and promoting effective international agreements to halt nuclear proliferation and the development of other weapons of mass destruction.
Bush's speech stakes out a massive expansion of American military options. Where the nuclear policy review and the war on terror come together is an expanding pursuit of American military and political supremacy as an end in itself.
Tom White, who pocketed millions running Enron Energy Services, one of Enron's more egregious frauds, remains Army Secretary even after lying to the Senate about his Enron holdings. White continues to say he didn't mislead investors about EES's profitability even as his former Enron employees describe how he goaded them to pretend the unit was making money when it was losing money.
Harvey Pitt, lawyer-lobbyist for the big five accounting firms, continues to serve his former clients as head of the Securities and Exchange Commission, where he defends self-regulation. George W. Bush rebuffed Treasury Secretary O'Neill's recommendation that executives and accountants be held personally responsible for misleading investors, relying instead on Pitt's SEC to oversee executives--even as his budget starves the agency of resources needed merely to retain its staff, much less police the Fortune 500.
Enron's Ken Lay and Andrew Fastow remain at large, neither yet having seen the inside of a grand jury room. The secret partners in the off-balance-sheet enterprises remain undisclosed. The Justice Department--in an investigation headed by Larry Thompson, whose former law firm represented both Enron and Arthur Andersen--appears to be joining Pitt's SEC in pushing Arthur Andersen to cop a plea and settle claims before discovery.
The Bush Administration is staffed with more than fifty high-level appointees with ties to Enron, as documented by Steve Pizzo in a study for American Family Voices. It dismisses all Enron inquiries with imperial disdain. The President stonewalls Government Accounting Office efforts to gain access to Dick Cheney's Energy Task Force records while he continues to peddle the Enron energy plan, which lards more subsidies on big oil companies. Republicans held unemployed workers hostage to win passage of the corporate tax giveaways that Ken Lay lobbied for personally. And Bush continues to argue for turning Social Security into 401(k)-type retirement accounts like the ones that evaporated on Enron employees.
Each day brings another revelation of Enron's remarkable penetration of the Bush Administration, but the White House refuses to reveal the contacts its appointees had with Enron officials and executives. One result is that too little attention has been paid to the delay in imposing price controls when energy companies, led by Enron, were gouging California and other Western states in last year's ersatz "energy crisis." Bush brags that his Administration did nothing to help Enron, but holding off on price controls bought enough time for Lay and other executives to unload substantial amounts of stock.
The Administration's attempt to dismiss Enron as a business scandal, the case of a rogue company run by desperado executives, is laughable on its face. After all, Enron's "Kenny Boy" Lay was Bush's most generous financial patron. Enron's business plan, such as it was, depended on political favors. Enron's freedom from regulation was the result of political fixes. And now the fate of Enron's policies and principals depends in large part on political calculations.
Yet the Bush dodge seems to be working. The press has done its job, but Democrats have failed to find their voices or their spines. If Enron had been a Clinton patron and Gore was in the White House, Congressional Republicans would have forced a special counsel and resignations of compromised officials weeks ago.
Concerned citizens--and Democrats with a pulse--should take off the gloves. White and Pitt should be forced to resign. The criminal investigation should be taken out of the hands of compromised Republican appointees and placed under an independent prosecutor. Enron's energy, tax and privatization plans should be exposed and defeated. And fundamental reforms to protect investors, defend retirement accounts, shut down tax havens, and hold corporate executives, accountants and lawyers personally and criminally accountable are long overdue. For that to happen, voters will have to teach a lesson to the Enron conservatives of both parties who continue to betray their trust.
GAY RIGHTS IN ALABAMA
Alabama Chief Justice Roy Moore, who defied a 1994 federal court ruling prohibiting him from displaying the Ten Commandments in a state courtroom by placing a 5,280-pound granite replica of the tablets in the state's Supreme Court rotunda, is back in the news. Relying mainly on Blackstone's eighteenth-century text, Moore denied a lesbian mother custody of her child. Calling homosexuality an "inherent evil," he said the state "carries the power of the sword...to prohibit conduct with physical penalties, such as confinement and even execution. It must use that power to prevent the subversion of children toward this lifestyle, to not encourage a criminal lifestyle." Moore's attorney (judges are forbidden to comment on rulings) took issue with the persisting impression that the judge was calling for the execution of homosexuals. (Clip from John Earl)
Anthony Arnove, Noam Chomsky's editor at South End Press, tells us that the MIT linguistics professor and activist attended the February 13 trial of Fatih Tas of Aram Publishing House, the Istanbul-based publisher of Chomsky's American Interventionism. Charges of printing "propaganda against the indivisible unity of [the] country, nation, and State" were dismissed when the hearing opened and Chomsky asked to be tried alongside Tas. "If [Chomsky] hadn't been here, we wouldn't have expected such a verdict," said Tas. The Security Court has now opened an investigation charging Chomsky with "fomenting separatism" in a talk he gave in Diyarbakir.... Another of Arnove's writers at odds with the law, Arundhati Roy (The God of Small Things), has served a one-day sentence and paid a $42 fine after being found guilty of contempt for criticizing a ruling by India's Supreme Court. The court said it had imposed a lenient sentence because Roy "is a woman." Unchastened, Roy said she neither apologizes nor accepts the court's judgment.
A MIND ON DRUGS IS A TERRIBLE THING
Ben Shouse writes: Remember those Super Bowl ads that asked, "Where do terrorists get their money? If you buy drugs, some of it might come from you"? That $10 million taxpayer-funded ad campaign, brought to you by the Office of National Drug Control Policy, is winding down--so The Nation's Office of Logical Extensions has a suggestion. Since oil is the main revenue stream for the Saudis who fund Al Qaeda, the tagline for the next round of ads could be: "Where do terrorists get their money? If you drive an SUV, some of it might come from you."
...AND THE POOR GET AUDITED
It's no secret that the number of well-off people who are audited by the IRS has declined dramatically in recent years. Back in 1988 1 in 9 people who made more than $100,000 a year had their tax returns perused by a hard-eyed IRS agent, often in person ( 1 in 63 audits were face to face in 1982 compared with 1 in 625 in 2001). Last year 1 in 208 people making over $100,000 was audited. Audits of the working poor, in contrast, were up 48.6 percent in 2001. One in 315 poor taxpayers was audited--accounting for 55 percent of all audits in 2001. The IRS claimed that the extra snooping was necessary because of overpayments of earned-income tax credits, but a story in the New York Times (March 1) suggests that its figures were greatly inflated.
NEWS OF THE WEAK IN REVIEW
ABC was so eager to sacrifice Nightline for David Letterman, it ended up trashing the show. CBS was so eager to keep Letterman it ended up agreeing to cut local news rather than delay his start time. Bottom line: News always loses.
The INS was so busy rounding up aliens on suspicion of terrorism that only in early March did it send out flight-school student visas to Mohamed Atta and Marwan Al-Shehhi, who had graduated long ago--after learning enough to crash two planes into the World Trade Center.
The offspring of the Manhattan Project are circling back toward Manhattan.
The trial in The Hague of the first state president indicted for genocide was to be the ultimate showdown. In the culmination of a fifty-year struggle by the human rights community against impunity, the firm weight of evidence and international law would be brought to bear on one of the world's most brutal dictators, Slobodan Milosevic. But the set-piece confrontation that began on February 12--a combined case covering three wars over ten years, which is expected to last more than two years--soon ran into problems.
By refusing legal counsel because he rejects the legitimacy of the court, Milosevic did more than insure the image of himself sitting alone against the world. He also gave himself license to thunder, without risking cross-examination, about the Balkan wars as a Western "Nazi" conspiracy to destroy socialist Yugoslavia. "This is a political trial that has nothing to do with the law," he declared.
For procedural reasons, the judges had the case run backward, starting with Kosovo and later taking up the earlier wars in Croatia and Bosnia. This allowed Milosevic to focus initially on the NATO bombing campaign--spending many hours in his opening speech listing civilians and civilian institutions hit (and including many horribly graphic photographs) and stressing his argument that Albanians fled Western bombs, not Serbian forces.
Milosevic played to public opinion, and much of Belgrade was delighted, with a local poll giving his performance high marks and his proud wife, Mira, beaming. If the tribunal hoped to break through Serbia's deep rejection of any responsibility for the wars and atrocities, the proceedings appeared to be having the opposite effect. "He has decided to work for the Serbian people and not for himself. He has broken the media lies produced about us," boasted one parliamentarian from Milosevic's Socialist Party.
Nor has Milosevic been totally alone outside Serbia. The International Committee to Defend Slobodan Milosevic, comprising activists, lawyers and intellectuals (including Harold Pinter and Ramsey Clark) has asserted that the "kangaroo court" with its "victor's justice" is illegitimate because the UN Security Council does not have explicit authority under Chapter VII of its charter to establish tribunals. Critics of the court also focused on small errors and confused witnesses in a prosecution case that began weakly. Some Albanians who took the stand seemed lost, failing to nail down the points sought by the prosecution or appearing overwhelmed by Milosevic's aggressive questioning.
The presiding judge, who sparred so fiercely with the defendant in preliminary proceedings, settled into a routine allowing him fairly wide latitude to cross-examine witnesses, only occasionally scolding, "That is enough, Mr. Milosevic." The schedule of the prosecution's case is constantly revised, as the defendant draws out lengthy (sometimes surprisingly well-prepared) cross-examinations stressing the violence of NATO, the Kosovo Liberation Army and even Al Qaeda against innocent Serbs.
It was easy to imagine Milosevic's performance sending quivers down spines at the US State Department and European foreign ministries as he threatened to call world leaders to the stand, highlight contradictions in the West's Balkans policy as well as civilian deaths caused by its actions, and plot the judicial free-for-all Western governments most fear. Bush Administration officials, appearing before the House Foreign Relations Committee on February 28, criticized delay and mismanagement at the tribunal and called for curtailing some investigations. The comments were delivered by Pierre-Richard Prosper, ambassador at large for war crimes issues, in the very hours when NATO forces were attempting, and failing, to arrest former Bosnian Serb leader Radovan Karadzic in Bosnia. (The Administration sees the arrest of Karadzic as key to its exit strategy for the Balkans and as a prerequisite for closure of the Hague tribunal on the former Yugoslavia by 2008.) Wire reports spoke of "abandoning" the UN system of tribunals and gave the impression that Prosper's view of international tribunals was not far from that of Milosevic himself. Indeed, Washington has been adamant in its rejection of the permanent International Criminal Court, and its position on prisoners from Afghanistan has raised concern in Europe over its commitment to international humanitarian law. Prosper subsequently traveled to The Hague to make more emollient, if less publicized, remarks. Whether the episode was purposefully contradictory, or a storm brewed by selective reporting, a message had been sent.
But for Milosevic, none of this matters. Playing to the media, cross-examining witnesses on tangential issues, making accusations against others (Washington, Sarajevo, Saudi Arabia) instead of addressing charges in the indictment, indeed rejecting the authority of the tribunal (while fully participating)--these are all classic defense strategies. They may influence some opinion in Belgrade and even internationally, but the only relevant audience in the tribunal's hybrid legal system is the panel of three judges who will examine the evidence against him.
Milosevic himself, in court, has several times confirmed a clear chain of military command within the Yugoslav forces. In the coming months, the prosecution can be expected to present senior witnesses from the Belgrade establishment who should go further to confirm a direct conspiracy from the top to commit crimes in Kosovo, particularly mass deportation. The Croatian and Bosnian cases are far more complex, taking place outside the territory over which Milosevic was the chief authority. But the prosecution has laid out detailed diagrams of control in what it calls a joint criminal enterprise, and by all accounts the legal teams on these cases are stronger. The record of Milosevic's responsibility for the wars in the Balkans over the past decade will be aired.
It nonetheless remains a concern that critics, both pro-Milosevic and anti-international law, will exploit the impossibility of anyone but those obsessively following the whole case (available live online at www.domovina.net) to make highly selective critiques. In doing so, they may raise their own profiles but will impede the justice and reconciliation in the region that is the underlying goal of the war crimes tribunal.
There aren't many Democratic Congressional candidates who can claim that they personally thwarted the agenda of organized labor in the most critical legislative battles of the past decade, but former Clinton White House aide Rahm Emanuel can--and does. Northwestern University, where Emanuel has served as an adjunct professor of communications studies, identifies him as the man who "coordinated the passage of NAFTA." In addition to getting the North American Free Trade Agreement "ball across the goal line," as Emanuel likes to put it, Clinton's former senior adviser for policy and strategy was also a point man for the Administration in fights with unions over granting China most-favored-nation trading status and over fast-track negotiation of a hemispheric free-trade-area agreement that union leaders call "NAFTA on steroids."
That résumé might not sound like one that would be a magnet for labor support. Yet, as the millionaire investment banker seeks the Democratic nomination for an open Congressional seat representing blue-collar Chicago neighborhoods hard hit by the loss of industrial jobs, Emanuel is running with the endorsement of the Illinois AFL-CIO. Weirder still is the fact that Emanuel's opponent in the close struggle to win the March 19 primary, former State Representative Nancy Kaszak, is a lifelong backer of union causes who speaks with passion about the devastation wreaked on Illinois by more than 37,000 lost jobs directly linked to the passage of NAFTA.
What gives? The national AFL-CIO defers to state federations on local endorsements. And Illinois AFL-CIO spokesman Bill Looby offers a realpolitik explanation of his federation's stance in the Kaszak-Emanuel race: "She had the good labor record, but he had the record of knowing his way around Washington. The feeling was, he could be more effective in Washington." Illinois politicos argue, however, that the federation's endorsement resulted more from the machinations of the Daley political machine, for which Emanuel has been a fundraiser, strategist and well-connected ally.
Emanuel is just one of a number of Democrats who, despite playing premiere roles in pushing a trade agenda that AFL-CIO president John Sweeney has referred to as "an assault on American workers, their families and their communities," enjoy AFL-CIO support in tight primary contests with Democrats who oppose unrestricted free trade. As in the 2000 presidential race, when the national federation went all out for Al Gore--who had consistently opposed it on trade issues--several state and local federations this year have made endorsements that are causing a lot of head-scratching among union members who embrace the "fair trade, not free trade" line.
In Texas, for instance, Representative Ken Bentsen, a Houston Democrat who helped the Bush White House secure its one-vote victory in December for fast track, won a dual endorsement just weeks later for an open US Senate seat--even though the man he shares the endorsement with, former Dallas Mayor Ron Kirk, clearly positioned himself on the opposite side of the issue. And divided labor loyalties in a freshly drawn Ohio Congressional district may well allow Representative Tom Sawyer, a frequent supporter of free-trade initiatives, to prevail over Ohio legislators with strong pro-labor records in a race to represent Youngstown and other steel-mill communities ravaged by the opening of US borders to cheap foreign steel.
When it's losing key Congressional battles over trade by a single vote, can labor really afford to send more Wall Street, not Main Street, Democrats to Congress? Paul Waterhouse, a top official with Teamsters Local 705 in Chicago, doesn't think so. "Unions begin to lose faith with their members when you tell them year after year after year that trade is the central issue and then at election time say never mind," says Waterhouse, whose 21,000-member local is backing Kaszak over Emanuel. Trade was a critical issue in convincing the Teamsters, the Machinists and a number of other blue-collar unions to break ranks with the state labor federation and endorse Kaszak. Indeed, to the extent that there is union "street heat" working the district, it appears mostly to be for Kaszak, who is described by Chicago Sun-Times columnist Steve Neal as having a record as "a genuine populist and community activist" that contrasts with Emanuel's "dubious claim that he has spent his life fighting for working families."
Intriguingly, the group that has placed an estimated $400,000 in advertisements on Chicago television complaining about Emanuel's support of NAFTA is not the labor federation that led opposition to the trade deal. It is EMILY's List, the national donors' network that backs pro-choice women candidates. EMILY's List was looking for an issue that would allow it to clearly distinguish Kaszak's Chicago roots from Emanuel's Washington-insider status. The Teamsters' Waterhouse says the group was wise to focus on trade policy. "Trade is an important election issue for working people in places where jobs are disappearing," says Waterhouse, who argues that unions need to recognize the power of the issue, as well as the importance of remaining consistent on it. "It really is a matter of credibility. We need to be the ones standing strong on these issues. If we say that trade is a central issue and then back people at election time who are on exactly the wrong side of the issue, we might as well say to politicians, Go ahead, screw us again."
Homosexuals, no matter how exemplary in training and emotional stability, continue to be the object of suspicion when it comes to parenthood, particularly in the state of Florida where there is a
The church bells were pealing for Princess Margaret Rose (as she was known when she was a pretty and vivacious child) as I arrived on a bright, cold Sunday morning. Breaking with the habit of a lifetime, I decided to attend divine service at one of the more upscale Anglican churches, and see if I could test the temperature of the nation. The pews were almost empty as the choir struck up the opening hymn, and the prayers for the departed one--which augmented the Church of England's mandatory weekly prayer for the Royal Family--were muttered only by a few of the sparse and elderly congregation.
He says that what he said about the Jews
(They own and thus manipulate the news)
Is not, of course, reflective of his views.
So what part of the news did those Jews lose?
Let's say there was a school system or a chain of clinics on whose professional staff were a certain number of men who molested the children in their care and who, whenever this behavior came to the attention of their superiors, were shifted to another school or clinic, with parents and colleagues, not to mention the justice system, kept in the dark whenever possible. Imagine that this practice continued for thirty years through a combination of out-of-court settlements, sympathetic judges and politicians, stonewalling lawyers, suppression of information, fulminations against the media. Don't you think that when the story finally broke, the men who had made and implemented the policy would be held legally responsible--for something? Certainly they would lose their jobs.
Bring God into the picture, though, and everything changes. The bishops who presided over the priestly pedophilia in the Catholic Church's ever-expanding scandal are not likely to follow Boston's Father Geoghan, convicted and sentenced to nine to ten years and facing more charges, into the dock, much less the cellblock. After all, they are men of God. Thanks to God, the Catholic Church can run a healthcare system--10 percent of private hospitals in the United States--that refuses to practice modern medicine where women are concerned: not just no abortion but also no birth control, no emergency contraception for rape victims, no sterilization, no in vitro fertilization. The church can agitate against the use of condoms to prevent the spread of AIDS, even in desperate Africa, a position as insane as South African President Thabo Mbeki's stance against antiretroviral AIDS drugs, but that generates a lot less outrage in the West. It can lobby in Ireland against allowing suicidal women to have abortions and intimidate a 14-year-old rape victim in Mexico into carrying to term; it can practice total sex discrimination, barring women from the priesthood and therefore from sharing in the political life of the church, and still demand to be taken seriously when it speaks of human rights or ethics--rather like the Philadelphia parochial school recently reported as giving academic extra credit to students who march in antiabortion-rights demonstrations even as the church goes after public funding through vouchers. No secular institution could get away with any of this, any more than a secular psychotherapist or family counselor could get away with telling poor mad Andrea Yates what the Protestant evangelist Michael Peter Woroniecki did: that Eve was a witch whose sin required atonement in the form of perfect motherhood and that working mothers are "wicked."
Another example: Let's say a group of Americans decide that they would like to live where they believe their ancestors lived 2,000 years ago, even though other people have been living there for centuries and don't like the idea one bit. If these people were Cajuns who wanted to park themselves in the Bois de Boulogne, everyone would think they were out of their minds. If they were American blacks taking over swatches of Ghana, people--including many black people--would laugh at their historical pretensions and militaristic grandiosity. It would certainly be a relevant point that these settlers are not displaced persons or refugees--they have perfectly good homes already. But once again, God changes everything: The former Brooklynites, Philadelphians and Baltimoreans now camping out in "Judea" and "Samaria" (the West Bank to you) wave the Bible and the Israeli government lavishes on them all sorts of privileges--cheaper mortgages, income tax breaks, business development and housing grants--with results that are disastrous for Israel and Palestinians alike and that now threaten the peace of the entire world. In a recent front-page story, the New York Times treated the longing of Palestinians in the West Bank and Gaza to return to their homes in Israel proper as a psychological obstacle to their forging any kind of rational future, individual or collective, and maybe it is-- maybe it would be better for them to forget the old homestead and demand reparations. But at least the old woman mourning a sewing machine left behind when she fled Beersheba fifty years ago really, personally owned that sewing machine; the family picnicking year after year in the ruins of its former property has living memories of farming that plot of land. It is not a notional "ancestral" possession supposedly guaranteed in perpetuity by God. In this case, the religious fanaticism is not coming from the Muslims.
Elsewhere, of course, it is. God has been particularly busy in the Islamic world, building madrassahs, issuing fatwas, bringing in Sharia with its bloody stumps and beheadings and floggings and stonings--seventeen people have been stoned to death so far under the "progressive" Khatami regime in Iran--and underwriting a wide variety of dictators and monarchs and warlords. When gods start multiplying, matters don't improve: Polytheistic Hindu zealots have slaughtered 700 people, including many children, in revenge for the torching by Muslims of a train carrying Hindus from the site of the Ayodhya mosque, destroyed by a Hindu mob in 1992 because it supposedly occupied the site where the god-king Ram was supposedly born. As I write, Hindu fanatics are threatening to fight Muslims for a strand of beard hair preserved in a Muslim shrine in Srinagar, which they claim belongs not to Mohammed but to Hindu religious leader Nimnath Baba. How many children will be burned to death over the proper attribution of that holy facial hair?
Think of all the ongoing conflicts involving religion: India versus Pakistan, Russia versus Chechnya, Protestants versus Catholics in Northern Ireland, Muslim guerrillas in the Philippines, bloody clashes between Christians and Muslims in Indonesia and Nigeria, civil war in Sudan and Uganda and Sri Lanka, in which last the Buddhist Sinhalese show a capacity for inflicting harm on the admittedly ferocious Hindu Tamils that doesn't get written up in Tricycle. It's enough to make one nostalgic for the cold war--as if the thin film of twentieth-century political ideology has been stripped away like the ozone layer to reveal a world reverting to seventeenth-century-style religious warfare, fought with twenty-first-century weapons. God changes everything.
While most of the media focused, with good reason, on the huge increase in military spending and dramatic cuts in domestic programs in President Bush's $2.1 trillion budget proposal for 2003, a fe
Arriving in San Francisco after a ten-hour drive through a snowstorm, Lucas Benitez sounds earnest and exhausted.
A move is on to blur the line between conventional and nuclear weapons.
On February 21 the California Public Employees Retirement System stunned financial markets in Asia when it said it would withdraw its $450 million investments in publicly traded companies in Indonesia, Thailand, the Philippines and Malaysia to comply with new investment guidelines on human rights, labor standards and other political factors.
But the new guidelines don't apply to the fund's substantial investments in private equity markets, including its $475 million stake in the Carlyle Group--nor does CalPERS, the nation's largest public pension fund, see any reason why it should. "I don't have any moral reservations at all" about Carlyle, said Michael Flaherman, chairman of the investment committee of CalPERS.
The $151 billion CalPERS retirement fund, the largest such fund in the world, is invested on behalf of California's 1.2 million state workers and includes $35 billion invested overseas. The fund's relationship with Carlyle began in 1996; over the next four years it invested $330 million in two Carlyle funds, including $75 million in Carlyle Asia Partners. The relationship deepened last spring when CalPERS invested $175 million to buy a 5.5 percent stake in Carlyle. The relationship--so close that CalPERS owns the elegant office building in Washington, DC, where Carlyle's headquarters are located--is far more important to Carlyle than it is to CalPERS, industry analysts said. "CalPERS is called an anchor investor," explained David Snow, editor of PrivateEquityCentral.net, an industry newsletter. "When Carlyle goes to other investors, they can say CalPERS is in."
Carlyle's experience with CalPERS has apparently whetted its appetite for labor pension money. According to an official close to Carlyle, the bank is raising money for a $750 million fund to invest in "worker-friendly companies." Of that total, Carlyle hopes to attract at least $250 million in labor pension money, the official said. Questions about pension fund investments in private equity have become more relevant since the collapse of Enron, with which CalPERS had extensive private business partnerships. Several unions, including the Service Employees International Union (SEIU), strongly opposed the partnerships as well as CalPERS investments in Enron stocks and bonds. Those concerns included Enron's support for energy privatization, its employment of former government officials to lobby for privatization and its sordid human rights record in India. (CalPERS made $133 million from one Enron partnership and may see a gain on another; it lost $105 million on its stock and bond holdings.)
Within the labor movement, CalPERS is highly respected for its cooperation in challenging managers and corporations suspected of violating human rights or abusing workers. In 1999 CalPERS supported two union-backed candidates for the board of Maxxam during a bitter strike by the United Steelworkers of America (USWA). Two years ago CalPERS joined the AFL-CIO in an investors' boycott when the Chinese government and Goldman Sachs took Petrochina, a state-owned oil company, public. The fund's new standards for public investments in emerging markets are the culmination of more than two years of sometimes fierce internal debate. CalPERS investment managers must now consider a wide range of non-economic factors, including a country's political stability, financial transparency and record on labor standards, workers' rights and building democracy. Based on a review by Wilshire Associates, the CalPERS pension consultant, thirteen emerging markets, including Turkey, South Korea and South Africa, passed the test, compared with four that failed. The fund had already banned its managers from investing in publicly traded companies in China and India. "CalPERS is taking more steps in this direction than any pension fund we know about," said Damon Silvers, the AFL-CIO's associate general counsel who focuses on investment strategy.
In December Carlyle sent its three founding partners to Sacramento to brief the CalPERS investment board. One, David Rubenstein, made passing reference to the budding media interest in Carlyle, noting that Carlyle's activities are "visible and under increasing scrutiny." To protect the Carlyle and CalPERS names, he assured the board that Carlyle is "following the highest ethical standards" by "avoiding investments in industries including tobacco, gambling and firearms."
But Carlyle's deep involvement with the military-industrial complex and its ties to the Bush Administration continue to raise questions. Both the SEIU and the Communications Workers of America are collecting information on Carlyle to provide to their pension trustees.
Down the road, Carlyle's investments in Asian companies facing downsizing, manufacturers in China and military conglomerates in Turkey could present serious dilemmas. It's not hard to find contradictions: Carlyle already has investments in China, which is on the CalPERS blacklist for public stock markets, and it is gearing up for more. Liu Hong-Ru, a former official with China's central bank who sits on Carlyle's Asian Advisory Board, is a senior adviser to Petrochina, the company whose public offering CalPERS boycotted in 2000. Until last year, Carlyle was the official adviser to Saudi Arabia's offset program, which allows buyers of US military hardware to use their purchasing power to pressure companies to transfer technology and jobs to their economies. "In effect, Carlyle was telling another country how to leverage their purchases of military equipment in ways that create the most jobs in that country, not this country," said Randy Barber, an expert on offsets at the Center for Economic Organizing in Washington.
Some trade unionists also know from experience that private equity funds aren't the best judge of what constitutes a worker-friendly environment. In 1998 several unions involved with CalPERS were shocked to learn that CalPERS was a partner with a private restructuring fund for Asia run by New York financier Wilbur Ross that played a key role in the suppression of a strike in South Korea. The strike led to the imprisonment of forty Korean trade unionists.
Investors in Carlyle's equity funds include state pension plans in Delaware, Florida, Louisiana, Michigan, New York and Texas, as well as in Los Angeles County. Others are the Ohio Workers Compensation Bureau and Union Labor Life Insurance, a union-run insurance company. According to industry newsletters, union pension funds with significant holdings in private equity markets include SEIU, the USWA, the Hotel and Restaurant Employees, the United Food and Commercial Workers, and the Union of Needletrades, Industrial and Textile Employees.
The Houston company was part of the biggest "big idea" of the past decade.
Targeted by authorities, immigrants are organizing to defend their rights.
Kanan Makiya, the Arab world's most ardent and vocal supporter of America's projected intervention in Iraq, the hammer of liberal Arab intelligentsia, the arch anti-Orientalist, has just published a new book. The Rock: A Tale of Seventh-Century Jerusalem is a beautifully crafted fictionalized account of
the Muslim conquest of Jerusalem, related by Ishaq, the architect of the Dome under which the Rock of Foundation now lies. To call it a novel, however, is misleading. It's more a performance, and a highly political one too. The Rock is a chapter in Makiya's complex political program.
Kanan Makiya is America's favorite dissident. For a start, he's the Iraqi intellectual whose descriptions of life under Saddam Hussein provided the first Bush Administration with peripheral justification for the first war in the Persian Gulf. But he's gone further and taken up America's battered cause against the legions of fashionable intellectuals--Arab and other--who blame the United States for the ills of the Middle East, the ongoing conflict in Israel-Palestine and the general misfortunes of the Third World.
Makiya's Republic of Fear, first published under the pseudonym Samir al-Khalil in 1989, described a dystopia the likes of which were hardly imagined by such fearmongers as Huxley and Orwell. The hells of Brave New World and 1984 were founded on the wholesale indoctrination of a people, and the insidious bureaucratized destruction of individuality. Iraq under Saddam Hussein, as described by Makiya, made claims to no such subtlety or totalitarian sophistication. There, the system's survival rested quite simply on its subjects' physical pain, and fear of it. Violence, first used as a carefully prescribed political medicine, became the instrument of state control.
Iraq in the 1960s and '70s saw the frenetic invention of domestic pariahs--Kurds and Shiite radicals, but also those political undesirables who threatened to undermine the all-conquering Baathist revolution. (The Baath Party was founded in the 1940s in Damascus along populist, socialist and nationalist principles, based in large part on the belief that Arabs had a special mission to end Western colonization. It swept to power in Iraq in 1968.) Their violent destruction legitimized a movement that, much like Slobodan Milosevic's ultranationalism, could only unify negatively--against an other. The society Baathist politics created, founded on violence, bred a populace "to whom strength of character is invariably associated with the ability to both sustain and inflict pain," wrote Makiya. Violence directed outward quickly proved itself to be the most effective sedative for a restless population. It took little time to turn it inward to the same effect: It bred fear and made power. In Makiya's descriptions of the punishments of first-time thieves (brandings on the forehead, amputation of limbs), the horrific tortures and endless disappearances of suspected dissenters, the ethnic cleansing of the Kurds, even the executions of military deserters, lies an anatomy of political evil.
Edward Said and other luminaries of the exiled Arab intellectual community virtually accused Makiya of being an American agent, of showing hatred toward his fellow Iraqis and of providing ammunition for Islamiphobes and Arab-haters across the West. The faintest justification for such a condemnation does exist. In Republic of Fear, Makiya avoids detailing all the reasons for the Iraqi hatred and massacre of the Assyrians in the 1930s, explaining it away as a political machination intended to unify a divided people by inventing a common enemy. He fails to mention that the Assyrians had played an important role in the British persecution of this divided Iraqi people in the previous decade, creating huge resentment at what was perceived as treachery. But his own betrayal of the Arab cause as represented by his critics goes only so far--omission in the footnotes.
Principally, Makiya causes concern to his fellow Arab exiles because he has turned their most powerful conceptual tool on its head, and against them. The notion that the West has unconsciously condescended to the Muslim world since first encountering it in the early modern period, and willfully exploited it ever since, has formed the basis of every indictment of US (and British) policy toward the Middle East: It is superior, self-interested imperialism. Ten days after Iraq's invasion of Kuwait, Said wrote in the London Independent: "Is it too much to connect the stark political and military polarisation [building up in the Gulf] with the cultural abyss that exists between the Arabs and the West?" Makiya's response to American intervention in the area was wholehearted support. He claimed that the Arab world was failing itself; he let himself imagine a scenario that turned Said into the condescending Orientalist: Makiya dared imagine that the Arabs themselves might have fought Iraq, in defense of Muslim values and an Arab people, in this case the Kuwaitis. Arab intellectuals, he claimed, were conniving in the cataclysm befalling the Arab world by blaming the West rather than attacking the virus within.
Of course, both Said and Makiya provide vital weapons against the troubles of the Middle East, and Said is just as Saddamophobic as Makiya. Said's tireless attacks on Western neo-imperialism in the region are hugely important correctives to what is undoubtedly a tendency in the powerful West, eager for low oil prices. And Makiya's emphasis on Arab responsibility represents perhaps the bravest and most immediate proposal for change in the Middle East. Said and Makiya may talk at opposite ends of the spectrum, but the solutions they envisage to the problems of their areas of interest both focus on the crucial role of US involvement: Said argues that Palestinians have everything to gain from curtailed US intervention in support of Israel, while Makiya contends that Iraqis can only gain from full-fledged US involvement.
Although Makiya is best known for his politics, specifically vis-à-vis Iraq, in his political program there is another striking difference from most Arab intellectuals known in the West: his engagement with Islam. Islam is, of course, a core coefficient of the Arab worldview and subsequently of its politics. In what many perceive as the Arab world's struggle with and into modernity, it is also the hardest element to include, in large part because most Arab efforts to upgrade their political and societal structures have imitated a specifically Protestant West, where, in addition, church and state are divided. But very few secular Arab thinkers venture to write about Islam or consider it as a component of their political thinking. Doing so involves pitching headlong into the vipers' nest that is doctrinal competition in Islamic theology today--it is much easier to avoid it.
Makiya's first response to September 11 was to analyze the Islam that justified it. In his first major piece of journalism after the attacks, he wrote in the Observer of bin Laden's theology: "This is not Islam any more than the Ku Klux Klan is Christianity." He picked up this theme again in a detailed piece for the New York Review of Books in January, where he provided an intricate exegesis of the form of Islam propounded by the terrorists, as laid out in a document found by the FBI after the event. His concluding paragraph for that piece read:
The uses and distortions of Muslim sources in the hijackers' document deserve careful consideration. If arbitrary constructions of seventh-century texts and events have inflamed the imagination of such men, we should ask whether the ideas in the document will become part of the tradition that they misrepresent.... To contend with such an ideology [that of the hijackers] effectively it is not enough to go back to the original core of the tradition.... Bold and imaginative thinking must come from within the Muslim tradition in order to present social and political ideas that Muslims will find workable and persuasive. The tragic events of the past months have shown all the more clearly how urgently such ideas are needed.
The Rock was written before the horrors of September 11, but it must be read with all the above in mind. Makiya's first crusade was directed against the horrors of Baathism in Iraq--a secular, nationalist totalitarianism with universalist pan-Arab overtones. That crusade has now been extended to include what at first glance appears to be Baathism's nemesis but that lays an identical claim to absolute truth, justice and good: political Islamism.
In Republic of Fear, Makiya made the point that Baathism had failed to yoke the social to the political: It had failed to include the basic yearnings and ideals of its populace within its political program. Religion, such a vital component of Iraq's social fabric, had only been excluded. Khomeini's Iran, on the other hand, turned religion into politics at the immense cost of its political openness.
There is a middle ground. The Arab world has yet to produce a political system that is capable of incorporating its ethical and moral heritage (Islamic) within a social context that allows for freedom, individuality and those other values typical of "modern" (Western) society but so highly prized by a majority of the Arab world. To do so, the notions of both modernity and Islam must be addressed. Makiya looked at the practical politics of the Middle East and its foremost "modern" thinkers in Republic of Fear and Cruelty and Silence. In The Rock, he tackles Islam.
This, Makiya's first novel, tells the story of Ka'b al-Ahbar, a Jewish Yemeni convert to Islam, who accompanies Umar ibn al-Khattab, second of the Rashidun (or Rightly Guided) Caliphs of Islam, in his conquest of Jerusalem. Tired of the desolation of life in Yemen, Ka'b sets off to make his fortune in the booming renaissance of northern Arabia, where a Prophet has blessed the people of Mecca and Medina. By his knowledge of the stories of Genesis and the cosmology of Abraham, he is quickly included into the elite Muslim fold, in which he converts, before setting off for the Holy City with the Arabian army. There, after battling with Sophronius the Christian Patriarch, he and Umar discover the Rock under a mountain of refuse on the Temple Mount. Here, on the site of Solomon's Temple, Ka'b finds home. If he kneels in the right place, he can pray facing both Mecca and the holy stone on which the father of mankind descended in his fall from Eden: the Precious Stone, the Rock of Atonement, the Rock of Sacrifice, the Rock of the Ages, the Rock of Judgment. He founds a family. His son recounts the story.
While it does spin a tale--and well--the novel is really a skeleton upon which to drape a patchwork cloak of stories. Ka'b hails from a family of rabbis, and his role in the book, just as it was in history (such a Ka'b appears periodically in the annals of early Islam), is as a sourcebook of traditions.
The first Muslims of Arabia, Caliph Umar included, for all their beautiful epic poetry, were not a cultured people. They inherited through the Koran an immense and complicated cosmology that, for all its strength and beauty, left much unexplained. As a Jewish convert to Islam who met the Prophet, deeply versed in the Abrahamic tradition that all monotheists share, Ka'b acted as the exegete of meaning for a people with profound conviction and colossal, newfound power but almost no epistemological context. In history, as in the novel, Ka'b was the one who could advise on the traditions; he was the jurist of myth.
The Rock is a historical novel with a difference. While it traces the lives and developments of people who did exist and events that did happen, its real sources and ultimate focus are the traditions of monotheism. These center on the rock that now sits under the Dome on the Haram al-Sharif, or Temple Mount, in divided Jerusalem. In chronological order, these traditions describe the rock as that upon which Adam landed when he was banished from Paradise, the rock upon which Abraham was called to sacrifice his firstborn, the site of Solomon's Temple, where Jesus preached and from which Mohammed ascended on his tour of the seven heavens. These and countless other stories--all sourced in one or the other of the Jewish, Christian and Muslim texts--are delicately brought to life by Ka'b to help the first Muslims make Jerusalem theirs, physically and spiritually.
Unsurprisingly, perhaps, the first effect of the novel, achieved by going so deep into the competing and complementary myths about the place, is to remind its reader of the great arbitrariness that designated this rock to be the focal point of worship for half the world. It is, after all, just a rock. That some have seen it as a kind of warp-zone to heaven, others as being suspended between the two worlds of God and Man, and yet more as the launch pad of History (and Apocalypse) is testament to man's unflinching search for meaning, of which Makiya seems proud.
The second act of Makiya's performance, achieved via the endless interplay of the stories related by Ka'b, suggests an interpretation of how meaning works. Just as some literary critics argue that books owe more to those that precede them than to the historical context in which they were written, so Makiya insinuates that religious truth is dependent on and develops out of the canon of truth that precedes it. In his long appendix on the sources he has used, Makiya writes: "It is not always easy for readers to discern from the narrative whether a given story, or a particular detail within a story, or even a passage of scripture is Jewish, Muslim or Christian in origin. This was the way things were in Ka'b's time and place, if not in ours."
In providing an anatomy of the context out of which Muslim truth was articulated, Makiya has provided the foundations for an inquiry into the nature of religious ideas, particularly as they relate to Muslim society. That inquiry will stand on two pillars. The first is the profound acceptance of the fact that truth is always relative, that it must be looked at contextually and that it perpetuates itself. For when these things are forgotten, the letter will always overcome the spirit of religion. And the second is a hyper-self-conscious sense of symbolism that takes itself for what it is: an expression of meaning, not a truth in itself.
The Rock is a compendium of the monotheistic myths, the ultimate guide to the city of Jerusalem and a narrative history of the Muslim conquest as factually correct (or ambiguous) as any we might expect. But it is also a profoundly sensitive proposal for the basis of a new Islamic theology.
For the past few decades a virulent debate has been raging across the Muslim world, pitching Islam against modernity. It has been brought to a head by the events of September 11. In that context, Kanan Makiya's novel is as important a piece of political writing as any of his work to date.
When it comes to the events of September 11, everyone is an expert and no one is. Everyone, because the attacks and their consequences had the rare character of a universal event. Few in the world have been left untouched by them, from New York City schoolchildren to Kabul shopkeepers. No one, because, as Strobe Talbott and Nayan Chanda put it in their introduction to The Age of Terror, "this was something new under the sun."
Or was it? Did we lose our innocence on September 11? Were the attacks a turning point in human history, like the smashing of the atom or the fall of the Berlin wall? Will we never be the same again?
These are the kinds of large questions that have been kicking around since September 11, and it's easy to understand, given the suddenness of the attacks, the scale of the horror and the intensity of the response, why they have been posed. My own view, reinforced by a look at five collections of essays written after the attacks on the World Trade Center and the Pentagon, is that it is too soon to tell. Some of the initial analysis is already looking dated or much too optimistic about the changed landscape. And in any event, it's important to be careful about the "we" packed into these questions, and alert to signs that September 11 is being used more often to reinforce entrenched views across the political spectrum than to challenge settled assumptions.
In time, books about what happened on September 11 and its aftermath will no doubt constitute a virtual cottage industry, perhaps occupying their own section at the local Borders or Barnes & Noble. For now, though, the first out of the box are compilations of essays and articles. It must be said at the outset that any book conceived and written in the span of a few months is at best an album of snapshots of a moment, and that while each of the books reflects a particular political orientation and sensibility, none of them constitute a sustained argument or a monolithic point of view.
Two of the books emerge from institutions of the establishment center: How Did This Happen?, edited by James F. Hoge and Gideon Rose, the editor and managing editor of Foreign Affairs, published by the Council on Foreign Relations; and The Age of Terror, edited by former Deputy Secretary of State Talbott (director of the Yale Center for the Study of Globalization, soon-to-be president of the Brookings Institution) and Chanda, the center's publications director.
Despite the fact that no military or national security authority anticipated the stunningly simple way unspeakable damage was wrought on September 11, these two books want to reassure us with "experts." How Did This Happen? promises readers it will answer that question "in all its critical aspects" by bringing together "experts whose insights make the events of that terrible day more understandable, even as we steel ourselves for the conflicts ahead." The Age of Terror promises that an "agenda-setting team of experts" will begin to tell us "what happened here and why," and "examine the considerations and objectives of policy decisions in post-September 11 America."
In other words, Sisters Mary Yale and Harvard Explain It All to You. Except that most of these experts turn out to be men: Only three women are among the twenty-six writers in the Hoge/Rose book, a group that includes a former national security adviser, NATO commander and Secretary of Defense; and only one is among the eight academics in The Age of Terror. (The paucity of female "experts" in these pages, while appalling, is hardly limited to the books in question; a recent report by the White House Project kept track of appearances on the leading Sunday television news and public affairs interview programs and determined that after September 11 the percentage of female guests--only 11 percent to begin with--dropped by 39 percent. That's almost as much of a gender shutout as in prewar Afghanistan under the Taliban.)
The first few essays in the Hoge/Rose book try to explain Islam, marshaling scholars and writers like Fouad Ajami and Karen Armstrong. Walter Laqueur provides a look at "The Changing Face of Terror," and then there are a few pieces each on the impact on US intelligence, security, and diplomatic, military and economic policy. The Talbott/
Chanda book follows a similar template, touching fewer bases.
The three other early collections to emerge since September 11 bear a surface similarity to the Hoge/Rose and Talbott/
Chanda books. They, too, have portentous subtitles ("Conversations in a Time of Terror," "Beyond the Curtain of Smoke," "Solutions for a Saner World"). All the books bear a cover photograph of the crumbling World Trade Center towers (except Another World Is Possible, which has a silhouette of the pre-September 11 lower Manhattan skyline; The Age of Terror also features a Coca-Cola truck amid the Ground Zero debris, perhaps befitting the work of a center on globalization). And they all attempt to survey various aspects of the post-
September 11 world. But there the resemblance ends.
If the editors and authors of The Age of Terror and How Did This Happen? seek to explain September 11, in effect, to themselves--to those who take as a given a world led by a benign United States, in other words--those who compiled and contributed to the other three books are accustomed to their marginalization as critics of the prevailing world order. They might well be living in a parallel universe.
In ascending order of marginalization, After 9/11: Solutions for a Saner World emerges from the San Francisco-based Independent Media Institute. Among its contributors are many who have written for this magazine, including its editor, and such stars of the progressive punditocracy as Barbara Ehrenreich, Jim Hightower and Arianna Huffington. It's in many ways the most comfortable to me of these books, more critical of the existing world order than the "expert" editions but more engaged with it than the other two volumes. But it left less of an impression on me, as well. While there is some overlap between it and September 11 and the U.S. War: Beyond the Curtain of Smoke (for example, Barbara Kingsolver, Arundhati Roy and Michael Klare appear in both), the latter volume, published by City Lights Books and Freedom Voices, delivers us an angrier, more sectarian left--the kind of book that contains an oil pipeline map and ends with a poem telling us that the planes that crashed on September 11 were made by "the same billionaire wing-makers whose jets burned the sky over Baghdad, Panama City, Grenada, the Mekong." September 11 and the U.S. War, like After 9/11, consists almost entirely of brief, Op-Ed-length articles that have appeared elsewhere. Unlike After 9/11 (which is dedicated to "the everyday heroes who rose to the challenge of 9/11"), there is barely room in this volume for a nod to the human toll--in the United States, anyway--of the violence inflicted on that day. The editors and authors get straight to business in stating their "dissent from the bellicose actions" taken by the United States, exposing, as they talk about Eduardo Galeano, author of the lead essay, the "fundamental falsehoods of US militarism and its mirrored evils abroad."
The third of the books by the marginalized, Another World Is Possible, was produced by six activists in their 20s affiliated with the Active Element Foundation. If After 9/11 is Tracy Chapman, and September 11 and the U.S. War is Pete Seeger, Another World Is Possible is Rage Against the Machine. The contributors are trying, in the words of Kofi Taha's brief foreword, to "find a language that evokes love, compassion and critical thought in the face of tragedy," and to recognize "this pivotal moment in human history that will either positively propel us forward or plunge us in ever-deepening despair."
One of the positive things about Another World Is Possible is the way the editors disagree with one another--two of them even question whether its subtitle, "Conversations in a Time of Terror," is too "American-centric." Walidah Imarisha, an artist, poet and "rabble-rouser," doesn't like it because "it's been a time of terror for folks of color, in and out of this country, for centuries." Shaffy Moeel, a former reporter for youth radio, thinks Americans should understand that terror is what is faced by 25 million Africans with HIV who can't afford treatment drugs and by Iraqi children deprived of food and medicine. And the authors here don't always take themselves as seriously as some others on the left: It's refreshing to read that Beka Economopoulos, another of the editors and a trainer for the Ruckus Society, avoided the "sectarian and process-heavy" meetings called by the left in the days after September 11.
Another thing that makes this book more compelling than its counterparts is the contribution of Jeremy Glick, a graduate student at Rutgers and one of the editors. On the one hand, much of his writing seems as "sectarian and process-heavy" as any in the collection's pages (and there is plenty of that). On the other, Glick's father was killed in Tower One on September 11, and he writes movingly of what happened to him in the weeks afterward when he experienced a "complete collapse of the public/private."
Another World Is Possible is also more original and graphically lively than any of the other books, containing interviews, photographs and even a running e-mail exchange among the editors, begun on September 11 when several of them weren't sure whether the Jeremy Glick among the casualties was their friend and contemporary or his father.
One way to measure the appeal of these books--or any, really--is whether they manage to surprise us, or tell us something we didn't know. In After 9/11, I was surprised to find peace activist Riane Eisler, president of the Center for Partnership Studies, telling interviewer Helen Knode that she supports a "military response against terrorist bases in nations that fund and support terrorism," because "if you've got a psychopath lunging at you with a knife, that's not the time to talk about peace and love." I was informed, if somewhat amused, by Dr. Michael Bader's examination of the post-September 11 "terror sex" phenomenon--that "some of us get turned on by disasters...because disasters make us unconsciously feel safe to be sexual." (That made me wish they were still making new Seinfelds--oh, the possibilities!)
In Another World Is Possible, I was taken with the editors' ability to unearth quotes from Martin Luther King Jr. that have been largely forgotten in the process of his near-canonization, like these lines from his 1967 Riverside Church sermon: "I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights, are considered more important than people, the giant triplets of racism, extreme materialism and militarism are incapable of being conquered."
In How Did This Happen?, I learned from Greg Easterbrook's piece on airline security that it would be sensible to equip planes with transponders that can't be turned on and off by pilots in a hijacking, except automatically upon takeoff and landing. From Stephen Flynn's sobering article, "The Unguarded Homeland," I got a sense of the vulnerability of the harbors of Long Beach, California, and Port Everglades, Florida, and of what a huge disruption it would be to the residents of those states if the oil tankers docked there were attacked in the manner employed against the USS Cole in Yemen. From Walter Laqueur I learned that suicide bombing is not the exclusive province of Islamic terrorists--Sri Lankan Tamils have a higher per capita rate of them, but they are neither Muslim nor religiously motivated. And William Wechsler, a former adviser to the Secretary of the Treasury, writing about efforts to cut off Al Qaeda's financial support, sheds fascinating light on Osama bin Laden's rise. He didn't attain prestige by "leading an army into battle" or "valor in combat"--the source of his power is his fundraising prowess. So for terrorists, it seems, as for politicians, success increasingly comes through the ability to raise large amounts of money.
In The Age of Terror, I appreciated the fresh and provocative perspective of Maxine Singer, president of the Carnegie Institution, writing on the "challenge to science" posed by September 11: that "millions of people in poor nations [who] watch their children die of diseases we have not seen in generations" may not see "the introduction of dangerous biological and chemical agents into our relatively clean environments" as so horrible. Perhaps, Singer writes, "the willingness of terrorists to die for a cause we find unfathomable may be influenced by the fact that life spans in their societies are in any case short."
Nothing in September 11 and the U.S. War surprised me.
A number of the essays in these books, particularly in the two "expert" volumes, seem much too optimistic or have already been superseded by events. In How Did This Happen?, economist Martin Baily calmly assesses the economic impact of the World Trade Center attacks, including the effect on the recession, unemployment and the globalization debate, concluding blandly that "economic fears will be overcome." A few pages later, Alan Wolfe, director of the Boisi Center for Religion and American Public Life at Boston College, writes that it will be difficult for Democrats to shift to the left or Republicans to the right, and that "screaming talk show hosts" who blame "their favorite targets" for the World Trade Center attacks will find no one listening. Has he watched The O'Reilly Factor lately? Wolfe observes with approval that "Bush's support has broadened as his proposals have become more inclusive." I would have liked a dose here of New York Times columnist Paul Krugman's relentless, dead-on exposure of the way the Bush Administration has used the cloak of war to disguise an ideological agenda of tax cuts for the rich and privatized Social Security.
In The Age of Terror, Yale history professor Abbas Amanat writes of hopeful signs in the calls for "open society, coexistence and rule of law" in Iran. These are hopeful, indeed, and call for a sensitive and nuanced response by the United States. But it is harder to keep such hopes alive when the burgeoning forces of democratization in Iran are greeted with a US policy--set forth by President Bush in the State of the Union address after Amanat's essay went to press--pronouncing that nation one of three countries in an "axis of evil" that the United States must vanquish now that it is finishing up in Afghanistan.
Paul Kennedy, another Yale history professor and author of The Rise and Fall of the Great Powers, applauds the post-September 11 disappearance of US unilateralism. It was certainly possible to think, in the days and weeks following the attacks, as Washington set about lining up the support of other nations for its campaign against terrorism, that we had come to the end of a dismal period in which, only a week before, the United States had walked out of the UN World Conference Against Racism in Durban, South Africa, having already thumbed its nose at treaties on global warming and the International Criminal Court. But that optimism doesn't seem warranted now, in the mood of US triumphalism surrounding the perceived success of the go-it-alone approach.
Finally, a few of the contributions are, simply put, a bit bizarre. In The Age of Terror, Charles Hill, a former aide to Secretaries of State Kissinger, Haig and Shultz, writes, as if to shake his head at misguided priorities, "In the aftermath of the September 11 mass murders, many Americans admirably rushed to recommit themselves to civil liberties and respect for the rights of individuals who share the appearance, ethnicity or faith of the terrorist enemies of the U.S." On this planet? In the country I'm living in, the Attorney General rushed to apprehend thousands of immigrants without charges or access to public counsel, sent FBI agents to question 5,000 more and impugned the patriotism of those who dared to challenge his policies. The President rushed to set up military tribunals, akin to those we have condemned when used by Peru or Turkey, to try suspected terrorists. Hill goes on: "Over the past few decades, Americans have begun to fall prey to an inverse version of the conspiracy-theory mentality: that virtually every problem in the world can be attributed to some fault of ours." Not that I've noticed. Maybe he's been spending too much time reading September 11 and the U.S. War.
Harold Hongju Koh, former Assistant Secretary of State for Democracy, Human Rights and Labor, is virtually alone in both of the mainstream volumes in raising the alarm about the serious challenges to civil liberties and human rights brought on by the US response to September 11. Aside from Michael Mandelbaum's essay in How Did This Happen?, only Koh seems concerned about the US tendency to overlook the human rights abuses of "friendly" states, from our allies in the cold war to those in the campaign against terrorism. And only he condemns the rapid resort to "crisis restrictions" on civil liberties and the "oppressive orthodoxy" of "patriotic correctness"--a nice turn of phrase that I hope catches on--that swept the country in the weeks and months following the attacks.
Yet even Koh, in his eagerness to demonstrate that it's possible to combat terrorism and protect civil liberties, overstates the experience of "our fellow democracies like Britain and Israel...in balancing a crisis atmosphere, a forceful response, and strenuous efforts to increase homeland security, with a sustained commitment to domestic civil liberties." For a different view, the latest issue of Index on Censorship, the London-based human rights magazine, reports the testimony of the British rights organization Liberty before Parliament's Home Affairs Committee that twenty-five years of antiterrorism laws in Britain have led to "appalling human rights abuses and miscarriages of justice, and the unnecessary detention of thousands of innocent, mostly Irish, people."
Civil liberties are under greater strain in the United States than at any time in recent memory; the Taliban are nearly routed in Afghanistan. That much is clear at this writing. Beyond that, it's almost impossible to predict the longer-term impact of the World Trade Center attacks. In fact, what's remarkable to me about some cataclysmic political events of the past few years, which totally absorbed public and media attention for months on end and which were widely assumed to have altered the political equation in fundamental ways, even calling into question the legitimacy of all three branches of government (I'm thinking here about the impeachment and trial of President Clinton and the crisis over the 2000 presidential election, finally resolved by a highly suspect ruling of the Supreme Court) is not how much they changed American life and politics but how quickly they faded from consciousness, and how little enduring impact they seem to have had. September 11, we are endlessly told, transformed George W. Bush into a leader and erased any lingering doubts about his legitimacy. But in fact, for most Americans, whatever they thought of his competence or policies, doubts about his right to be there had virtually evaporated by the time of the inauguration, and only weeks into Bush's presidency it was quite easy to forget the extraordinary means by which he had reached it.
President Clinton was supposed to be fatally wounded, first by Kenneth Starr's disclosure of what he did with Monica Lewinsky--few public figures aside from Pamela Anderson and Tommy Lee have had to endure such a detailed public account of their sexual activities--and then by having to stand in the dock for it. There is no doubt that Clinton's energies and attention were diverted by the trials visited upon him by the independent prosecutor and the Republican-controlled House and Senate. But life went on, and it's hard to see any enduring damage to the political system. Monica Lewinsky is a minor celebrity, popping up on HBO and Larry King Live, and Hillary Clinton chums it up in the Senate with dozens of colleagues who voted to oust her husband from office.
A historian might say it is too soon to assess the impact of either the impeachment or the election, and some may think it trivializes the crimes of September 11 to discuss them in the same breath with the perfidies of Kenneth Starr and Florida Secretary of State Katherine Harris. Perhaps it does, and I recognize that the events of September 11 sent waves far beyond the shores of US politics and culture. But it is possible to think that the political and diplomatic consequences of September 11--not the personal trauma of thousands of lives forever disrupted by murder, or the psychic scars borne by millions from the violence witnessed and spawned that day--may be far less significant than the conventional wisdom now allows, or at least that it is too soon to tell.
I must also confess skepticism, after reading so many thousands of words written about September 11, from across the political spectrum, that anyone's view of the world has been very much changed. What strikes me most forcefully is how virtually everyone with an opinion or an orientation has cut 9/11 to fit his or her preconceived agenda. The crude and outrageous assertion by Jerry Falwell that gays and abortion-rights activists are to blame for the attacks on the World Trade Center was roundly denounced from all quarters, but there are plenty of other people using the events of September 11 to ride their favorite hobbyhorse.
In The Age of Terror, for instance, Niall Ferguson, an Oxford professor of political and financial history, starts out usefully enough, challenging the military historian John Keegan's assertion that he could not find parallels for September 11. (Ferguson cites the Japanese kamikaze pilots, German use of anthrax in the First World War and the rash of 1970s hijackings.) But by the end of his essay he is urging a "proper role for imperial America" in "imposing democracy on all the world's 'rogue states.'" At the other end of the spectrum, Wendell Berry, writing in September 11 and the U.S. War, hopes that the attacks ended "technological and economic euphoria."
But since, as I suggested at the outset, everyone is entitled to be an expert on this subject, I would like to ride two of my own hobbyhorses for a moment.
The first is about the "we" that the editors and most of the contributors to the two mainstream volumes claim to speak for and to. The brief introductory essay by Hoge and Rose in How Did This Happen?, for example, laments the loss of the "open, secure life Americans took for granted"--a frequently voiced sentiment in recent months that seems unobjectionable at first. But did all Americans take such a life for granted before September 11? Did young African-American men feel secure on the streets of New York City after Amadou Diallo? Or single mothers in East New York who put their children to bed in the bathtub to keep them safe from drive-by shootings at the peak of the crack epidemic?
That's not terrorism, one might respond. Fair enough. Did doctors and nurses working in abortion clinics feel the benefits of an open and secure life after Dr. Barnett Slepian was gunned down? Did such shootings, and a wave of arson and bombing and anthrax threats, have the desired effect of suppressing a woman's right to choose in many parts of the United States? You bet they did. Some communities have always lived with the threat of terror. One thing September 11 did was democratize the fear.
The second hobbyhorse is closely connected, and it has to do with the media's--well, ultimately, the democracy's--failure to do its job in equipping citizens to exercise any meaningful stewardship over the country's role around the world. The disconnection of US foreign policy from democratic discourse is profound. On this point, After 9/11 is strongest, providing a forum for Danny Schechter's argument that "the structure and orientation of our media system and its abandonment of international news...has fueled two cultures, virtually segregated from one another. A small elite operates globally with a 'need to know,' and most people are in effect told they do not."
Is there any chance this picture will change? That Americans will insist on being better informed about the world and the US role in it, and on a foreign policy that respects international law and institutions and the need to act in concert with other democratic nations? That the spirit of community and "everyday heroism" that moved New York and the nation in the weeks after September 11 has sparked a deeper and more enduring sense of civic responsibility and a more inclusive sense of community? That politics-as-usual will be set aside in order to address enduring inequities, here and around the world?
Too soon to tell.
On December 14, the German writer W.G. Sebald died, age 57, in a car accident in England, where he had lived for thirty-five years. He had published four remarkable books: fluid, melancholy novel-essays composed in beautifully rich and formal language, and studded with odd black-and-white photos rescued
from the oblivion that was his overwhelming theme. In each book, including Austerlitz, brought out just before Sebald's death in an English translation he supervised, a solitary traveler undertakes research into devastation (of trees and animal species, of human practices and populations) and conducts interviews among the bereaved, making himself into a kind of tribune of universal loss. About the traveler we know little but that he shares the main features of the author's life and suffers from precarious mental health, especially a "paralyzing horror...when confronted with the traces of destruction."
I had read Sebald with uneasy admiration, and learning of his death I felt jolted, brought up short. It wasn't only that he was in the middle of a great career; there was something in specific I still expected from him, and not until I happened to see a movie version of Hamlet could I formulate my question.
Act I, Scene 2. Queen Gertrude is remonstrating with her gloomy son: "All that lives must die," she reminds him, "Passing through nature to eternity." Hamlet: "Ay, madam, it is common." Gertrude: "If it be, why seems it so particular with thee?"
But we know why grief is so particular with Hamlet: His father has just died. Likewise, in Austerlitz, we discover just why the life of Jacques Austerlitz has been "clouded by an unrelieved despair." As Austerlitz reveals in one of several huge monologues, he was raised in Wales by a grim Calvinist couple and without any knowledge of his origins. Only as an adolescent was he told of his real name, and not until middle age, when he sits in a London train station slated for demolition, does he recall, in a sudden blow of anamnesis, that he had passed through this station once before, as a child of 4. It turns out that Jacques Austerlitz is the son of Prague Jews, saved from their fate by one of the Kindertransporten that spirited a few Jewish children to safety at the beginning of the Second World War.
Austerlitz's recovered memory, as always in Sebald, serves only to take the measure of his loss. In this way Sebald is the counter-Proust, despite his preoccupation with memory and the serpentine elegance of his precisely measured long sentences. Memories stand in relationship to forgetting as photographs to unrecorded time and Holocaust survivors to the 6 million dead: They are a small, exceptional minority. They refer, in Sebald, more to the absence of others than to their own thin presence. Page 183 of Austerlitz reproduces a photo of a towheaded little boy dressed in operatic costume as a queen's page, a picture Austerlitz's childhood nanny shows him when, searching for traces of his parents, he tracks her down more than fifty years later in post-Communist Prague. She tells him that it is himself looking out from the photograph:
As far back as I can remember, said Austerlitz, I have always felt as if I had no place in reality, as if I were not there at all, and I never had this impression more strongly than on that evening...when the eyes of the Rose Queen's page looked through me.
Of course, the reader doesn't know whether the boy pictured was really, like Austerlitz, the son of a Jewish opera singer. Fact and fiction go into Sebald's characters--even their documentary aspects--in unknown proportions, and to an interviewer he said: "Behind Austerlitz hide two or three, perhaps three-and-a-half, real persons." Sebald added the unreliability of fiction to the frailty of memory and made it seem a double wonder that anything at all should be plucked from oblivion and spared.
It is this way of representing what has been destroyed that is most moving in his work. That is the task of each of his four books, and it accounts in large part for their having been invariably called sublime. Typically a term of a vague commendation, it must nevertheless have come to mind in Sebald's case because of its precise, Kantian sense: the insufficiency of our faculties to what they contemplate. The sublime is what we know to be more than we can know, and thus the past--available only in fragments--is a perfect instance of sublimeness.
So, too, is the Holocaust, an event, in this sense, as sublime as it was obscene. The Nazis created in their camps and ghettos (to one of which, Theresienstadt, Austerlitz's mother was confined before presumably being shipped east to be murdered) "an infinite enormity of pain," as Primo Levi wrote, only a tiny portion of which can be apprehended by "our providentially myopic senses." Sebald's approach to the genocide is more direct in Austerlitz than before, but still exemplary in its indirectness: He depicts only the furthest, charred edge of the phenomenon, letting the sufferings of one comparatively very fortunate European Jew evoke, in the half-imaginary person of Austerlitz, the far greater and unrepresentable sufferings of the massively more numerous unlucky ones. And sometimes it is even as if Sebald matches the degree of indirection to the degree of horror, as when he writes of the notorious Nuremberg rally at fourth hand, the narrator recounting what Austerlitz said about what his nanny said about what his father, Maximilian, an eyewitness, had said. (But it's interesting to note that Sebald's third name was Maximilian and that friends knew him as Max.)
Sebald's art is exemplary in another way. The writers he explicitly identified with were Conrad and Nabokov, emigrants like himself, but his books' deepest affinities are with his native tradition of German Romanticism--its convention of the solitary wanderer, its love of fragments, its sense of the nobility of spiritual sickness, its hymns to night. Yet the same Novalis who wondered, as Sebald might have done, what life could offer "to outweigh the chain of death," also felt a keen nostalgia for "the beautiful and glorious time, when Europe was a Christian land, inhabited by one Christianity." Romanticism was a more political and longer-lasting affair in Germany than elsewhere, and its frequent enthusiasm for an "organic" nation-state and disdain for cosmopolitan reason supplied Nazi ideology with much of its spurious dignity, not least in its anti-Semitic elements. Sebald's is a romanticism, then, in which death and grief and wandering retain their strange prestige, but for which European Jews and other displaced people have become questing heroes chasing a lost past. Such a romanticism alludes relentlessly to the murderousness that romanticism once helped to underwrite, and so Sebald manages at once to preserve and to subvert a great literary tradition, to renovate it through disgrace.
It's impossible not to admire a feat like that. But to notice Sebald's romanticism is also to realize what is troubling in his work. Part of the method of romanticism is to find symbols of the self--its moods and truths--in the features of nature. Yet the landscape Sebald has before him belongs not to nature, but to history. It is easy enough to understand why Austerlitz himself would identify with the calamities of history: He has lost his past to them. And Sebald has taken the audacious and even ludicrous step of naming his character after a great Napoleonic battle. When Austerlitz hears a fervent account of the battle of Austerlitz, he naturally feels that his name has made him intimate with the sorrows of Russian and Austrian soldiers drowned in retreat. But why did Sebald make the damaged survivors of his books into his own army, and how is it that he heard in various historical crimes and disasters, above all the Holocaust, an echo of his own name? The grief his books describe is there in the world to be found, but why was it so particular with Sebald?
All we can say is that there seems to have been in him some unspecified pain that sought and found affiliation with the felled trees and vanished industries of The Rings of Saturn, with the dead hunter in Vertigo and with the scarred remnant of European Jewry in The Emigrants and now Austerlitz. At times he made fun of his insistent grief, as when he wrote of drinking a Cherry Coke "at a draught like a cup of hemlock." But more often this grief was simply his principle of selection, his lens. Because he didn't take its subjective character enough into account, permitting himself only the scantiest and most covert autobiography, his work sometimes had the effect--no doubt unintentional--of muffling the atrocities to which he was so curiously attracted. "Our history," he wrote, "is but a long account of calamities." The Holocaust and other historical crimes would belong very naturally to such a history, and might even seem its consummation. Yet history consists no more exclusively of calamity than any population consists of the suicides and other solitaries who are Sebald's characters. There might have been more truth to his work had it been less noble and self-effacing, and explained in some way not only how he came to speak on behalf of the lost, but how it was that they seemed to speak for him. It might also be that in books to come Sebald would have done just that. As it is, he died too soon, forced to illustrate the hidden motto of his work: that time destroys everything but mystery, which it conserves.
Let's start with the Morlocks. In the new film version of The Time Machine, the subterranean carnivores are not merely apelike, as in the H.G. Wells novel. They're Planet of the Apes-like, with mighty deltoids and flowing locks; and that's only the beginning of their nightmarish iconography. These Morlocks cancerous lizards. With their tucked-up, skeletal noses and dead-white complexions, they also bear a striking resemblance to Lon Chaney in The Phantom of the Opera. I have seldom seen such redundant hideousness designed into movie monsters. If kitchen sinks made you squeamish, the Morlocks would have them installed.
The above-ground, vegetarian Eloi also carry a surplus of associations onto the screen, as many as DreamWorks pictures can drape over their tattooed frames. When time traveler Alexander Hartdegen (Guy Pearce) wakes up among the Eloi more than 800,000 years in the future, he finds them to be a bronze-skinned, cowrie-decorated tribe, not unlike the islanders in the Murnau-Flaherty Tabu. Their choral music seems to have been passed down through the millennia from Ladysmith Black Mambazo. Their dwellings, made of wooden ribs and built high above a river gorge, look like a South Seas cultural project by Renzo Piano. Apparently, these noble savages read Architectural Record; and to prove it, they have exquisite taste in home furnishings. H.G. Wells described the Eloi as squatting in temples that were falling into ruin, as if they were the degenerate inheritors of a Greco-Roman golden age; but our current Eloi live amid the homespun textiles and décor of a pricey Caribbean resort. I almost expected them to lay out for Hartdegen little bottles of shampoo and conditioner from The Body Shop, bearing labels that say "Trade, Not Aid."
By now, it should be plain that a certain clarity of conception--a dialectical rigor, you might say--has been deemed useless by the makers of this new Time Machine. Writer John Logan and director Simon Wells have not even maintained the separation of nocturnal and diurnal habits; though the Morlocks are said to be creatures of the night, they in fact carry out a raid in full daylight. This disrespect for the source novel doesn't make The Time Machine a bad movie--I'll get to those failings in a minute--but it does point up how attitudes have changed between 1895 and today.
As is well-known to anyone with a decent respect for Fabianism, H.G. Wells used The Time Machine to project into the future his ideas about nineteenth-century class struggle. His Eloi were the feeble descendants of aristocrats, lovely to look at but frivolous and idle. The Morlocks were the offspring of workers, condemned to dwell and labor brutishly underground. The twist in Wells's story was that the workers, by virtue of their know-how, had come to dominate the aristocrats. The twist in Wells's psychology was that this socialist, born into the very-lower middle class and self-educated out of penury, gave his sympathy to the Eloi and wrote of the Morlocks as subhuman.
Of course, this was just the beginning of The Time Machine's meanings. As the story spread from H.G. Wells to the movies, the 1927 Metropolis gave us not only the struggle between aristocrats-in-the-clouds and proles-in-the-mines but also two other head-on collisions: between modern science and Gothic magic, between the sluttish New Woman and the peasant-village Madonna. The movie resolved these many contradictions through a final handshake between Capital and Labor--a gesture so unsatisfactory that it hinted at stronger convictions left unexpressed. They would emerge soon enough. When screenwriter Thea von Harbou got around to defining her politics, she proved that H.G. Wells's fable could also appeal to a National Socialist.
Speeding back toward the present, we discover more and more uses for Wells's invention. Passing quickly over its appearance in the 1960 movie by George Pal--in retrospect, a notably faithful adaptation of The Time Machine--we find the device turning into a tool of manhood. In the 1967 Star Trek episode "City on the Edge of Forever," written by Harlan Ellison, time travel provided an occasion for the heroic renunciation of love, as tragically enacted by the last fictional character capable of this choice: Capt. James T. Kirk. In Nicholas Meyers's 1979 Time After Time the machine became the vehicle for a slasher picture--a rather charming, romantic one--in which a timid H.G. Wells bested the manly Jack the Ripper.
Then came the juvenile time travelers. Terry Gilliam gave us a schoolboy's vision of universal corruption in Time Bandits (1981). Robert Zemeckis and Bob Gale encouraged their adult audience to revert to school-days nostalgia (and Oedipal longings) in the 1985 Back to the Future. And after that, as if to confirm Nietzsche's worst fears about the shape of time, we began to get the recapitulations. Just recently, we saw another Metropolis (this one splendidly animated, by Taro Rin) and another kind of unhinged-in-time slasher movie, Christopher Nolan's Memento, which by a strange coincidence starred Guy Pearce, the pilot of the latest Time Machine.
As I think of Pearce, the wooziness of the current film is plain to see in his performance. When he first appears, he behaves like the funny professor in a Disney preteen movie, wiping the blackboard with his jacket sleeve, blinking over the top of his little eyeglasses and letting his marvelously sculpted jaw hang slack. But then, very quickly, the filmmakers turn him into a tragic, obsessed figure, who clenches that jaw and can't be bothered to shave. The reason: His fiancée dies right before his eyes (and ours), not once but twice.
Again, I note the redundancy, which is particularly important here because it is the filmmakers' own invention, and their reason for sending Hartdegen into the future. H.G. Wells saw no such need to explain his protagonist's interest in time travel; curiosity was motive enough. But he assumed his readers would want to know how time travel might be possible, and so he devoted his whole first chapter to speculation about the fourth dimension. In 2002, Simon Wells and John Logan see no need to explain time travel (and certainly wouldn't frontload their movie with math). But they assume their audience will want to know why anyone would go to the trouble of inventing a machine, and so they kill off a character. To make sure that we get it, they even kill her again.
They treat us as if we were H.G. Wells's Eloi: mild, incurious and stupid.
And here's where the new Time Machine has its own dialectical twist. In the Logan-Wells version, the Morlocks are both bestial and dangerously cerebral. (I know that doesn't make sense, but trust me. There's a very smart über-Morlock who looks just like the old rock star Edgar Winter.) That's the Aryan side of things. The viewers, meanwhile, are expected to sympathize with the Eloi, who are nice and multicultural but passive. "This is the world," they explain helplessly, and a bit self-righteously, when Hartdegen learns they're lunch for the Morlocks. "How can you do nothing?" he demands, even more self-righteously. They need someone with a bit of über-Morlock in him to revive the notion of free will. Hartdegen, the Last White Man, will teach the tourist-resort staff to resist. He will blow things up.
And now, having defined Fabianism for the year 2002, I will mention the good bits in The Time Machine. The device itself looks wonderful when it's whirring at full speed, encased in a globe of light. Sometimes, sunk within a quickly changing landscape, it even resembles a glowing eyeball. Production designer Oliver Scholl has been equally clever with the Eloi's housing--especially at night, when the cliffside shells turn into lanterns. There are also a few bright spots in the storytelling. For a minor example, I can cite a shop window that's across the street from Hartdegen's time machine. As fashions change over the years, the mannequins do a funny stop-motion dance. For a major example, I offer Orlando Jones's performance as a holographic, computerized librarian.
You may have seen Jones's long-faced drollery in such less-than-terrific movies as Evolution and The Replacements. Here, he's made to represent nothing less than the sum of all knowledge--and instead of bowing under the weight, he rises with it, giving a performance that seems to come entirely from the balls of his feet. Despite having to play a machine, he's the only human character in the movie. So long as Jones was on the screen, I felt there was a good reason for H.G. Wells to have brought out his invention in 1895--and for the Lumière brothers to have bothered, in that same year, to project their own ghosts of time past onto a cafe wall.
Screening Schedule: A time machine of another sort is now at work around the country, in a retrospective of the films of Joris Ivens. From a starting point in the European and political avant-garde of the 1920s, Ivens's cinema moved on to document (evoke, eulogize, sing) many of the most profound social and political moments of the twentieth century--and then concluded in 1988 with the astonishing A Tale of the Wind, which turned his own life story into a poem, a landscape, a philosophy. All this is now available to you in the present, March 20-28, at the Walter Reade Theater at Lincoln Center, and in the near future at cinematheques and museums in Washington, Boston, Ithaca, Cleveland, Chicago, Berkeley, Toronto and Vancouver. Watch for it: The Films of Joris Ivens: Cinema Without Borders.