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Although former Vice President Quayle's legacy may not be one for the
history books, he will certainly be remembered for the day he took on
television's Murphy Brown.

As chairman of the fifty-nine-member Congressional Progressive Caucus and
potential candidate for the Democratic
presidential nomination, Ohio Congressman Dennis Kucinich has been quite
visible lately. At a time when few Democrats are daring to question the
war aims of the Bush Administration--or even to ask what they
are--Kucinich has spoken eloquently against the Patriot Act, the ongoing
military buildup and the vague and apparently horizonless "war on
terrorism." From tax cuts for the rich and the death penalty (against)
to national health insurance and the environment (for), Kucinich has the
right liberal positions. Michael Moore, who likes to rib progressives
for favoring white wine and brie over hot dogs and beer, would surely
approve of Kucinich's man-of-the-people persona--he's actually a New
Age-ish vegan, but his website has a page devoted to "Polka, Bowling and
Kielbasa."

One thing you won't find on Kucinich's website, though, is any mention
of his opposition to abortion rights. In his two terms in Congress, he
has quietly amassed an anti-choice voting record of Henry Hyde-like
proportions. He supported Bush's reinstatement of the gag rule for
recipients of US family planning funds abroad. He supported the Child
Custody Protection Act, which prohibits anyone but a parent from taking
a teenage girl across state lines for an abortion. He voted for the
Unborn Victims of Violence Act, which makes it a crime, distinct from
assault on a pregnant woman, to cause the injury or death of a fetus. He
voted against funding research on RU-486. He voted for a ban on dilation
and extraction (so-called partial-birth) abortions without a maternal
health exception. He even voted against contraception coverage in health
insurance plans for federal workers--a huge work force of some 2.6
million people (and yes, for many of them, Viagra is covered).
Where reasonable constitutional objections could be raised--the lack of
a health exception in partial-birth bans clearly violates Roe v.
Wade
, as the Supreme Court ruled in Stenberg v.
Carhart
--Kucinich did not raise them; where competing principles
could be invoked--freedom of speech for foreign health organizations--he
did not bring them up. He was a co-sponsor of the House bill outlawing
all forms of human cloning, even for research purposes, and he opposes
embryonic stem cell research. His anti-choice dedication has earned him
a 95 percent position rating from the National Right to Life Committee,
versus 10 percent from Planned Parenthood and 0 percent from NARAL.

When I spoke with Kucinich by phone, he seemed to be looking for a way
to put some space between himself and his record. "I believe life begins
at conception"--Kucinich was raised as a Catholic--"and that it doesn't
end at birth." He said he favored neither a Human Life Amendment that
would constitutionally protect "life" from the moment of conception, nor
the overturning of Roe v. Wade (when asked by Planned Parenthood
in 1996 whether he supported the substance of Roe, however, he
told them he did not). He spoke of his wish to see abortion made rare by
providing women with more social supports and better healthcare, by
requiring more responsibility from men and so on. He presented his votes
as votes not against abortion per se but against federal funding of the
procedure. Unfortunately, his record does not easily lend itself to this
reading: He voted specifically against allowing Washington, DC, to fund
abortions for poor women with nonfederal dollars and against
permitting female soldiers and military dependents to have an abortion
in overseas military facilities even if they paid for it themselves.
Similarly, although Kucinich told me he was not in favor of
"criminalizing" abortion, he voted for a partial-birth-abortion ban that
included fines and up to two years in jail for doctors who performed
them, except to save the woman's life. What's that, if not
criminalization?

"I haven't been a leader on this," Kucinich said. "These are issues I
would not have chosen to bring up." But if he plans to run for
President, Kucinich will have to change his stance, and prove it, or
kiss the votes of pro-choice women and men goodbye. It won't be enough
to present himself as low profile or, worse, focused elsewhere (he voted
to take away abortion rights inadvertently? in a fog? thinking about
something more "important" than whether women should be forced to give
birth against their will?). "I can't tell you I don't have anything to
learn," Kucinich told me. OK, but shouldn't he have started his
education before he cast a vote barring funds for abortions for
women in prison? (When I told him the inhumanity of this particular vote
made me feel like throwing up--you're not only in jail, you have to have
a baby too?--he interjected, "but there's a rape exception!") Kucinich
says he wants to "create a dialogue" and "build bridges" between
pro-choicers and anti-choicers, but how can he "heal divisions" when
he's so far on one side? The funding issue must also be squarely faced:
As a progressive, Kucinich has to understand that denying abortion
funding to poor women is as much a class issue as denying them any other
kind of healthcare.

That a solidly anti-choice politician could become a standard- bearer
for progressivism, the subject of hagiographic profiles in The
Nation
and elsewhere, speaks volumes about the low priority of
women's rights to the self-described economic left, forever chasing the
white male working-class vote. Supporting an anti-choice Congressman may
have seemed pragmatic; trying to make him President would be political
suicide. Pregnant prisoners may not vote, but millions of pro-choice
women do.

* * *

Once again, the Bosnian Initiative Frankfurt, a German human rights
group, is organizing summer camps on the Adriatic for displaced Bosnian
and Kosovar children of all ethnicities. For several years now,
Nation readers have contributed generously to the BIF and have
made it possible for many children from the former Yugoslavia to have a
holiday from war, poverty and ethnic hatred. $125 sponsors a child for
two weeks, but donations in any amount are welcome. Checks payable to
Bosnian Initiative Frankfurt can be sent to me c/o The Nation, 33 Irving
Place, New York, NY 10003; I will forward them, with many thanks.

On April 11, 2002, Venezuelan President Hugo Chávez was ousted in an ill-fated coup attempt. On April 14 he returned in triumph to the presidential palace. What to call the interregnum?

Love's Labour's Lost
by William Shakespeare

I have been on something of a Shakespeare comedy jag over the
past months; I laughed all the way from Columbus, Ohio, to New York
a few weeks ago, reading Love's Labor's Lost. I had read As You
Like It
just before 9/11, and had a dream one night after that day
that I was in the Forest of Arden with its population of clowns and
witty young women picking cowslips. I felt entirely exalted until I
woke up with the memory of the smoke and horror of the terrorist
attack, and the sense that the comedy somehow distilled the world we
had lost. So I read it again to keep the joy of the dream alive. And
since then I have been going through the comedies whenever I need a
happiness fix. I would love to have been part of the audience
Shakespeare had in mind when he wrote Love's Labor's Lost. There
are, in effect, two teams of extravagant talkers--the King of
Navarre and his courtiers on one side, the Princess of France with
her ladies on the other. The King and his followers have just taken
an oath to forswear contact with women for three years when the
Princess comes on some diplomatic mission; the four males fall
immediately in love with the four females, for whom they are no
match in the game of zinging witticisms past one another's ears.

Shakespeare's audience had to be able to disentangle quadruple
puns as the lines flew back and forth. It is a comedy in which, as
one of the male characters remarks, "Jack does not get his Jill."
Everyone has to take a respite of a year and a day before they will
be ready to face one another again.

I met a real life Jill not long ago--Jill Davis--who has just
published a comic novel called Girl's Poker Night. Her book too
has a team of daunting women, pessimistically looking for love. Her
heroine, Ruby Capote, might well have made good material for the
Princess of France's team of ladies who use language as a blood
sport, though mostly she talks to the reader, since the males are
more or less hopeless. In the end she opts for happiness with a man
who is far from good enough for her. But--as she observes--"Happy
endings are not for cowards."

Here, for those who frown on such light reading for these heavy
times, is a word from Hegel:

"The modern world has developed a type of comedy which is truly
comical and truly poetic. The keynote is good humor, assured and
careless gaiety, despite all failure and misfortune, exuberance and
the audacity of a fundamentally happy craziness, folly, and
idiosyncrasy in general."

Howard Gardner, the noted education/cognition specialist, recently
undertook, with two colleagues, an in-depth study of the work-related
happiness of two groups of people, geneticists and journalists, for a
book called Good Work: When Excellence and Ethics Meet (Basic). The
lucky geneticists, passionate about and excited by their jobs, couldn't
wait to get out of bed in the morning to get to work. The journalists,
by contrast, were near despondency. They had entered the profession
"armed with ideals: covering important stories, doing so in an
exhaustive and fair way, relying on their own judgment about the
significance of stories and the manner in which they should be
presented." Instead, the authors note, they find themselves in a
profession where "much of the control in journalism has passed from
professionals to corporate executives and stockholders, with most of the
professional decisions made less on the basis of ideals than on profits"
focusing on "material that is simple and sensational, if not of prurient
interest." Journalism, they write, has become a "poorly aligned"
profession where "good work" is harder and harder to be found.

Needless to say, the authors undertook their research before ABC offered
Nightline's spot to David Letterman without telling Ted Koppel, or
anyone else in the news division. The deans of the nation's top nine
journalism schools took the Nightline episode as a clarion call to meet
in crisis mode recently in Northern California, in hopes of
figuring out what might be done to stem the tide of willful destruction
of what remains of this country's commercial news infrastructure by its
corporate ownership. Based on my conversations with a bunch of them, they're
not really sure. I was attending a three-day gathering at the UC journalism school at Berkeley, sponsored by the Western Knight Center, addressing a similar set of issues. Why train students for a profession that wants nothing
more than to turn them into poorly paid actors playing journalists on
TV?

As much as the media like to report on themselves--I'd use the
obligatory metaphor, but I think it insulting to masturbation--few
observers understand just how profoundly the media landscape has been
transformed of late. We're down to just six media conglomerates, with
more "consolidation" on the way. (Radio is down to a horrible two.)
Newspaper readership blipped upward after September 11, but publishers
have made no inroads whatever toward convincing young people to acquire
the daily habit. Kathleen Hall Jamieson of the Annenberg Center at the
University of Pennsylvania is working on a project designed to use the
Net to try to interest students in taking a look at broadcast news;
swaying them in the direction of a daily paper is considered a hopeless
task. Perhaps I'm a pessimist, but how can an industry expect to survive
the ultimate death of virtually its entire market? As Michael Wolff
wrote recently, "If you own a newspaper, you can foresee its
almost-certain end."

Magazine editors came to the Berkeley conference to bemoan the virtual
end of the kind of long-form literary journalism that brought so many
people into the business, hoping to combine literary aspirations with
exciting, change-the-world kinds of lives. The New Yorker, under David
Remnick, in many ways has never been better than it is right now. But
its articles, with a few significant exceptions, have never been
shorter. That's perhaps a necessary concession to people's much busier
lives and may in some cases reflect the imposition of some badly needed
discipline. But it comes at the cost of the kind of luxurious journalism
that once gave us the ground-breaking work of Lillian Ross, Rachel
Carson, Michael J. Arlen, John McPhee and Janet Malcolm. The jewel in Si
Newhouse's crown bears roughly the same relationship to literary
journalism that the New York Times bears to newspapers and that CBS,
under Larry Tisch, abdicated to television news: It's the gold standard.
If The New Yorker has given up on such lofty aspirations, everybody else
can fairly ask, What can you possibly expect from us?

With broadcast television, the relevant journalistic question is one of
survival. Despite Ted Koppel's $8 million or so a year, Nightline was a
significant profit center for ABC when its executives stabbed its news
division in the back by trying to cut a secret deal with Letterman,
which would almost certainly have lost the network millions. What could
they have been thinking? Perhaps it was a whiff of grapeshot to the
division, just as Peter Jennings's rumored $11.5 million a year is
coming up again. Perhaps the suits needed to send a message to their
corporate body and to Wall Street that they're serious about improving
Disney's horrific stock performance. If that required the public
humiliation of the most admired voice in commercial news, along with the
entire news division, well, this is one mean Mouse. Get used to it.

Nightline's near-death experience may ultimately signal the death of
serious news reporting anywhere on network television, leaving us with
only the tabloid swamp of cable. The news departments produce morning
and magazine shows that contain virtually no traditional news. The
evening news broadcasts are increasingly given over to tabloid fluff as
well, even post-September 11. When the current generation of anchors
goes, the 6:30 time slot will likely be given back to the local
affiliates with their 40 to 60 percent profit margins for "If It Bleeds,
It Leads" local news broadcasts. Meanwhile, the nation's alleged public
watchdog, the FCC, is headed by giddy cheerleader Michael Powell, who
has yet to meet a media merger he didn't like or a public-service
regulation he didn't loathe. (Alex Jones, head of Harvard's Shorenstein
Center, rather optimistically proposes an Economist-like rescue
operation of serious news by the BBC, having apparently given up on US
corporations.)

Where will it all end knows God! But must our billion-dollar babies
really go this gently into their good night? Dan, Peter, Tom, Walter,
Ted
, the calling that made you rich and famous beyond any young man's
dreams is headed for the network chopping block. How about a little
noise, boys, on the way to the gallows?

The recent decision of the Supreme Court in the case of Hoffman Plastic
Compounds, Inc. v. National Labor Relations Board
makes it plain that
the Court's majority lives in denial of the social reality millions of
working people face every day. The Court began by making worse an
already bad precedent. As a result of a previous decision in the case of
Sure-Tan Inc. v. National Labor Relations Board, millions of
undocumented immigrants lost the right to be reinstated to their jobs if
they were fired for joining a union. Now the Rehnquist Court says they
can also forget about back pay for the time they were out of work.

The decision rewards employers who want to stop union organizing efforts
among immigrant workers--the very people who've built a decade-long
track record of labor activism, often organizing themselves when unions
showed little interest in them. Their bosses can now terminate
undocumented workers who join a union, without monetary consequences.

But the Court's logic goes further, willfully ignoring social reality.
Today in 31 percent of union drives employers illegally fire workers,
immigrant and native-born alike. Federal labor law may prohibit this,
but companies already treat the cost of legal battles, reinstatement and
back pay as a cost of doing business. Many consider it cheaper than
signing a union contract. In the Court's eyes, however, retaliatory
firings are not even a violation of law.

William Gould IV, former chair of the National Labor Relations Board,
points to "a basic conflict between US labor law and US immigration
law." The Court has held that the enforcement of employer sanctions,
which makes it illegal for an undocumented immigrant to hold a job, is
more important than the right of that worker to join a union and resist
exploitation on the job.

According to Rehnquist, Jose Castro, the fired worker in the Hoffman
case, committed the cardinal sin of falsely saying he had legal status
to get a job. This lie, told by millions of workers every year, is
winked at by employers who want to take advantage of immigrants' labor.
It is only in the face of union activity that bosses suddenly wake up to
the fact that their workers have no papers (and usually then fire only
the ones involved with unions).

This decision isn't about enforcing immigration law, despite Rehnquist's
pious assertion that employers can already be fined for hiring people
like Castro. It's about money. When it becomes more risky and difficult
for workers to organize and join unions, or even to hold a job at all,
they settle for lower wages. And when the price of immigrant labor goes
down, so do the wages for everyone else. The decision has already been
misused by some employers, who have told their immigrant workers they no
longer have the right to organize at all, or have illegally refused to
pay them the minimum wage or overtime.

A recent study by the Pew Charitable Trust counts almost 8 million
undocumented people in the United States. They make up almost 4 percent
of the urban work force, and more than half of all farmworkers. The flow
of workers across the border will not stop anytime soon. The National
Population Council of Mexico reports that "migration between Mexico and
the United States is a permanent, structural phenomenon--the intense
relationship between the two countries makes it inevitable."

Sacrificing the rights of those workers will not stop people from
crossing the border, nor end the need for the work they do. If they are
to have legal status, the door to legal immigration must be opened and
sanctions repealed. But come they will, regardless. The Court's message
to them, however, is: Know your place. Do the work, stay in the shadows,
accept what you are given and never think of organizing to challenge the
structure that holds you in chains.

Extreme Solution I: Priests

The old movies used to feature a priest walking alongside the condemned
man toward the scaffold, offering last seconds of comfort,
plea-bargaining strategies with St. Peter, a bolstering hand under the
elbow. Sometime in the next decade the tableau may be reversed, with a
lay counselor assisting the condemned priest as he totters toward that
final rendezvous with the executioner.

The death penalty is being vigorously touted as the best way to deal
with child molesters. And as the world knows, the Roman Catholic Church
has sheltered many a child molester. On the cutting edge here are three
states noted for the moral refinement of their legislators: to wit,
Montana, Louisiana and Alabama. The first two states have already put
Death for Molesters into their statute books, and when Alabama lawmakers
convene again next year they will press forward into legislation, after
an overwhelming vote from the state's House of Representatives last year
in favor of molester executions.

The Montana law allows a person previously convicted of "sexual
intercourse without consent" with someone under 16 in any state to be
sentenced to death if convicted of the crime in Montana. The law was
passed in 1997, but no one has yet been charged under that provision.
Since 1995 Louisiana has had a law allowing the death penalty for people
convicted of raping a child under 12. Thus far, a few charges, no
convictions.

Alabama's bill would authorize the death penalty for people convicted a
second time of having sex with someone under 12. No other states allow
capital punishment for a sex crime. ABC News quoted Marcel Black,
chairman of the Alabama House Judiciary Committee, as saying, "The very
serious meaning of this is to send a message to child molesters that it
is a bad thing to do."

Molesters can take comfort in the fact that these laws will probably not
survive challenges from higher courts. The US Supreme Court ruled in
1977 that the death penalty is excessive punishment for rape. But who
knows, in the current atmosphere anything is possible. Maybe that's why
Pope John Paul II, a far-seeing man, shifted the Church toward
opposition to the death penalty.

Extreme Solution II: Palestinians

Two years ago fewer than 8 percent of those who took part in a Gallup
poll among Jewish Israelis said they were in favor of what is politely
called "transfer"--that is, the expulsion of perhaps 2 million
Palestinians across the Jordan River. This month that figure reached 44
percent.

Professor Martin van Creveld is one of Israel's best-known military
historians. On April 28 Britain's conservative newspaper the Telegraph
published an article outlining what van Creveld believes is Sharon's
near-term goal--expulsion.

According to van Creveld, Sharon's plan is to drive 2 million
Palestinians across the Jordan using the pretext of a US attack on Iraq
or a terrorist strike in Israel. This could trigger a vast mobilization
to clear the occupied territories of Arabs. Van Creveld notes that in
the 1970 showdown between Jordan's King Hussein and the PLO, Sharon,
serving as commanding officer of Israel's southern front, argued that
Israel's assistance to the King was a mistake; instead it should have
tried to topple the Hashemite regime. Sharon has often said since that
Jordan, which has a Palestinian majority even now, is the Palestinian
state, and thus a suitable destination for Palestinians to be kicked out
of his Greater Israel.

A US attack on Iraq would offer appropriate cover. Sharon himself told
Secretary of State Colin Powell that nothing happening in Israel should
delay a US attack. Other pretexts could include an uprising in Jordan,
followed by the collapse of King Abdullah's regime.

Should such circumstances arise, according to van Creveld, Israel would
mobilize within hours. "First, the country's three ultra-modern
submarines would take up firing positions out at sea. Borders would be
closed, a news blackout imposed, and all foreign journalists rounded up
and confined to a hotel as guests of the Government. A force of 12
divisions, 11 of them armoured, plus various territorial units suitable
for occupation duties, would be deployed: five against Egypt, three
against Syria, and one opposite Lebanon. This would leave three to face
east as well as enough forces to put a tank inside every Arab-Israeli
village just in case their populations get any funny ideas."

In van Creveld's view (he does say that he is utterly opposed to any
form of "transfer"), "the expulsion of the Palestinians would require
only a few brigades. They would not drag people out of their houses but
use heavy artillery to drive them out; the damage caused to Jenin would
look like a pinprick in comparison." He discounts any effective response
from Egypt, Syria, Lebanon or Iraq.

But what about international reaction? Van Creveld thinks it would not
be an effective deterrent. "If Mr Sharon decides to go ahead, the only
country that can stop him is the United States. The US, however, regards
itself as being at war with parts of the Muslim world that have
supported Osama bin Laden. America will not necessarily object to that
world being taught a lesson--particularly if it could be as swift and
brutal as the 1967 campaign; and also particularly if it does not
disrupt the flow of oil for too long.

"Israeli military experts estimate that such a war could be over in just
eight days," van Creveld writes. "If the Arab states do not intervene,
it will end with the Palestinians expelled and Jordan in ruins. If they
do intervene, the result will be the same, with the main Arab armies
destroyed. Israel would, of course, take some casualties, especially in
the north, where its population would come under fire from Hizbollah.
However, their number would be limited and Israel would stand
triumphant, as it did in 1948, 1956, 1967 and 1973."

We've been warned.

Nearly fifty years ago, in Eros and Civilization, Herbert Marcuse
suggested that homosexuals (then the current term) might
someday--because of their "rebellion against the subjugation of
sexuality under the order of procreation"--provide a cutting-edge social
critique of vast importance. Marcuse's prophecy may have come to pass.
Or so some are claiming.

There is mounting evidence that a distinctive set of values has
emerged among gay people (despite enormous variations in their
lifestyles) in regard to how they view gender, sexuality, primary
relationships, friendships and family. One even increasingly hears the
claim that gay "differentness" isn't just a defensible variation but a
decided advance over mainstream norms, that gay subcultural perspectives
could richly inform conventional life, could open up an unexplored range
of human possibilities for everyone. That is, if the mainstream
were listening, which it isn't.

The mainstream's antenna remains tuned to a limited number of
frequencies: that heterosexuality is the Natural Way; that (as we move
right of center) lifetime monogamous pair-bonding is the likeliest
guarantee of human happiness; that the gender binary (everyone is either
male or female and each gender has distinctive characteristics)
is rooted in biology. Those queers who look and sound like "normal"
people (or are at least able to fake it in public)--meaning, mostly,
well-mannered, clean-cut white men and lipstick lesbians--are
being welcomed into the mainstream in mounting numbers.

But the armed guards at the gates continue to bar admission to (as they
might put it) overweight butch dykes, foul-mouthed black queers or
dickless "men" and surgically created "women" delusionally convinced
that they're part of some nonexistent group called the "transgendered."
The mainstream somehow senses that the more different the outsider, the
greater the threat posed to its own lofty sense of blue-ribbon
superiority. Fraternizing with true exotics can prove dangerously
seductive, opening up Normal People to possibilities within themselves
that they prefer to keep under lock and key.

But what happens when "normal-looking" queers start asserting how
different from you they actually are--and start lecturing you about how
abnormal your own proclaimed normalcy is? Take, for example, the
arguments that David Nimmons puts forth in his new book, The Soul
Beneath the Skin
. His focus is on precisely those privileged urban
gay white men who, judged by outward demeanor, closely resemble
stereotypical heterosexual males; they don't look or act at all like
those phantasmagoric renegades, the transgendered. Yet according to
Nimmons, standard-issue gay males have birthed a strikingly different
(and, he claims, superior) set of personal ethics and community
institutions. These are guys, for God's sake, who hang out in gyms and
look like football players! Yet far from being your average macho Joes,
their subculture is, Nimmons claims, marked by "a striking range of
cultural innovations."

What are its chief identifying features? In the past, the question has
typically been answered by referencing a set of negative stereotypes
that emphasize an obsession with buffed bodies, drug-driven dancing
marathons, "circuit" parties of profligate sexual excess, a devotion to
consumerism that excludes politics and the life of the mind, and a
ruthless narcissism that denies entry to its playgrounds to all but
stunning young white male bodies reeking of Ecstasy and attitude.

In The Soul Beneath the Skin, Nimmons builds a strong
countercase, favorably contrasting gay male values with those associated
with heterosexual men. Urban gay life, for instance, is notable for the
absence of community violence. The gay male bar scene rarely spawns
shouting matches, brawls or an exchange of blows. Our dances, parades,
political rallies and marches are suffused with drama but nearly devoid
of ferocity.

We also have a high rate of volunteerism. According to one large-scale
study, the gay cohort volunteered 61 percent more time to nonprofit
organizations than did the heterosexual one--and divided its charitable
contributions nearly equally between gay and nongay causes. Gay men,
moreover, consistently score higher than straight men on studies that
attempt to measure empathy and altruism. We perceive
discrimination against others more readily than other men do, and we're
more likely to have friends across lines of color, gender, religion and
politics. It's telling that during the trial of Matthew Shepard's
murderers, nearly every leading national gay and lesbian organization
publicly opposed the death penalty. Cruelly treated for generations, we
practice tenderness and tolerance more than other oppressed minority
groups--who tend to treat us with contempt and disdain.

Nimmons also applauds the premium that many (though certainly not all)
gay men put on being emotionally expressive and sexually innovative--for
the compelling way we've reworked the rules governing erotic
exploration, friendship and coupledom. In regard to couples, he argues
that the community ideal (even if only approximated in practice) is one
of mutuality and egalitarianism--which again sets us apart from
stereotypical straight men, some of whom spout egalitarian rhetoric but
few of whom carry their fair share of domestic responsibilities.

I find much of what Nimmons has to say persuasive--indeed, a recent
British study, Same Sex Intimacies, by Jeffrey Weeks, Brian
Heaphy and Catherine Donovan, confirms gay male distinctiveness beyond
the borders of the United States. Still, I do have problems with some
aspects of Nimmons's argument. The most serious derive from his lack of
clarity about whether he's primarily defending the limited number of
urban, privileged, mostly white men who make up the gym/circuit/Fire
Island Pines crowd, or whether he's mounting a broader defense of gay
male culture as a whole.

He wobbles back and forth, though he finally does seem more interested
in sticking up for the small circuit set than in burnishing the image of
the general gay male community. In my view, though, the distinctive set
of values that he catalogues more justly apply to the latter than the
former. I've made dozens of trips over several decades to the Pines, for
example, and can say only that Nimmons's description of it as "a form of
queer kibbutz" where "an easy male affection suffuses the air" is
wildly at odds with my experience of it as a smug, fatuously snotty
watering hole for the very rich or very beautiful.

I also think that Nimmons overdraws the contrasts between gay and
straight men and overcredits our "stunning cultural accomplishment[s]."
After all, Hugh Hefner made some contribution to the "erotic
innovations" that so enthrall Nimmons. And experimental patterns in
sexuality and relating date back at least to the countercultural 1960s
(not to mention the nineteenth-century Oneida community, the Bloomsbury
crowd or the bohemian Greenwich Village of the 1920s). Nimmons also
minimizes the notable shifts in attitude that characterize today's
younger generation of heterosexuals. In simplistically insisting that
"the icy winds of sexual repression...have swept across the
[heterosexual] American landscape," Nimmons fails to understand how
broadly attitudes about sex and gender have shifted, especially in urban
areas, as traditional notions of what constitutes a "family" or a
"viable" relationship come under increasing scrutiny.

Nimmons is better at delineating gay male distinctiveness than
accounting for it. He establishes the fact of gay male peaceableness,
for example--and does so with style and verve--but he's of little help
in explaining it, other than to remark in passing that "gay men might be
biologically a gentler species of male." But it seems to me far more
likely that our nonviolent behavior originates in our historical
experience. Having been subjected for generations to gay-bashing and
police brutality, we've learned, out of prudence and fear, not to let
our anger show in public. Tellingly, it does show in private: The
rate of domestic violence among both gay men and lesbians ranks right up
there with heterosexual violence. (The latest of many studies to confirm
that is No More Secrets, by Janice Ristock.) We're not devoid of
rage; we're unwittingly passive-aggressive, taking out the aggressive
side in the comparative safety of our homes--or on ourselves, through
the abuse of alcohol and drugs.

But Nimmons, prone to inspirational excess (as when he writes about "the
centrality of bliss and play in our lives"--sure, try telling that to
the legions of poor gay people), is impatient with introspection. He
sneeringly refers, at one point, to "the reigning queer academic
chatter--uh, sorry, discourse," showing no awareness of how much queer
(and feminist) theory has contributed to the "new culture" whose virtues
he trumpets.

Besides, he has ideological allegiances of his own, though he reveals
them off-handedly. Phrases like "hard-wired," "essential components" and
"innate tendency" are sprinkled throughout Soul, tipping
Nimmons's deterministic hand. They're sprinkled, not boldly embraced,
and Nimmons frequently inserts a tepid disclaimer to protect his flank:
"There is much to argue with in any strict sociobiological view," he
says at one point, but never tells us how much. He even drops in
a little spiritualist fairy dust now and then, as when suggesting that
those involved in the party circuit are, in their pursuit of "rapture"
and "bliss," direct descendants of "ancient shamans."

No, we have to look elsewhere for deeper insight into the origins and
significance of the gay male version of masculinity. I have two offbeat
candidates in mind: Talmudic studies and relational psychoanalysis. The
towering figure in Talmudic studies these days is Daniel Boyarin of the
University of California, Berkeley. His 1997 book Unheroic
Conduct
is a work of immense importance, all at once astonishingly
erudite, witty, playful and boldly speculative. As its reputation
spreads, it's beginning to roil the waters far beyond Talmudic studies.

Boyarin's basic thesis--though this summary won't do justice to its
supple byways--is that traditional Ashkenazic Jewish culture produced,
in opposition to the Roman model of the powerful, aggressive, violent
warrior, a cultural ideal of masculinity that valorized gentleness,
nurturance, emotional warmth, nonviolence, inwardness and studiousness.
These characteristics were associated with sexual desirability, not
sexlessness--in contrast to the somewhat comparably pacific early
Christian model of maleness associated with the desexualized St.
Francis. This doesn't mean, Boyarin emphasizes, that orthodox Ashkenazic
culture was sympathetic to women (who were excluded from power) or to
homoeroticism (though male sexual attraction to other males does not
seem to have been considered abnormal).

By the nineteenth century, the now stereotypical figure of the
"feminized" Jewish man had become, in the minds of many Jews, a
roadblock to assimilation; a successful effort (joined by Freud and
Theodor Herzl, among others) was made to discredit the once-privileged
model of a gentler, more nurturant masculinity as either the
pathological product of the Diaspora or a figment of the anti-Semitic
imagination.

Boyarin wants to reclaim the earlier tradition. He believes, and I'd
agree, that restoring the once-revered model would greatly help to
destabilize binary notions of gender, would emancipate men and women
from roles that currently constrict their human possibilities. The
critical recovery of the past would, in Boyarin's words, make for the
redemption of the future. The implications of Boyarin's work are
breathtaking. By reclaiming a radically different--and socially
constructed--model of masculinity, he wreaks havoc with simplistic
biological determinism and offers us a previously unsighted path toward
social change.

As a champion of the gentle, inward male, Boyarin has to confront the
macho muscularity of the circuit culture, and he does so in a typically
nuanced way. Himself an openly gay man, Boyarin has no trouble
appreciating, on one level, the beauty of the gym-built gay male body.
But unlike Nimmons, who uncomplicatedly exalts it, Boyarin warns that
the emphasis on powerful muscularity reinforces "the dimorphism of the
gendered body and thus participates... in the general cultural standard
of masculinity rather than resisting it." In contributing to the notion
that only one kind of male body is desirable, the gym stud-bunny is
helping to reinforce the valorization of "topness" over receptivity that
already dominates our culture, sexual and otherwise.

The macho-looking gay male is also serving another negative function.
The gym-built body, imitative of stereotypical maleness, all but
announces that "No Sissy Lives Here," thereby encouraging gay men
(including the stud-bunnies themselves) to bury and deny the
gender-discordant traits that made so many of us feel painfully
different in childhood--to repudiate, in other words, "woman-identified"
aspects of the self. ("Gender-discordant" is a necessary but troublesome
term, implying as it does that we know what a gender-concordant
model looks like and that it exists cross-culturally and is superior.
The fine essays in Matthew Rottnek's Sissies and Tomboys further
explore these issues.)

I suspect that if we really do care about breaking down the gender
binary, the place to look for inspiration is not Gold's Gym but the
increasingly visible transgender movement, offering as it does a radical
remodeling of traditional "masculinity" and "femininity." Transgendered
people and gender-discordant gay men are notably absent from Nimmons's
book. So, too, is any discussion of lesbian culture ("Lesbians and gay
men inhabit radically different worlds," is Nimmons's weak
justification). Not accidentally, those who are transgendered,
gender-discordant or lesbian are also rarely seen, if not actually
barred from, the circuit party network. Yet all three belong at the
heart of any comprehensive discussion of a "new" gay culture.

The extent of gender discordance among gay men hasn't been a
front-burner topic since the early 1970s, when radical gay
liberationists championed an androgynous ideal. It's time to stop
avoiding the topic. Boyarin has provided us with a historical context
for dealing with it, and the psychiatrist Richard Isay (among others)
has offered us some provocative contemporary data.

In a 1999 paper in the journal Psychiatry, Isay insists that all
of the several hundred gay men he's treated over the past thirty years
exhibited gender-discordant traits in childhood. (Such traits, it should
be pointed out, are not confined to children who later develop a
same-gender erotic preference: Some fifteen years ago, Richard Green, in
his much-contested book The "Sissy Boy Syndrome" and the Development
of Homosexuality
, found that roughly a third of the
gender-discordant male children he studied became, as adults,
heterosexual in orientation.)

If one accepts--as I do, but Isay does not--the queer theory argument
that "male" and "female" gender roles are not to any significant degree
intrinsic--that is, biologically determined--but are primarily, and
perhaps even exclusively, the products of learning and repetitive
performance, then "gender discordance" becomes something of a non
sequitur: Where all boys are capable of (perhaps even, in the earliest
years, inclined toward) a female-identified--which may be the same as
saying transgendered--self-image and presentation, then no particular
gender configuration can legitimately be seen as "deviant." Boyarin's
Ashkenazic Jews--men whose avoidance of what we call "rough and tumble"
play would, by contemporary standards, be branded as "sissy"--were in
their own culture esteemed as ideal representatives of maleness.

That model of manliness has nothing in common with the currently
fashionable incantation--itself harking back to Jungian twaddle about
"anima" and "animus"--that men "need to get in touch with their feminine
side." No, it's about the need to reinvent for everyone, male and
female, more fluid, expansive self-definitions; it's about moving beyond
gender conformity, beyond gender itself, to molding individually
satisfying selfhoods.

Isay's concern is with current suffering, not with a futuristic path
that might circumvent it. "Gender-discordant" boys, taunted at school
and berated at home (especially by their fathers), internalize the view
that something is "wrong with them," that they're "not OK." And most of
them, from an early age, struggle to divest themselves of the
disapproved behavior--of all traces of effeminacy. The psychic cost, as
Isay points out, is high. In repudiating aspects of the self that could
be read as feminine, the male (straight or gay) does deep injury to his
affective life, including the loss of emotional expressiveness and
resilience, possible separation trauma from the forcibly disavowed yet
still adored mother, and the need to avoid relationships that might
evoke any resurgence of "feminine" traits.

Such speculations should, at a minimum, make us ponder precisely what is
"transformative" (as Nimmons and others claim) about the gym/circuit
culture. Is it expanding our range of expressive options--or narrowing
them? I think we should be wary, too, of the paeans to "erotic
adventuring" that fill The Soul Beneath the Skin (and much of gay
male discourse). I used to write such paeans myself, so feel free to
chalk up my current uncertainty to the onset of old age and the loss of
vital fluids.

We need to keep in mind that there's enormous variation in how gay men
conduct their sexual lives. Even before AIDS, only about 20 percent of
the gay male population pursued erotic exploration in any sustained
way--about the same percentage as those who chose celibacy. Still, even
among long-term gay male couples, roughly three-quarters of them define
"fidelity" in terms of emotional commitment rather than sexual
faithfulness--a much higher percentage than is found among either
lesbian or heterosexual couples.

Nimmons considers this rescripting of monogamy in primary relationships
a "creative" phenomenon. Certainly there's plenty of evidence to support
the view that monogamy is comparatively rare among animal species. In
their recent book The Myth of Monogamy, the husband and wife team
of David Barash and Judith Eve Lipton offer a barrage of information to
the effect that monogamy is "not natural" and certainly "not easy." But
Barash and Lipton also argue that there is no better alternative, "that
open, unstructured, and nonrestrictive sexual relationships" do not make
people happier.

Nimmons is certain they do, and it's a view widely shared among his
crowd of urban gay men. They could be right, but the argument needs to
be mounted, not merely affirmed. When Nimmons claims that gay men have
built "the most complex, flourishing, nuanced sexual culture the planet
has known," it can only mean he's never heard of the Kama Sutra.

And although it may be true that gay people talk "a whole lot dirtier
with spouses and lovers" than straight people do, I wouldn't be too
quick to equate that with either "a stunning cultural accomplishment" or
a revolution--no, not even if we include such additional innovations as
"fuck buddies," "orgy rooms," "glory holes" and "lube guns." Personally,
I'd rather reserve the word "revolution" for that halcyon day when we
manage to eradicate racism, poverty and the subjugation of women.

To be sure, the pursuit of bodily pleasure is, given our puritanical
traditions, decidedly a force for good. But too self-congratulatory a
focus on glutes and orgasms often seems yoked to an undernourished
political sense that comes across, ultimately, as a form of
provincialism light-years removed from any concern with the survival
issues that dominate and defeat most of the planet's
inhabitants--including most of its gay people.

Celebrating what is special and innovative in urban gay male life is a
needed antidote to generations of negative stereotyping. But simply
affirming our cultural achievements won't cut it. We need to weigh them
against theories and evidence that don't simply reflect our community's
self-referential values. A concrete example of what I have in mind would
be to incorporate into our debates about, say, primary relationships the
writings of Stephen Mitchell, one of the founders of relational
psychoanalysis and among the very first to challenge the once-standard
view of homosexuality as pathology. Mitchell's new, posthumously
published book, Can Love Last? The Fate of Romance Over Time, is
not aimed at a gay audience, but the questions it raises assuredly
apply.

The book throws unsettling light on the dynamics of longstanding
relationships, unsettling because Mitchell turns some cherished formulas
on their heads--like the view, shared by many gays and straights alike,
that erotic excitement and domesticity cannot coexist for long. The
usual explanation for their incompatibility is some version of
"familiarity breeds boredom." But in Mitchell's view, turning off to our
primary partner is essentially a function of risk management. We
separate sex and love because otherwise the stakes would be too
high--too likely to heighten dependency and vulnerability, too
threatening to our (illusory) sense of being in control of our lives.

And, Mitchell points out, this is more true for men than women. The
macho masculinity we privilege in our culture, Mitchell argues, is
"easily destabilized by dependency longings." Most men cannot
risk monogamy. And we give them an easy way out: Our cultural
script tells men that for them (unlike women), sexuality is rapacious
and indiscriminate; that the male libido demands adventure.

Mitchell reports that when his patients "complain of dead and lifeless
marriages, it is often possible to show them how precious the deadness
is to them, how carefully maintained and insisted upon." Long-term
partners "collapse their expectations of each other," he writes, "in
collusively arranged, choreographed routine."

We then relocate our sexual desire away from our primary partner,
telling ourselves that he or she has become too familiar to ignite
desire--whereas in fact we're fleeing the threat of deeper knowledge of
the other and deeper exposure of ourselves. We refuse to acknowledge
that our partner, far from having become wholly known or from being
securely centered, is a mysterious multiplicity of selves. But armed
with our denial of the other's (and our own) potential, we rush off to
our one-night stands, threesomes and orgies. Nimmons relabels erotic
adventuring "diffuse intimacy" (the "diffuse" part, anyway, is
unassailable), and urges us to applaud it. Yet in light of Mitchell's
sensitive distinctions, the applause seems too sweeping, too
psychologically naïve.

I'm deeply committed to ending the era of gay apologetics. But we need
to be on guard against the temptation to replace it with an era of
extravagant self-congratulation.

It was an early November morning when I met Gairam Muminov on the steps
of a courthouse on the outskirts of Tashkent, the sprawling capital of
Uzbekistan. He was leaning against a white stone banister, nervously
smoking a cigarette. His thin, sunburned face was carved with deep
furrows and strained by even

deeper worries, which seemed to manifest themselves most intensely
around his dark gray eyes. Inside the courthouse, local authorities were
keeping his son, Abdulvali, locked up for participating in a forbidden
religious group. Although Muminov's job as a builder prevented him from
attending the trial, the 57-year-old father had come that morning to
find out firsthand how long his son would be imprisoned. Abdulvali's
sentencing was scheduled to begin at 10 am.

When the time came, we entered the Akmal Ikramov District Court, a
rundown edifice of cheap marble and concrete located on a dusty road
beside the city's Police Station No. 2. Inside it was dim. On the first
floor, an unusually large, bone-dry fountain and a portrait of Uzbek
President Islam Karimov were visible beneath the few fluorescent lights.
The sentencing was to be held in a room on the second floor. Standing by
the door, in a gloomy hallway, were the families of nine other young
convicts who had been tried with Abdulvali. They waited in an atmosphere
of tense anticipation. Some mothers smoothed out their brightly
patterned dresses in silence; others explained why they thought this
case might be different: With the US-led war on terrorism under way and
renewed international attention brought to the Karimov regime's harsh
crackdown on independent religious expression, they hoped the usually
unforgiving Uzbek justice system might--just this once--tilt toward
leniency.

It was, in many ways, a farfetched hope. The ten men were arrested for
participating in the pan-Islamic group known as Hizb ut-Tahrir, what
Pakistani journalist Ahmed Rashid in his new book calls "the most
popular, widespread underground movement in Uzbekistan, Kyrgyzstan and
Tajikistan." The movement shuns violence but is no less radical because
of that. As Rashid explains, Central Asian acolytes of Hizb ut-Tahrir,
which was founded by dispossessed Palestinians in Saudi Arabia and
Jordan in 1953, foresee "a moment when millions of its supporters will
simply rise up and topple the Central Asian governments--particularly
the Karimov regime--by sheer force of numbers." In place of the region's
various secular states, the movement seeks to fashion a single
Taliban-style Islamic republic stretching from the Caspian Sea to
western China and beyond. It's a threat that the local autocracies, as
well as Washington, take seriously. According to its leadership, Hizb
ut-Tahrir has already attracted tens of thousands of members in the
region. And while two years ago the Clinton Administration narrowly
concluded that the movement did not sponsor terrorist activities, Rashid
argues: "The fear is that young [members]... may soon ignore their
elders' advice and turn to guerrilla warfare."

That fear may be somewhat hasty. But for the government in Tashkent, it
has been amplified by the activities of a much more militant insurgency
known as the Islamic Movement of Uzbekistan, or IMU, whose leaders made
just such a transformation from nonviolence roughly ten years ago. Since
1998, when the IMU officially came into being, it has clashed with the
government forces of three states, engaged in kidnappings and the drug
trade, and engendered an atmosphere of distrust and hostility among the
region's strongmen. The movement's leadership has established close
links with Osama bin Laden's Al Qaeda network and even moved the IMU
headquarters to northern Afghanistan when the more welcoming Taliban
regime was in power. Uzbek President Karimov blames the IMU, among other
opposition groups, for detonating a series of car bombs in Tashkent in
February 1999. The explosions killed thirteen people, injured more than
a hundred and touched off the latest and harshest in a series of
government campaigns against independent religious expression and
political dissent. Following the bombings, Karimov announced that even
the fathers of sons who participated in IMU activities would be
arrested. "If my child chose such a path," he said, "I myself would rip
off his head."

However, again and again, Rashid rightly argues in Jihad: The Rise of
Militant Islam in Central Asia
that the growing popular support for
groups like the IMU and Hizb ut-Tahrir are largely a response to the
corrupt Karimov government's inability to bring even a modicum of
economic prosperity or democracy to Uzbekistan, the region's natural
axis of power. Central Asia has known harsh leadership and violent
upheaval before. Prior to the Soviets there were the czars, and prior to
the czars there were the local khans, who ruled brutally. However, when
the republics of Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan and
Kyrgyzstan fell into independence following the collapse of Communism,
they not only experienced a crisis of national identity (none had ever
existed before as an independent state), they also joined a more
integrated world, where political and economic expectations for open and
fair governance are arguably higher than they have ever been. All this,
at a moment of religious reawakening across the region.

In this context, Central Asia's radical Islamic movements were very much
forged in a modern political pressure cooker. "In a series of crackdowns
in 1992, 1993, and after 1997, Karimov arrested hundreds of ordinary
pious Muslims for alleged links with Islamic fundamentalists, accusing
them of being Wahhabis"--converts to the strict brand of Islam embraced
by the Taliban--"closing down mosques and madrassahs, and forcing
mullahs into jail or exile," Rashid writes. "The result of these
repressive policies has been the growth of exactly what Karimov feared:
extremist Islamic militancy."

A visit to Uzbek courts is a good way to see this machinery in motion:
the steady spinning of the gears that wind moderate Muslims into
radicals. Here too, the display is one of the precarious fragility of
Uzbekistan's current order, and I can think of no better corollary to
Rashid's careful descriptions of a region approaching the edge of chaos
than the observations of Bill Berkeley, a journalist who has spent
numerous years reporting from Africa. "Many suppose that tyranny and
anarchy are at opposite ends of a linear spectrum," Berkeley has
written. "But often they are side by side on what might better be
described as a circle: the one is a product of the other, and vice
versa." For a number of Central Asian states, that circle has been
getting tighter and tighter over the past decade, and the ouster of the
Taliban regime from Afghanistan has done little to prevent it from
shrinking toward its explosive focal point.

The anarchy of tyranny is starkly evident in a place like the Akmal
Ikramov District Court. After Gairam Muminov and the other families had
waited for several hours, frustration and impatience set in. A few
splintered off to find a bailiff or clerk, but no one was able to find
out when, exactly, the sentencing was to occur. An Uzbek journalist
waiting with me explained: "The authorities do this on purpose. They
want to wear people down; they are counting on people like you and me to
get tired, hungry. Maybe we will have to leave for business or lunch,
and then suddenly the doors will open and court begins. This way they
can say they are being open but attract the minimum amount of
attention." However, at 3 pm, when Judge Nizom Rustamov, a stout and
smug man in a shiny sharkskin suit, finally ambled up the courthouse
steps, a slightly different picture emerged--that of the unaccountable
bureaucrat who probably decided against rushing to work simply because
he could. Matilda Bogner, Uzbekistan's Human Rights Watch
representative, described the judge this way: "Rustamov is known to have
sentenced someone to the death penalty for possessing fertilizer at home
because fertilizer can be used as an ingredient in the making of
explosives."

Such capricious power infests Uzbekistan's neighboring governments as
well. As the Soviet Union began to implode, none of the five Central
Asian republics rushed to embrace independence, democracy or economic
reform. Indeed, leaderships in a number of the republics actively
plotted to stymie the demise of the Communist system, however rotted,
because it had been nourishing them so well. As Rashid demonstrates,
this reluctance to break away was to a large degree ironic, given the
region's vast reserves of natural resources--primarily in oil, gas and
minerals--and its potential for prosperity (not to mention the potential
to funnel that prosperity into the hands of local elites). Moreover, as
he points out, "the Soviet policies of closed borders, forced cotton
agriculture, farm collectivization, population relocation and--most
significant--Stalin's redrawing of the map of Central Asia to create
five incongruous states had left the region economically hard-pressed,
[and] ethnically and politically divided."

Ten years on, much of Central Asia remains mired in its Soviet
inheritances: petty and sometimes not-so-petty corruption are a part of
everyday life; news is censored, often heavily; dissidents are
imprisoned, exiled or caused to disappear; resources are squandered;
environmental damage continues unabated. Yet, as the region remains
politically and in many ways economically stagnant, it is experiencing a
demographic surge. "The population gets younger," Rashid notes. "More
than 60 percent of the region's 50 million people are under the age of
25. This new generation is unemployed, poorly educated, and hungry--how
long will it continue to tolerate the decline in living standards and
the lack of rudimentary freedoms?"

There is no easy answer to this question. And Rashid is shrewd enough to
avoid offering one. Just as he is sensitive to the dangers that could
well belong to the region's future, he shows with great nuance that
important differences among the five republics have already led to a
diversity of outcomes. Turkmenistan, for instance, is now ruled by a
bizarre hermit-dictator who had himself decreed President for Life, a
position he plans to hold until 2010, when he intends to retire.
Meanwhile, Kyrgyzstan, the only country of the five not to become an
immediate heir to its Soviet-era leader, has shown a promising
willingness to reform, even if that willingness has waned over the past
several years. However, if these two countries sit at the region's
political poles, the most intriguing case among them may be Tajikistan,
which in Rashid's eyes serves as both a warning and a potential model
for its neighbors.

Not long after the Soviet collapse, mountainous Tajikistan fell into a
five-year civil war that appeared to mirror the conditions in
neighboring Afghanistan. From 1992 to 1997 the multiparty conflict,
which primarily cut across clan lines but also included Islamic rebels,
democrats and former Communist bosses as the main combatants, claimed
the lives of more than 50,000 people and forced roughly 750,000 people
from their homes. In Rashid's view, the primary engine of that conflict
was the Islamic Renaissance Party, or IRP--Central Asia's first popular
Muslim fundamentalist movement--which led a unified band of rebel groups
from headquarters based in Afghanistan and Russia. The fighting might
have ground on indefinitely (or remained frozen in stalemate), but in
1996 "the regional equation changed dramatically when the Taliban
captured Kabul," says Rashid. Fear that the Taliban regime would project
its influence into Afghanistan's post-Soviet neighbors pushed the rest
of Central Asia and Russia to force the Tajik government into making the
necessary concessions for peace. A year later, the parties signed an
agreement that legitimized the IRP and brought it into Tajikistan's new
coalition government.

The complexity of Tajikistan's civil war makes it difficult to summarize
neatly, and perhaps for this reason, coupled with its remoteness, it
received scant attention in the West. For Rashid, though, the outcome is
one that must not be ignored, not only because the peace agreement held
the country together over subsequent years but also because the radical
IRP has seen a dramatic loss in popular support since its inclusion in
government. "In many ways," Rashid argues, "Tajikistan is the key to
peace and stability in Central Asia--something the international
community must recognize, and soon." The logic being: Bringing
fundamentalist Islamic groups into the light rather than driving them
underground is the best way to show that their platforms are unworkable
and at odds with the region's traditionally moderate religious
sentiments.

This may be true, but Tajikistan's civil war is an unlikely example to
prove it, primarily because the conflict was largely one of regionally
based clans vying for political and economic power. Although radical
Islam colored the conflict, it was by no means the driving force. The
coalition government, if anything, was a joining of competing warlords
dressed in various ideologies and beliefs rather than a bridging of
deeply held convictions on secular and Islamic fundamentalist
state-building. This difference must be obvious to Rashid, who awkwardly
suggests the coalition government is an instance of the latter while
acknowledging the former, sometimes in dramatically confusing ways. At
one point, he writes that Soviet "collectivization...had fragmented the
clan structure.... Thus, many Tajiks saw the Islamic revival as a means
to cement a Tajik identity and ensure Tajikistan's development as a
unified state." Then, later, he writes that "most Tajiks identified with
their regions and clans rather than with their country." And later
again: "The civil war had quickly become a battle between clans rather
than an Islamic jihad." This last statement is by far the more realistic
and complete assessment--one echoed by Central Asia scholar Martha Brill
Olcott, who has argued that the "larger issues contested in Tajikistan's
civil war were clearly those of economic and political control."

In fact, the weakness of the government--its inability to protect
Tajikistan's borders and control its rugged territory--has made the
country an ideal base for the region's most extreme militants and best
organized drug traders (often one and the same). Today, roughly 70
percent of the world's heroin funnels through Tajikistan from
Afghanistan, and since the early 1990s Tajikistan's Tavildara Valley has
been an important training area for the IMU's charismatic military
leader Jumaboi Khojaev, a former Soviet paratrooper who later assumed
the name Juma Namangani after his hometown, Namangan, Uzbekistan. The
kind of detailed portrait Rashid has sketched of Namangani, who was
recently reported killed alongside Al Qaeda and Taliban units during the
latest war in Afghanistan, is unparalleled. This is where Rashid is at
his best, especially when he shows how the secretive Central Asian rebel
makes unusual company with Osama bin Laden, despite their close ties.
During one of Rashid's many exclusive interviews in the region, a former
Namangani compatriot explained how the notorious rebel was "shaped by
his own military and political experiences rather than Islamic ideology,
but he hates the Uzbek government--that is what motivates him above all.
In a way, he is a leader by default because no other leader is willing
to take such risks to oppose Karimov."

This in many ways appears to be a capsule characterization of militant
Islam in Central Asia, where religious extremism is primarily harnessed
to the cause of political and military aims, whether in internecine clan
warfare, in insurgencies acting against repression or in the meddling of
outside empires. As readers of the great historian Peter Hopkirk might
recognize, Namangani's pragmatism situates him in a long-running Central
Asian tradition in which strategic objectives rather than fundamentalist
religious ones ultimately lie behind the call to jihad. It was a move
even the Soviets tried. In 1920 Grigori Zinoviev, a close associate of
Lenin, called the Muslims of Central Asia to battle at a weeklong rally
in Baku, Azerbaijan. "Brothers," Zinoviev boomed to a wildly fervent
crowd brandishing swords and revolvers, "we summon you to a holy war, in
the first place against English imperialism!" This display fell in with
a briefly held plan Moscow had at the time: fomenting a chain of
uprisings and establishing an "Army of God" that would penetrate India
through Afghanistan and trigger enough Muslim unrest there to subvert
Britain's hold over South Asia. However, as Hopkirk notes in Setting
the East Ablaze
(and as the United States learned painfully after
aiding militants in Afghanistan in the 1980s), cultivating pan-Islam
"could be double-edged." Religious and nationalist sentiments could just
as easily flow against Moscow. The Basmachis, Central Asia's homegrown
mujahedeen, resisted Soviet power for more than a decade after the
Russian Revolution--and with a good deal of support from the British,
who slipped them caravans of arms and munitions from India.

Today, although the spirit of jihad has largely been unhinged from the
machinations of outside empires intent on controlling the region, its
proponents see themselves very much as bearers of the Basmachi
tradition, as Rashid demonstrates. But his book is also instructive in
pointing out differences between the region's Islamic groups of then and
now. Hizb ut-Tahrir's growing popularity suggests that outside
influences of a very different kind are leaking into Central Asia.
(Along with the IMU, Hizb ut-Tahrir's adherents subscribe to the strict
Wahhabist brand of Islam, which originated in Saudi Arabia, rather than
the more indigenous Sufism, which tends toward mysticism rather than
millenarianism.) This time it's happening at the grassroots--and feeding
off the criminality of local regimes.

There is probably no way to know whether Gairam Muminov's son,
Abdulvali, was truly a member of Hizb ut-Tahrir or was simply caught
praying in the wrong place, or listening to the wrong person, or
carrying the wrong leaflet. I'm sure even his lawyer doesn't know. When
one of the accused suggested that they had been tortured to confess (to
"anti-constitutional crimes"), Judge Rustamov would not hear of it. The
next day, I watched Muminov's hands shoot up to his face when Rustamov
sentenced his son to ten years of imprisonment. And as the father slowly
drew his shaky fingers away, his mouth fell open, his eyes turned blank.
I wondered: Earlier, this man shrugged off my criticisms of Uzbekistan's
ironfisted approach to dissent, saying he had all the freedom in the
world--limitless choices in the marketplace, among whichever apples and
oranges he desired. Was that still good enough for him?

That is a question the United States must begin asking if it intends to
become more active in fostering stability in the region. Rashid's
book--which follows his bestseller, Taliban--was rushed to
publication after September 11, so it is understandably short on
evaluating current US Central Asia policy. But it is the first good,
hard look at the region's Islamic movements and deserves the attention
of policymakers and interested everyday readers alike. The careful
consideration Rashid has given the grassroots causes that set these
insurgencies into motion will keep this book relevant for a long time to
come. As Rashid argues: "The Clinton administration policy of helping
Central Asia's repressive governments combat terrorism whilst mildly
lecturing them on their human-rights violations did not constitute a
strategic vision for the region." It still doesn't. Under the George W.
Bush Administration, military and economic aid to the region has
increased; so too, it seems, has the repression.

They call us "self-hating" Jews when we raise criticisms of Israeli policies. Yet most of those Jews who risk this calumny as the
cost of getting involved actually feel a special resonance with the
history and culture of the Jews--because this is a people who have
proclaimed a message of love, justice and peace; they feel a special
pride in being part of a people who have insisted on the possibility of
tikkun, a Hebrew word expressing a belief that the world can be
fundamentally healed and transformed. A Los Angeles Times poll in 1988
found that some 50 percent of Jews polled identified "a commitment to
social equality" as the characteristic most important to their Jewish
identity. Only 17 percent cited a commitment to Israel. No wonder, then,
that social-justice-oriented American Jews today feel betrayed by
Israeli policies that seem transparently immoral and self-destructive.

Social justice Jews are not apologists for Palestinian violence. We are
outraged by the immoral acts of Palestinian terrorists who blow up
Israelis at Seder tables, or while they shop, or sit in cafes, or ride
in buses. We know that these acts of murder cannot be excused. But many
of us also understand that Israeli treatment of Palestinians has been
immoral and outrageous. Hundreds of thousands of Palestinians fled their
homes in 1948, and recent research by Israeli historians has shown most
fled not because they were responding to the appeal of Arab leaders but
because they feared acts of violence by right-wing Israeli terrorists or
were forced from their homes by the Israeli army. Palestinian refugees
and their families now number more than 3 million, and many live in
horrifying conditions in refugee camps under Israeli military rule.

Despite its oral promises at Oslo to end its occupation of the
Palestinian territories by 1998, Israel actually increased the number of
West Bank settlers from about 120,000 in 1993 to 200,000 by the time
Prime Minister Ehud Barak met with Yasir Arafat at Camp David. And
although the Israeli and US media bought the myth that what was offered
to Palestinians there was "the best they could ever expect," and that
their rejection of the offer was proof that they wanted nothing less
than the full destruction of Israel, the facts show quite a different
story. Not only did Barak offer Arafat less than had been promised in
1993 but he refused to provide anything in the way of reparations or
compensation for the refugees. Instead, he insisted that Arafat sign a
statement saying that the terms being offered by Barak would end all
claims by the Palestinian people against Israel and would represent a
resolution of all outstanding issues. No Palestinian leader could have
signed that agreement and abandoned the needs of those refugees.

Though it is popularly thought that negotiations broke off there, they
continued at Taba until Ariel Sharon's election ended the process,
which, according to then-Justice Minister Yossi Beilin, was very close
to arriving at a full agreement between the two peoples. Sharon did not
want that agreement because he has always opposed any deal that would
involve abandoning the West Bank settlements, which he had helped expand
in the 1980s--precisely to insure that Israel would never give up the
occupied territories. Using the excuse of responding to acts of terror
by some Palestinians, Sharon recently set out to destroy the
institutions of Palestinian society and has done so with murderous
brutality, with little regard for human rights and with great harm to
many civilians.

No wonder, then, that social-justice-oriented Jews are upset by Israeli
policies. They see that the policies are leading to a frightening
upsurge in anti-Semitism. And far from providing security for Israel,
they are creating new generations of terrorists and convincing the world
that Israel has lost its moral compass.

Still, many Jews and non-Jews have been intimidated by the intense

campaign being waged by the American Israel Public Affairs Committee
(AIPAC) and by other Jewish organizations. These groups label those
critical of Israel "self-hating" if they are Jewish or anti-Semitic if
they are not and mobilize large amounts of money to defeat candidates
deemed insufficiently pro-Israel. Ethically sensitive non-Jews are
vulnerable to the manipulation of guilt about the long and bloody
history of anti-Semitism in Christian Europe and Islamic north Africa,
plus the US refusal of entry to Jews seeking asylum from the Nazis in
the 1940s. There is ample reason for the non-Jewish world to atone for
its past oppression of Jews. But non-Jews are doing no favors to the
Jewish people when by their silence they help the most destructive
elements of the Jewish world pursue immoral policies that almost
certainly will generate more hatred of Jews.

It is time for the United States to sponsor a multinational force to
physically separate and protect Israel and Palestine from each other,
and then to convene an international conference to impose a final
settlement. This would include an end to the occupation, evacuation of
the settlements, reparations for Palestinian refugees (and also for Jews
who fled Arab lands), recognition of Israel by surrounding Arab states
and cessation of all acts of terror and violence. Imposing that kind of
a settlement, by force if necessary, would provide real security to both
sides and open up psychic space for the healing that must happen. What
is called for is a new spirit of generosity, open-heartedness,
repentance and reconciliation between two peoples who share equally the
blame for the current mess and who both have legitimate grievances that
must now be left behind for the sake of lasting peace....

This is a goal of thousands of American Jews and our non-Jewish allies
who have recently formed the Tikkun Community, a progressive, pro-Israel
alternative to AIPAC. Israel/Palestine peace is not only a Jewish issue;
our non-Jewish allies will be essential to our campaign to educate the
media, opinion shapers and elected officials. The nonviolent civil
disobedience sponsored by the Tikkun Community at the State Department
in April, at which Cornel West and I were arrested, is only one part of
a campaign that will include lobbying, teach-ins, fasting, sending
volunteers to be part of an international presence on the West Bank,
collecting funds to rebuild Palestinian cities (and Israeli sites
destroyed by Palestinian terror attacks) and demands on Jewish and Arab
institutions to adopt a path of nonviolence. We are also creating a
national student conference in October. Many students face an impossible
choice between pro-Israel groups that support Sharon's current policies
in lockstep or pro-Palestinian groups that claim the Palestinians are
facing Nazi-like genocide at the hands of the Jewish people (an
exaggeration that allows right-wing Jews to yell "anti-Semitism" because
there is no attempt to systematically murder Palestinians, thereby
letting Israel off the hook).

Our goal, both on campuses and in the larger society, is to forge a
middle path of "tough love" for Israel--recognizing that the best way to
protect Israel and the Jewish people is to use the power of the
international community to impose a settlement and end the occupation.
That's the path for true self-affirming Jews and non-Jews who care
enough about their Jewish brothers and sisters to get involved.

Blogs

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December 19, 2014

Walmart to pregnant women: choose between a healthy pregnancy and a job.

December 19, 2014

Katrina vanden Heuvel joins Stephen Colbert and friends for one last song.

December 19, 2014

What responsibilities do journalists have when reporting on sexual assault?

December 18, 2014

Instead of trying the key from the outside, as most critics of the right must, Colbert jiggled it from the inside, counterfeit though his key was.

December 18, 2014

A review of the Obama administration's deportation practices reveals flagrant disregard for the law, and even human life.

December 17, 2014

The history of US-Cuban relations in the last fifty-five years is the history of the loss of American prestige.

December 17, 2014

Andrew Hawkins was morally compelled to whack the hornets nest that is the Cleveland police union, knowing they would sting.

December 17, 2014

New York Attorney General Eric Schneiderman wants his office to be able to prosecute cases in which police officers kill unarmed citizens.

December 16, 2014

Doesn’t our acknowledgment of the abuse prove our fundamental decency?

December 15, 2014