Triumph of Faith over Idolatry by Jean-Baptiste Théodon (Wikimedia Commons)
Since 9/11, it has been conventional wisdom among many on the left, and especially among the New Atheists, that religious conviction is bad, bad news. The logic is pretty straightforward: it takes a very high degree of religious conviction to kill yourself in the name of God. You have to really, really believe. Meanwhile, folks who don’t believe are unlikely to do anything extreme. So we’d all be a lot safer and more comfortable if religious folks would just sort of calm down.
The conventional response from religious folks is that, well: yeah, sometimes great faith makes people do acts of great evil. But it also makes people do acts of great heroism, right? Mother Theresa, right? This is a qualified defense at best. It says, in effect, that there really is a link between religious faith and extreme actions. It doesn’t actually show that these great acts of evil an good balance out, and there really isn’t any good reason to suspect that they should. What’s the exchange rate between an extremist terrorist with a nuclear weapon and an extremist nun with a desire to help poor people in Calcutta?
But maybe the central premise needs to be reconsidered. Maybe it’s not great faith that leads terrorists into extremism. Thus, Slovenian philosopher Slavoj Žižek in an article for the New Statesman:
It effectively may appear that the split between the permissive First World and the fundamentalist reaction to it runs more and more along the lines of the opposition between leading a long satisfying life full of material and cultural wealth, and dedicating one’s life to some transcendent Cause. Is this antagonism not the one between what Nietzsche called “passive” and “active” nihilism? We in the West are the Nietzschean Last Men, immersed in stupid daily pleasures, while the Muslim radicals are ready to risk everything, engaged in the struggle up to their self-destruction. William Butler Yeats’ “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst are full of passionate intensity.” This is an excellent description of the current split between anemic liberals and impassioned fundamentalists. “The best” are no longer able fully to engage, while “the worst” engage in racist, religious, sexist fanaticism.
However, do the terrorist fundamentalists really fit this description? What they obviously lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated, by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation.
This is an important new way at looking at the intersection between faith and social stability. (Hat tip to Miles Kimball, who cited the article in his own blog post.)
Ahmed’s clock, pic from the Irving police (via Wired).
That is a picture of a homemade clock that Ahmed Mohamed took to school to show his teachers. This turned out to have been a bad idea, as The Dallas Morning News reports:
Ahmed’s clock was hardly his most elaborate creation. He said he threw it together in about 20 minutes before bedtime on Sunday: a circuit board and power supply wired to a digital display, all strapped inside a case with a tiger hologram on the front.
He showed it to his engineering teacher first thing Monday morning and didn’t get quite the reaction he’d hoped for.
“He was like, ‘That’s really nice,’” Ahmed said. “‘I would advise you not to show any other teachers.’”
He kept the clock inside his school bag in English class, but the teacher complained when the alarm beeped in the middle of a lesson. Ahmed brought his invention up to show her afterward.
“She was like, it looks like a bomb,” he said.
“I told her, ‘It doesn’t look like a bomb to me.’”
The teacher kept the clock. When the principal and a police officer pulled Ahmed out of sixth period, he suspected he wouldn’t get it back.
He suspected that he wasn’t going to get it back, but he probably didn’t expect to get interrogated, intimidated by his principle, and then led away in handcuffs. For making a clock.
Ahmed being led away in handcuffs. Thats’ a NASA shirt he’s wearing, by the way. Very ominous, am I right?
Since then, some semblance of sanity has apparently returned and the police say that Ahmed will not be facing any charges. That’s good. On the other hand, they are standing by their initial decision. That’s hardly surprising. It will be a cold day in Hell before a police force in this country (or any country) voluntarily acknowledges that they made a mistake. That’s how authoritative institutions work: they preserve their own power at any cost.[ref]A notable example, in case you’d like a refresher, would be the Georgia county that refused to pay medical costs after police dropped a stun grenade in a toddler’s crib and blew a hole in his chest. This is par for the course, folks.[/ref]
At a press conference today, a police spokesperson claimed that the device was both “a hoax bomb” and a “naive accident.” That position makes no sense. A hoax is a deliberate attempt to deceive people. An accident is not. Which is it? Given that Ahmed’s behavior it is obvious to any sane human being that it’s really neither. It’s just a talented kid who wanted to show something cool that he’d made to his teachers.
The outrage factor on this one is high, and–while I admit I’m seething–I’d like to step back from just shouting at stupid people doing stupid things because they are stupid. That’s not productive. What might be instructive is this article from Gawker: 7 Kids Not Named Mohamed Who Brought Homemade Clocks to School And Didn’t Get Arrested. So: Let’s not pretend that Ahmed’s name is not irrelevant here. Obviously it is.
Although charges were never filed by the police, Ahmed was suspended for three days by his principle. For what? According to US Today:
The principal referred questions to the district, which released a statement: “We always ask our students and staff to immediately report if they observe any suspicious items and/or suspicious behavior.”
So. “If you see something, say something.” The problem with vigilance is that if you don’t know what to be vigilant for you’re not actually being vigilant. You’re being paranoid. His English teacher was scared. What does his English teacher know about explosives? Or electronics? Not much. The police were scared. One said, “It looks like a movie bomb to me.” Clearly we’re dealing with professionals here.
I know I’m veering into sarcasm again, but there’s a sincere point I want to make. Prejudice obviously played a role in this case, and prejudice obviously plays a role in a great deal of the injustice that happens in our world. But prejudice alone doesn’t explain everything. What happened in Irving took prejudice but also ignorance and especially fear. Fear and ignorance are catalysts that exacerbate underlying prejudices.
If you want to make the world more just and more fair, don’t exclusively oppose prejudice. Prejudice is hardcoded into human nature at a pretty low level. We generalize (make groups) and we infer (draw conclusions about general categories based on individual examples). Neither generalization nor inference are going away, nor should they; we need them to think. But as long as they are around, trying to train people to not apply generalization or inference in certain cases is fighting an uphill battle. It’s worth fighting, but maybe we don’t need to put all our eggs in that basket.[ref]There are other approaches to combating prejudice, and some are better than others, but all are going to face this problem when put into practice.[/ref]
I’ve written about fear a lot recently, once in the specific context of refugees and migrants and more generally when it comes to security and safety. The message in both cases is pretty similar. First, we need to be willing to assess risks rationally to the best of our abilities. Second, doing the right thing means confronting fear. There is no progress without a general willingness to take risks. They come down to the same thing: don’t let fear be in control.
There’s a saying that all motivations in life boil down to two things: love and fear. Or, less poetically but more accurately: attraction and aversion. Even the tiniest microorganism has to make that decision constantly: do I approach (a potential food source) or avoid (a potential predator)? As a general rule, I think life goes better when we let love lead the way. When we are motivated by what we want to go towards rather than what we’re trying to get away from. When we strive towards what we want to make happen by rather than what we want to prevent.[ref]This can be taken too far, obviously, but I like it as a general approach.[/ref]
So, in addition to our conversations about prejudice, it might help to also have a conversation about basic bravery. About setting aside our worship of fear. When 9/11 happened, it made the country better in a lot of ways: it brought us closer together (for a while, at least), it focused our priorities on what really matters (for a while, at least), and it reminded us of what real heroism and sacrifice look like (we seem to be doing a better job of remembering that one). But it also had some dark effects, and those effects are lingering stubbornly. Chief among them: it taught us a new kind of fear. That fear has already convinced us to trade away an awful lot of money, an awful lot of lives, an awful lot of our principles, an an awful lot of our civil liberties. We’ve spent an awful lot of time–individually and as a nation–being motivated by aversion. By fear. Maybe it’s time to change the motivation.
They say that we should never forget 9/11, but I think that depends on exactly what you’re trying to enshrine in memory. If you’re talking about the sacrifices and bravery of first responders and the folks on Flight 93[ref]And I think that’s usually what people mean.[/ref], then of course we all agree. But maybe there’s more we should remember, like what it was to be an American on 9/10, before our national psyche was scarred. I think there were some things we did better then. Like not overreacting to some poor geek[ref]I say that as a geek.[/ref] and his harmless hobby just because his name is Ahmed. We can’t just turn the clock back. We can’t literally forget, and we shouldn’t. But if we can get back even a little bit of that openness and confidence it will mean something. Because this time it we will be choosing openness and confidence and bravery in spite of fear rather than merely stumbling into them.
Let’s recognize prejudice for what it is and fight it. Let’s do the same with fear.
Image of the 9-11 attacks from space, taken by NASA. (Available from the Wikipedia entry on the 9-11 attacks.)
In the wake of another shooting of unarmed American servicemen, the Navy (according to NBC) “plans to station armed guards at all of its reserve centers across the country.” That might be a good idea, but it falls far short of what most Americans have been calling for as an apparently common-sense reaction to attacks on servicemen and women on their bases: let them carry guns. I mean, these guys are trained to handle firearms, right? What could be more obvious than giving a gun to a soldier or marine?
Yeah, it’s not actually that obvious. And it’s not just politics that are stopping that from happening:
Here’s an amazing number that I had never seen before: Since the beginning of the U.S. operation in Iraq [through May 2011], more than 90 U.S. military personnel have been killed there by negligent weapons discharges.
In the past 18 months, troops in Afghanistan have accidentally killed themselves or others at least six times and wounded nearly two dozen more troops through unsafe weapons handling, according to Army statistics released to Stars and Stripes.
There are other reasons for not issuing weapons to on-base personnel (the logistical headache is immense, especially when considering that bases have to get locked down whenever a weapon is misplaced), but the big one is the simple one: handing out guns is liable to end up killing more folks than the terrorist could accomplish.
Terrorist attacks are scary, but in many cases the irrational reaction of people to scary things is more dangerous than the thing that they are afraid of. Fear might not be the only thing we have to fear, but it’s definitely near the top of the list. Another example: more folks probably died in car crashes they took to avoid flying after 9-11 then actually died in the 9-11 attacks.
In the months after the 2001 terror attacks, passenger miles on the main US airlines fell by between 12% and 20%, while road use jumped. The change is widely believed to have been caused by concerned passengers opting to drive rather than fly. Travelling long distances by car is more dangerous than travelling the same distance by plane. Measuring the exact effect is complex because there is no way of knowing for sure what the trends in road travel would have been had 9/11 not happened. However, Professor Gerd Gigerenzer, a German academic specialising in risk, has estimated that an extra 1,595 Americans died in car accidents in the year after the attacks – indirect victims of the tragedy.
That was just the first 12 months after the attack. If the trend continued for another few years–even at a reduced rate–it could easily be the case that the number surpassed the 9/11 death toll.
As human beings we like to pretend that we don’t put a price tag on human life, but that’s not true. We do. All the time. We just don’t actually look at it. In my systems engineering courses, for example, we learned various ways to extrapolate a price value for a human life based on indirect decisions. Simplistic example: suppose there’s a dangerous portion of a highway with no physical barrier between opposing lanes, and every year 5 people die in accidents there. Installing a concrete barrier would lower that to 4 lives, and would cost $100,000. If the barrier doesn’t get installed then, willingly or not, we’re saying that a human life is worth less than $100,000 in this case.
Of course you can’t actually derive a “real” value of human life that way, but that’s actually one of the most interesting things: if you apply this kind of analysis across a wide range of examples–from road safety to asbestos removal–you will easily see that when the threat isn’t scary (as with traffic deaths) the value of human life is very low. But when it is scary–as with asbestos–we will often as a society decide to spend millions of dollars or more per life saved.
It’s not just about money, of course. I’m only using that as an example of the fact that–even when we don’t like to admit it–we have to make these kinds of trade-offs. They are unavoidable. This is why, every time I hear someone say something, “We have to do whatever it takes to save even one life,” I have to stifle an urge to smack them. Anyone saying that is a fool or a liar. In either case, the last person that should be in charge of deciding what we’re willing to spend to save a life is the kind of person who pretends we don’t have to make the decision at all.
It’s not just about money, by the way. There are other things at stake. How many of our civil liberties and our culture of openness have we already sacrificed in the name of preventing terrorist attacks? What are we getting for those sacrifices? Not much, most estimates seem to say, but the real answer is: no one knows. No one knows ’cause we’re not even supposed to ask the question. We’re not supposed to admit that there’s a tradeoff. That there’s a cost.
This kind of emotional decision-making is double-edged disaster. We spend billions on scary things that aren’t that dangerous, and then refuse to spend smaller sums of money on things that could save large numbers of lives. I was in Hungary for the last two weeks and, in trying to explain why most of America doesn’t have effective public transportation networks–I got to explaining our culture of cars. I pointed out that, because transportation to school and sporting events and other activities is so complicated and (time) expensive, we continue to let kids start driving at 16 in large part as a way to offload the burden on their parents. My Hungarian friend–where the minimum driving age is 18 and lots of people don’t get licenses until much later (if at all)–asked if the 16-year old drivers were good drivers. Of course they are not, I said. They have very little training, very little experience, and are dangerously immature. Doesn’t that result in danger? Well, yes it does. Off the top of my head, there are about 30,000 fatalities related to driving in the US every year. Of course, a lot of those don’t have anything to do with teenage drivers (drunk driving is a pretty huge portion of it), but there’s no doubt that thousands of kids are killed or seriously injured every single year. What would it cost to save them? Who knows. Where’s the rhetoric about, “If we can save even one life…”? Nowhere. Because it’s not scary.
I put a lot of emphasis–I’ve done it in this post and we do it in many of our blogs at Difficult Run–on the kind of quantitative analysis that you get from economics (my background) or engineering (Bryan’s) or business (Walker’s) or computer science (Ro’s). Sometimes I even go out of my way to take a swipe at the humanities–especially modern art and academia. But I understand very well that these are not fundamentally quantitative questions. Neither economics, nor engineering, nor business, nor computer science can answer questions about the tradeoffs we have to make between dollars or hours or civil liberties on the one hand and lives on the other. These are fundamentally philosophical and moral questions, and we have to seek philosophical and moral answers. And, like all philosophical and moral questions, they will probably never have a clear, objective, final answer.
But seeking those answers is worth it. It’s worth it from a practical standpoint because the kind of emotionally-driven policy that arises in the absence of clear-eyed analysis is Pareto inefficient. Sorry for the econ jargon, but it’s an important term. If a situation is Pareto efficient, it means that you can’t make one person better without taking from someone else. So Pareto efficiency isn’t necessarily a good place to be. It could be very unfair, for example. If you give $10 to Tom and $90 to Sue, that’s Pareto efficient, but it’s not fair. But the one thing that Pareto efficiency gets you is no waste. If you give $10 to Tom and $10 to Sue and then light the other $80 on fire, that’s Pareto inefficient. So Pareto efficiency shouldn’t be a final goal but it should be a bare minimum. And right now, there’s no doubt that our patchwork response to security is far, far from Pareto efficiency.
Simple example of Pareto efficiency from the Wikipedia page. All the red dots are Pareto efficient because there’s no waste: you’re getting all you can out of Item 1 and Item 2. The only way to get more of Item 1 in that case is to give up some of Item 2 (or vice versa). The gray dots are Pareto inefficient. You can get more if Item 1 without sacrificing Item 2 (or vice versa). If you imagine the two items are “Safety” and “Civil Liberties” you can see that picking which of the red points is difficult, but picking *ANY* of the gray points is insanity.
Seeking the answers is also worthwhile from a philosophical standpoint. Socrates said the unexamined life is not worth living. I believe that’s because if you don’t examine your life it’s not really your life. You’re just acting out the social conditioning you’ve been raised with. You’re not an independent agent in that case. You’re just a conduit through which cause and effect flow. Once you examine your life–once you adopt certain principles and attitudes and goals based on your own deliberation and values–you start to truly live. And this is true even if you don’t actually change very many of your decisions or actions. You might take a hard look and decide that the values and goals you ended up with from your parents and society are actually fairly reasonable and keep things more or less as-is, but–even in that case–there’s been a tremendously important shift because now they are your values and your goals.
So, when I write posts expressing cynicism about modern art or academic philosophy[ref]Like: Why I Don’t Trust Modern Art or Professional Philosophers[/ref], it’s not because I think that art or philosophy are dispensable. It’s because I think that they are indispensable, but that (1) the modern incarnations have often lost their way and become empty shells and (2) they become monstrous in the absence of a commitment to including hard data where applicable.
From my perspective, it doesn’t take a lot to remind an economist that art isn’t accounted for in the GDP figures. Physicists ignore air resistance in an awful lot of their models, but it’s not like they actually get confused and forget that it exists. Economists ignore lots of human foibles in their models for the same reason, and they are just as unlikely to somehow become confused and mistake the simplified models for the real thing. In fact, I would argue that very few people are more aware of human foibles than economists precisely because they are so routinely reminded of the incredible gap between their simple models and messy reality. Thus, we get books like Nudge or The Myth of the Rational Voter or Predictably Irrational: all investigations into how economic models of human nature fail written by economists.
On the other hand, I have routinely had to sit through painfully ignorant scientific or economic diatribes by humanities scholars who literally don’t have the first clue about what they are talking about. There’s a reason Marx is not taken seriously as an economist by economists and yet you will still find plenty of Marxists in English departments who either don’t know or don’t care to separate from his philosophical stances (which continue to be relevant and interesting) and his economic theories (which are about as relevant for modern economic policymaking as Copernicus’ model of the solar system is to getting an astronaut to the moon[ref]In case anyone is confused: Copernicus gets credit for putting the sun at the center of his model, which is good, but he also assumed the planetary orbits were circular. They are elliptical. So actually trying to plot out a trajectory based on his model would be extremely silly, even though he’s hugely important historically.[/ref].)
In simple terms: I know lots of economists and engineers and scientists who are conversant with, for example, pragmatism, but I don’t know of any humanities professors who could give you a cogent explanation of, say, marginalism.
Maybe that assessment is off base. It could be.
But the point–and this is true regardless of my perception of whether the humanites or the sciences are in deeper trouble today–is that we need an approach that embraces both and rejects fear-based decision making. We need folks to be conversant in the elementary basics of statistics and math and have an intuitive desire to base their analysis on hard data and then be willing to use that as the foundation for moral and philosophical arguments about how to set policy based on open-eyed analysis rather than emotionally-driven instinct.
Is that asking a lot? Maybe. But come on, people. How much time do we spend watching cat videos or reflexively sharing political memes that assume the other side is all composed of evil morons?
After watching the recent presidential news conference, I agree with Nathaniel that Garrett’s question was exploitative, and that the tone of president Obama’s response was effective and appropriate. I’ll even go so far as calling the response masterful. Garrett lost. That being said, I find the content of Obama’s response deeply problematic.
Obama knows only too well that the no ransom policy is not exactly straight-forward. In November of last year, Obama had the US policy on hostages reevaluated. In June of this year, it was announced that while the US government will continue its official no ransoms policy, family members may pay ransoms themselves. Not only that, the government will assist in communicating and negotiating with the captors. In other words, ransoms can be paid, and the leg work can be done by the US, but the ransoms cannot be paid by the state. This is because not paying ransoms does not actually prevent hostage taking. What it does is ensure the hostages’ deaths. Ransoms do provide an easy source of funding for terrorist organizations, which is where the real concern lays as far as counter-terrorism is concerned.
The US, though, has made exceptions to its policy, most notably in the case of Bowe Bergdahl. I personally think that Obama did the right thing in securing Bergdahl’s release. Soldiers need to have the confidence that everything will be done to bring them back. The deal itself, though, is a classic case of giving terrorists concessions. The Taliban received five of its men for one low-ranking US soldier. Of course they will leap at an opportunity to take more soldiers (and civilians) captive.
Obama, then, can and has made exceptions when it comes to securing the release of US citizens held by terrorist organizations. He has made emotional appeals not to consider them abstractions, but to understand that they are real people who may never see their families again. The response to Garrett does not explain no exceptions were made in this case, or why the release of the Americans was not insisted upon for any of the major concessions Obama was willing to grant Iran. If Iran, China, and Russia were given the choice of either an Iran with American prisoners and no lifting of the conventional arms embargo, or an Iran with American prisoners and a continued embargo, it is hard to see why they would pick the latter when they stand to gain quite a bit more from the former.
Obama is also being a little disingenuous when it comes to employing the hostage logic. The four Americans (or at least the three whose whereabouts are known) are not being held hostage, they are prisoners. They have not been used by Iran as bargaining chips in the nuclear negotiations. Obama wants Iran to be considered a responsible state actor with whom other state actors can have normative relations. These states do not take hostages for the purpose of gaining concessions. If Iran is not such a state, then Obama has done far worse damage by granting Iran political legitimacy and lifting sanctions than any concessions in the prisoners matter would have done. He cannot have it both ways. Garrett’s trap backfired, but Obama’s response leaves too many big questions unanswered.
The Emanuel African Methodist Episcopal Church (Original photo by Cal Sr: https://www.flickr.com/photos/13147394@N05/2761893535. Used under Creative Commons Attribution license.)
Less than 48 hours ago, a mass shooting took place at the historic Emanuel African Methodist Episcopal Church in downtown Charleston. Since then I have read many articles, Tweets, and statuses about this tragic attack. And, while there is still a lot we do not know[ref]And, as a general rule, I deplore the insatiable need of media consumers for speculative guesswork before there are enough facts to justify reasoned analysis[/ref], we do know this much: this was a terrorist attack motivated by racism and white supremacist ideology. From the Wikipedia entry:
Dylann Storm Roof (born April 3, 1994) was named by the Federal Bureau of Investigation (FBI) as the suspected killer… One image on his Facebook page shows him in a jacket decorated with the flags of two former nations noted for their white supremacist policies, apartheid-era South Africa and Rhodesia… According to his roommate, Roof expressed his support of racial segregation in the United States and had intended to start a civil war…He also often claimed that “blacks were taking over the world”. Roof reportedly told neighbors of his plans to kill people, including a plot to attack the College of Charleston, but his claims were not taken seriously.
Before opening fire, Roof spent nearly an hour with the Bible study group. According to Gawker, “Roof told police he ‘almost didn’t’ kill nine people at Emanuel AME Church Wednesday night ‘because everyone was so nice’ to him,” but eventually he said “I have to do it. You rape our women and you’re taking over our country. And you have to go.” With that, he opened fire “while shouting racial epithets” on the 12 unarmed worshipers. He killed nine of them and intentionally left one survivor. Two others, one a five-year old child, survived by pretending to be dead. During the carnage, he reloaded five times.
Roof was caught yesterday morning after being tipped off by Debbie Dills, who is white. Dills spotted him on her way to work in North Carolina, called her boss (who called police), and then tailed Roof for another 35 miles until police arrived and arrested him. Roof waived his extradition rights and was brought back to South Carolina where conservative Republican governor Nikki Haley has called for prosecutors to pursue the death penalty. I mention the race of Dills and the politics of Haley for a simple reason: I am deeply saddened that many people, perhaps because they are accustomed to the terminology of Critical Race Theory[ref]”White supremacy” means very different things when we’re talking about unconscious microaggressions on the one hand, and bloodthirsty executions on the other. One is not merely a more pronounced version of the other, any more than accidentally running over someone’s foot is the same thing as intentionally hitting someone with your car in an effort to kill them[/ref], seem to believe that the kind of white supremacy behind Roof’s actions is endemic within American society, or at least among white conservatives. It is not. I do not say this to defend political allies, but in the interests of bridging wounds.
I believe we are all in this together. I will not pretend for a moment that we all suffer from racism or sexism or other forms of intolerance and bigotry equally. Clearly we do not, and the long history of violent racial terrorism in the South–which is my home–should not be whitewashed or ignored. I do not believe that we should assume Roof was a lone wolf without first conducting an aggressive investigation to determine what group–if any–lent him material support or advocated his heinous course of action. Calls to take down the Confederate flag are legitimate. So are calls for white people–even those horrified by this action–to engage in some soul-searching about how we view white killers vs. black killers in the mainstream media.
I want to make it clear that in my view there is nothing ambiguous about who Roof is or what he has done. He is a monster who committed an atrocity. I am concerned that there are those who–in understandable shock and outrage, perhaps–believe that Roof has far more allies or sympathizers than he actually does [ref]I’m not saying these sympathizers don’t exist. They do, and it’s despicable.[/ref]. I am worried that an act like this–which, although the black community obviously bears the tragic cost directly–somehow will be seen as political when it is not. In addition to the personal tragedy faced by the victims and their families, this is a blow struck against the dream of equality and tolerance and understanding, and that is a dream that I believe can be shared (or sometimes neglected) by all Americans.
I pray for Roof to face justice, for his victims to be able to find some measure of peace, and also for us as a nation to find a way to draw closer together rather than farther apart.
I haven’t written about guns and gun control in a long time. In part, this is a sad indictment of American politics: we talk about gun control pretty much exclusively in the wake of some horrific massacre (here or abroad) and, other than that, pretty much not at all. It’s not just gun policy that is addressed in this haphazard, sensationalist way, of course. It’s basically everything in American politics–short of a few issues that have movements behind them to give them perennial visibility–that basically ping-pong between utter obscurity and nauseating sensationalism.
But two events from earlier this month brought the issue to mind, and I at least wanted to note them. The first is the massacre that did not take place in Texas on May 3, 2015. ISIS later claimed credit for this attack, making it the first ISIS-backed terrorist attack on US soil. I’m not really sure why they claimed credit, however, because the attack was shortlived and no one died except the would-be mass murderers. A contest was being held, attended by a sparse crowd of about 75, to see who could come up with the best cartoon depiction of the Prophet Mohammad, and two men drove up, got out of their car, and opened fire with semi-automatic rifles at a security guard in an attempt to gain entrance. Instead, the security guard drew his handgun and shot both attackers to death. No one else was killed, although another unarmed security guard was lightly wounded by the attackers.
Breitbart drew a straight line between the failed attack in Texas and the Charlie Hebdo attack in January of this year, noting that “When armed terrorists attacked Charlie Hebdo headquarters over Muhammad cartoons on January 7, unarmed police officers were forced to flee for their lives.” I’m not really thrilled at the glee with which some conservatives embraced this story. It’s hard to reconcile fear of a militarized police force with sneering condescension at our European neighbors for having unarmed police. Still, the story does underscore one sad reality: the only short-run response to a violent attack is with more, better violence.
The second example is even more interesting. As Business Insider reports, “An Uber driver with a concealed handgun prevented a mass shooting in Chicago.” The city of Chicago is, of course, known for both its horrific gun violence and also its draconian anti-gun laws. These laws made it the focus of the SCOTUS case McDonald v. Chicago which held that the 2nd Amendment (like other Constitutional rights) applies at the state level.
Gun control advocates openly scoffed at the idea that a concealed carry permit holder would ever be able to stop a crime in progress, suggesting that the only thing that would happen would be more fatalities. And yet the Uber driver in Chicago fired 6 shots, hit the target multiple times, and nobody else was injured. The list of mass shootings stopped by a civilian just got a little longer.[ref]Of course it’s hard to say that a “mass” shooting was stopped, because no one actually knows how many people would have died otherwise. [/ref]
In some ways it’s fitting that Charlie Hebdo come up in this conversation. Like a lot of people, I preferred to say “We are Ahmed” rather than “We are Charlie” in the days following the attack. I support the right of free speech, but some of the cartoons published by Charlie Hebdo made me support that right with a grimace rather than a smile. The same goes for guns. There is nothing happy or beautiful in the act of killing, even when the motives are noble and the violence is necessary. The fundamental right to self-defense is one I support in both theory and in practice, but it’s never been something I can be unreservedly excited about.
The late scholar John Bowyer Bell described terrorists as “real gunmen in imaginary gardens.” By emphasizing the ideological world-view of terrorists- their perceived reality– Bell was going against popular wisdom. It is easy to form the impression that terrorists are driven to desperate measures by harsh, hopeless economic realities. In other words, an environment of poverty and no jobs leaves angry young men with no choice but to lash out violently against the government. This is more or less what Malcolm X meant by a “sociological explosion.”
Is terrorism, though, really about poverty and jobs? A new piece by Peter Bergen argues that it is not. If anything, terrorism is largely a middle-class phenomenon. A terrorist is likelier to be an educated professional such as a surgeon, engineer, or computer programmer than an unemployed laborer. Some, like Osama Bin Laden, are fabulously wealthy. “These are not the dispossessed. They are the empowered.”
If the empowered are the ones resorting to terrorism, it is hard to argue that it is due to economic oppression. These, after all, are people with degrees that epitomize western ideals of applied science and progress, not some sort of unwashed masses. Basically, creating jobs and business opportunities is important, but unlikely to stop radicalized programmers from becoming terrorists. Effectively responding to terrorism requires responding to terrorist ideologies with perceived grievances, and there is no getting round that.
Bergen’s piece draws from top-notch studies providing interesting information on the socioeconomic backgrounds of terrorists, so check it out.
Much is being made of Hezbollah chief Hassan Nasrallah’s indirect condemnation of the Charlie Hebdo massacre. Perhaps too much. I understand why the statement is considered a big deal. When Muslims are condemned as a group for terrorist attacks, it is good to see prominent Muslim voices condemning violence. It shows that violence is not an integral part of Islam. However, I find Nasrallah’s statement highly problematic. After all, Nasrallah is hardly a moderate himself. Under Nasrallah’s command, Hezbollah has fired rockets at an Israeli hospital, blown up a bus of Israeli tourists in Bulgaria, and bombed the Jewish community center in Buenos Aires, to name but three examples. The number of fatalities in the Argentinean attack alone far exceeds the body count in the Charlie Hebdo massacre. I’m excluding attacks on military and political targets as it could be argued that these have their own form of legitimacy, but I might as well add another example. Hezbollah for years had targeted Jewish towns and villages with rocket fire. It never distinguished between the military and civilians, and sometimes deliberately targeted civilian areas. Then, in 2006, a rocket fell quite close to my parent’s house. There luckily were no fatalities in our village, but I guess that I do have a personal reason for not taking Nasrallah’s statement at face value. It is not a simple condemnation of religiously motivated violence. I think that the explanation is simple. Nasrallah is a Shiite militant, and al Qaeda are Sunni militants. They are opposed to each other on sectarian grounds, and are also political rivals. While the two groups may have collaborated on occasion, they generally do not peacefully inhabit the same spaces. Hezbollah (and its Iranian backers) have been fighting al Qaeda directly ever since the Syrian civil war, seeing in it an existential threat. Condemning the Charlie Hebdo massacre allows Nasrallah to increase his prestige and moral capital at the expense of al Qaeda’s, his bitter rival. This is not a principled condemnation of terrorism as something opposed to the fundamental principles of Islam. It is little more than political maneuvering. There are so many worthier Muslim voices decrying violence (such as many of the entries on this list) that it is a shame to mention Nasrallah’s alongside them.
Over at Times and Seasons, Walter van Beek has an article in which he shares one of the most popular reactions to the murder of 12 at the headquarters of the French satirical magazine Charlie Hebdo: We are all Charlie. He’s getting some pushback in the comments. I’m torn. On the one hand, I agree very strongly with the commenters who are pushing back. Charlie Hebdo was, by my standards, a vile and disgusting publication. I do not wish to identify myself with it. And yet I wish very much to identify myself with the principle of free speech, and also express some solidarity with those who are reeling in the wake of this traumatic event. Is there a way to do both?
Mormons have our own perspective on this, especially given the overwhelming popularity of The Book of Mormon musical. It’s long been fair game in the United States and elsewhere to make comments about Mormons that one would never make about most other religious groups. We don’t generally enjoy these kinds of attacks, but we don’t protest them either. We tend to just make the most of it and get on with our lives. As a Mormon, I support the right of Trey Parker, Robert Lopez, and Matt Stone to publicly deride and mock my faith. But it doesn’t mean I have to identify myself with them.
Well, it turns out that there is an alternative to the “We are Charlie” sentiment. And it is “We are Ahmed.”
Two of those killed, 42-year-old Ahmed Merabet and 49-year-old Franck Brinsolaro, were police officers…Merabet was himself Muslim.
Merabet, then, died at the hands of one of his own — albeit its fanatical and dangerous minority. It is especially and darkly ironic given that the gunmen allegedly shouted, “We have avenged the Prophet Muhammad.” The name “Ahmed” shares linguistic roots with “Muhammad,” and the prophet was sometimes referred to as Ahmed.
He gave his life to protect Charlie Hebdo’s right to ridicule his religion.
Ahmed’s example[ref]I hope it is not assuming to much to presume that he wasn’t an avid fan of Charlie Hebdo, but was just there doing his job.[/ref] shows it is possible to bypass identification with vulgar and demeaning expressions of free speech and still give utmost dedication to the principle itself. I don’t have to like what everyone does with their free speech to be passionately dedicated to the ideal of free speech itself. There is a way to eschew vitriol and still defend the principle of those who chose to spew it. Ahmed showed us that example, and so I can say “We are Ahmed” with far less reservation than I could say “We are Charlie.”
Earlier this morning, a tense standoff in Australia ended in gunfire. A single hostage-taker initially held 17 hostages, of whom 12 had been released. When police heard gunfire inside the building, they responded immediately. The hostage taker and two hostages are dead. Three people are injured, including one police officer. All this info comes from an ABC News article, which also includes an apparent connection to radical Islam:
Two people inside the cafe were seen holding up a flag with Arabic writing on it that has been used by extremists in the past — raising fears that a terror attack was unfolding in Australia’s largest city.
Also this morning, I found an article with the headline: Australians Just Showed the World Exactly How to Respond to Terrorism With #IllRideWithYou. The article describes the origins of the #IllRideWithYou hashtag in which Australians are volunteering to accompany Muslims who wish to wear their religious clothes (e.g. hijab) on public transportation but are afraid of animosity or retaliation in the wake of the hostage crisis. The pictures–and the sentiment behind them–are noble and touching.
Read the bottom one first.
I agree with the idea of #IllRideWithYou. Even if you take–simply for the sake of argument–the strong and controversial position that the scripture or theology of Islam tend towards violence, it does not follow that all Muslims are violent. So, even in this extreme case, the correct response to peaceful, law-abiding Muslims is support and compassion.
But I do not agree with the headline. This is not the one true correct way to respond to terrorism. There are two correct responses. #IllRideWithYou is one half. Here’s what the other half looks like:
That photo[ref]from coverage at USA Today[/ref] shows one of the hostages running into the arms of a police officer moments after escaping the chocolate store through a side entrance. As lovely, as beautiful, and as necessary as the compassionate outreach of Australian commuters may be, none of that was what you would have been praying for if you were a hostage or had a family member held hostage in that store. There is also bravery and even love in the willingness to use violence–and be subject to the threat of violence–in lawful defense of the innocent.
A courageous and just society needs both of these responses. Not just one or the other.
This fits very nicely with Walker’s post from earlier today. He pointed out an article by Hernando de Soto in the WSJ arguing that–in the long run–you overcome terrorism not just with dronestrikes but also with economic development that gives people a better life.[ref]Walker and I wrote about this connection between love and economics for the journal SquareTwo: “No Poor Among Them”: Global Poverty, Free Markets, and the “Fourfold” Mission[/ref] As coldly calculating as the discipline of economics and the emphasis on free markets may appear, a focus on economic liberty and investment and development is really nothing but a sincere and informed desire for other humans to prosper and draw closer to us in webs of trade, communication, mutual interest, and interdependence.
Love of fellow man doesn’t always look like what we expect it to. Sometimes it comes in the form of sympathetic hashtags. Sometimes it wears body armor and wields automatic weapons. And sometimes it spouts statistics, theories, and economic jargon. We need to broaden our concept of what it means to love if we are to love as expansively as these dark times require of us.
