“I want Malaysia to be ruled by people who care about its countrymen and will move the country forward, and bring together all the races as one people.” -Fahmi Zainol
Just as humanism is baffled by the deliberate will to evil, so is a well-honed sensibility puzzled by the ridiculous and the weird. MP for Wangsa Maju, Dr Tan Kee Kwong, who studied medicine at the Universiti Malaya in the 1960s, was constrained to remind his alma mater of its more urbane days when he learned yesterday of the nine charges being preferred against UM student leader Fahmi Zainol.
“Given the nature of the nine charges they have preferred against Fahmi, the university leadership has become the object of ridicule,” said Tan (left), who is now chairperson of the membership panel of PKR.Fahmi is President of the Persatuan Mahasiswa Universiti Malaya (PMUM) who has been slapped by the authorities with nine charges for defying them over an invitation to PKR adviser Anwar Ibrahim to address students on the campus last Monday.
UM authorities warned PMUM not to go ahead with the event and barred students from attending but the gathering took place despite the bans. Yesterday, Fahmi and eight other student leaders were notified of the charges against them but the former is the only one being slapped with nine counts of defiance, including one that faults him for using a megaphone.”This is ridiculous and the height of petty-mindedness,” offered Tan, when commenting on the charges against Fahmi.
“I’m reminded of the 60s when I was in the university. All sorts of politicians were invited to speak on the issues of the day,” recalled.”UM was known for its openness to conflicting views and presentations. Debate and exchanges were regarded as healthy and no one was made to suffer for organising and attending the functions or events,” said the medical graduate.
Syed Husin also barred
Tan said he was startled to discover “the other day that my PKR colleague, Senator Dr Syed Husin Ali (right), has been barred from speaking at UM where he had been Dean of a faculty.”
“If this is not ridiculous I don’t know what is!” exclaimed Tan, son of the legendary ‘Mr Opposition’, Dr Tan Chee Koon, who in the 1960s and in following was Malaysia’s leading oppositionist.
“The past few days I have been sitting at the Federal Court listening to the Anwar Ibrahim sodomy appeal and the sense of ridiculousness just kept creeping up on me,” offered Tan.
“Now to hear that the UM student leader is being hauled up on charges that would have been laughed to scorn in the 60s is just too much. There are so many issues such as the difficult economic situation in the country, the threat of extremism and the poor condition of inter-ethnic relations that demand our urgent attention and here we have a situation where a student leader is charged for possessing a megaphone – this farce must end and end quickly,” asserted the appalled parliamentarian.
The popular belief that religion is the cause of the world’s bloodiest conflicts is central to our modern conviction that faith and politics should never mix. But the messy history of their separation suggests it was never so simple.
As we watch the fighters of the Islamic State (Isis) rampaging through the Middle East, tearing apart the modern nation-states of Syria and Iraq created by departing European colonialists, it may be difficult to believe we are living in the 21st century.
The sight of throngs of terrified refugees and the savage and indiscriminate violence is all too reminiscent of barbarian tribes sweeping away the Roman empire, or the Mongol hordes of Genghis Khan cutting a swath through China, Anatolia, Russia and eastern Europe, devastating entire cities and massacring their inhabitants.
Only the wearily familiar pictures of bombs falling yet again on Middle Eastern cities and towns – this time dropped by the United States and a few Arab allies – and the gloomy predictions that this may become another Vietnam, remind us that this is indeed a very modern war.
The ferocious cruelty of these jihadist fighters, quoting the Qur’an as they behead their hapless victims, raises another distinctly modern concern: the connection between religion and violence.The atrocities of Isis would seem to prove that Sam Harris, one of the loudest voices of the “New Atheism”, was right to claim that “most Muslims are utterly deranged by their religious faith”, and to conclude that “religion itself produces a perverse solidarity that we must find some way to undercut”.
Many will agree with Richard Dawkins, who wrote in The God Delusion that “only religious faith is a strong enough force to motivate such utter madness in otherwise sane and decent people”. Even those who find these statements too extreme may still believe, instinctively, that there is a violent essence inherent in religion, which inevitably radicalises any conflict – because once combatants are convinced that God is on their side, compromise becomes impossible and cruelty knows no bounds.
Despite the valiant attempts by Barack Obama and David Cameron to insist that the lawless violence of Isis has nothing to do with Islam, many will disagree. They may also feel exasperated. In the west, we learned from bitter experience that the fanatical bigotry which religion seems always to unleash can only be contained by the creation of a liberal state that separates politics and religion.
Never again, we believed, would these intolerant passions be allowed to intrude on political life. But why, oh why, have Muslims found it impossible to arrive at this logical solution to their current problems? Why do they cling with perverse obstinacy to the obviously bad idea of theocracy? Why, in short, have they been unable to enter the modern world? The answer must surely lie in their primitive and atavistic religion. But perhaps we should ask, instead, how it came about that we in the west developed our view of religion as a purely private pursuit, essentially separate from all other human activities, and especially distinct from politics.
After all, warfare and violence have always been a feature of political life, and yet we alone drew the conclusion that separating the church from the state was a prerequisite for peace. Secularism has become so natural to us that we assume it emerged organically, as a necessary condition of any society’s progress into modernity. Yet it was in fact a distinct creation, which arose as a result of a peculiar concatenation of historical circumstances; we may be mistaken to assume that it would evolve in the same fashion in every culture in every part of the world.
We now take the secular state so much for granted that it is hard for us to appreciate its novelty, since before the modern period, there were no “secular” institutions and no “secular” states in our sense of the word. Their creation required the development of an entirely different understanding of religion, one that was unique to the modern west. No other culture has had anything remotely like it, and before the 18th century, it would have been incomprehensible even to European Catholics. The words in other languages that we translate as “religion” invariably refer to something vaguer, larger and more inclusive.
The Arabic word din signifies an entire way of life, and the Sanskrit dharma covers law, politics, and social institutions as well as piety. The Hebrew Bible has no abstract concept of “religion”; and the Talmudic rabbis would have found it impossible to define faith in a single word or formula, because the Talmud was expressly designed to bring the whole of human life into the ambit of the sacred. The Oxford Classical Dictionary firmly states: “No word in either Greek or Latin corresponds to the English ‘religion’ or ‘religious’.” In fact, the only tradition that satisfies the modern western criterion of religion as a purely private pursuit is Protestant Christianity, which, like our western view of “religion”, was also a creation of the early modern period.
Traditional spirituality did not urge people to retreat from political activity. The prophets of Israel had harsh words for those who assiduously observed the temple rituals but neglected the plight of the poor and oppressed. Jesus’s famous maxim to “Render unto Caesar the things that are Caesar’s” was not a plea for the separation of religion and politics. Nearly all the uprisings against Rome in first-century Palestine were inspired by the conviction that the Land of Israel and its produce belonged to God, so that there was, therefore, precious little to “give back” to Caesar.
When Jesus overturned the money-changers’ tables in the temple, he was not demanding a more spiritualised religion. For 500 years, the temple had been an instrument of imperial control and the tribute for Rome was stored there. Hence for Jesus it was a “den of thieves”. The bedrock message of the Qur’an is that it is wrong to build a private fortune but good to share your wealth in order to create a just, egalitarian and decent society. Gandhi would have agreed that these were matters of sacred import: “Those who say that religion has nothing to do with politics do not know what religion means.”
The Myth of Religious Violence
Before the modern period, religion was not a separate activity, hermetically sealed off from all others; rather, it permeated all human undertakings, including economics, state-building, politics and warfare. Before 1700, it would have been impossible for people to say where, for example, “politics” ended and “religion” began. The Crusades were certainly inspired by religious passion but they were also deeply political: Pope Urban II let the knights of Christendom loose on the Muslim world to extend the power of the church eastwards and create a papal monarchy that would control Christian Europe.
The Spanish inquisition was a deeply flawed attempt to secure the internal order of Spain after a divisive civil war, at a time when the nation feared an imminent attack by the Ottoman empire. Similarly, the European wars of religion and the thirty years war were certainly exacerbated by the sectarian quarrels of Protestants and Catholics, but their violence reflected the birth pangs of the modern nation-state.
It was these European wars, in the 16th and 17th centuries, that helped create what has been called “the myth of religious violence”. It was said that Protestants and Catholics were so inflamed by the theological passions of the Reformation that they butchered one another in senseless battles that killed 35% of the population of central Europe. Yet while there is no doubt that the participants certainly experienced these wars as a life-and-death religious struggle, this was also a conflict between two sets of state-builders: the princes of Germany and the other kings of Europe were battling against the Holy Roman Emperor, Charles V, and his ambition to establish a trans-European hegemony modelled after the Ottoman empire.
If the wars of religion had been solely motivated by sectarian bigotry, we should not expect to have found Protestants and Catholics fighting on the same side, yet in fact they often did so. Thus Catholic France repeatedly fought the Catholic Habsburgs, who were regularly supported by some of the Protestant princes.
In the French wars of religion (1562–98) and the thirty years war, combatants crossed confessional lines so often that it was impossible to talk about solidly “Catholic” or “Protestant” populations. These wars were neither “all about religion” nor “all about politics”. Nor was it a question of the state simply “using” religion for political ends. There was as yet no coherent way to divide religious causes from social causes.
People were fighting for different visions of society, but they would not, and could not, have distinguished between religious and temporal factors in these conflicts. Until the 18th century, dissociating the two would have been like trying to take the gin out of a cocktail.
These developments required a new understanding of religion. It was provided by Martin Luther, who was the first European to propose the separation of church and state. Medieval Catholicism had been an essentially communal faith; most people experienced the sacred by living in community. But for Luther, the Christian stood alone before his God, relying only upon his Bible.
Luther’s acute sense of human sinfulness led him, in the early 16th century, to advocate the absolute states that would not become a political reality for another hundred years. For Luther, the state’s prime duty was to restrain its wicked subjects by force, “in the same way as a savage wild beast is bound with chains and ropes”. The sovereign, independent state reflected this vision of the independent and sovereign individual. Luther’s view of religion, as an essentially subjective and private quest over which the state had no jurisdiction, would be the foundation of the modern secular ideal.
But Luther’s response to the peasants’ war in Germany in 1525, during the early stages of the wars of religion, suggested that a secularised political theory would not necessarily be a force for peace or democracy. The peasants, who were resisting the centralising policies of the German princes – which deprived them of their traditional rights – were mercilessly slaughtered by the state. Luther believed that they had committed the cardinal sin of mixing religion and politics: suffering was their lot, and they should have turned the other cheek, and accepted the loss of their lives and property.
“A worldly kingdom,” he insisted, “cannot exist without an inequality of persons, some being free, some imprisoned, some lords, some subjects.” So, Luther commanded the princes, “Let everyone who can, smite, slay and stab, secretly or openly, remembering that nothing can be more poisoned, hurtful, or devilish than a rebel.”
Dawn of the liberal state
By the late 17th century, philosophers had devised a more urbane version of the secular ideal. For John Locke it had become self-evident that “the church itself is a thing absolutely separate and distinct from the commonwealth. The boundaries on both sides are fixed and immovable.” The separation of religion and politics – “perfectly and infinitely different from each other” – was, for Locke, written into the very nature of things. But the liberal state was a radical innovation, just as revolutionary as the market economy that was developing in the west and would shortly transform the world. Because of the violent passions it aroused, Locke insisted that the segregation of “religion” from government was “above all things necessary” for the creation of a peaceful society.
Hence Locke was adamant that the liberal state could tolerate neither Catholics nor Muslims, condemning their confusion of politics and religion as dangerously perverse. Locke was a major advocate of the theory of natural human rights, originally pioneered by the Renaissance humanists and given definition in the first draft of the American Declaration of Independence as life, liberty and property. But secularisation emerged at a time when Europe was beginning to colonise the New World, and it would come to exert considerable influence on the way the west viewed those it had colonised – much as in our own time, the prevailing secular ideology perceives Muslim societies that seem incapable of separating faith from politics to be irredeemably flawed.
This introduced an inconsistency, since for the Renaissance humanists there could be no question of extending these natural rights to the indigenous inhabitants of the New World. Indeed, these peoples could justly be penalised for failing to conform to European norms. In the 16th century, Alberico Gentili, a professor of civil law at Oxford, argued that land that had not been exploited agriculturally, as it was in Europe, was “empty” and that “the seizure of [such] vacant places” should be “regarded as law of nature”.
Locke agreed that the native peoples had no right to life, liberty or property. The “kings” of America, he decreed, had no legal right of ownership to their territory. He also endorsed a master’s “Absolute, arbitrary, despotical power” over a slave, which included “the power to kill him at any time”. The pioneers of secularism seemed to be falling into the same old habits as their religious predecessors.
Secularism was designed to create a peaceful world order, but the church was so intricately involved in the economic, political and cultural structures of society that the secular order could only be established with a measure of violence. In North America, where there was no entrenched aristocratic government, the disestablishment of the various churches could be accomplished with relative ease. But in France, the church could be dismantled only by an outright assault; far from being experienced as a natural and essentially normative arrangement, the separation of religion and politics could be experienced as traumatic and terrifying.
During the French revolution, one of the first acts of the new national assembly on November 2, 1789, was to confiscate all church property to pay off the national debt: secularisation involved dispossession, humiliation and marginalisation. This segued into outright violence during the September massacres of 1792, when the mob fell upon the jails of Paris and slaughtered between two and three thousand prisoners, many of them priests.
Early in 1794, four revolutionary armies were dispatched from Paris to quell an uprising in the Vendée against the anti-Catholic policies of the regime. Their instructions were to spare no one. At the end of the campaign, General François-Joseph Westermann reportedly wrote to his superiors: “The Vendée no longer exists. I have crushed children beneath the hooves of our horses, and massacred the women … The roads are littered with corpses.”
Ironically, no sooner had the revolutionaries rid themselves of one religion, than they invented another. Their new gods were liberty, nature and the French nation, which they worshipped in elaborate festivals choreographed by the artist Jacques Louis David. The same year that the goddess of reason was enthroned on the high altar of Notre Dame cathedral, the reign of terror plunged the new nation into an irrational bloodbath, in which some 17,000 men, women and children were executed by the state.
To die for one’s country
When Napoleon’s armies invaded Prussia in 1807, the philosopher Johann Gottlieb Fichte similarly urged his countrymen to lay down their lives for the Fatherland – a manifestation of the divine and the repository of the spiritual essence of the Volk. If we define the sacred as that for which we are prepared to die, what Benedict Anderson called the “imagined community” of the nation had come to replace God. It is now considered admirable to die for your country, but not for your religion.
As the nation-state came into its own in the 19th century along with the industrial revolution, its citizens had to be bound tightly together and mobilised for industry. Modern communications enabled governments to create and propagate a national ethos, and allowed states to intrude into the lives of their citizens more than had ever been possible. Even if they spoke a different language from their rulers, subjects now belonged to the “nation,” whether they liked it or not.
John Stuart Mill regarded this forcible integration as progress; it was surely better for a Breton, “the half-savage remnant of past times”, to become a French citizen than “sulk on his own rocks”. But in the late 19th century, the British historian Lord Acton feared that the adulation of the national spirit that laid such emphasis on ethnicity, culture and language, would penalise those who did not fit the national norm: “According, therefore, to the degree of humanity and civilisation in that dominant body which claims all the rights of the community, the inferior races are exterminated or reduced to servitude, or put in a condition of dependence.”
The Enlightenment philosophers had tried to counter the intolerance and bigotry that they associated with “religion” by promoting the equality of all human beings, together with democracy, human rights, and intellectual and political liberty, modern secular versions of ideals which had been promoted in a religious idiom in the past. The structural injustice of the agrarian state, however, had made it impossible to implement these ideals fully. The nation-state made these noble aspirations practical necessities.
More and more people had to be drawn into the productive process and needed at least a modicum of education. Eventually they would demand the right to participate in the decisions of government. It was found by trial and error that those nations that democratised forged ahead economically, while those that confined the benefits of modernity to an elite fell behind.
Innovation was essential to progress, so people had to be allowed to think freely, unconstrained by the constraints of their class, guild or church. Governments needed to exploit all their human resources, so outsiders, such as Jews in Europe and Catholics in England and America, were brought into the mainstream.
Yet this toleration was only skin-deep, and as Lord Acton had predicted, an intolerance of ethnic and cultural minorities would become the achilles heel of the nation-state. Indeed, the ethnic minority would replace the heretic (who had usually been protesting against the social order) as the object of resentment in the new nation-state.
Thomas Jefferson, one of the leading proponents of the Enlightenment in the United States, instructed his secretary of war in 1807 that Native Americans were “backward peoples” who must either be “exterminated” or driven “beyond our reach” to the other side of the Mississippi “with the beasts of the forest”. The following year, Napoleon issued the “infamous decrees”, ordering the Jews of France to take French names, privatise their faith, and ensure that at least one in three marriages per family was with a gentile.
Increasingly, as national feeling became a supreme value, Jews would come to be seen as rootless and cosmopolitan. In the late 19th century, there was an explosion of antisemitism in Europe, which undoubtedly drew upon centuries of Christian prejudice, but gave it a scientific rationale, claiming that Jews did not fit the biological and genetic profile of the Volk, and should be eliminated from the body politic as modern medicine cut out a cancer.
When secularisation was implemented in the developing world, it was experienced as a profound disruption – just as it had originally been in Europe. Because it usually came with colonial rule, it was seen as a foreign import and rejected as profoundly unnatural. In almost every region of the world where secular governments have been established with a goal of separating religion and politics, a counter-cultural movement has developed in response, determined to bring religion back into public life.
What we call “fundamentalism” has always existed in a symbiotic relationship with a secularisation that is experienced as cruel, violent and invasive. All too often an aggressive secularism has pushed religion into a violent riposte. Every fundamentalist movement that I have studied in Judaism, Christianity and Islam is rooted in a profound fear of annihilation, convinced that the liberal or secular establishment is determined to destroy their way of life. This has been tragically apparent in the Middle East.
Very often modernising rulers have embodied secularism at its very worst and have made it unpalatable to their subjects. Mustafa Kemal Ataturk, who founded the secular republic of Turkey in 1918, is often admired in the west as an enlightened Muslim leader, but for many in the Middle East he epitomised the cruelty of secular nationalism.
He hated Islam, describing it as a “putrefied corpse”, and suppressed it in Turkey by outlawing the Sufi orders and seizing their properties, closing down the madrasas and appropriating their income. He also abolished the beloved institution of the caliphate, which had long been a dead-letter politically but which symbolised a link with the Prophet. For groups such as al-Qaida and Isis, reversing this decision has become a paramount goal.
Ataturk also continued the policy of ethnic cleansing that had been initiated by the last Ottoman sultans; in an attempt to control the rising commercial classes, they systematically deported the Armenian and Greek-speaking Christians, who comprised 90% of the bourgeoisie. The Young Turks, who seized power in 1909, espoused the antireligious positivism associated with August Comte and were also determined to create a purely Turkic state.
During the first world war, approximately one million Armenians were slaughtered in the first genocide of the 20th century: men and youths were killed where they stood, while women, children and the elderly were driven into the desert where they were raped, shot, starved, poisoned, suffocated or burned to death.
Clearly inspired by the new scientific racism, Mehmet Resid, known as the “execution governor”, regarded the Armenians as “dangerous microbes” in “the bosom of the Fatherland”. Ataturk completed this racial purge. For centuries Muslims and Christians had lived together on both sides of the Aegean; Ataturk partitioned the region, deporting Greek Christians living in what is now Turkey to Greece, while Turkish-speaking Muslims in Greece were sent the other way.
The Fundamentalist Reaction
Secularising rulers such as Ataturk often wanted their countries to look modern, that is, European. In Iran in 1928, Reza Shah Pahlavi issued the laws of uniformity of dress: his soldiers tore off women’s veils with bayonets and ripped them to pieces in the street. In 1935, the police were ordered to open fire on a crowd who had staged a peaceful demonstration against the dress laws in one of the holiest shrines of Iran, killing hundreds of unarmed civilians. Policies like this made veiling, which has no Qur’anic endorsement, an emblem of Islamic authenticity in many parts of the Muslim world.
Following the example of the French, Egyptian rulers secularised by disempowering and impoverishing the clergy. Modernisation had begun in the Ottoman period under the governor Muhammad Ali, who starved the Islamic clergy financially, taking away their tax-exempt status, confiscating the religiously endowed properties that were their principal source of income, and systematically robbing them of any shred of power. When the reforming army officer Gamal Abdul Nasser came to power in 1952, he changed tack and turned the clergy into state officials.
For centuries, they had acted as a protective bulwark between the people and the systemic violence of the state. Now Egyptians came to despise them as government lackeys. This policy would ultimately backfire, because it deprived the general population of learned guidance that was aware of the complexity of the Islamic tradition. Self-appointed freelancers, whose knowledge of Islam was limited, would step into the breach, often to disastrous effect.
If some Muslims today fight shy of secularism, it is not because they have been brainwashed by their faith but because they have often experienced efforts at secularisation in a particularly virulent form. Many regard the west’s devotion to the separation of religion and politics as incompatible with admired western ideals such as democracy and freedom. In 1992, a military coup in Algeria ousted a president who had promised democratic reforms, and imprisoned the leaders of the Islamic Salvation Front (FIS), which seemed certain to gain a majority in the forthcoming elections.
Had the democratic process been thwarted in such an unconstitutional manner in Iran or Pakistan, there would have been worldwide outrage. But because an Islamic government had been blocked by the coup, there was jubilation in some quarters of the western press – as if this undemocratic action had instead made Algeria safe for democracy. In rather the same way, there was an almost audible sigh of relief in the west when the Muslim Brotherhood was ousted from power in Egypt last year. But there has been less attention to the violence of the secular military dictatorship that has replaced it, which has exceeded the abuses of the Mubarak regime.
After a bumpy beginning, secularism has undoubtedly been valuable to the west, but we would be wrong to regard it as a universal law. It emerged as a particular and unique feature of the historical process in Europe; it was an evolutionary adaptation to a very specific set of circumstances. In a different environment, modernity may well take other forms.
Many secular thinkers now regard “religion” as inherently belligerent and intolerant, and an irrational, backward and violent “other” to the peaceable and humane liberal state – an attitude with an unfortunate echo of the colonialist view of indigenous peoples as hopelessly “primitive”, mired in their benighted religious beliefs.
There are consequences to our failure to understand that our secularism, and its understanding of the role of religion, is exceptional. When secularisation has been applied by force, it has provoked a fundamentalist reaction – and history shows that fundamentalist movements which come under attack invariably grow even more extreme. The fruits of this error are on display across the Middle East: when we look with horror upon the travesty of Isis, we would be wise to acknowledge that its barbaric violence may be, at least in part, the offspring of policies guided by our disdain. •
• Karen Armstrong’s Fields of Blood: Religion and the History of Violence is published today by Bodley Head.
Middle East Violence: Mr. Obama, Don’t Bark at the Wrong Tree, it is not Islam
by BA Hamzah
Islam is not at risk in the Middle East. At risk are the repressive Arab regimes under the protection of the external powers. The threat to the stability of the political regimes will come from those who have been deprived of their human rights and dignity.
The women who are not allowed to drive and those who cannot find jobs in their own countries are likely to rebel for freedom and political gains. Those who cannot be accommodated by the regimes are likely to join the ranks of alternative military and political movements like ISIL or the Muslim Brotherhood.–BA Hamzah
Terrorism has been associated with different faiths at different historical times.There is no empirical evidence to suggest that violence is embedded, ingrained or inherent in any religion, certainly not in the case of Islam.
Karen Armstrong reminds readers in her recent book (Fields of Blood: Religion and the History of Violence, Bodley Head, 2014) that it is incorrect to blame religion as the cause of world’s many bloody conflicts.
Karen Armstrong makes a persuasive argument that is likely to enrage many neo-cons: the root cause of the “carnage” in the Muslim world (by extension the current political crisis in the Middle East) is “politics” rather than faith.
Many analysts have long pointed to the disputed colonial-drawn boundaries in the Middle East as a major political-cum-security problem. Abu Bakar Al-Bagdadi has reportedly promised his flock he would demolish the Skyes-Picot Treaty of 1916, which partitioned the Arab land into imperial enclaves. He wants to redraw the political map of the Middle East, to undo, the wrongs of the Imperial powers, presumably to restore Arabs’ dignity. Bagdadis’ promise borders retribution by Arab nationalists and not about Islam.
The Arab land is likely to implode further with Israel’s decision last week to expand its illegal settlements on Palestine land. By now, the world has come to realise that the Arab-Israeli conflict is not about religion but about territory, suppression, human right violations and the denial of a homeland for Palestine.
The fault-lines over the territorial conflict in the Middle East are blurred but hardly religious in nature. It is true that the current conflict involves some radicals who call themselves Muslims but it is NOT over Islam per se. Do not confuse Islam with the angry actions of some extremists. There is a fine distinction between Islam as faith and its use as an operating ideology by extremists.
The Islam world comprises some 1.6 billion adherents, only a small number hate peace. Unfortunately, the Western media has stigmatised and stereotyped the entire Muslim community for the actions of the few hard-core extremists.
Violence often accompanies conflicts. For example, the Thirty Years War in Europe (1618-1648). Contrary to popular belief, the cause of the Thirty Years War was not religion per se; it was due to sectarian violence, nationalism and the fight for territory as well as the continuation of rivalry for political pre-eminence between the Habsburg of Bohemia and the French Bourbon aristocracies.
The Thirty Years War also saw the involvement of external major powers, (Sweden, Spain, France and Austria) waging wars on the German soil. As history reminds us, the fall-out from this quagmire led to the Peace of Westphalia (1648), a series of peace treaties between the warring factions that gave Europe its current political boundaries and the concept of State in international relations.
The US-led coalition forces and their local Arab partners in the Middle East are defending the present political boundaries that Mark Sykes and Francois Georges-Picot drew in 1916 and their geo-political interests there. The political divisions of the Arab world resulted from politics and big powers rivalries. Islam played no role in the political division of the Middle East.
This rivalry between big powers for the control of the Middle East is being re-enacted with ISIL as the cannon fodder. The current contest for power has to do primarily with access to strategic resources and control of the strategic waterways. At the local level, the conflict is about sectarianism, Arab nationalism and the quest for territories, identity and a revolt against suppressive regimes as well as a desire to rewrite the political history of the Middle East.
Social-cultural and economic considerations are equally important in understanding the current conflict in the Middle East. Arab nationalists masquerading as radical Muslims are also rebelling against external powers propping- up unpopular regimes. The Arab revolutionary reawakening is about politics along a historical fault-line.
The story of ISIL is also a story of proxy wars between regional powers. On one side, we have Iran jockeying for greater eminence beyond Iraq and Syria. The Saudis are teaming up with the Qataris with help from the United Arab Emirates and Egypt to expand influence in Syria and Libya. Turkey is bidding for more time before jumping into the political quagmire.
According to authority, the five Arab states in the US-led coalition against ISIL need the US as a cover their “increasingly repressive policies.” This is not about Islam. On the contrary, it is about regime preservation. The governing elites fear for their lives after what they saw in the aftermath of the 2011 Arab Spring.
The involvement of the US, UK, France, Australia and Canada in the Middle East proxy wars is likely to embolden their internal home- grown dissidents. Read Amnesty International “Report Choice and Prejudice: Discriminations against Muslims in Europe (2012)” for a glimpse of racial profiling and discriminations against Muslims.) The solution to their citizens taking up arms in the Middle East is to provide them jobs at home and eliminate the religious stereotyping and stigma.
The current spate of the regional proxy wars commenced with the failed US policy in Iraq, followed by Sunnis frustration with a pro- Shia Al-Maliki regime. Lighting the bonfires of counter movements in the current political turmoil, apart from the US invasion of Iraq (2003), were the 2011 internal uprisings among Arabs (dubbed as the Arab Spring).
The Arab Spring has exposed the weaknesses and vulnerabilities of many Arab political regimes. The collapse of Tunisia, Libya, and Egypt at the hands of their own citizens (of course, with help from some Western powers) was unprecedented in the post 1945 Arab world.
Syria, Yemen, Bahrain and Iraq are on the danger list. The richer Gulf States and Saudi Arabia are also feeling the heat from the unresolved Syrian conflict. Their military intervention in the Syrian conflict will have long-term strategic impact including expediting their downfall.
The small Potentates suffer from massive internal problems like unemployment, corruption and human right abuses. Those who can no longer suppress the rising expectations of their people are turning to America for help.
The political regimes in Lebanon and Jordan may not last very long without outside help as they find it difficult to cope up with refugees inside their borders. The threat from ISIL/ISIS posed on their sovereignty and territorial integrity must be their regimes nightmare.
Repressive Arab regimes are at risk not Islam
Saudi Arabia’s Elite
Islam is not at risk in the Middle East. At risk are the repressive Arab regimes under the protection of the external powers. The threat to the stability of the political regimes will come from those who have been deprived of their human rights and dignity. The women who are not allowed to drive and those who cannot find jobs in their own countries are likely to rebel for freedom and political gains. Those who cannot be accommodated by the regimes are likely to join the ranks of alternative military and political movements like ISIL or the Muslim Brotherhood.
There are other political permutations, too. A strong Kurdistan with backing from Western States may rattle Turkey and Iraq. The thought of the Kurdish-Peshmerga forces controlling Kobane, a town on Turkey’s border, will not bode well for Istanbul that has been fighting the Kurdish Workers Party (PKK) forces for the last thirty years.
With Turkey drawn in the conflict, the scenario will change the strategic calculations and political landscape on the ground. Iran and its allies (e.g., the Hezbollah in Lebanon) are not likely to remain quiet. So does Russia, which has a naval facility at Tartus, Syria.
Finally, bombing the ISIL is not the solution; it was proven during the strategic bombardment of Dresden, Germany during WW 11. The idea that the US could roll back the ISIL/ISIS with air strikes is just simply preposterous. On the contrary, the airstrikes will further radicalise the fence- sitters whose families and property were destroyed.
The Attorney-General’s Chambers has finally broken its silence and offered reasons for not charging Perkasa president Datuk Ibrahim Ali.
It said Ibrahim’s threat to burn the Bible did not fall within the definition of seditious tendency as it was meant to defend the sanctity of Islam, adding that we have to look at the case in its totality and not separate it from the context in which it was made.
Totality and context? So, a person threatening to burn the Bible just because someone else had distributed the Bible outside the school can now be spared action.Will such logic work?
Last September, US Pastor Terry Jones and his assistant soaked 2,998 copies of the Quran in a petrol tank, each representing a victim of the September 11 attacks, and prepared to bring them to a park for burning.He was stopped and held by the Police as he made his way to the park.
Jones argued that he was not anti-Muslim. He only wanted to defend the US Constitution and pay homage to the victims of the September 11 attacks.If the American prosecutor were behaving like our A-G, knowing the mysteries of “totality” and “context”, then it was likely that a verdict like this would be passed down: Jones must not be charged, for in totality it was the terrorists who destroyed the World Trade Center first, creating the context for a threat against the sanctity of the Christian faith, and that given such “totality” and “context”, Jones was provoked into burning the Quran.
So, Jones should escape the sanctions of the American laws because he was forced to protect his own religion and the US Constitution while showing respect for the September 11 victims?
In a similar manner, R.S.N. Rayer who cursed UMNO at the Penang State Assembly sitting and who was later charged for making seditious remarks, should most definitely be spared as well because he had been provoked by the UMNO reps and given such a context, he was actually defending his own sanctify by saying “celaka”.
Rayer should most positively be allowed to cite the “totality” and “context” factors when defending for himself in the court in future because these two things are never patented to the A-G. Anyone can apply them!
The same should also apply to a dozen other individuals charged under the Sedition Act, for they were all defending their own sanctity under specific “totality” and “context” circumstances.
Not charging Ibrahim Ali is totally unacceptable, and the excuses cited are anything but convincing. Instead of prosecuting Ibrahim Ali, the A-G’s Chambers has offered such ridiculous logic to justify its inaction, putting itself in the middle of a credit crisis.
If such logic can be applied to condone irrational acts, our world is indeed too dangerous a place to live in, for the Islamic State militants could claim that they waged jihad under the oppression of the Shiites, and their intimidation to the West was meant to guard the sanctity of Islam.
Consequently, the West must halt all the air strikes, the Syrian and Iraqi regimes must surrender their power, non-Muslims must be converted, while the entire world must submit itself to Isis authority.
There is no other alternative for the A-G Chambers but to see the truth and act in accordance with the nation’s laws. Stop all the imbecile excuses right away. – mysinchew.com, October 30, 2014.
Prime Minister Datuk Seri Najib Razak had just outlined the robust prospects for Malaysia’s economy and was busy posing for photos with Malaysia’s new Ambassador to the United States Datuk Awang Adek and various Manhattan dignitaries on stage when a few visiting Malaysians and an American businessman familiar with what he called the “heyday of Mahathir’s Malaysia” opened up around the coffee stand about the challenges that needed trouncing today if the weather was to clear up in the weeks and months ahead.
Like President Obama – who considers PM Najib a close Asian confidante, and according to Washington insiders, a “most reliable friend” amid an anxious region – the Prime Minister has sought comfort in foreign policy wins over the often thankless and truculent realities of domestic politics.
So the ringing global endorsement of Malaysia as a new UN Security Council member next year that handily coincides with its much-awaited chairmanship of ASEAN (after Cambodia’s recent vexed leadership) is justly deserved and celebrated, avers a veteran former Asian diplomat now at the United Nations in New York.
Thanks to Malaysia’s “inspired and markets-friendly” global leadership during the Mahathir years, and fondly remembered diplomats like Tan Sri Razali Ismail, Malaysia still glows on the world stage.
The country represents a “necessary and useful” example and plays an international role as a globalised, Muslim-led country at a time of fraught Western relations with the Muslim world, notes a senior American diplomat echoing a common view at Washington-based think-tanks like the Council on Foreign Relations and the Center for Strategic and International Studies (CSIS).
In the current campaign against Isis and its unravelling of Iraq and Syria, where the Obama administration has been desperately keen on stitching together a better “coalition of the willing” (Muslim) nations to combat such extremism, the Najib government is a stalwart ally.
Despite American concerns raised over the alleged use of the Sedition Act to crackdown on Malaysian dissent and an expectation that this week’s Datuk Seri Anwar Ibrahim trial will turn out poorly for the opposition leader, there is a prevailing Washington agenda about terrorism, China’s rise and related trade deals like the Trans-Pacific Partnership (TPP) – not necessarily in that order – that should not be derailed.
As a senior US State Department official explained in a briefing ahead of Secretary John Kerry’s series of bilateral meetings in Jakarta following President Joko Widodo’s inauguration, “at the top of the list (is) the international effort to degrade and ultimately destroy (Isis)… we hope that the individual countries can do more and cooperate more to ensure that, in the first instance, Southeast Asia remains immune to the proselytizing efforts of Isis; and secondly, that these countries assist effectively beyond what they’ve done already to rebut the false ideology.”
“Of course, Malaysia, Brunei, and Singapore are also members of the TPP negotiations. That’s a topic that is likely to be touched on (in bilateral talks),” Kerry said. “Malaysia, I would flag for you, has just won a seat on the UN Security Council circa 2015 and will take over from Burma in 2015 as the next chair of ASEAN. So there’s a lot of good work to be done in the meeting with Prime Minister Najib.”
Yet it was the mixed results so far of Najib’s Economic Transformation Programme (ETP) and worries over the Prime Mminister’s political future that coloured the backdrop of conversations accompanying a slew of Malaysian leaders over the past month of American visits.
For one traveling Malaysian businessman, speculating about life after a Najib Prime Ministership was apparently commonplace among his peers. He was concerned that the “many good ideas and sincerity” of the Prime Minister’s team in pushing Malaysia forward could be jeopardised by the various UMNO-linked pressure groups like PERKASA and ISMA, which “did not understand” how the globalised Malaysian economy worked.
Perhaps surprisingly, his American businessman friend was more adept at working out the realpolitik, contrasting Washington’s acute polarisation of politics and culture by going through Malaysia’s possible list of successors, and echoing what some in UMNO Youth have argued is the ascendancy of leaders like Khairy Jamaluddin to break political deadlocks (and stasis).
But as another visitor remarked, where does that leave the present incumbent? With looming defeat expected at next month’s polls for the Democrats – where losing control of the US Senate means souring prospects for Obama’s domestic agenda and legacy – perhaps navigating past lame-duck leaders will be the corporate world’s biggest challenge on both sides of the globe.
Yet the bilateral relationship between Malaysia and the US has “never been better”, greased along by a “strong” personal bond forged between the Prime Minister and President Barack Obama, explained a diplomat travelling with Home Minister Datuk Seri Ahmad Zahid Hamidi to Washington last month.
As a measure of the depth of bilateral ties, and in time for the current campaign against Isil and related security threats, Zahid was feted across Washington in long meetings with key Obama administration officials such as Homeland Security Secretary Jeh Johnson, CIA Director John Brennan (where Zahid spent three hours at the Langley HQ), and Attorney-General Eric Holder.
Zahid later explained at a Malaysian Embassy dinner that our “strong ties, trust” will also help propel along the likelihood of Malaysians being granted coveted visa waivers to the US, in another sign of the strengthening “people to people” links that are a key feature of bilateral ties.
In an embassy reception marking both Hari Merdeka and Armed Forces Day, Zahid as a former Defence Minister also listed in his speech the various ongoing Pentagon-funded programmes and regional exercises where Malaysia plays a key part, that was as much a legacy of Malaysia’s anti-communist Cold War role as today’s delicate exigencies over the South China Sea.
The Minister waved away concerns over domestic politics by referring to the “national interest”; moreover, as a senior officer working for the Pentagon’s Joint Chiefs staff saw it, Malaysia’s domestic uncertainties paled by comparison to the jostling ASEAN faces in the South China Sea with China and there was “much to look forward to with Malaysia’s ASEAN chairmanship”.
At a discussion a few nights later at nearby American University, the visiting US Ambassador to Malaysia Joseph Yun (left) also echoed the Home Minister’s celebration of our American relationship, and explained that Malaysia was on track to join the US visa waiver programme as our “5% visa refusal rate” trends down towards a 3% criterion.
While the US envoy was perhaps more circumspect than usual in deference to the Malaysian Ambassador in the audience, Yun did note American concerns over the “social, political challenges” that included vexed differences over religious issues and the ‘politicised’ TPP negotiations.
The audience chuckled along when both envoys agreed the Malaysian government faced such dilemmas in a polarised atmosphere “just like Washington”, blaming much of it on “hard to control” social media and the Internet.
Yet as the former US Ambassador to Malaysia, John Malott, points out, strong bilateral ties notwithstanding, Malaysia has been a skilled diplomatic player in an increasingly anxious region, which knows its interests may be between that of the US, China and Asean over immediate issues like the South China Sea – and the need to recalibrate responses to China as it asserts its economic weight and ambitions.
“I find it amazing the US puts so much store in the TPP with Malaysia when there are other economic and trade interests that are just are important to American companies, when American companies don’t get a fair shake because of the problems of corruption, a lack of transparency in such areas as ‘no bid contracts’,” Malott said.
Perhaps a more attractive future Malaysia shimmered into view a week later when the increasingly popular Yuna took the stage at George Washington University’s Lisner auditorium downtown. As the gaggle of so-called “hijabsters” danced, clapped and swayed in the aisles, Yuna charmed the rest of us with her mix of polished pop tunes and modest tales between songs about her experiences as a Malaysian taking on the Los Angeles music world.
In the crowd queueing for photographs and autographs afterwards, the Malaysians who turned out in force for their homegirl merged seamlessly with the wider America on display. The future seemed within grasp for now.
Anwar Ibrahim spoke with passion to students at the University of Malaya last night (October 27, 2014). He asked his audience, why is the government in power is so scared of a simple human being like him that they won’t allow him to speak in the campus of his alma mater. Where is academic freedom, where is academic excellence and where is our dignity as a people? He spoke of racism and disunity, corruption and abuse of power. Listen to him.–Din Merican