Tag: Islam

Can Biden get a Muslim lad mad?

Mustafa Malik September 26, 2020

SEVERAL AMERICAN MUSLIM friends, spooked by President Trump’s “Muslim ban,” shift of America’s Israeli embassy to Jerusalem and other anti-Muslim acts, are getting excited about Joe Biden’s steady lead over him in the polls. I am trying to douse their enthusiasm for the Democratic presidential nominee for several reasons, especially because Islam and liberalism, the creed of the West, are evolving fast.

Electoral polls can be notoriously misleading. About this time four years ago Hillary Clinton was way ahead of Trump in the polls. Yet on the early evening of Election Day, Trump’s winning numbers on delegate count boards got Clinton’s victory parties to disperse quietly and had her slump into bed, crying. But as Trump now begins to lose white voters without a college education, his core support groups, I am inclined to think that he is facing a bigger hurdle against Biden than he did against Clinton.

The second reason I am advising Muslims to be cautious about Biden is the mixed signals he is sending on Muslim issues. In July he delighted American Muslims by becoming the first presidential nominee from either political party to address a large Muslim gathering directly, and moreover, express his desire to see Islam taught in American schools. In that online engagement he also told 3,000 or so members of Emgage Action, a Muslim advocacy organization, that he would abolish Trump’s Muslim ban “on Day One” of his presidency.

But a month later the Biden campaign publicly and loudly castigated Linda Sarsour, a Palestinian Muslim activist, as an “anti-Semite.” Sarsour has been an effective advocate of the global campaign to boycott Israel, citing its colonialist and apartheid policy toward the Palestinians. By denouncing Sarsour, the Biden campaign obviously was trying to appease American Jews, a key voting bloc and source of campaign donations.

Biden is, in fact, following the parameters of relations with Muslims created by his former boss, President Barack Obama. Obama fired up Muslims everywhere by going to Cairo and giving a soaring speech, calling for “a new beginning between the United States and Muslims around the world.” That relationship, he said, would be based on America’s appreciation of the Islamic civilization and Islamic values. Obama also boldly criticized linking Islam to terrorism, as had been done by Republicans and a host of American media outlets.

And yet Obama escalated America’s thoughtless and pointless drone strikes on targets in Pakistan and other sovereign Muslim countries, blowing up countless innocent women, children and men; and maintained a “kill list” of mostly innocent Muslim “terrorists.” The Obama White House persistently turned down Muslim job applications. Obama’s election campaigns made sure Muslim activists didn’t show up on platforms with him. In Chicago, two of Obama campaign’s Muslim activists in hijab had managed to step on to a platform with Obama, only to be pushed out. President Obama, too, brushed aside Muslim invitations to visit a mosque until the last year of his presidency.

Moral desert

Biden and Obama remind me of the late Republican Senator Charles McC. Mathias Jr. of Maryland, a moral tower and one of two American politicians I admired most those days. The other was Democratic Senator Edward M. Kennedy of Massachusetts. During a November 1985 interview with Mathias in his Senate office in Washington I reminded him of his description of U.S. senators’ slavishness toward Israel in an article he had written in Foreign Affairs magazine (Summer 1981). He had narrated how the American-Israeli Public Affairs Committee (AIPAC) had got President Gerald Ford to scrub his decision to “reassess” U.S. aid to Israel after Israel had backed out of its Sinai disengagement talks with Egypt. When AIPAC representatives hit the Senate with a letter to the president opposing his decision, 76 senators signed in on it “promptly,” Mathias had written, “although no hearings had been held, no debate conducted, nor had the Administration been invited to present its views.”

“Why?” I asked.

“We need the backbone to stand up for what is right, to do what is in America’s best interest,” he said. “We need moral courage.”

During the 35 years since that interview (my last with Mathias) Congress and the White House have become more of a moral desert. American politicians have become more dependent than ever on campaign contributions from big corporations and special interest groups. Moral stands often rub up some of these entities and groups the wrong way. Biden is spineless and wishy washy on many issues. How then would Islam and Muslims fare under a Biden presidency, if there is one?

To begin with, Biden would generally, but not always, follow the wind, and the anti-Muslim wind that roiled America in the wake of 9/11 has abated greatly. His comments to Emgage apparently reflects that. He will also be dealing with a more hospitable Islam. Muslim societies have all but moved past “Islamism,” the movement led by the Muslim Brotherhood in the Middle East, Jamaat-i-Islami in South Asia, and other organizations, which sought to pit Muslims and Islam directly against the West. Muslim societies are modernizing fast and becoming “secular,” in the sense in which “post-Islamist” Islamic activists use the word.

In August 1998 when Recep Tayyip Erdogan, now president of Turkey, told me in an interview that he was a “secular Muslim,” I thought he was lying. I was conducting fieldwork in Turkey and several European countries to explore the prospects for Turkey’s accession to the European Union, and Erdogan, just sacked as mayor of Istanbul, was getting ready to serve a prison term for reading out an Islamic poem at a public meeting in what used to be ultra-secular Turkey. I thought that he was pretending to be secular because, having been stung by his recitation of an incendiary Islamic poem, he did not now want me to describe him as an “Islamic extremist” in American publications.

But from his subsequent words and deeds and those of his colleagues in the Justice and Development Party (AKP) I realized that he genuinely believes that Islam does not require a modern state to be “Islamic,” or curb the freedom of non-Muslims or discriminate against them.

The same policy is followed by the Ennahda party in Tunisia, Justice and Development Party (PJD) in Morocco and the Center Party in Egypt. These groups don’t associate Islam with the state of state policies, or favor Muslims over other faith groups in access to public institutions, as Islamist groups would. Secular Islamic activists do not disown Islamic traditions or ban Islamic values and symbols from the public sphere, which Western secularists do.

In the Muslim world “secular Islam” marks the faith’s evolution under the impact of the spread of education and modernization. On the eve of his December 10, 2002, meeting with then President George W. Bush at the White House, Erdogan explained his and the AKP’s secularity in a wide-ranging speech at the Center for Strategic and International Studies (CSIS) in Washington. “We are learning from experience,” said the soon-to-be prime minister of Turkey, and becoming “secular.”

What “experience” had been secularizing the AKP? I asked the visiting AKP leader during an interview following his CSIS talk.

“Experience of living in the world, modern world,” Erdogan replied.

Mass education

Islamists are also modernizing, but they view the West, the source of modernity, with hostility. Secular Islamic activists, in addition to being avid modernizers, have no qualms about engaging the West and doing business with it. This was a basic difference between Erdogan and his Islamist mentor Necmettin Erbakan, the founder of the Islamist movement in Turkey. Erbakan missed no opportunity to rail against the West, proposed to create an “Islamic NATO” and scorned the European Union as a “Christian club,” which he did not want Muslim Turkey to join. Erdogan tried hard to join the EU (He initially dismissed my suggestion that that was a futile exercise) and courted the United States at every opportunity.

Islamists view Islam as a faith and Muslim societies as its own home in which non-Muslims should be welcomed and tolerated, but not treated as equal citizens. Secular Islamic activists view Islam as a civilization and set of cultures in which all faiths and their adherents should have equal rights, but in countries where Muslims are the majority community, Islamic values would form the moral and cultural bedrock.

Muslim exposure to modernity, which has accelerated at a breathtaking pace, has been speeded by mass education. In the mid-1950s I was one of only four boys attending high school from Balaut “pargona,” or county, in what is now Bangladesh. Three years ago, I was taking a morning walk from my farmhouse in Mujahid Khani village in that county. My eyes were gripped by a fascinating scene of droves of pupils, male and female, scampering along a dirt road through rice fields to a high school that my brother, Abdul Mukit Tafader, helped to build. And there are other high schools in that county. Some of these students were also going to the nearby Harikandi Madrasa, which I had attended for two years, when its curriculum was confined to subjects relating to Islamic scripture and faith, excluding any secular subjects. Today math, social studies and other secular are taught in Harikandi Madrasa, along with, of course, Islamic subjects.

Lumbering back to my centuries-old ancestral home, surrounded by mango, jackfruit and betelnut trees that were buzzing with a bazaar of chirping birds, I remembered an essay written by Dale Eickelman of Dartmouth College in which the anthropologist depicted how mass education has catalyzed the rapid transformation of Muslim societies.

“Like the printing press in sixteenth-century Europe,” the article began, “the combination of mass education and mass communication is transforming the Muslim-majority world, a broad geographical crescent stretching from North Africa through Central Asia, the Indian subcontinent, and the Indonesian archipelago.” Modernization, he adds, is “dissolving prior barriers of space and distance and opening new grounds for interaction and mutual recognition” of Muslim and non-Muslim societies and cultures. “Quite simply, in country after country, government officials, traditional religious scholars, and officially sanctioned preachers are finding it very hard to monopolize the tools of literate culture. The days have gone when governments and religious authorities [in Muslim countries] can control what their people know and what they think.”

Historically, a main source of liberal Westerners’ antipathy for things Islamic has been their hostility to religion per se and the religiosity of Muslims in general. Since the last decades of the last century that antipathy has been diminishing in the West, especially among intellectuals. Most of the West’s major philosophers, sociologists and social anthropologists (Jurgen Habermas, Martha Nusbaum, Peter Berger, Grace Davie, Daniele Harvieu-Leger, Richard Martin, to name just a few) now appreciate the role of religions and religious values in lending people meaning and priorities of their lives, which liberals of earlier times refused to acknowledge. Liberals as they remain, these philosophers and sociologists are prone to harnessing the nourishing and humanizing values of religious traditions. This valuation of religions, and hence religious communities, has been seeping through to Western social mainstreams. America is fast shedding Islamophobia, spawned after 9/11 by neoconservatives, nativists and out-of-work Cold War jingoists.

The next U.S. administration faces a confident Muslim world, better informed than ever before, which is eager to engage, rather than fight, America and the West. A Muslim lad in my Mujahid Khani village in Bangladesh, or in the Turkish megacity of Istanbul, laughs, rather than gets mad, at Trump’s hysterical scream: “Islam hates us!” A President Biden, if there is one, would have to be a reckless rascal to incur his hostility.

China plots to encircle India

Mustafa Malik July 31, 2020

“Yay!”

I exclaimed within myself. China was going to upgrade the Sylhet airport, said a blurb on the Internet. Sylhet is my hometown in northeastern Bangladesh.

Sylhet’s Osmani airport is rather small and every time I fly in to the city, I have to hustle through a crowded arrival lounge into the hurly-burly of a packed parking area. Sylhet, too, is close to the Indian state of Assam, where I was born. I felt good about the prospect of traveling more comfortably from Sylhet to see my friends and relatives in India.

I was browsing through news sites on my laptop in my living room in the Washington suburbs. I now wanted to know more about the airport project and gradually found out, through Google search, that it was a much bigger story than I had thought. The modest $248 million project was just the tip of an iceberg of growing bitterness between Bangladesh and India, and more startlingly, part of a grand Chinese strategy to contain India.

The Chinese venture in Sylhet was big news in the Indian media. Some Indian bureaucrats and pundits were fuming at the Bangladesh government for cozying up to China and giving the airport contract to a Chinese company when India was reeling from its border clash with the Chinese in the Himalayas that killed 20 Indian troops. One commentator pointed to Sylhet being next door to Assam, a caldron of unrest against India. Was the Bangladeshi airport going to be a nest for Chinese spies, fomenting trouble for India in Assam? The Bangladeshi government was ignoring these Indian criticisms and not making secret of serious strains in its relations with India.

A report attributed to the Bhorer Kagoj (Morning paper), a Bengali-language Bangladeshi daily, revealed that for four months the Bangladeshi prime minister, Sheikh Hasina, had been turning down requests for a meeting with the Indian high commissioner (ambassador) to Dhaka, Riva Ganguly Das. Some in the media speculated that Hasina did not want to hear any Indian carping about the growing Bangladeshi-Chinese ties. In mid-July India finally decided to remove its envoy from her Dhaka post.

The relationship between Dhaka and New Delhi had been flustered, as never before, by two apparently anti-Muslim measures adopted by the Hindu nationalist government of Indian Prime Minister Narendra Modi. A new Indian law provides Indian citizenship to immigrants of all faiths from neighboring countries – with the exception of Muslims. And nine out of 10 Bangladeshis are Muslim. Then a new survey of citizenship status of people in Assam, widely criticized as a Muslim witchhunt, has stripped 2 million Assamese, mostly Muslims of Bangladeshi origins, of their Indian citizenship. As a result, anti-Indian outrage was sweeping Bangladesh, and the Hasina government, which had been chummy with New Delhi, had to downgrade its ties to India to an all-time low.

China obviously lost no time in exploiting the animus between Dhaka and New Delhi and reached out to Bangladesh with largesse. Besides taking up the Sylhet airport project, Beijing is working on other trade and investment ventures in Bangladesh. On June 19 Bangladesh and China signed a trade agreement under which China provides duty-free access to 97 percent of 8,200 Bangladeshi products, an undreamed of bonanza for Bangladesh. Then Beijing signed an agreement with the Hasina government to build a submarine base at the Cox’s Bazar harbor of Bangladesh.

While this was going on, the Pakistani prime minister, Imran Khan, surprised the region by making a widely publicized phone call to his long-estranged Bangladeshi counterpart, Hasina. Khan complained to her about India’s annexation of the Muslim-majority Kashmir state. The call had considerable optical implications. In 1971 India went to war with Pakistan to let Bangladesh (then Pakistan’s eastern province) secede from Pakistan and become an independent state. Ever since, relations between Bangladesh and Pakistan had been on the rocks. It appeared that China’s long arm of diplomacy had got Khan to call up Hasina as part of Beijing’s broader anti-Indian strategy.

Besides Pakistan and Bangladesh, Nepal has also been at loggerheads with India. For years the Nepalese have been accusing India of having illegally annexed three of their territories. The festering feud led Kathmandu to try to wiggle out of India’s economic orbit by courting China. Beijing grabbed the overture enthusiastically, dishing out loans, aid and investments to Nepal. Last year, during Chinese President Xi Jinping’s visit to Kathmandu, the two countries upgraded their relationship to a “strategic partnership.”

The Nepali-Indian tensions heated up in May when India opened a new road through the territories claimed by Nepal, which reached the Chinese border. China was not amused. New Delhi also put out a map showing the territories claimed by Nepal are part of India. Nepal responded by publishing its own map showing the disputed territories to belong to Nepal. Indian politicians and news media are accusing China of orchestrating Nepal’s anti-Indian moves. They are branding Kathmandu a Chinese “proxy,” trying to create troubles for India at Beijing’s behest.

China isn’t bothering to deny these Indian accusations. On the contrary, it apparently has decided to put its potentially anti-Indian ducks in a row. On July 27 Beijing held a virtual conference with Pakistan, Nepal and Afghanistan, ostensibly to adopt a four-point plan to tackle the Covid-19 pandemic. But significantly, the Chinese foreign minister, Wang Yi, also discussed plans to boost economic recovery in the region and prodded Afghanistan to get on with Beijing’s global infrastructure project, known as the Belt and Road Initiative. Largest of its kind in history, the BRI is focused on making huge investments in transportation, communication, education, power grid, iron and steel manufacture, and so on. China expects the initiative, involving more than 68 nations, to accelerate economic growth across the Asia Pacific region, Africa and Central and Eastern Europe.

Pakistan was among the first countries to jump into the BRI. Bangladesh and Nepal then joined in. And impoverished Afghanistan is unlikely to pass up the opportunity to embrace the mammoth project that would accelerate its economic growth.

The United States, India, Japan, Australia and some other pro-Western countries have stayed away from the BRI. Some have denounced the project as China’s mega strategy for world domination, a mechanism to financially trap countries into the Chinese orbit. Hungarian-American billionaire George Soros warned governments against joining the venture, calling China a “mortal threat to open societies.” Turkish President Recep Tayyip Erdogan, whose government had joined the BRI, has dissociated his country from it, citing Chinese persecution of Uighur Muslims.

All the same, China has invested billions of dollars in India’s neighborhood – in Pakistan, Nepal, Sri Lanka, Bangladesh and Afghanistan. It obviously is now using those investments and the lure of the BRI to stitch these countries together into a pro-Chinese albatross around India’s neck.

Mustafa Malik is an international affairs commentator in Washington.

John Lewis: Icon of a bygone era

Mustafa Malik July 21, 2020

John Lewis, who died last week, will shine in American history as a great hero who fought valiantly for the rights of African-Americans in the 1960s with a vision of the 1960s.

When he was 16, Lewis went to a library to get a membership card. He was denied the card because the library was only for white people. When he was outside home and would become thirsty, the boy from Troy, Ala., had to scamper up and down looking for a water fountain marked for the “negroes.” And we know what happened to him on that “Bloody Sunday” in March 1965. When Lewis and his fellow civil rights marchers reached the Edmund Pettus Bridge in Selma, Ala., a white police force swooped down on them with brutal force and cracked open Lewis’s skull with their billy clubs. It took him six days in a hospital to get his fractured skull repaired and somewhat healed.

In the mid-20th century America no struggle was more urgent than fighting against the grave justices suffered by African-Americans: lynching; segregation in housing, schooling and social life; job discrimination; and smoldering white hatred. Led by the legendary civil rights leader Martin Luther King Jr., Lewis and hundreds of thousands of other black and white Americans kept marching and agitating for racial justice until they shook American conscience, changing America forever. The historic movement got the blacks their civil rights and voting rights, most kinds of jobs, desegregated schools and housing, and established, legally, social equality across America.

The success of the struggle overall was breathtaking and far-reaching, as Congressman Lewis described it few years ago.

“Now we have black and white elected officials working together,” he said. “Today, we have gone beyond just passing laws. Now we have to create a sense that we are one community, one family. Really, we are the American family.”

I have a problem, though, with his last two sentences. I think the acclaimed civil rights leader got a little carried away there.

Is America, really, “one community”? Are we all one “American family”?

Lewis’s mentor, Dr. King, had the “dream” that “one day … in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.”

Nearly six decades after the historic speech that Dr. King delivered in Washington on August 28, 1963, how many “little black boys and black girls [are] able to join hands with little white boys” in Alabama or anywhere else in America?

America has not become, and I doubt it ever will be or need to be, a single community, let alone a single family. The last census showed that 97.7 percent of American white wives have white husbands. A 2013 American Values Survey found that the social networks of white Americans are nearly 91 percent white. Blacks and Latinos have more diverse social networks, but they too are socializing mostly with people of the same races.

Most people are marrying and socializing, happily and voluntarily, within their racial and ethnic communities because they value their particular communal identities. Those communal ties bring them happiness and a sense of security. They lend meaning to their lives.

For all its breathtaking accomplishments in social, political and fields, the Civil Rights Movement picked one apparently unattainable goal: eliminating racial and ethnic markers and values. The black communal subculture pulsates with life and vigor as it ever did. So do Jewish, Muslim, Hindu, Hispanic and other cultural communities. Today not many African-Americans would want to sacrifice their racial or cultural identity and cultural pattern for a college admission, a business contract or job (unless maybe he is a Clarence Thomas!)

Why did the civil rights leaders, then, want to renounce the native cultural space of “little black boys and black girls” and blend them into the mostly white American social mainstream? They did so because their worldviews were shaped by the classical concept of nationalism, which privileged national communities and national cultures over religious, ethnic and racial ones. This is where Dr. King and Malcolm X differed. Malcolm X wanted to sustain and nurture the blacks’ cultural niche, while eliminating all kinds of inequities and discrimination against African-Americans.

It is apparent by now that nationalism, as it was viewed through the 1950s and 1960s, sought to replace people’s religious and ethnic values and cultures with national “high cultures,” based on humanism. That notion of nationhood has since faced challenges everywhere. Religious and ethnic values and agendas are shaping politics and government policies all over the world outside the West – in Malaysia, Myanmar, Sri Lanka, India, Pakistan, Iran, Iraq, Turkey, and so on. Nations in Europe, the birthplace of modern nationalism, have all but jettisoned national sovereignty and boundaries and blended into the European Union, held up by their more natural root: race. The refreshing and ennobling thing about the revival of Europeans as racial category (The Turks call the EU a “white-Christian club”) is that their white, Germanic tribal roots no longer breed hostile vibes they used to only eight decades ago. The Holocaust, realization of the futility of the colonization of brown and black peoples’ lands, etc., have mollified Europeans’ racial affiliation.

In the early 1970s, when I lived in London, mocking the lifestyles of Bangladeshi immigrants in Tower Hamlet was a pastime among many white Londoners. In 2016 when I bumped into a news blurb on the Internet announcing the election of a Bangladeshi native, Sadiq Khan, as mayor of the capital of what used to be the British Empire (of which Bangladesh was a colony), I was mesmerized. Bangladeshi natives made up 0.7 percent of London’s population, and the news bulletin told me how deeply has race consciousness eroded among white Britons.

On visits to the Parliament Square, I used to see clusters of mostly white tourists gazing admiringly at the statue of Winston Churchill (whose political eloquence and literary genius I extolled in my college years). I could not have dreamed ever of seeing white Londoners attacking Churchill’s stature there, as they did xxx. Put in a box to protect it from anti-racist demonstrators, some of them daubed the box with the graffiti: “Racist inside.” Then in Prague, white participants in another anti-racist rally sprayed Churchill’s stature in red graffiti with the words “Byl rasista,” meaning, “He was racist.” In 1999 then British Prime Minister Margaret Thatcher had unveiled Churchill’s statue in the Czech capital.

There are pockets of racism and Islamophobia in Europe, but the white mainstream across Britain and the Continent has mostly rubbed off the malignancy that once oozed from its racial and communal affinity.

That should be a lesson for the rest of us. We should proudly nurture our affiliation with our naturally evolved cultural communities: national, religious, ethnic, tribal, and yes, racial. Our sense of belonging to these communities give us our lives their meaning and fulfillment. The challenge today is to develop social and political models that erode malignancy from our communal belongings, as Europe apparently has.

If I were John Lewis’s speechwriter, I would have replaced “one community, one family” with “a nation of mutually supportive communities.”

Mustafa Malik is a Washington-based analyst of international affairs.

Can Israel digest 30% of West Bank?

Mustafa Malik July 12, 2020

WASN’T BENJAMIN NETANYAHU going to extend “Israeli sovereignty” to 30 percent of the West Bank, beginning July 1? Well, July 1 came and slipped quietly away, but the Israeli prime minister didn’t annex an inch of the Palestinian territory.

What has happened to his plan?

Rabbi Sharon Brous tells us what has. An influential leader of American Jews, she indicated that wiser Jewish views drove home to Netanyahu that annexing a large chunk of Palestinian land would be “catastrophic” to Israel. Writing in the online newspaper The Forward, the Los Angeles rabbi said that these Jews are worried that taking in 30% or even less of the West Bank with its large Palestinian population would whittle away Israel’s Jewish culture and democratic institutions.

Her argument touched a chord in me as I have been exploring in my political memoir if or how a liberal democratic state can handle cultural pluralism. Western democracies don’t face the problem because they are mostly white-Christian cultural monochromes. The democratic process in these countries turns up governments that represent the bulk of the populations and their values and cultures, and government policies don’t alienate or estrange significant segments those societies.

In Pakistan, where I lived many years, the first nationwide democratic elections in 1970 triggered a secessionist movement that led to the breakup of that country and the rebirth of its Bengalee-inhabited eastern province as independent Bangladesh. In
neighboring India, where I was born, the last two elections have produced a
virulently anti-Muslim government, whose policies and actions have endangered the rights and cultures of 200 million Indian Muslims. Mind you, Prime Minister Narendra Modi’s government was elected in 2014 and reelected in 2019 by large majorities of
Indian Hindus, who make up 83 percent of the Indian population.

Liberalism has given us freedom and democracy. The two concepts can, and often do, clash in multi-ethnic and multi-religious societies, as they have in Lebanon, Iraq, Sri Lanka, Thailand, India, Pakistan and elsewhere. Democratic elections in those countries have often threatened the freedoms of their minorities. The agony of liberal democracy has been aggravated by the rise of people’s consciousness about their faiths and cultures. More and more people are voting for their ethnic and religious interests, leading to violence between rival ethnic and cultural groups.

In Israel, gone are the days when secular socialists ruled the country. The last several elections produced right-wing Jewish governments that are gobbling up the lands of Palestinian Muslims, threatening their lives and culture. Rabbi Brous and other cool-headed Jews are worried that Israel’s further expansion would dangerously enlarge and stimulate Israel’s Palestinian Muslim subculture that could destabilize the Israeli state and society. This ties into a theme I am trying to tackle in my memoir: Does majoritarian democracy fit societies with robust, incongruent cultures?

Brous reminded me of an encounter between a Pakistani diplomat and a Pakistani politician I witnessed in New York decades ago. I was covering a U.N. General Assembly session in New York for the Pakistan Observer newspaper, published from Dhaka, now the Bangladeshi capital. On the evening of Oct. 9, 1971, I got a bombshell of a scoop. Over dinner in his kitchen in Washington, the departing Pakistani ambassador to the United States, Agha Hilaly, told me on condition of anonymity of a visit from Henry Kissinger, then U.S. national security adviser.

“The CIA has learned,” the Pakistani envoy quoted Kissinger to me, “that India will overrun East Pakistan in mid-November.” Indian Prime Minister Indira Gandhi and her security Cabinet had made the decision the previous week.

“How reliable is the CIA’s source?” I asked.

Reminding me of the not-for-attribution basis of the interview, the ambassador speculated that Morarji Desai, then deputy prime minister of India and Indira Gandhi’s nemesis, might have leaked the information to the CIA. I suspected that Yahya’s unceremonious recall of Hilaly had prompted the ambassador to spill the beans to me.

A secessionist movement among ethnic Bengalees had been raging in Pakistan’s eastern province. A Pakistan-wide election the previous year had got a Bengalee political party, the Awami League, a parliamentary majority. That party had been agitating against repression by Pakistan’s military dictatorship and exploitation by economic interests supported by it. The Awami League wanted to tear East Pakistan away from West Pakistan, the bastion of Pakistan’s military and economic power. Democracy had given the party the opportunity to gain the independence of the province it already had been calling Bangladesh. In a desperate attempt to forestall its secession, Yahya brushed aside the electoral verdict and launched a brutal military crackdown in East Pakistan. And the dictator had got two Bengalee politicians from East Pakistan to lead Pakistan’s U.N. delegation to try to show the world that some East Pakistani leaders loved Pakistan and opposed the secession of East Pakistan, which they indeed did.

Back from the Hilaly interview, I called up Mahmud Ali, the Bengalee leader of the Pakistani delegation, from my room in Hotel Carlton in Washington. Ali was staying at Plaza Hotel in New York.

I asked Ali if he was with any visitors.

“No, go ahead,” he said.

“Do you know about the CIA tip that Nixon has sent to Yahya Khan?”

“What was that?”

“That India is going to invade East Pakistan in mid-November.”

“Who told you this cock-and-bull story?” he said.

I realized that Yahya was continuing to use the Bengalee leader without telling him about the impending Indian invasion of his native East Pakistan.Then I rang up the Bengalee deputy leader of the delegation, Shah Azizur Rahman, at Tudor Hotel in New York. (Eight years later he would become prime minister of Bangladesh.)

“Shah Bhai,” I said. “I’m returning tomorrow morning. I want to see you. It’s very important.”

Shah Aziz’s eyeballs were popping out when I narrated my conversation with Hilaly. He then drooped forward, holding his head with both his palms. A minute later he slowly leaned back against the back of his chair, staring blank at the ceiling.

Having regained his composure, the East Pakistani leader got up. “Let us catch Alvi,” he said, picking up his jacket. “Let’s see what the bastard has to say.”

M.A. Alvi (I forget what “M.A.” stood for) was Pakistan’s assistant foreign secretary, accompanying the delegation. In his Plaza Hotel suite, Alvi looked intently and incredulously into my eyes as I rehashed my conversation with Hilaly. He asked me if the ambassador had given Nixon’s message “directly to the president,” Yahya Khan. It was obvious to me and Shah Aziz that Alvi, too, had not heard about the CIA alert.

But the Pakistani diplomat decided, anyway, to embark on an anti-India tirade. If Indira Gandhi were to “make the stupid mistake” of sending Indian troops into East Pakistan, he roared, Pakistan would “bomb every major Indian city” and march on to “Delhi and Lucknow before the bitch can tell what is happening” to her country.

Shah Aziz was in no mood to listen to the bullshit from the megalomaniac diplomat.

“Mr. Alvi,” he said, “for Allah’s sake, please don’t conquer India.” (Pakistan had lost its two previous wars with India.) He laughed loudly to vent his sarcasm. Muslims in the Indian subcontinent, he continued, “struggled very hard and made enormous sacrifices” to slice out “a piece of land” from old India to create “a Muslim homeland,” Pakistan.

Getting up to leave, Shah Aziz asked Alvi, again sarcastically, if he “want us to rejoin India” through an invasion. Did Alvi want to let Indian Hindus “demolish our mosques and ban the Qurbani?”

On their Eid al-Adha festival Muslims kill cows and goats to commemorate Abraham’s preparation to kill his son at the behest of God. The ritual is called Qurbani. In many places in old India Hindus used to attack Muslims for killing cows, which are sacred to them.

Ironically, India’s Hindu nationalist government today appears to be vindicating the Muslim argument that had led to the creation of Pakistan, namely that India’s huge Hindu majority would subvert Islamic culture and the interests of its Muslim minority. Modi’s Hindu nationalist government has abolished the autonomy of the Muslim-majority Jammu and Kashmir state and restricted the domicile and citizenship rights of Muslims in Assam state. It has renamed a host of towns and cities that bore Muslim names and
looked the other way as its supporters abused and lynched Muslims. And cow slaughter and serving meat in restaurants are banned in several Indian states.

Democracy in India has clearly undermined the freedom of its Muslim minority, as it has the freedom of minorities in many other non-Western societies. Enlightenment thinkers, living in white-Christian societies, could not obviously anticipate the plight of these minorities in democratic non-Western societies. It’s time for more inclusive, communitarian political models for freedom-loving, identity-conscious minorities in societies outside the West.

Mustafa Malik is an international affairs commentator in Washington.

Are they killing Gandhi’s soul now?

Mustafa Malik December 29, 2019

SYLHET, Bangladesh: India is in turmoil from an historic clash between two “nations.” Most Indians and most of the rest of the world are waiting to see which of the two triumphs in the “world’s largest democracy.”

The latest clash between the two types of nations has centered on a couple of pieces of legislation, passed by the Hindu nationalist Indian government of Prime Minister Narendra Modi. These laws would relegate the country’s 200 million Muslims into second-class citizens. If implemented, they would also drastically erode India’s foundational ideology of secularism. Widespread public protests against these a ti-Muslim laws have led to violent police action and the death of a score of protesters and bystanders. So far the Modi government has shown no sign of quashing or amending those parliamentary acts. The question is whether India will endure as a secular, pluralist nation, or relapse into a religious one.

India’s Hindu nationalists are represented by Modi’s ruling Bhartiya Janata Party (BJP). These zealots consider Hinduism, or rather a manufactured version of it, as the only legitimate source of Indian nationhood. Adherents to Islam, Christianity, and other faiths that did not originate in India do not, according to them, belong to the Indian nation. A Hindu nationalist state can be compared with the early Islamic caliphate, Byzantium under its early Christian rulers and the present-day “Jewish nation” of Israel, propagated by its ruling Likud and Haredi parties.

Challenging this credal concept of nationhood in India are a cluster of secular political parties – the Indian National Congress, Trinamool Congress, Communist Party of India- Marxist (CPI-M), and so on – which view India as a “civic nation” in which all citizens – irrespective of their faith, ethnicity and membership of other groups – are equal members of that territorial nation. The United States of American, the United Kingdom, Japan, Malaysia and Bangladesh are among secular, civic nations, some with obvious shortcomings.

I have long been wondering whether India would endure as a Western-style secular, pluralist nation. India’s secular democratic model was chosen by its Oxford-educated founders – Mahatma Gandhi and Jawaharlal Nehru – who knew of the deep religious affinity of the everyday Indian and the bigotry of Hindu nationalists. But they and some other Westernized leaders of the Indian independence movement believed that in course of time Indians’ religious passion and sentiments would, to use Nehru’s words, “dissipate” and “recede into the background.” The Hindu nationalists believed, on the other hand, that it was the secular, pluralist system, which they said was alien to Indians’ religious and cultural tradition that would eventually wither away.

On the sunny afternoon of Jan. 30, 1948, Hindu nationalist firebrand Nathuram Vinayak Godse, outraged by Gandhi’s stubborn opposition to anti-Muslim riots in India, pumped three bullets into the heart of the father of the nation, eliminating Gandhi physically. The BJP’s rise to power and many Indians’ unswerving support for it make me wonder if the Hindu nationalists finally would snuff out his soul? Could they replace his creed of a secular democracy with a Hindu theocracy of sorts?

~Mustafa Malik, an international affairs commentator, hosts this blog.

India’s empty threat to Pakistan

Mustafa Malik August 21, 2019

Pakistan was protesting, vociferously, India’s decision to wipe out the “special status” of the part of the Jammu and Kashmir state under its occupation. Rajnath Singh, the Indian defense minister, told Islamabad to hush up. He said New Delhi may be changing its “no-first-use” policy on firing nukes.

India adopted the policy of not using its nuclear weapons against an adversary unless that adversary had attacked it with nukes first.

Singh warned Pakistan, in effect, that the Indians were now prepared to rain their nuclear bombs on Pakistan without waiting to be targeted by a Pakistani nuke.

The Muslim-majority Jammu and Kashmir principality was never part of the Indian mainland, even though Indian emperors occasionally had invaded and occupied it. In 1948, after “British India” had been split into independent India and Pakistan, Pakistani tribes overran a third of the Muslim-majority kingdom, while India grabbed the other two-thirds. The dispute went to the United Nations, where then Indian prime minister, Kashmiri pundit Jawaharlal Nehru, promised to hold a plebiscite to let the Kashmiri people decide whether to join India or Pakistan or to remain independent. India eventually reneged on its plebiscite commitment and, instead, allowed Kashmir a “special status” with wide autonomy. Two weeks ago India’s Hindu nationalist government of Prime Minister Narendra Modi revoked Kashmir’s special status, triggering a new round of row between India and Pakistan, which had fought two wars over the fate of Kashmir.

As I read Singh’s comment online, my mind raced to the dreary, darkish afternoon of Jan. 21, 1972. My friend Asrar Ahmed had dropped in to see me in the Pakistani vice presidential compound on Peshawar Road in Rawalpindi, Pakistan. I worked as press secretary to Vice President Nurul Amin. My boss was in the living quarters and I was drafting a speech he would be delivering he next day at a student gathering in Peshawar, the capital of Khyber Pakhtunkhwa province.

“Bhutto stirred up the Qiyamah in me,” said Ahmed, seating himself on a coach next to my desk. Ahmed and I had become friends a couple of years before when he was elected president of the Pakistan Federal Union of Journalists of which I was an active member.

“Qiyamah in you?” I said, staring into my friend’s eyes.

In Islamic scripture Qiyamah means the Day of Judgment when terrified throngs of resurrected humans would be streaming to the field of Arafat in Mecca, Saudi Arabia, (by some accounts, somewhere in greater Syria) to be dispatched to hell or heaven, depending on their sins or virtuous deeds in their lives.

Ahmed asked for tea, which I ordered.

He said the day before he had “sneaked into” a meeting of leading Pakistani physicists, nuclear scientists and engineers in the city of Multan. He had got a tip, saying the new Pakistani president, Zulfikar Ali Bhutto, had called the meeting to talk about a “new security strategy” for the country, which had lost its eastern half to an invading Indian army just six weeks earlier.

India had invaded East Pakistan, facilitating its secession from West Pakistan and emergence as independent Bangladesh. The Pakistani army’s Dec. 16, 1971, surrender to Indian forces in Dhaka, the East Pakistani capital, had led the Indians to drag 93,000 Pakistani troops and civilians into Indian detention centers as prisoners of war. Some Pakistanis I had talked to asked whether India would now be using its overwhelming military might to pulverize the rest of Pakistan.

Ahmed said that on his way to the Multan meeting he had wondered if Bhutto, a widely known boozer, had been “drinking too much” as he was trying to get “people who only know to peep into microscopes and telescopes” to help him hash out a national security strategy

Bhutto warned the gathering that what had been left of their country after the secession of Bangladesh existed “on borrowed time.” India could chop up the rump of Pakistan, too, but was giving the world the time to “digest its tearing up a sovereign country.” A time could come, the president warned, when New Delhi could decide to turn Pakistan into another “Muslim Spain.” In the fifteenth century Catholic armies and militias had reconquered all Muslim domains in Spain and Portugal, obliterating the flourishing Islamic civilization there.

The president told the scientists that Pakistan’s only defense against India lay in acquiring the nuclear bomb. He kept asking them: “Are you going to give me the bomb”? Pakistan’s Nobel laureate physicist Abdus Salam was among the first to assure him that he would get his wish. Bhutto then wanted a time frame. One scientist said it would take five years to build a nuke from a scratch. “Five years!” the president howled. “Can’t you do it in three? Come on, three years!” Siddique Butt, a younger physicist, jumped to his feet and punched the air with his fist. “Yes sir,” he declared. “three years. You will get it in three years, Mr. President.”

Ahmed told me that he didn’t “really know how long it will take” Pakistan to get the bomb, but that he, too, believed now that “Pakistan can’t survive without the bomb.”

Forty-seven years later Rajnath Singh’s threat to nuke Pakistan vindicated to me the panic that had driven Bhutto into his no-holds-barred, whirlwind drive to get Pakistan its own nukes.

Getting Pakistan the bomb became Bhutto’s all-consuming mission in life. He probably gave his life for it. On a visit to Pakistan in August 1976 Henry Kissinger, then U.S. secretary of state, twisted Bhutto’s arms brutally to get him to abandon his nuclear program. When Bhutto refused, Kissinger warned the Pakistani statesman – in presence of Bhutto’s daughter, Benazir; and then deputy chief of the US mission in Islamabad, Gerald Feuerstein – that in that case “we will make a horrible example of you” of resistance to U.S. will. Zulfikar and Benazir Bhutto believed through their dying days that Kissinger and the CIA had got Gen. Ziaul Haq to overthrow the father of the Pakistani bomb in a military coup and then hang him on trumped-up murder charges.

Singh’s bluster reminded me that the populist Pakistani leader’s mission had been crowned with success. New Delhi’s threat to launch a nuclear strike on Pakistan was actually empty. Hindu nationalist Indians are of course going bonkers with their animosity toward Pakistan. But I doubt that they’re total loonies. They know that Pakistan, with its stockpile of more than 150 nuclear warheads, can turn such an act into a suicide mission for India. That makes such a misadventure highly unlikely.

To get Pakistan to this point, Bhutto had once declared, “We will eat grass, even go hungry. But we will have our own [nuclear bomb]. We have no choice.” With their near-melting economy, Pakistanis are eating grass, so to speak; but thanks to their hard-drinking, “Islamic socialist” leader, they’re unlikely to be herded into Indian detention camps again.

Mustafa Malik is an international affairs commentator in Washington. He hosts this blog.

Is Democratic Party festering in a rut?

Mustafa Malik June 28, 2019

AS I WAITED yesterday for the second Democratic presidential debate, I tossed out a question to Facebook. Could Joe Biden “get up before the referee counts to 10”? Some friends liked it, but none offered a response.

I had thought that the former vice president, so far the clear front-runner in the polls, would get a knockout punch from Bernie Sanders. The “democratic socialist” from Vermont is running second to him in the polls. I thought – and hope – that the Democratic Party has started loosening its embrace of Wall Street and social conservatives, coddled by Bill and Hillary Clinton and the now dormant Democratic Leadership Council. The Barack Obama presidency, despite Obama’s progressive rhetoric, was basically and extension of that era.

Biden did get a crushing blow during the debate. He was pummeled over his professed pride in working with racist lawmakers, opposition to school busing, insensitivity to the plight of immigrants, dillydallying on the abortion issue, vote for the Iraq war, and other right-wing positions. And CNN declared him a “direct loser” of the contest.

But it was mostly the foxy Kamala Harris, not Sanders, who gave him most of the thrashing. And most of the post-debate analysts in the news media anointed Harris winner of the encounters.

Sanders’ main problem with many Democrats has been his no-holds-barred blitzkrieg against the established, if corrupt, political and economic order and his call for a revolution to trash it. Many centrist and right-of-center Democrats have been leery about it. His push for Medicare of all, a free college education and elimination of all student debts, ending all foreign wars, and so forth, also rattle many Democrats for whom the established order is akin to religion.

Mainstream media, most of them owned by mega corporations, have been rankled by Sanders’ anti-corporate, anti-capitalist programs and rhetoric. Salon dismissed his political surge as “more about anti-Clinton sentiment than actual Bernie fever.”

On foreign policy, the mainstream media have traditionally followed the American flag, largely because of their thin grasp of foreign affairs. The late Andy Kohut of the Pew Research Center told me in 2008 that “more than 60 percent of our [Middle East] correspondents have no grounding in the dynamics of societies across the Mediterranean.”

Much of the media and many Democrats appear to be leaning toward Harris and Elizabeth Warren, who appeared in last night’s debate. These two high-energy, combative senators are progressive enough to tear the last Democratic vice president into pieces and revile the exploitative neoliberal economic establishment, while not threatening to dismantle that establishment. Harris is also popular with pro-Israeli Democrats, a substantial chunk of the party, because of her Jewish husband and hobnobbing with Benjamin Netanyahu and other right-wing Israeli politicians.

The primaries are a barometer of the Democratic Party’s center of gravity. I will be watching them to see how much of the party has broken loose of its corporate, right-wing tether. Are enough of them ready to jump into Sanders’ revolutionary bandwagon? Would they settle, instead, for a more conventional but still progressive candidate like Harris or Warren? Or do too many of them remain too invested in the Clintons-Wall Street economic order to abandon Biden, who seems to be running for a third term for Obama?

Last night’s was just the first of six primary debates that the Democratic National Committee plans for the party’s presidential candidates, the sixth is scheduled for December. We probably won’t know until the new year whether the bulk of party has moved past the Clinton-Obama era or is still staggering in a rut.

-Mustafa Malik, an international affairs commentator in Washington, hosts this blog.

War on terror winding down

Mustafa Malik May 6, 2019

ON EASTER SUNDAY a bunch of Islamic State terrorists bombed several Sri Lankan churches and hotels, leaving more than 250 dead and nearly 500 wounded. The terrorist group said the carnage was meant to avenge the March 15 shootings at two New Zealand mosques by an Islamophobic Christian, Brenton Tarrant. Forty-nine people had died in those attacks.

Surprisingly, the Trump administration’s response to these attacks has been muted. No denunciation of “radical Islamic Islamic extremism.” No thunders about rooting out terrorism. It appears that President Trump – unlike his two predecessors in the Oval Office – is considering washing his hands of the “war on terror.” He had hinted doing so earlier. Does it mean he has finally realized the futility of the bloody, gargantuan, global anti-terror enterprise?

The Muslim and Christian terrorists who staged the killings in New Zealand and Sri Lanka echo bygone days when religious violence in both Islamdom and Christendom was not only acceptable, but often laudable.

During my early teens in my three-centuries-old ancestral village, Polashpur, in what is now Bangladesh, one of my aunts used to hold “puthi reading” reading sessions her guest rooms. Puthi in old Bengali means a folk history book, narrating exaggerated or fictionalized stories of history, love affairs, etc. Many villagers believed them to be true.

I attended a session in which aunt Sakina was reading out Jangnama (war history) in Sylheti Nagri script about a battle (I forget which one) between Arab Muslim invaders of a non-Muslim tetorry. A cluster of my other relatives had gathered around her, chewing pan – sliced betel nuts mixed with tobacco and lime and wrapped in betel leaves – and listening with rapt attention.

When Sakina came upon an anecdote about Muslim invaders slaughtering “hundreds of thousands of infidels,” native non-Muslim defenders of the territory, her audience broke into a chorus of applause: “Subhan Allah” (glory to God). My second cousin Mukaddas Ali Tafader sprang to his feet, punched the air with his right fist, roaring: “Fi naari jahannam,” a Quranic phrase meaning, “into the fire of hell.” My relatives obviously viewed the massacre of the “hundreds of thousands” of people defending their homes and families from the Muslim invaders as a virtuous act approved, if not mandated, by Allah. Never mind the Quran teaches Muslims to regard Christianity and Judaism as sister faiths and their practitioners as fellow partisans of the Abrahamic tradition.

But in the late 1950s the mostly illiterate village Muslims in East Pakistan (now Bangladesh) thought Jangnama and other accounts of folk Islam were Islamic scripture. Thanks to the spread of education and modernization of Muslim societies, most Muslims today know more about Islamic values and principle and have critical views about folk Islam. During trips through Muslim countries in South Asia and the Middle East I am amazed by everyday Muslims’ discriminating views about and Islamic tenets, culture and tradition. As anthropologist Ernest Gellner pointed out in the 1990s, Islam has now been going through “a major cultural revolution,” barely noticed or acknowledged in the West.

Today the Islamic mainstream no longer approves of religious violence. By the way, Muslim armed struggles against the Israeli apartheid and colonialism in Palestine; Indian occupation of Kashmir; American invasion of Afghanistan; and Muslim monarchies and dictatorships in the Middle East are reactions to foreign subjugation or domestic repression – not religious passion per se. And support for those struggles is widespread among Muslims and many non-Muslims around the world.

Religious zealotry against perceived enemies of Islam is confined to the fringes of some Muslim societies. The IS in the Levant, Boko Haram in Nigeria, Al-Ittihad al-Islamiya in Somalia, Abu Sayyaf Group in the Philippines and some other Muslim guerrilla groups belong to those fringes.

The history of Christianity, by which I mean Western Christianity, used to be much more violent that those of Islam and other faiths. During the Thirty Years’ War, fought in the seventeenth century between Catholics and Protestants, 25 percent to 40 percent people in German states perished. In Brandenburg, the losses amounted to half its population. Württemberg lost three-quarters. The pogroms, the Inquisition and other flare-ups of violence against the Jews, Christian heretics and “pagans” racked Europe and North America for centuries.

The Crusades were an epic orgy of hair-raising Christian savagery against Muslims and Jews. In July 1099 when the Crusaders stormed into Jerusalem, they wept in joy. Having thanked God for enabling them to enter the holy city, the Crusaders streamed through the streets and alleys of Jerusalem, killing everyone in sight. They beheaded men, rapaciously raped and murdered women, and thrust children’s heads against walls, smashing their skulls. Thomas Asbridge has written that “blood-hungry, ravening packs” of Crusaders plunged in a two-day bacchanalia of random murder, rape and plunder that “left the city awash with blood and littered with corpses.” These Christians’ cruelty to Muslims and Jews was no different from their brutality to Christian heretics inside Europe. In 1179 the Third Lateran Council anathemized all heresy and proclaimed rich rewards in the hereafter for those who would kill heretics, or enslaved them and seized their property.

Most Western Christians today would believe that the Inquisition, the Crusades and the Puritan violence against Quakers and other American Christians were prompted by misinterpretations of the Gospel. (I don’t know, though, about Vice President Mike Pence or Secretary of State Mike Pompeo!) Christianity has since gone through a three-fold transformation: the Renaissance, the Reformation and the Enlightenment. These revolutions catalyzed the secularization and modernization of Western societies, fostering religious tolerance and pluralism. Most Western Christians no longer view non-Christian groups through religious lenses, let alone fight them in the name of religion.

For Western Christians the Other now is defined by secular ideologies nationalism, racism and economic creeds, which have triggered warfare and violence on far greater scales than witnessed during the earlier eras of religious violence.

There remain, however, fringe groups such as followers of evangelical preachers, Ku Klux Klan, anti-abortion campaigners, and white supremacist gangs. Racism and anti-immigrant zealotry inform the French National Front, Sweden Democrats, Greek Golden Dawn, Polish Law and Justice, Dutch Party for Freedom, and the Danish People’s Party. Affiliates and supporters of these groups and political parties engage in cross burning, bombing mosques and synagogues, and attacks on non-white individuals and institutions.These days Christian terrorist and extremist groups lurch on the fringes of Western societies, as do their prototypes in the Muslim world.

Violence and bigotry among fringe groups isn’t confined to Muslim and Christian societies, however. It’s as or more prevalent among Israeli Jews, Indian Hindus and Buddhists in Myanmar and other southeast Asian countries. The question is whether these violent fringes of religious communities will eventually evolve and join the mostly peaceable mainstreams of their faiths? Or would their ideologies spread further in their countries? I won’t venture any answers, and social anthropologist are all over the place on these questions. Violence or social disorder must of course be tackled legally and socially, but the problem is we don’t know and often can’t figure out their sources.

Despite its bigots and warmongers, the Trump administration seems to have come to the same conclusions. Their slow-pedaling of the war on terror, slackening of the Afghanistan war and pullout of American troops from Syria are further proofs of this trend.

Mustafa Malik, an international affairs commentator in Washington, hosts this blog.

Modi, Bibi, Trump & liberal order

Mustafa Malik April 12, 2019

Narendra Modi was the first foreign leader to congratulate Benjamin Netanyahu on Wednesday on his reelection as Israeli prime minister. India’s Hindu nationalist prime minister has been one of the closest allies of the Israel’s right-wing racially inspired one.

Roger Cohen, a New York Times columnist, has offered a piece of good news to Donald Trump, the racially motivated American president. Trump, too, is going to win re-election next year, “absent some decisive factor to upend the logic of it,” Cohen predicted. What’s the logic behind Netanyahu’s re-election and Trump’s anticipated one? They both have succeeded in putting together a “structural majority of the right,” composed of religious and racial groups.

What’s the logic behind Netanyahu’s re-election and Trump’s anticipated one? They both have succeeded in putting together a “structural majority of the right,” composed of religious and racial groups.

Cohen’s piece reminded me of John Mearsheimer’s latest book, The Great Delusion, which I finished reading last week. The international relations scholar says America’s “liberal hegemony” in the world is about to end partly because liberalism is failing. Liberalism, the ideology of the Enlightenment, wanted rational individuals to build peaceable, humanist societies around the world. Protagonists of the ideology believed that people’s religious and ethnic prejudices had kept them from building such societies and hence these thinkers wanted men’s and women’s affiliations with religious and ethnic systems replaced by their allegiance to institutions of liberal states, which would uphold the liberty and promote good life.

Mearsheimer says individuals “using their critical faculties, reach different conclusions about what constitutes the good life.” This has happened because Enlightenment philosophers ignored the fact that cultural systems, created through living in communities, “shaped how individuals think and behave.” If we follow the political scientist’s logic, liberalism is failing because it failed to recognize people’s affinity with religion, race and ethnicity, which have produced Netanyahu, Trump and Modi. Well, Mearsheimer is kind of echoing the thinking of a host of powerful minds from Isiah Berlin to Reinhold Niebuhr to our own Martha Nussbaum.

Mearsheimer says, correctly, that Americans’ commitment to liberalism has always been “flexible.” Religion never really left the American public square. Neither has race, as shown by the malignant episodes of slavery, Jim Crow, segregation and now Trump’s and Stephen Miller’s crusade against Hispanic immigration. Would Trump have been so obsessed with building a wall along the Mexican border if the immigrants from the south were whites from Britain, France or Germany?

The case is not fundamentally different in Europe. Western and Northern Europe have, of course, succeeded in banishing religion from public and private spheres. But racism? It lay dormant for several decades after the Holocaust and has now revived with a vengeance. My direct encounter with European racism occurred during 1998-1999, when I was researching the outlook for Turkey’s accession to the European Union as a fellow of the German Marshall Fund of the United States. My inquiries about the issue drew negative responses throughout the five EU countries in which I conducted the fieldwork. In France, Germany and Austria – part of the white cultural monochrome (with largely suppressed Muslim subcultures) – discrepancies in “cultural” and “democratic” institutions were cited as the main reasons Turkey wouldn’t fit into the EU. In Britain and the Netherlands, avowedly “pluralist” democracies, I was told that Turkey’s relatively poor economic performance and also “slow progress” toward a full-fledged democracy would “create problems” if Ankara were to join the bloc. These were the general lines of feedback from my unscientific samples, with exceptions, of course.

In reality, Turkey has outpaced the economic performance some of the countries that have joined the Union since, e.g. Slovenia, Croatia and Lithuania. Its democratic evolution, with the inevitable blips of an emerging democracy, is more striking than that of some of the bloc’s latest members, especially the post-Communist ones. Poland and Hungary are virtual autocracies. Yet Turkey’s chances of accession to the EU is more remote today than was two decades ago when I investigated the question.

Turkophobia of the “white-Christian club,” as the former Turkish Prime Minister Ahmet Davutoglu once described the EU to me, dates back to Ottoman Turks’ conquest southeastern Europe and march to the gates of Vienna in 1529 and 1683. Race and culture, informed by the values of Western Christianity, remain a stumbling block to the bloc’s acceptance of brown-skinned Muslim Turks’ membership application. Racism in Europe has reached the highest levels since the Holocaust mainly because of an influx of Muslim immigrants with different shades of brown skin tones. Muslims make up 6 percent of the European population. Islamophobia is but a new incarnation of anti-Semitism, which raged in Europe for many centuries.

Britain, viewed as a model of racial and religious tolerance, is a case in point. In no other Western country would you see so many brown Muslims and black Caribbeans serving proudly in public offices from the government ministry to Parliament to city councils. Much of it, however, reflects the traditionally pragmatic Britons’ acceptance of the demographic reality. Non-whites make up 13 percent of the British population of 64 million. Actually, race consciousness remains endemic to British psyche and has been heightened by the growth of non-white communities. Polls have shown that fear of Muslim immigration has been a key driver of the Brexit campaign. One poll put out last November by The Independent newspaper found that 31 percent of white Britons feared that “Muslim immigration is part of a bigger plan to make Muslims a majority of this country’s population.”

If race is eating away at liberalism in Europe, religion and ethnicity have kept it from taking root in most of the rest of the world. The concepts of church-state separation and rights of the rugged individual are among the basic principles of liberalism. But these ideas have been alien to Muslim, Hindu, Buddhist, Pashtun, Palestinian, Kurdish, Balinese, Hutu, Tuareg, Mulatto, and Zambo communities. Many people in these religious and ethnic groups would sacrifice their individual well-being, and sometimes lives, for communal solidarity and interests.

We need a new world order that safeguards the cultural, economic and political interests of autonomous religious and ethnic communities. Netanyahu must be barred from continuing to dispossess and subjugate the Palestinians, Modi from suppressing the freedoms of Kashmiri and other Indian Muslims, and Trump from trampling the rights of Hispanic immigrants and would-be immigrants at the Mexican border. An American citizen, I am voting for Bernie Sanders who, as president, would promote these cherished aspirations of mine, along with others.

Mustafa Malik, an international affairs commentator in Washington, hosts this blog.

What about Israel-first Americans?

Mustafa Malik March 11, 2019

Among the latest antagonists of Ilham Omar is Doyle McManus of the Los Angeles Times. The well-known columnist has attacked the Muslim congresswoman for suggesting, in his words, “that American politicians who support Israel are guilty of dual loyalty.”

McManus does a great job of repackaging received knowledge and is one of many, many Americans, especially in the political and media establishments, who have ganged up on the Democratic congresswoman for her so-called “anti-Semitic” comments. She had mentioned the “dual loyalty” of American citizens promoting Israel’s interests. She also had said that she could serve well her constituents in the fifth congressional district of Minnesota without having to show “allegiance to a foreign country,” meaning Israel.

The Somali-American lawmaker didn’t voice any concern, but I often do, about the many Americans – politicians or not – whose primary loyalty seems to lie with Israel, not the United States.

Despite Omar’s transparently correct description of the nature of some Americans’ loyalty to Israel, nearly dozen pro-Israel groups wrote to House speaker Nancy Pelosi demanding that Omar be stripped of her membership of the House Foreign Affairs Committee. Harshest among her attackers are the Jewish chairpersons of three House committees – Reps. Jerrold Nadler, Eliot Engel and Nita Lowey. They also pushed for a House resolution denouncing the lawmaker’s remarks as “anti-Semitic.” Pelosi and other establishment Democrats in the House of Representatives were about to introduce such a resolution but got dissuaded by fierce opposition from the progressive wing of the Democratic Party on Capitol Hill and were forced to settle for one that criticized all forms of bigotry. Omar has suffered vicious Islamophobic attacks from a lot of other Americans as well.

I would point out that Omar didn’t impugn any Americans’ loyalty to the United States. She just maintained that some Americans’ allegiance isn’t confined to America but also extends to Israel. I would go a step farther. I would ask where lay the primary loyalty of Democratic Jewish Senators Chuck Schumer and Ben Cardin; or Democratic Jewish Representatives Ted Deutsch, Engel and Lowey, when they voted against the Iran nuclear deal. The Joint Comprehensive Plan of Action (JCPOA), as it’s officially known, was fiercely opposed by Israel but negotiated and signed by the Democratic president Barack Obama and approved by a Senate majority.

What about Haim Saban, a major financial backer of Hillary Clinton’s political campaigns, who says publicly and proudly, “I am a single-issue American, and my issue is Israel”? Which country claims the preponderant loyalty of the Jewish Americans who don’t enlist in the American military but join the Israeli armed forces to fight Israel’s wars? They included, among many American Jews, a son of the New York Times columnist David Brooks, and a former colleague of mine at an American newspaper. Where lies the primary loyalty of the tens of thousands of Jewish American citizens who uprooted themselves from America and have settled in Israel, more than 60,000 them in illegal West bank settlements? What about the Americans, including President Trump’s son-in-law Jared Kushner, who have shown little interest in homeless Americans but have spent millions of dollars in helping build illegal Jewish settlements in Israeli-occupied Palestinian territories?

If I were an Israeli Jew, I would worry about Israel’s friends like these, who have created a false sense of Israel’s security. I would note the attitudes of the younger generation of Americans and Westerners – including Western Jews such as in J Street – who are becoming fed up with Israeli colonialism and Israel’s subjugation and oppression of the Palestinians. And I would ask myself: How long can Israel manage to live by the sword in the increasingly hostile world? This question – not lham Omar, or Hamas, or Iran – has become Israel’s existential challenge.

Mustafa Malik, host of this blog, is an international affairs commentator in Washington.

Mustafa Malik, the host and editor of the blog ‘After the Clash,’ worked for more than three decades as a reporter, editor and columnist for American, British and Pakistani newspapers and as a researcher for two American think tanks. He also conducted fieldwork in Western Europe, the Middle East and South Asia on U.S. foreign policy options, the “crisis of liberalism” and Islamic movements. He wrote continually for major U.S. and overseas newspapers and journals.