Charles Cameron

[ the first in a series ]

Let’s take a closer look at the United States of Islam video which I mentioned in my post Of Weaponry and Flags.

The video announces itself as “an USI Films production”. It then opens with the words “since 911 the world has changed” in white type against black, followed immediately by news clips of the WTC attacks and of President Bush describing them as “evil acts” and declaring “I have directed the full resources of our intelligence and law enforcement communities to find those responsible, and to bring them to justice.”

What we shall be seeing, then, is a time-oriented video, presenting a historical context for the present moment with implications for the near future.

From here we cut by way of another white on black typed message — “they started this war in afghanistan” via clips of war footage to another “but their agenda is much bigger and brutal than that” and then to another clip of Pres. Bush: “Our war on terror begins with al-Qaida but it does not end there. It will not end until every terrorist group of global reach has been found, stopped, and defeated.”

By this point, the background music, which is taken (for reasons both political and musical?) from Vangelis’ 1492 – Conquest of Paradise soundtrack, is swelling. A global map appears, showing much of north Africa, the middle east, Indonesia and Malaysia in green, with Pres. Bush in voice over speaking of the establishment of “a violent political utopia across the middle east which they call a Caliphate where all will be ruled according to their hateful ideology.”

The map is titled United States of Islam.

The words “they have done this before” are then followed by a series of film clips showing “the fall of the Khilafa 1828 -1924” and maps showing the slow spread of the British and French flags across north Africa and the middle east, with glimpses of Lawrence of Arabia, the Balfour declaration, and General Allenby, accompanied by the voice-over of someone I’d tentatively identify as Sheikh Imran Nazar Hosein, declaring:

The Khilafa was destroyed. Who destroyed it? Why did they destroy it? How did they destroy it? When did they destroy it? What did they replace it with? With what was it replaced? And what is its destiny? These are awesomely important questions which very few can answer today.

The text then states that (the west) “divided us into 54 states” and the map begins to show the various flags of the Islamic states into which the region was more recently divided…

ending up in 2006. And what do we want now? You might be forgiven if you haven’t already guessed:

Clips then show the toppling of Saddam’s statue in Baghdad, the Israeli army in Gaza with casualties, the October 2009 Pishin attack on the Revolutionary Guard in Iran (which was claimed by Jundullah), and a first mention of the Christmas bomber, Al Qaida and Yemen… a quick mention of Nigeria and Somalia… and “Pakistan from which they fear the most”.

A newscaster from, presumably, Pakistan intones “this is called the fourth generation warfare.”

That essentially brings us up to the present moment.

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We have arrived at the half way point in the 10 minute video and seen the global historical context, laid out in maps and flags. We have focused in on the present from a two-hundred year sweep, and on Pakistan from the distributed ummah.

What follows will expound and expand on this present moment, bringing Afghanistan into the picture alongside Pakistan, emphasizing the spiritual significance of Khorasan, and taking the battle variously to India and Jerusalem…

[ to be continued ]

[ cross-posted from Zenpundit ]

In a recent blog-post on MahdiWatch, Timothy Furnish draws our attention to an Islamic think tank named Grande Strategy.

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Their page of further readings on a future Islamic state includes works by an eclectic bunch including Sir Muhammad Iqbal, recognized after his death and the foundation of the State as the national poet of Pakistan; Sheikh Taqiuddin An-Nabhani, the founder of the Hizb-ut-tahrir movement; Ali Shariati, the Marx-influenced Shi’ite radical intellectual viewed by some as the ideological force behind the Iranian revolution; Abul A’ala Maududi, Sunni writer and founder of Jamaat-e-Islam; Harun Yahya, also known as Adnan Oktar, a major Islamic creationist writer who holds that “Alawites, Wahabbites, Jafarites, they are all pure Muslims; harboring enmity against them is by no means acceptable”; Sayyid Qutb, Sunni author and Muslim Brotherhood member; and Ayatollah Ruhollah Khomeini, father of the Iranian Revolution.

Let’s just say that if the books of all these worthies were placed on a single bookshelf and given voices, the ensuing hubbub would resemble the House of Commons at Question Time.

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One article on the Grande Strategy site the one that caught Timothy Furnish’s attention is titled To the Unknown Mujahid, May We Never Forget You. It is interesting, as Furnish notes, because it is yet another sign of Mahdist thinking in the region of Afghanistan / Pakistan. It describes a man seen teaching in a mosque in the Faisal Masjid (presumably in Islamabad):

I have never seen a human spirit glow in this manner. I did not think this was even possible. I checked myself by discretely asking a few other brothers (perhaps it was some deficiency in me), and they too confirmed. Let me intimately describe you this man, he was tall, bearded wore a military camo jacket and in all his manners was as if he had walked out of the 1st century Hijri. He spoke English well enough that you could tell he was well-educated and belonged to a noble family. He was from Kashmir, in fact an elected member of the local government (back then Musharaf was all about devolution of power to press the national parties). Some close relatives of his were also senior officers in the Pakistan Army. He was obviously a mujahid, although in my opinion one that was fighting against India and in Kashmir and had nothing to do with the Afghanistan war.

The writer recounts his experience of this man because, as he puts it…

Because I believe (and Allah knows best) that if he is not the Mahdi himself or one of his men, at the least he is the precursor to the kind of men that would make up the army of the Mahdi. Or for those who do not believe in the Mahdi, he is the category of men that can save us from our present circumstances. A prototype to our success. And Allah knows best. Disclaimer: I don’t want to claim that he is the Mahdi.

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There’s also an article on the site about the Black Banners from Khurasan — another marker for Mahdist expectation — that includes quite a mix of sources and resources: commentary, for instance, on the Scofield Reference Bible (a major source of “dispensationalist” end times beliefs) and the “Project for New American Century”, together with some conspiracism about 9/11 specifically and US policy in general:

The US’s War on Terror is a deceptive game and a mind boggling riddle. The term terrorism is itself vague and un-defined and built on repetitive lies upon lies as evident in the case of 9/11. It is almost always blindly used against Muslims. The unilateral, pre-emptive extra-judicial violence by the western powers is always named as wars of democracy and freedom.

— plus for good measure some information about the Jewish origins of the Pashtun / Pathan peoples, and this intriguing statement:

According to Syed Saleem Shehzad of Asia Times Online, Al Qaeda shares this belief with the Taliban that Afghanistan is the promised land of Bilad-e-Khurasan.

— which would mark both as apocalyptic movements (see here and here).

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On the other hand, one comment from a Shi’ite reader suggests that President Ahmadinejad will be the one who recognizes the Mahdi and brings the victorious army to meet him:

When Shuayb Ibn Saleh (Pres. Ahmedinejad) learns of Al Mehdi (as) emergence he will head towards Syria under three banners each of which has 4,000-5,000 men. It is these banners that are of gaudiance that Allah’s Messenger (saas) spoke of when he mentioned that ‘ when you see this army coming from Khursan, then go and join that army even if you have to crawl over snow, because in that army is the Caliph Al Mehdi[as]’. This holds true because it is Shuayb Ibn Saleh who will consolidate the government of Al Mehdi (as) in Jerusalem within 6yrs (72months).

and:

The Black Flags Coming from Khurasan is not of the Taliban … These Black Flags Belongs To Only Shuayb Ibn Saleh (Pres. Ahmedinejad)

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But let’s get back to that business about the “Unknown Mujahid”. According to the report Furnish quotes from:

This particular class was being taught by a man, the like of whom I had never seen before, nor since have ever seen again. When you reach a certain level of spiritual enlightenment… sometimes you can “see” or “feel”… the “noor” or “aura” or “spiritual light” of another… This man did not have a glow it was like a 1000 watt halogen lamp…

I have to say I find that report particularly interesting because, as Dr. Furnish notes, it offers a Sunni parallel to the self-description given by Iran’s Shi’ite President Ahmadinejad — who claimed on video that he’d been told by someone who was there, “When you began with the words ‘in the name of God,’ I saw that you became surrounded by a light until the end [of the speech]”, and commented, “I felt it myself, too. I felt that all of a sudden the atmosphere changed there, and for 27-28 minutes all the leaders did not blink.”

The thing is, this sort of report can also be found on both sides of the Iranian / Israeli aisle.

Gershon Salomon who as leader of the Temple Mountain Faithful has the twin goals of “the liberation of the Temple Mount from Arab (Islamic) occupation” and “the building of the Third Temple on the Temple Mount in Jerusalem in our lifetime” wrote a revealing memoir in which he recounted:

I had the privilege to experience the appearance of the Gd of Israel and His angels in one of the critical battles of Israel when I served in the Israeli Army as a young officer and my small unit was attacked by thousands of Syrian Arab soldiers. … It was night but I could see a light covering me from all sides and lighting the dark night. At the same moment, I could see the Syrian soldiers not shooting me but turning and running very fast back to the mountains. I again lost consciousness. I was told later that the Israeli soldiers looking for me in the darkness were only successful in locating me when they saw the light.

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For what it’s worth, such stories can also be found about the divine or saintly figures of many religions.

Martin Buber tells a legend of the great Hassidic rabbi the Baal Shem Tov, in which a visiting rabbi saw that “the head of the master stood entirely in the white light … The rabbi saw that the master stood entirely in white light.

The Bhagavad Gita describes a moment when Krishna shows his divine form to Arjuna, who describes it thus: “If a thousand suns were to light up the sky all at once, that radiance would equal the radiance of my Lord.”

In the New Testament, Matthew describes how “Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.” (Matt. 17:1-2).

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If I have points to make, there are several of them:

• That religious motivations can be powerful drivers at the level of popular morale.
• That we frequently overlook religious motivations.
• That reports of apocalyptic signs and miracles are potent amplifiers of religious motives.
• That when we study religions, we frequently overlook the miraculous and the apocalyptic.
• That comparative religious studies give context to events that seem extraordinary and affirming within a single religious tradition.
• That when we study religions, we frequently overlook its comparative aspects.

Oh and that depth psychology (Freud, Brown, Jung, Hillman) and cultural anthropology (Bateson, Turner, Lansing) also have much to teach us.

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Connecting dots is not so hard once you can see them — but how do you connect your blind spots?

A day or two ago, Abu Muqawama asked whether the Hizballah flag showed an AK-47, and in general what flags carried what weapons as emblems.

As it happens, I’d just been viewing a pro-jihadist United States of Islam video and made the following screen-capture as an illustration of my continuing concern about the “black flags of Khorasan” and the issue of whether AQ and or its franchises and or portions of the Taliban consider themselves to be fighting the apocalyptic war of the end of time.

Note also that the filmmaker’s ironic borrowing of the phrase “Support Our Troops” to urge support of the troops of the Mahdi will not be lost on some viewers.

This screen-capture, from the United States of Islam video, in turn reminded reminded me of the Saudi flag, which likewise carries the shahada or Muslim profession of faith and a weapon a sword.

According to a note on an earlier version of the World Flag Database:

The script in the centre of the flag is the Islamic creed, “There is no God but Allah, and Mohammed is the Prophet of Allah”. The flag is therefore considered sacred and special protocol rules apply: the flag does not dip in salute, nor is it ever flown at half-mast. Note that the creed always reads properly from right to left, with the sword hilt to the right, so the reverse of the flag is not a mirror image of the obverse. When making the flag, the creed must be reproduced precisely, including the accent marks. The use of the flag on any commercial item (especially clothing) is not recommended as it might be considered inappropriate, or even insulting.

The Shahada is the central testament of faith of Islam, as is the Shema Yisroel of Judaism and the Credo of Christianity, and I respect it as such — and likewise the Saudi flag., on which it is displayed.

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Flags, however, are potent symbols, and the graphical power of the “black flags of Khorasan” motif should not, in my view, be underestimated. The particular video that I took that screen-capture from makes use of “mix” flags of its own devising:

— merging the American and Indian flags or the flags of India and Israel

to create an imagery of the “United States of Terror” to juxtapose against their own black flags as the “United States of Islam” giving us Huntington’s “Clash of Civilizations” in visceral graphic form.

And that conjunction of India with Israel bears thinking about, too… not only in terms of military aid between the two nations, but also of the symbolic juxtaposition of the Al-Aqsa Mosque and Jerusalem with the Babri Masjid and Ayodhya…

Indeed, the Indian flag itself also deserves consideration in our context.

Originally, Mahatma Gandhi had hoped that it would feature the charka or spinning wheel which he had made famous. As an informative article on the subject from The Hindu puts it:

For Gandhiji, the charka represented not a mere hand-spinning device that could provide employment and income to the poor, but much more. “The message of the spinning-wheel is much wider than its circumference. Its message is one of simplicity, service of mankind, living so as not to hurt others, creating an indissoluble bond between the rich and the poor, capital and labour, the prince and the peasant.” (Young India, September 17, 1925). “Above all, charka is a symbol of non-violence” (Collected Works of Mahatma Gandhi, Vol. 71, first edition, p.234).

Gandhiji was, therefore, all the more sad when a correspondent from Hyderabad brought to his notice, on the eve of Independence, K. M. Munshi’s indictment in his broadcast speech that the wheel in the new flag represented the Sudarshana Chakra (discus of Lord Vishnu), a symbol of violence! But Gandhiji consoled himself that “under no circumstances, can the Asoka Chakra become a symbol of violence as Emperor Asoka was a Buddhist and a votary of non-violence” (Harijan Sevak, August 17, 1947).

So there’s another weapon-flag connection — albeit one where non-violence seems to triumph over violence.

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But let me get back to the yellow Hizbollah flag with which we started, and quickly note the resemblance (which I don’t claim to be the first to note, but cannot presently find my source for) between its portrayal of a rifle raised in a victorious fist, and this poster from the Irgun:

And that’s enough about weaponry and flags for now, I think.

I hope to follow this post up shortly with a more detailed account of the United States of Islam video mentioned above, and its many and curious references and resonances.

[ cross-posted from Zenpundit ]

I think it’s about time I laid out some of the basic thinking behind the style of analysis that I refer to as the “hipbone” approach.

Seen from one angle, it has to do with Sun Tzu’s double-whammy: “know your enemy, know yourself”.

F Scott Fitzgerald wrote, “The test of a first-rate intelligence is the ability to hold two opposing ideas in mind at the same time and still retain the ability to function.” Let me be blunt about this: if you want to “know yourself” and “know your enemy” as Sun Tzu recommends you should, you’ll need to be able to keep two opposing minds in mind at the same time and still retain the ability to function.

The hipbone approach uses very simple concept-mapping tools and some fairly subtle insights derived from a lifetime of introspection and the arts to facilitate and annotate that process, and to make the resulting understandings available to others.

But first, let’s get down to the kind of thinking that lies behind this approach.

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One thing I want to know is: what are the most subtle and complex mini-structures that the human mind can take in, more or less at one swoop.

Then I’d like to know what their moving parts are, how — to the extent that they have a “main thrust” — they handle parallelisms and reconcile oppositions to that thrust, and what they do with stuff that’s oblique or orthogonal to it, how they put constraints to use in service of expression, what use they make of decoration, how they handle ignorance, how they reconcile head and heart, certainty and doubt, and how they keep the surface mind occupied while affecting the deeper layers of our being…

And I want to know that, viscerally — to feel it in my bones, if you like because I’d like to be able to do more or less the same thing with regard to complex real-world problems, on a napkin, by myself, or with friends or enemies.

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I want to know what those things are because (a) they’re the most nourishing things I can feed myself, and I need all the nourishment I can get, and (b) because it turns out that if I can come up with product that has the same formal properties, I’ll be able to explain things both to myself and other people that otherwise leave me stuttering platitudes.

Somewhere right about there, I run into a quotation like this one, from Cornelius Castoriadis in his World in fragments: writings on politics, society, psychoanalysis, and the imagination:

Remember that philosophers almost always start by saying: “I want to see what being is, what reality is. Now, here is a table. What does this table show to me as characteristic of a real being?” No philosopher ever started by saying: “I want to see what being is, what reality is. Now, here is my memory of my dream of last night. What does this show to me as characteristic of a real being?” No philosopher ever starts by saying “Let Mozart’s Requiem be a paradigm of being, let us start from that.” Why could we not start by positing a dream, a poem, a symphony as paradigmatic of the fullness of being and by seeing in the physical world a deficient mode of being, instead of looking at things the other way round, instead of seeing in the imaginary — that is, human — mode of existence, a deficient or secondary mode of being?

What I think I’m hearing here, half-hidden in the words, is that the Mozart Requiem is one of those high-density, subtle and complex mini-structures.

And I agree — in fact I find myself thinking of the arts that way, as the natural places to look for high-density, subtle and complex models of reality.

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Of course, it would be absurdly neat if nobody else had ever noticed this, and I could take all the credit for myself but no, the great anthropologist and cybernetician Gregory Bateson makes pretty much the same observation about poetry:

One reason why poetry is important for finding out about the world is because in poetry a set of relationships get mapped onto a level of diversity in us that we don’t ordinarily have access to. We bring it out in poetry. We can give to each other in poetry the access to a set of relationships in the other person and in the world that we are not usually conscious of in ourselves. So we need poetry as knowledge about the world and about ourselves, because of this mapping from complexity to complexity.

Poems are precisely “high-density, subtle and complex mini-structures” that’s how they manage the “mapping from complexity to complexity” and so the question comes up, what’s the role of structure in the arts?

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Let’s take a quick look at musical structure, and at polyphony and counterpoint in particular. Your enemy’s perspective and your own or the many perspectives of the various stakeholders in a complex, perhaps “sticky” or “wicked” problem can be compared with the different, often discordant melodies from which a Bach or Mozart or Beethoven weaves a fugue melodic themes which are not infrequently “inverted” or in “contrary motion”.

So what can the musical structure of counterpoint teach us, who are faced with real-world situations comprised of different needs and ideals — often discordant, often in counterpoint or opposition to one another, often in “contrary motion”?

Here’s Edward Said, discussing the Israeli-Palestinian problem in terms (gasp!) of musical form:

When you think about it, when you think about Jew and Palestinian not separately, but as part of a symphony, there is something magnificently imposing about it. A very rich, also very tragic, also in many ways desperate history of extremes — opposites in the Hegelian sense — that is yet to receive its due. So what you are faced with is a kind of sublime grandeur of a series of tragedies, of losses, of sacrifices, of pain that would take the brain of a Bach to figure out. It would require the imagination of someone like Edmund Burke to fathom.

Like him or leave him, Said in this paragraph is clearly thinking along similar lines to the ones I’m proposing.

Or to move to yet another art, that of theater — what can we learn about the simulation and modeling of complex issues from Shakespeare? Keith Oatley’s Shakespeare’s invention of theatre as simulation that runs on minds is a serious exploration of that possibility.

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I’m going to return to the arts, and lay out a theory of what an art is and how it works, in a later post in this series but for now, let me just say that I’ve devised a cognitive mapping tool, or more precisely a family of games and mapping tools, that I call “HipBone Games and Analysis” because they’re all about the way one idea connects with another just as “the hip-bone’s connected to the thigh-bone” in the song.

And as I commented recently on Zenpundit:

What I’m aiming for is a way of presenting the conflicting human feelings and understandings present in a single individual, or regarding a given topic in a small group, in a conceptual map format, with few enough nodes that the human mind can fairly easily see the major parallelisms and disjunctions, as an alternative to the linear format, always driving to its conclusion, that the white paper represents. Not as big as a book, therefore, let alone as vast as an enormous database that requires complex software like Starlight to graphically represent it, and not solely quantitative… but something you could sketch out on a napkin, showing nodes and connections, in a way that would be easily grasped and get some of the human and contextual side of an issue across.

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To balance Sun Tzu’s “know your enemy, know yourself” with which I began, I’ll offer by way of counterpoint Christ’s “But I say unto you which hear, Love your enemies, do good to them which hate you” (Luke 6.27).

And now for two of my favorite words: more soon…

Previous posts in this series: I, II, III.

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< Ramzan Kadyrov

From Reuters:

Chechnya’s leader hails paintball attacks on women
 
The Kremlin-backed head of Russia’s Muslim Chechnya region has praised assailants who targeted women with paintball pellets for going bareheaded, prompting outrage on Thursday from rights activists.
 
Eyewitnesses have said men in camouflage, often worn by police and security forces in the volatile region, fired paintball guns from cars about a dozen times last month at women who were not wearing headscarves.
 
“I don’t know (who they are), but when I find them I shall announce my gratitude,” Ramzan Kadyrov said in a weekend interview on state-run regional television channel Grozny, according to a Reuters translation of the remarks in his native Chechen.
 
The attacks highlighted tension over Kadyrov’s efforts to enforce Muslim-inspired rules that in some cases violate Russia’s constitution.

Here’s a BBC version of the same story:

Since June, unidentified men with paintball guns have driven round the centre of Grozny shooting at women with uncovered heads. Leaflets were pinned on doors and scattered on the pavements which urged women to dress more modestly or face the consequences:
 
“Today we have sprayed you with paint, but this is only a warning!!! Don’t compel us to have recourse to more persuasive measures!”
 
On state television, Mr Kadyrov said he did not know who was responsible for the attacks, but added: “When I find them, I will express my gratitude.”

I’m interested in the various ways that (what might otherwise be called) a game can morph into war.

Clearly, a game can be training for warfare, as exemplified by Mao’s study of Go. It can serve, as did the Fisher-Spassky title match in Reykjavik, as a “continuation of war by other means”. In this case, in Chechnya, paintball appears to be functioning as a warning a shot across the bows, so to speak.

Are there other significant possibilities?