Arts & Letters

Inspire #5: between front and back covers

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[ by Charles Cameron — cross-posted from Zenpundit ]

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Okay. When what goes into the opening paragraphs of an editor’s note at the front of a magazine corresponds pretty exactly to what’s on the back cover, you have a sort of conceptual bracket that’s “holding” the rest of the content, and it pays to pay attention.

Here are the first paras of the “Letter from the Editor” that is featured on page 5 of the latest issue of AQAP’s English language magazine, Inspire, immediately after the front cover and index pages:

The cover of this issue is about the Tsunami of change that is sweeping the Arab world. With the removal of the despots, the ummah will speak its voice, and when it does, it will chant: Here we start and in al-Aqsa we’ll meet.The biggest barrier between the mujahidin and freeing al-Aqsa were the tyrant rulers. Now that the friends of America and Israel are being mopped out one after the other, our aspirations are great that the path between us and al-Aqsa is clearing up.
 
There could be no freeing of Palestine with the presence of the likes of King Abdullah to the East, Hosni Mubarak to the West and al-Saud to the South. Now that Hosni is gone, we heard the Imam of the Friday prayers praying: “O Allah we ask you to allow us to meet in al-Aqsa,” and the millions in Tahrir square roared with one voice: Amin.

Note that this explicitly ties the front cover (“about the Tsunami of change that is sweeping the Arab world”) with the back (“Here we start and in al-Aqsa we’ll meet”), shown here:

inspire-5-al-aqsa-the-march-is-on.jpg

[ graphic courtesy of Ibn Siqilli ]

As I’ve noted before, al-Aqsa isn’t just the focal point of the Palestinian / Israeli question, nor it is only the place at which the Prophet alighted from his steed, Buraq, and ascended to receive the divine instructions for prayer in the Miraj — it is also the destination of the Mahdi‘s victorious army in the Khorasan strand of ahadith.

Indeed, it has been suggested that the Pierced Rock of the Dome of the Rock in al-Aqsa is closely related to the Black Stone of the Kaaba. Kanan Makiya, in his part-fictional part-documentary book, The Rock, quotes Charles Matthews‘ translation of Burhan al-Din ibn Firka al-Fazari‘s Kitab Ba’ith al-Nufus ila Ziyarat al-Quds al-Mahrus (The Book of Arousing Souls to Visit Jerusalem’s Holy Walls) from Matthews’ Palestine: Mohammedan Holy Land:

Verily, the Kaaba is in an equivalent position to the Frequented House in the Seventh Heaven, to which the angels of Allah make pilgrimage. And if rocks fell from it, they would have fallen on the place of the Rock of the Temple of Mecca [i.e. the Black Stone]. And indeed, Paradise is in the Seventh Heaven in an equivalent position to the Holy Temple (in Jerusalem) and the Rock; and if a rock had fallen from it, it would have fallen upon the place of the Rock there. And for this case the city is called Urushalim, and Paradise is called Dar al-Salam, the House of Peace.

Indeed, David Roxburgh mentions all these matters, writing in Salma Khadra Jayyusi et al., The city in the Islamic world, vol. 1. p 756:

This movement corresponded to other efforts — before, during, and after the Crusades — to establish “geo-theological” connections between Jerusalem and Mecca, whose preeminent sanctity was inviolable up until the end of days. Examples linking Mecca to Jerusalem include the Prophet Muhammad’s nocturnal journey from Mecca to Jerusalem (isra) and his ascension from Jerusalem to the throne of God (miraj); the underground joining of the waters of Zamzam to Silwan (var. Siloam) during the “feast of the sacrifice” (id al-adha); and the transfer of the Kaba and its black stone from Mecca to Jerusalem during the last days. these various traditions linked Jerusalem to Mecca, sometimes by sets of doubled features, in a near symmetry and in a calendar that will culminate during the end of days.

So there’s an eschatological dimension to all these parallelisms, too…

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And if for no other reason, then because I happen to love doubled features, symmetries and analogies of all sorts (and we were already speaking of graphics and Inspire #5), let me add this:

A tweet from @webradius via @azelin that I saw today noted that “the cover of Inspire 5 is remarkably similar to a wikileaks logo”.

I liked it. And I’ve translated it here into my own DoubleQuotes format:

quographic-match.jpg

For those who are unfamiliar with the phrase, graphic match is another term for match cut — the gambit whereby one shot in a movie is directly juxtaposed to another with which it bears a close resemblance essentially, a film director’s equivalent of rhyme.

Wikipedia gives two classic examples which are of particular interest to me because there is a “rhyme” between them, too, albeit a far more indirect one the second being an hommage to the first.

Stanley Kubrick‘s 2001: A Space Odyssey contains a famous example of a match cut. After an ape discovers the use of bones as a tool and a weapon, there is a match cut to a spacecraft or satellite in orbit. The match cut helps draw a connection between the two objects as exemplars of primitive and advanced tools respectively.
 
Michael Powell and Emeric Pressburger‘s A Canterbury Tale contains the influence for the 2001: A Space Odyssey match cut in which a fourteenth century falcon cuts to a World War II aeroplane. The sense of time passing but nothing changing is emphasised by having the same actor, in different costumes, looking at both the falcon and the aeroplane.

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Conclusion:

Parallelisms really are worth watching — always bearing in mind that one thing is never quite the same as another…

Of war and miracle: the poetics, spirituality and narratives of jihad

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[ by Charles Cameron — cross-posted from Zenpundit ]

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Issue #5 of the AQAP magazine Inspire is now available for viewing.

I am reasonably confident that with attention focused on such things as al-Awlaki‘s response to the various uprisings across the middle east, the delightful computer graphic (a throw back to the era of green print on black screens) which shows Ben Ali and Mubarak “booted” and Gadhafi and Saleh “in progress” and the translation of a chunk of Abu Musab as-Suri on “Individual Terrorism Jihad and the Global Islamic Resistance Units” a lot of eyes will glaze over during the course of reading “My Life In Fallujah” (pp. 56 ff).

The piece sounds promising something to read about Fallujah from the enemy viewpoint for after action / lessons learned purposes… but then it gets into miracles:

The brothers received extraordinary miracles from Allah as a sign to strengthen them and these miracles were in all different forms. It got to the point where some of the things that occurred might not have been believable to the brothers had they not seen them with their own eyes but that is the grace of Allah which He bestows on whom He wills.

… and my bet is that snoring ensues…

Though not among the readers to whom it is pitched.

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One:

What if we don’t regard the piece as a mirror for our own knowledge of events in Fallujah, but as an opening into the enemy’s grand narrative and gasp spirituality?

The piece continues:

Now let me relate some of the stories of fighting with the enemy and the miracles some of the brothers received. I will start mentioning some of these great miracles
 
There was a brother named Abu az-Zubair as-Sana’ani. He was killed at the beginning days of the battle. We used to go out in the daytime to engage with the enemy. Hardship and severe exhaustion were afflicting us due to the hot weather that was in the beginning of Ramadan.
 
So that brother came at the time of afternoon and sought permission from the Amir to break his fast. Some brothers advised him to have patience and suggested to him that he could have a shower and then rest for a while. The brother went inside to sleep out of fatigue and we were sitting in front of that house. The brother didn’t sleep long and we saw him coming out towards us with a cheerful face saying to us that he had seen a dream while he was asleep. The brothers asked him what was it; he told them that he saw a very beautiful woman coming to him, carrying a plate full of all kinds of fruits. She was waking him up, standing by his head and telling him: O Abu az-Zubair, don’t break your fast. You are invited to break your fast with us today. The brother then said that he felt comfort and relief. There was a brother called Abu Tariq who interpreted dreams so he told him that by Allah’s will, it will be something good. After that the brother decided to continue fasting.
 
We had a timetable for twelve people to cook food and that day was his turn. He went to the kitchen and we stayed outside, sitting next to the wall of that house so that we weren’t seen by the spy planes. We stayed there until it was about time to break fast. Suddenly an F-16 jet showed up in the horizon and targeted that kitchen with a missile where that brother was! A while after when the dust had settled, we went in the kitchen and saw that brother had been martyred. It was amazing how the smell of musk was all over the room, how the smile was on his face!
 
Thereupon the brothers’ moral was raised and they were making takbir. These were from the unforgettable moments.

It seems wise to compare this with the Miracle of Uthmaan recounted by Abdullah Azzam on p. 27 of his book, The signs of Ar-Rahmaan in the Jihad of Afghanistan — indeed, I’m surprised Inspire didn’t make the connection:

One morning Uthmaan (ra) said: Last night I saw Rasulullah sallAllaahu alayhi wa sallam in my dream, and he said: Oh Uthmaan, break your fast with us. He was martyred that same day, whilst in the state of fasting.

If one considers such stories not as “superstitious” or examples of “magical thinking” one easy way to discount them nor as “diabolic” and emblematic of a “false religion” another if, in fact, one reads them with some empathy for their content as faith-narratives, they are profoundly moving, and will no doubt be so to many of their intended readers.

This particular narrative an earthly fast broken in heaven could well be a motif in the Aarne-Thompson classification system for folkloric motifs.

Note also the reliance on dreams and dream interpretation a reliance which also figures prominently in the transcript of bin Laden‘s discussion of 9/11.

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Two:

Another miracle was the incident of Abu Abd ar-Rahman at-Turki who was a student of knowledge that memorized the Qur’an and the six books of hadith. He was amongst a group that went out to confront a breakthrough of the enemy. While the brothers were gathered to organize a defensive plan, this brother made takbir and rushed towards the enemy. Some brothers called him back but he didn’t pay attention to their words. He shouted back to them saying “I am seeing the hoor! I am seeing the hoor!” When this brother reached the enemy’s area, he was shot by a tank shell leaving his lower body completely severed. Some brothers managed to drag him out of there to a safe house which I was in. Even though the brother was between consciousness and unconsciousness, he was still advising brothers to fear Allah and to keep firm upon the truth. His lower half was ripped out, yet he was still reassuring the brothers and would always raise his vision upwards telling them that he is seeing the hoor coming, and that they should keep firm because this is the path of jannah. At hearing that, the brothers’ spirits were high and they felt relieved. Abu Abd ar-Rahman declared the shahada and then kept fainting until his soul departed his body. At that point we smelled the musk coming out of him and saw peace on his face. This smell of musk from the mujahidin would be something that was smelt regularly.

This “smell of musk” too (also found in the story of Abu az-Zubair above) is a regular feature of martyrdom tales, and features in the same work by Azzam, for instance in this report:

Moulana Arsalaan narrated to me:A student named Abdul Baseer attained shahaadat while with us. It was very dark. Fathullah, another mujaahid, and I went in search of his body. He said to me: “Is the Shaheed close. I perceive a fragrant scent”. I picked up the scent, and we reached the body by following the scent. In the darkness, I could see a noor (light) in the blood, which was gushing forth from his wound.

Indeed, as I have pointed out before, this motif has a parallel in the Catholic tradition of the “odor of sanctity” “the perfume-like scent given forth by the bodies of saints during their lifetime or after death … symbols of the fragrance of extraordinary virtue” [as defined in Fr. John Hardon’s Modern Catholic Dictionary].

It appears in the Arthurian legends, too, as Malory describes the death of Sir Lancelot notice here, too, the motif of the joyous dream:

And so after midnight, against day, the Bishop [that] then was hermit, as he lay in his bed asleep, he fell upon a great laughter. And therewith all the fellowship awoke, and came to the Bishop, and asked him what he ailed. Ah Jesu mercy, said the Bishop, why did ye awake me? I was never in all my life so merry and so well at ease. Wherefore? said Sir Bors. Truly said the Bishop, here was Sir Launcelot with me with mo angels than ever I saw men in one day. And I saw the angels heave up Sir Launcelot unto heaven, and the gates of heaven opened against him. It is but dretching of swevens, said Sir Bors, for I doubt not Sir Launcelot aileth nothing but good. It may well be, said the Bishop; go ye to his bed, and then shall ye prove the sooth. So when Sir Bors and his fellows came to his bed they found him stark dead, and he lay as he had smiled, and the sweetest savour about him that ever they felt.

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Three:

There was a brother named Abu Dujanah at-Taifi. As soon as he entered Fallujah at the beginning of the battle, he asked the brothers to let him go to the front lines but the brothers told him that he had to learn shooting first. He replied, “By Allah! I won’t be anywhere except the front lines.” His brother was present there so they agreed to his request and allowed him to go there.Thereupon he said: ”By Allah! If the Americans come forward, then Allah will see from us that which He loves.” He then went to stay inside a trench to keep an eye on the front lines.On the second day when he saw the enemy breaking through, he jumped out and got ready to strike them with an RPG but before he could fire it, he was struck by a tank, and as a result, his body was torn apart. His body stayed there for six days before we were able to retrieve it.
 
To our surprise, blood was still coming out of his body even though the weather was so hot that if you were to place a piece of meat outside for half a day, it would eventually get rotten.

His blood was seeping as if he was just killed and his index finger was in the position of tashahud [that section of Muslim prayer where the index finger is raised while reciting the shahada or confession of faith]. His brother was a little bit sad at hearing the news but once he saw his body, he felt so much comfort.

E Cobham Brewer’s Dictionary of Miracles: Imitative, Realistic, and Dogmatic looks to be a terrific source for the kind of research I’m doing here that’s the “Brewer” of Brewer’s Dictionary of phrase and fable and p 372 of the 1894 edition has a section on “Bodies of Saints Incorruptible” prefaced by a quotation from Psalm 16.10: “Thou wilt not suffer Thy Holy One to see corruption”.

His body preserved, his finger raised in the gesture of salat … powerful.

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Four:

Another incident that has to be mentioned is when the Americans were breaking-through from the direction of the Shuhada district. The brothers in that area were few in numbers so they were attacked fiercely and their lines were nearly broken but all praise be to Allah, it started drizzling all of a sudden, and then the brothers were strengthened and encouraged. The enemy was fleeing so we did not know whether they fled because of the brothers fighting or because they saw something else. The enemy acted as though they had been frightened by something. The brothers only numbered six. The enemy was massive as they were accompanied by tank corps and armoured vehicles but their withdrawal was bizarre. At that time we remembered the verse of the Qur’an where Allah says:
 
…And sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Shaytan and to make steadfast your hearts and plant firmly thereby your feet [8: 11].

Once again, the motif of merciful rain should not be unfamiliar to us if not from the New Testament‘s “He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” then at least from Shakespeare‘s “The quality of mercy is not strain’d, / It droppeth as the gentle rain from heaven / Upon the place beneath…”

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Five:

How many references to literary analysis, or archetypal analysis for that matter, can you find in Heuer‘s classic Psychology of Intelligence Analysis?

Happy Birthday, Emlyn, and Applause, xkcd

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[ by Charles Cameron — cross-posted from Zenpundit ]

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My son, Emlyn, turns sixteen today.

He’s not terribly fond of computers to be honest — but he does follow xkcd with appreciation, as do I from time to time: indeed, I am led to believe I receive some credit for that fact.

So… this is a birthday greeting to Emlyn, among other things. And a round of applause for Randall Munroe, creator of xkcd. And a post comparing more reliable and less reliable statistics, because that’s a singularly important issue — the more reliable ones in this/ case coming from a single individual with an expert friend, the less reliable ones coming from a huge corporation celebrated for its intelligence and creativity… and with a hat-tip to Cheryl Rofer of the Phronesisaical blog.

The DoubleQuote:

quoxkcd-01.jpg

Radiation exposure:

Today, xkcd surpassed itself / his Randallself / ourselves, with a graphic showing different levels of radiation exposure from sleeping next to someone (0.05 muSv, represented by one tiny blue square top left) or eating a banana (twice as dangerous, but only a tenth as nice) up through the levels (all the blue squares combined equal three of the tiny green ones, all the green squares combined equal 7.5 of the little brown ones, and the largest patch of brown (8Sv) is the level where immediate treatment doesn’t stand a chance of saving your life)…

The unit is Sieverts, Sv: 1000 muSv = 1 mSv, 1000 mSv= 1 Sv, sleeping next to someone is an acceptable risk at 0.05 muSv, a mammogram (3 mSv) delivers a little over 50,000 times that level of risk and saves countless lives, 250 mSv is the dose limit for emergency workers in life-saving ops — oh, and cell phone use is risk-free, zero muSv, radiation-wise, although dangerous when driving. [I apologize for needing to write “mu” when I intend the Greek letter by that name, btw — software glitch with the ZP version of WordPress.]

The xkcd diagram comes with this disclaimer:

There’s a lot of discussion of radiation from the Fukushima plants, along with comparisons to Three Mile Island and Chernobyl. Radiation levels are often described as “ times the normal level” or “% over the legal limit,” which can be pretty confusing.
 
Ellen, a friend of mine who’s a student at Reed and Senior Reactor Operator at the Reed Research Reactor, has been spending the last few days answering questions about radiation dosage virtually nonstop (I’ve actually seen her interrupt them with “brb, reactor”). She suggested a chart might help put different amounts of radiation into perspective, and so with her help, I put one together. She also made one of her own; it has fewer colors, but contains more information about what radiation exposure consists of and how it affects the body.
 
I’m not an expert in radiation and I’m sure I’ve got a lot of mistakes in here, but there’s so much wild misinformation out there that I figured a broad comparison of different types of dosages might be good anyway. I don’t include too much about the Fukushima reactor because the situation seems to be changing by the hour, but I hope the chart provides some helpful context.

Blog-friend Cheryl Rofer, whose work has included remediation of uranium tailings at the Sillamäe site in Estonia (she co-edited the book on it, Turning a Problem Into a Resource: Remediation and Waste Management at the Sillamäe Site, Estonia) links to xkcd’s effort at the top of her post The Latest on Fukushima and Some Great Web Resources and tells us it “seems both accurate and capable of giving some sense of the relative exposures that are relevant to understanding the issues at Fukushima” — contrast her comments on a recent New York Times graphic:

In other radiation news, the New York Times may have maxed out on the potential for causing radiation hysteria. They’ve got a graphic that shows everybody dead within a mile from the Fukushima plant. As I noted yesterday, you need dose rate and time to calculate an exposure. The Times didn’t bother with that second little detail.

In any case, many thanks, Cheryl — WTF, NYT? — and WTG, xkcd!

Google:

Once again, xkcd nails it.

I’ve run into this problem myself, trying to use Google to gauge the relative frequencies of words or phrases that interest me — things like moshiach + soon vs “second coming” + soon vs mahdi + soon, you know the kinds of things that I’m curious about, I forget the specific examples where it finally dawned on me how utterly useless Google’s “About XYZ,000 results (0.21 seconds)” rankings really are — but the word needs to get out.

Feh!

Paging Edward Tufte.

Sixteen today:

Happy Birthday, Emlyn!

An Update and Other Links

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This past Wednesday, I heard Bing West give a talk about Afghanistan and his new book The Wrong War: Grit, Strategy, and the Way Out of Afghanistan, at the Chicago Council on Global Affairs. When I get a chance, I will write up a post. He is a very good public speaker: energetic, lively, clear.

Boston.com’s The Big Picture has some truly horrifying photos of the Japanese tsunami and earthquake. Here is the American Red Cross link. If our readers and commenters have additional links or sites they think important, please leave them in the comments section.

I think the following two articles might be of interest for our readers:

Bryson has pulled off a marvelous feat. He devotes almost every chapter to a room in his Victorian house in England. He then considers why the room is the way it is and what preceded it. In doing so he produces an important economic history, only some of which will be familiar to economic historians and almost all of which will be unfamiliar to pretty much everyone else. A large percentage of it is important, for two reasons: One, you get to pinch yourself, realizing just how wealthy you are; and two, you get a better understanding than you’ll get from almost any high school or college history textbook of the economic progress that made you wealthy. Not surprisingly, given that I’m an economist and Bryson isn’t, I have a few criticisms of places where he misleads by commission or omission. But At Home’s net effect on readers is likely to be a huge increase in understanding and appreciation of how we got to where we are.

– David R. Henderson, Hoover Institution, Stanford University.

The disturbing truth that modern Western COIN theory is built on a handful of books based upon practitioner experiences in a handful of 20th-century conflicts is not mitigated by the less famous but broader COIN works. Country studies by lesser known writers are similarly restricted. The core texts cover Vietnam (French Indochina), Algeria, Northern Ireland, the Philippines, and Malaya. The less-well-known writers will go on to discuss Mozambique, Angola, El Salvador, or Afghanistan under the Soviets. Only the most adventurous writers and theorists braved traveling as far as Kashmir or India to look at what could be learned there. Subsequently, the modern study of counterinsurgency and the doctrine it gave birth to are limited to less than two dozen conflicts in a century that witnessed more than 150 wars and lesser conflicts, domestic and interstate (see table 1).

– Sebastian L.v. Gorka and David Kilcullen, Joint Force Quarterly (JFQ)

Bing West at the Chicago Council on Global Affairs March 9

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On the Afghan frontlines, soldiers are feeling the strain of General Petraeus’ counterinsurgency strategy as it has forced them to become nation-builders as well as warriors. Bing West argues that the American military’s three current objectives in Afghanistan – protect the population, provide money and projects to stimulate patriotism, and link the population with the central government – have weakened the warrior ethos of the troops and prevented the U.S. from developing a winning approach. With the imminent withdrawal of NATO troops by 2014 and Afghan President Hamid Karzai’s call to negotiate with the Taliban, is winning even possible for the Allied forces? Join The Chicago Council as Bing West discusses his perspective on a U.S. exit strategy and why Americans cannot afford to lose in Afghanistan.

I just bought Bing West’s The Wrong War: Grit, Strategy, and the Way Out of Afghanistan. So far it’s very good, if disconcerting. He will be giving a talk this Wednesday at the Chicago Council on Global Affairs and I plan to attend. Bing West is appearing earlier the same day at the Chicago Pritzker Military Library (which has moved to 104 S. Michigan Ave., across the street from Millennium Park and the Art Institute of Chicago.)