Terrorism

Is the U.S. scapegoating Al Qaeda? It’s an odd question, I know, but it reared its ugly head as I read about the new reports from Amnesty International and Humans Rights Watch on U.S. drone strikes. The scapegoating mechanism is a very precise instrument that accrues enormous benefits to the scapegoater. By accusing their scapegoat of wrongdoing, a scapegoater ingeniously hides from the reality of their own guilt. Now here’s the weird thing: a scapegoat does not have to be innocent to function as a scapegoat. Scapegoats can be evil, nasty, ruthless, amoral sons-of-bitches and still function perfectly well as a scapegoat. Which is why I ask the question: Is the U.S. scapegoating Al Qaeda to hide from its own guilt?

With that in mind, I invite you to read these few excerpts that raised the question for me, with key phrases in boldface:

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Citing the need for transparency in the U.S. record on human rights, nearly 200 clergy and religious leaders from North Carolina are seeking the public release of a 6,000-page Senate intelligence report on U.S. torture of terrorism detainees after 9/11.

The letter, dated Aug. 27 and released to the media on Thursday, was sent from the North Carolina Council of Churches in Raleigh to Sen. Richard Burr, a North Carolina Republican who sits on the Senate Select Committee on Intelligence.

The letter, signed by 18 bishops, including the leaders of both of the state’s Catholic dioceses, stated that in light of conflicts in Syria and around the Middle East, transparency on U.S. torture practices was needed.

Last Saturday Muslims throughout the world celebrated Laylat ul-Qadr, usually translated in English as the Night of Power. It is part of the month of Ramadan and commemorates the night when Allah came to Muhammad with the first revelation of the Qur’an. The Night of Power is based on chapter 97 of Islam’s Holy Book. The Qur’an has 114 chapters, which are generally ordered from longest to shortest. So, chapter 97 is short enough to quote in full here:

In the name of God, the Lord of Mercy, the Giver of Mercy,

We sent it down on the Night of Power. What will explain to you what the Night of Power is? The Night of Power is better than a thousand months; on that night the angels and the Spirit descend again and again with their Lord’s permission on every task; [there is] peace that night until the break of dawn.

JEREMY SCAHILL SPENT years working out his notions of social justice in homeless shelters and conflict zones and among peace activists. In 2007, Scahill’s award-winning investigative reporting made waves when he published Blackwater: The Rise of the World's Most Powerful Mercenary Army, a comprehensive exposé on the secret role of private military contractors in the United States’ “war on terror,” which prompted several congressional inquiries. Scahill’s newest book, Dirty Wars: The World is a Battlefield, digs into the obscure underbelly of U.S. covert wars.

“In one of my trips to Yemen, I traveled in the south of the country where most of the U.S. drone strikes in Yemen have happened,” Scahill said during a recent visit to Sojourners’ Washington, D.C. office. “I was interviewing a number of tribal leaders. This guy from Shabwa province said to me, ‘[Americans] consider al Qaeda [to be] terrorism. We consider your drones [to be] terrorism.’ I heard that over and over in a variety of countries. ... Many people, in Yemen or in Somalia, would not be predisposed to think of al Qaeda as anything positive. Al Qaeda is a reviled organization in Yemen. ... But there are tribal leaders who are saying, ‘You know, you pushed us into a corner where our people are now sympathetic with al Qaeda.’ After years of traveling in these countries, I really believe that we’re creating more enemies than we’re killing.”

In some respects, drones are simply a new tool of old empire. Scahill’s book title, Dirty Wars (and film of the same name), is partly “a macabre tip-of-the-hat to the dirty wars in Central America, fueled by the United States ... targeting people who are insurgents and claiming they were communists. The new version of this is targeting people who are fighting us and claiming they’re al Qaeda.”

Here in the Upper Midwest (I live in Minnesota), the importance of higher ground is not just metaphorical, as snowmelt-fed flood waters rise to envelope communities. People, quite literally, are forced to higher ground by floods.

It is interesting, too, what happens when that higher ground, the literal higher ground, is sought. Necessarily, there are more people in a smaller area; that’s the nature of it. Diverse groups are forced together. We know these images from the news:  the floating cars, and then the displaced people together in a school gym, talking.  The power of that second image is that it shows an unexpected, shared space. People have grabbed what they could and fled to this place, often by walking uphill, and now they find themselves together.   

When the metaphorical waters rise and destroy what we know or count on, people do the same thing, but that higher ground is a broad mutual faith that encompasses the belief that there is something greater than ourselves, that there must be a reason for these tragedies; we turn to God. Recently, we have seen this happen in Boston and in West, Texas. At the memorial for the victims of the explosion in West, held at Baylor University, President Barack Obama spoke openly about faith.  

In the wake of the Boston Marathon bombings that left three dead and more than 260 injured, perhaps none face more significant adjustments or a longer road ahead than the 14 amputees who lost a limb.

For these victims, the path forward involves relearning almost everything, from getting out of bed to getting in a car. Whether they go on to lead satisfying lives depends largely on how they handle the spiritual challenges at hand, according to amputees and researchers.

Losing a limb is like losing a family member: It involves grief and mourning, according to Jack Richmond, a Chattanooga, Tenn., amputee who leads education efforts for the Manassas, Va.-based Amputee Coalition. When one’s body and abilities are radically changed, questions of meaning are suddenly urgent: Why did this happen? Why am I here?

“You’re wondering: Why did I live?” said Rose Bissonnette, an amputee and founder of the Lancaster, Mass.-based New England Amputee Association, a support organization for amputees.

CAMBRIDGE, Mass. — After two troubling outbursts at a local mosque, leaders there told Boston Marathon bombing suspect Tamerlan Tsarnaev he would no longer be welcome if he continued disrupting services.

Leaders at the Islamic Society of Boston‘s mosque in Cambridge say Tsarnaev, 26, who died early Friday after a shootout with police, “disagreed with the moderate American-Islamic theology” of the mosque, but they never had “any hint” the brothers might be violent.

On one occasion in November at weekly prayer, Tsarnaev challenged an imam who said in his sermon that it was appropriate to celebrate U.S. national holidays, such as July 4th and Thanksgiving, the statement said.

Tsarnaev argued that such celebrations are “not allowed in the faith.” When the preacher met with Tsarnaev after the prayer, Tsarnaev “repeatedly argued his viewpoint, and then left,” the statement said.

I’m not offering this as consolation to those who have lost someone they love, but as a warning. What’s true of those we love may be just as true of those whom we hate and fear: we become like what we worship, and we worship what we cherish in our hearts. 

When people commit monstrous deeds, it is hard not to turn and stare in horror. Think about how hard it is to pull your eyes from the television even when none of the news is new, just the same breathless commentary about what we don’t yet know, what we still don’t understand about the latest act of terror. 

When the monsters and their violence become our focus, they grow and become our gods. We’ve become very good at hurting one another, so of course we need to be vigilant. But it’s possible to take our fear too far, to let our natural reaction to sudden violence become a permanent policy of suspicion and terror. Then we are in danger of worshiping our would-be enemies. We don’t worship them joyfully, but we worship them anyway, the way we might worship any vengeful, unstable, wrathful gods: looking over our shoulders and fearing their power. If the best we can come up with is invective against immigrants, suspicion of people unlike us, and perpetually heightened security measures, it starts to look like our hearts are full of fear.

American Muslim leaders said they stand against terrorism committed in the name of Islam, trying to distance themselves from the suspects in the Boston Marathon bombings who were identified as Muslims with ties to Chechnya.

“We will never allow ourselves to be hijacked by this attempt, and we will not allow the perception to be that there is any religion in the world that condones the taking of innocent life,” said Nihad Awad, national executive director of the Council on American-Islamic Relations.

As the manhunt intensified in and around Boston, Muslim leaders convened a press conference Friday to denounce the attacks and to urge the media not to link their faith with violent extremism.