Holding Islam Accountable (Book Review)

At a time when more than half of the American public believes the Iraq war has not made the United States safer, and nearly two-thirds says it is not worth fighting anymore, one needs a good deal of intellectual courage to describe the war as "noble." But then, Fouad Ajami, a professor of Middle East studies at Johns Hopkins University, has never shied away from speaking his mind, even if it meant digressing from the received wisdom. He did so for the first time some 25 years ago in "The Arab Predicament," a scathing indictment of pan-Arabism, and has been challenging the cliches of Middle East scholarship ever since.

Now Mr. Ajami takes on the latest controversy surrounding America's policy in the Middle East, and, true to form, he does so with customary erudition and verve. "The Foreigner's Gift: The Americans, the Arabs, and the Iraqis in Iraq" (Free Press, 378 pages, $26) offers a beautifully written account, based on six trips he made to Iraq in the aftermath of the defeat of Saddam Hussein's regime, of the alternating moods, hopes, fears, and disillusionments among Iraqis, and Arabs more generally, since this momentous event.

As is vividly illustrated by the book's title,Mr. Ajami makes no bones as to where his sympathies lie. By deposing a bloodthirsty tyrant and enabling his brutalized subjects to put him on trial, he argues, the United States has established, for the first time in modern Arab history, "the precedent of holding a ruler responsible for the follies and crimes of his regime," without which there can be no civil society. This, together with the liberation of Iraq's long-oppressed Shiite and Kurdish communities to play their overdue roles in their country's future, has sown the seeds of Iraq's potential transition,

The Foreigner's Gift: The Americans, the Arabs, and the Iraqis in Iraq (Hardcover)
by Fouad Ajami

http://www.amazon.com/gp/product/074323667X/ref=ase_bookstorenow600-20/102-4790376-7159325?s=books&v=glance&n=283155&tagActionCode=bookstorenow600-20

Preface

Those nineteen young Arabs who assaulted America on the morning of 9/11 had come into their own after the disappointments of modern Arab history. They were not exactly traditional men: they were the issue, the children, of disappointment and of the tearing asunder of modern Arab history. They were city people, newly urbanized, half educated. They had filled the faith with their anxieties and a belligerent piety. They hated the West but were drawn to its magnetic force and felt the power of its attraction; they sharpened their "tradition," but it could no longer contain their lives or truly answer their needs. I had set out to write a long narrative of these pitiless young men -- and the culture that had given rise to them. But the Iraq war, "embedded" in this cruel history, was to overtake the writing I was doing.

A war fated and "written," maktoob, as the Arabs would say, this Iraq war turned out to be. For the full length of a decade, in the 1990s, the anti-American subversion -- and the incitement feeding it -- knew no respite. Appeasement had not worked. The "moderns," with Bill Clinton as their standard-bearer, had been sure we would be delivered by the marketplace and the spread of the World Wide Web. History had mocked them, and us all. In Kabul, and then in Baghdad, America had taken up sword against these troubles.

"The justice of a cause is not a promise of its success," Leon Wieseltier wrote in the pages of The New Republic, in a reassessment of the Iraq war. For growing numbers of Americans, the prospects for "success" in Iraq look uncertain at best. Before success, though, some words about the justice of this war. Let me be forthright about the view that runs through these pages. For me this was a legitimate and, at the beginning, a popular war that issued out of a deep American frustration with the "road rage" of the Arab world and with the culture of terrorism that had put down roots in Arab lands. It was not an isolated band of misguided young men who came America's way on 9/11. They emerged out of the Arab world's dominant culture and malignancies. There were the financiers who subsidized the terrorism. There were the intellectuals who winked at the terrorism and justified it. There were the preachers -- from Arabia to Amsterdam and Finsbury Park -- who gave it religious sanction and cover. And there were the Arab rulers whose authoritarian orders produced the terrorism and who looked away from it so long as it targeted foreign shores.

Afghanistan was the setting for the first battle against Arab radicalism. That desperate, impoverished land had been hijacked, rented if you will, by the Arab jihadists and their masters and financiers. Iraq followed: America wanted to get closer to the source of the troubles in the Arab world. It wasn't democracy that was at stake in Iraq. It was something more limited but important and achievable in its own way: a state less lethal to its own people and to the lands and peoples around it. Iraq's political culture had been poisoned by a crude theory of race and a racialist Arabism that had wrecked and unsettled Arab and Muslim life in the 1980s and 1990s. The Tikriti rulers had ignited a Sunni-Shia war within and over Islam. They had given Arabs a cruel view of history -- iron and fire and bigotry. They had, for all practical purposes, cut off the Arab world from the possibility of a decent, modern life.

It is easy to say that the expedition in Iraq is the product of American innocence. And it is easy to see that the American regent, L. Paul Bremer, didn't find his way to the deep recesses of Iraqi culture. Sure enough, it has proven virtually impossible to convince the people of Fallujah to take to more peaceful ways. It is painfully obvious that at the Abu Ghraib prison some of America's soldiers and military police and reservists broke the codes of war and of military justice. But there can be no doubting the nobility of the effort, for Abu Ghraib isn't the U.S. war. With support for the war hanging in the balance, Abu Ghraib has been an unmitigated disaster. But for all the terribleness of Abu Ghraib and its stain, this war has not been some "rogue operation" willed by the White House and by the Department of Defense. It isn't Paul Wolfowitz's war. It has been a war waged with congressional authorization and fought in the shadow of a terrible calamity visited upon America on 9/11. Sure enough, the United States didn't have the support of Kofi Annan or of Jacques Chirac. But Americans can be forgiven a touch of raw pride: the American rescue of Bosnia, in 1995, didn't have the approval of Boutros Boutros-Ghali (or of the head of his peacekeeping operations at the time, the same Kofi Annan) or of François Mitterrand either.

My sense of Iraq, and of the U.S. expedition, is indelibly marked by the images and thoughts that came to me on six trips that I made to that country in the aftermath of the destruction of the regime of Saddam Hussein. A sense of America's power alternated with thoughts of its solitude and isolation in an alien world. The armies and machines -- and earnestness -- of a great foreign power against the background of a big, impenetrable region: America could awe the people of the Arab-Muslim world, and that region could outwit and outwait American power. The foreign power could repair the infrastructure of Iraq, and the insurgents could wreck it. America could "stand up" and train civil defense and police units, and they could disappear just when needed. In its desire to redeem its work, America could entertain for Iraqis hopes of a decent political culture, and the enemies of this project could fall back on a bigotry sharpened for combat and intolerance. Beyond the prison of the old despotism, the Iraqis have found the hazards and uncertainties -- and promise -- of freedom. An old order of dominion and primacy was shattered in Iraq. The rage against this American war, in Iraq itself and in the wider Arab world, was the anger of a culture that America had given power to the Shia stepchildren of the Arab world -- and to the Kurds. This proud sense of violation stretched from the embittered towns of the Sunni Triangle in western Iraq to the chat rooms of Arabia and to jihadists as far away from Iraq as North Africa and the Muslim enclaves of Western Europe.

In the way of people familiar with modern canons of expression -- of things that can and cannot be said -- the Arab elites were not about to own up in public to the real source of their animus toward this American project. The great Arab silence that greeted the terrors inflicted on Iraq by the brigades of Abu Musab al-Zarqawi gave away the wider Arab unease with the rise of the Shia in Iraq. For nearly three years, that Jordanian-born terrorist brought death and ruin to Iraq. There was barely concealed admiration for him in his native land and in Arab countries beyond. Jordan, in particular, showed remarkable sympathy for deeds of terror masquerading as Islamic acts. In one Pew survey, in the summer of 2005, 57 percent of Jordanians expressed support for suicide bombings and attacks on civilians. It was only when the chickens came home to roost and Zarqawi's pitiless warriors struck three hotels in Amman on November 9, 2005, killing sixty people, that Jordanians drew back in horror. In one survey, conducted a week after these attacks by a public opinion firm, Ipsos Jordan, 94 percent of the people surveyed now said that Al Qaeda's activities were detrimental to the interests of Arabs and Muslims; nearly three out of four Jordanians said that they had not expected "at all" such terrorist attacks in Jordan. Abu Musab al-Zarqawi's own tribe now disowned him and broke ties with him. He had "shamed" them at home and placed in jeopardy their access to the state and its patronage. But even as they mourned their loss, the old habits persisted. "Zionist terror in Palestine = American terror in Iraq = Terror in Amman," read a banner held aloft by the leaders of the Engineers' Syndicate of Jordan who had come together to protest the hotel bombings. A country with this kind of political culture is in need of repair; the bureaucratic-military elite who run this realm have their work cut out for them. The Iraqi Shia were staking a claim to their country in the face of a stubborn Arab refusal to admit the sectarian bias at the heart of modern Arab life.

It would have been heady and right had Iraqis brought about their own liberty, had they demolished the prisons and the statues on their own. And it would have been easier and more comforting had America not redeemed their liberty with such heartbreaking American losses. There might have been greater American support for the war had the Iraqis not been too proud to admit that they needed the stranger's gift and had the United States come to a decent relationship with them. But the harvest of the war has been what it has been. In Kurdistan, Anglo-American power has provided protection to a people who have made good use of this new order. There is no excessive or contrived religious zeal in Kurdistan, and the nationalism that blows there seems free of chauvinism and delirium. There's a fight for the city of Kirkuk, where the Kurds will have to show greater restraint in the face of competing claims by the Turkomans, and by the Arabs who were pushed into Kirkuk by the old regime. But on balance Kurdistan shows that terrible histories can be remade. In the rest of the country, America rolled history's dice. There is a view that sees Shia theocracy stalking this new Iraq, but this view, as these pages will make clear, is not mine. Iraq may not provide the Pax Americana with a base of power in the Persian Gulf that some architects and proponents of the war hoped for. America can live without that strategic gain. It is the Iraqis who will need the saving graces of moderate politics.

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