From the Editors
The New York Times says Jadaliyya "Brings New Life to Arab Studies." Read about it by clicking here.
For a couple of centuries now, we have had to make due with Samuel Johnson’s famous phrase: “Patriotism is the last refuge of a scoundrel.” Thanks to Ayaan Hirsi Ali, we can now revise this phrase for the twenty-first century. Tthe last last refuge of a scoundrel, it appears, lies in taking up the battle against something called “Christophobia.”
Hirsi Ali coins this term as part of her alarmist and deeply hateful cover story for Newsweek. “The War on Christians” is splashed across the cover, but the actual target of Hirsi Ali’s piece becomes more clear in the title provided for the online version of the piece: “The Global War on Christians in the Muslim World.”
The terms of Hirsi Ali’s argument, such as it is, are all set out in her opening paragraph:
"We hear so often about Muslims as victims of abuse in the West and combatants in the Arab Spring’s fight against tyranny. But, in fact, a wholly different kind of war is underway—an unrecognized battle costing thousands of lives. Christians are being killed in the Islamic world because of their religion. It is a rising genocide that ought to provoke global alarm."
The criminally careless tossing out of the term “genocide” gives us a clue about what is to come. So too does the style, which is a classic version of her usual mode, that of the lone brave voice crying out about injustice in the wilderness, surrounded by dupes who are too busy portraying Muslims as “victims or heroes.” Fortunately, Hirsi Ali is prepared to offer us “a fair-minded assessment of recent events and trends,” leading to what she sees as her inevitable conclusion and allowing her to coin her useful new term: “the scale and severity of Islamophobia pales in comparison with the bloody Christophobia currently coursing through Muslim-majority nations from one end of the globe to the other.”
Having already reached her inevitable conclusion in her opening, Hirsi Ali appears to feel little need to support it with anything so mundane as actual facts. Instead he offers a loosely-connected cherry picking tour that ties together incidents of violence against Christians and other religious minorities in Nigeria, Sudan, Egypt, Iraq, Pakistan, and Indonesia. All the instances she references are real and terrible acts of violence. And all of them are symptoms of complex political and social situations that need to be analyzed and addressed. This makes it all the more horrible that Hirsi Ali treats them as mere data to be added to her deeply simplistic argument. Indeed, she raises the same two points in each case: first, that Muslims are killing Christians; second, that the world (by which she means “the West”)—apparently distracted by its uncritical admiration for the revolutionaries of the Arab Spring and its obsession with stamping out Islamophobia—stands idly by and watches. So Hirsi Ali is forced to beg her readers to help break what she refers to as a “conspiracy of silence.”
Were the consequences of such an argument not so grave—and I will come to those consequences shortly—it would be possible to simply dismiss this article as the nonsense that it is. To reduce the complexity of the political violence in Nigeria and Sudan to instances of “Christophobia,” for example, is simply ludicrous, as is the suggestion that somehow Western political and media figures have been “reticent” or “silent” when it comes to Darfur. This is in no way to downplay the full horror of these situations; indeed, what is most disturbing here is Hirsi Ali’s cursory citing of them—Nigeria merits just two paragraphs of her article, Sudan just one—in the service of her hateful argument.
In other cases, what is striking is the utter thinness of the arguments she tries to marshal. When, for example, she tries to make the case that “not even Indonesia...has been immune to the fevers of Christophobia,” she cites data complied by the Christian Post suggesting an increase in violent incidents against religious minorities of nearly forty percent between 2010 and 2011. Again, this is certainly a cause for concern, but it would be interesting to ask Hirsi Ali how she would compare this increase to the more than fifty percent increase in hate crimes against Muslims in the United States between 2009 and 2010, as reported by the Federal Bureau of Investigation. She might also have turned to data on Indonesia produced by Human Rights Watch rather than that of an obscure Christian website, which would have confirmed her point about an increase in attacks on religious minorities (including Ahmadis) in Indonesia—except that rather than attributing this increase to the rise of “Christophobia,” HRW’s conclusion about this key US ally is quite different: “The common thread is the failure of the Indonesian government to protect the rights of all its citizens.”
Of course, these sorts of fact-free claims about the “Muslim world” by conservative commentators are nothing new. What is more worthy of note, however, are those claims by Hirsi Ali that suggest a number of moves taken out of the contemporary neo-conservative playbook. Hirsi Ali’s connections to the neo-con movement—she is, among other things, a research fellow at the American Enterprise Institute—have been widely noted. For example, Hamid Dabashi lists her prominently among the “comprador intellectuals” who have helped sell the neo-con agenda in the United States and Europe. (Indeed, it is clear that the title of her article is meant to resonate in this election season with the claims being made by conservatives about an alleged “war on Christians” here in the United States.)
One strand of this neo-conservative reasoning as it can be read out of Hirsi Ali’s article has to do with her references to Egypt. She only devotes one paragraph to Egypt, but the print version of the article includes four images (including the cover image), some quite graphic, of violence against Copts in Egypt. Hirsi Ali preludes her point by noting that the alleged rise of Christophobia in Egypt comes “in the aftermath of the Arab Spring.” Her key example is the attack by security forces on pro-Coptic protesters outside Maspero on 9 October 2011, which killed at least twenty-four people and wounded more than three hundred. From this example, Hirsi Ali moves forward with her relentlessly superficial line of argument: “By the end of the year more than two-hundred thousand Copts had fled their homes in anticipation of more attacks. With Islamists poised to gain much greater power in the wake of recent elections, their fears appear to be justified.”
The first and most obvious problem here, of course, is Hirsi Ali’s attempt to transform an attack by security forces against protesters—the sort of attack that has marked the bloody fule of the Supreme Council of Armed Force (SCAF)—into yet another example of “Muslims attacking Christians,” driven solely by the relentless power of Christophobia. The deeper problem, and the one that betrays the mark of neo-con logic, is her implication that the source of this violence springs from, not the US-supported and armed military junta currently ruling Egypt, but the forces supposedly unleashed by the Arab Spring. This becomes clear in the final sentence, which resonates with the neo-con mantra that has been constant since the beginnings of the popular uprisings: if they get their democracy, we’ll wind up with the Islamists.
This disdain for the forces of democracy in Egypt (as contrasted to the neo-cons’ own preferred model of “democracy promotion” through military intervention) becomes even clearer in the admiring take on Hirsi Ali’s article posted on the blog of the National Review by Nina Shea. Concurring with Hirsi Ali’s thesis regarding the rise of Christophobia in the region, Shea adds, “Unfortunately, Arab democracy in Iraq and Egypt, the ancient homelands of two of the three largest Middle Eastern Christian communities, seems to be exacerbating the religious persecution.” (“Arab democracy,” we are thus invited to conclude, must be quite different from, say, “Western-style democracy.”)
As Shea notes, Hirsi Ali also uses the example of violence against Christians in Iraq, which is again awarded a full paragraph of attention. “Egypt is not the only Arab country that seems bent on wiping out its Christian minority,” she writes, continuing her “fair-minded assessment.” She goes on to note the rise in violence against Iraqi Christians since 2003, and the fact that thousands of Iraqi Christians have fled the country—“as the result of violence directed specifically against them”—leading to what she calls “an incipient genocide or ethnic cleansing of Assyrians in Iraq.”
And then, she moves on. The fact that 2003 is hardly an arbitrary date is not so much as acknowledged. Here we find yet another example of the almost unbelievable gall exhibited by neo-cons, as part of the larger forgetting of the war on Iraq in the United States. That Hirsi Ali—who was, like her neo-con colleagues, a vocal supporter of the war—can avoid not only accepting responsibility for the shattering of Iraqi society, but can actually use this shattering to advance her own hideous Islamophobic arguments, is simply obscene. Just as she fails to acknowledge that the attacks on pro-Coptic protesters in Egypt need to be understood within the larger framework of SCAF’s systematic attacks on all protesters, so she refuses to acknowledge that the thousands of Christians who have fled from Iraq are part of the one and a half million Iraqis who have been made refugees by the war she supported.
This forgetting of the carnage unleashed by the criminal war against Iraq is especially important today, as some of the same neo-con forces have not ceased to bang the drums for a new war against Iran. Hirsi Ali, not surprisingly, whole-heartedly endorses an attack on Iran. This is one of the clear dangers presented by her article in the current moment. I had decided not to mention another, more intimate connection between Hirsi Ali and neo-con ideology, represented by her marriage to the dean of neo-imperialists, Niall Ferguson. But it becomes impossible not to mention this connection when, in the very same issue of Newsweek—in fact, only four pages away from her article—we find an article by Ferguson, arguing vigorously for supporting an Israeli attack on Iran, using logic that could have been lifted straight out of the pro-war op-eds of 2002 (“Sometimes a preventive war can be a lesser evil than a policy of appeasement.”) Hirsi Ali only manages to work Iran into her argument regarding “Christophobia” in an indirect way, but given her long-standing views—she has, for example, argued that the Bush administration should have attacked Iraq and Iran after 9/11—her larger framework is clearly intended to support this march towards a new war.
But this is still not the most insidious aspect of Hirsi Ali’s argument. This becomes apparent only as she reaches her conclusion, which begins with a reiteration of her two theses: “It should be clear from this catalog of atrocities that anti-Christian violence is a major and underreported problem.” Helpfully, she goes on to offer an explanation for both aspects of the problem. This “global war on Christians” is not, she suggests, the result of coordination by “some international Islamist agency.” “In that sense,” she goes on, “the global war on Christians isn’t a traditional war at all. It is, rather, a spontaneous expression of anti-Christian animus by Muslims that transcends cultures, regions, and ethnicities.”
In a word: Muslims are killing Christians because Muslims hate Christians. And if this global war remains “underreported,” Muslims are to blame for this as well: part of the reason for “the media’s reticence on the subject,” she suggests, “may be the fear of provoking additional violence,” but the “most likely” explanation is “the influence of lobbying groups such as the Organization of Islamic Cooperation and the Council on American-Islamic Relations.” Such groups, she concludes, “have been remarkably successful in persuading leading public figures and journalists in the West to think of each and every example of perceived anti-Muslim discrimination as an expression of a systematic and sinister derangement called ‘Islamophobia’—a term that is meant to elicit the same moral disapproval as xenophobia or homophobia.”
We discover a few important things here. The first is that the seeming disconnectedness of Hirsi Ali’s argument is in fact intentional. There is no need to draw logical or factual connections between the various incidents she raises because the logic can be found in the very structure of her thesis: what she cites are simply examples of Muslims attacking Christians, and Muslims attack Christians because Muslims hate Christians. When Egyptian security forces attack Coptic protesters, it is not the army attacking protesters; it is Muslims attacking Christians. When Iraqi Christians flee the violence of a country destroyed by a US-led war and occupation, it is not Iraqis fleeing from carnage; it is Christians fleeing from Muslims. Hirsi Ali has developed the perfect machine for circulating and defending Islamophobia, since it directly implicates every individual Muslim in the actions of every other individual Muslim—not to mention the actions of any government of any Muslim-majority state. And, as an added bonus, it even manages to implicate the imputing of Islamophobia itself as part of the problem, since she sees this as part of the sinister “conspiracy of silence” that allows this global Christophobia to flourish.
Hirsi Ali’s “war,” in other words, guarantees the continuing stigmatization of Muslims in North America and Europe. This is what allows her to speak of a “global war on Christians in the Muslim world.” In addition to resonating with the US’s “global war on terror,” what this phrase signifies is that the Islamic “threat” is a global one. So what might appear to be a minority community under siege in the United States, Hirsi Ali suggests, is in fact part of a threatening wave of genocide; the “spontaneous expression of anti-Christian animus by Muslims that transcends cultures, regions, and ethnicities” exists, in inchoate form, everywhere. No one (Christian) is safe.
Allow me to state the obvious, which is that Hirsi Ali’s argument has an immediately recognizable pedigree. The attempt to justify the oppression of minority groups by producing them as threats to “our way of life”—including the assertion that the same groups have the mysterious power to bewitch, dupe, and silence the unwary through conspiratorial means and shadowy organizations—has been a standard practice of racism and fascism, those precursors of Islamophobia; Hirsi Ali is a connoisseur of all three. Her supposed defense of an embattled minority is a thinly disguised attempt to extend and expand the ongoing repression of Muslim minority communities. The logic of her argument is precisely the same as that which has underwritten the violent policing of Muslim communities in the name of fighting “homegrown terrorism,” which has had such horrific consequences for these communities (not to mention for civil liberties more generally).
Hirsi Ali, like Ferguson and the rest of the neo-con forces, is eager to wrap herself in the mantle of “Western” virtues such as skepticism and secularism, against the forces of sectarianism and fundamentalism that they see as constitutive of the “Muslim world.” But what could possibly be more sectarian and fundamentalist than Hirsi Ali’s vision of the world, with its terrifying simplifications and generalizations, and its reduction of genuine situations of violence and suffering to data whose only purpose is to power her relentless Islamophobia machine?
21 comments for "Ayaan Hirsi Ali's War"
If you prefer, email your comments to email@example.com.
Hot on Facebook
Jadalicious / جدلشس
"In this sense, the Mubarak trial mirrors a contradiction defining the wider political scene in Egypt since January."click | email | tweet
Latest EntriesView All Entries »
- Asli Bali on Iranian-US Nuclear Negotiations and What Republican Invite to Netanyahu Means
- Turkey Media Roundup (January 27)
- Palestinian Authority Security Cooperation and the Internationalization of Occupation: The Case of Ahmad Sa’adat
- Egypt Media Roundup (January 26)
- Composer Maurice Louca on Salute the Parrot
- Last Week on Jadaliyya (January 19-25)
- ISIS in the News: Extensive Media Roundup (November-December 2014)
- STATUS/الوضع: Episode -3
- January Culture Bouquet
- Zajal on Arak
- Jabra Ibrahim Jabra: Ramparts
- Jabra Ibrahim Jabra: Jerusalem, Time Embodied
- ‘A Distinctly French Universalism’: Translating Laïcité after Charlie
- الإخوان من الجماعة إلى الفرقة
- تقييم حالة الإعلام الخاص فى مصر
- Mubarakism on Steroids: Jadaliyya Co-Editor Hesham Sallam Interviewed on the Anniversary of the Revolution
- The Revolutionary Practice of Endurance
- Is Cairene Graffiti Losing Momentum?
- “Old People Are Not Revolutionaries!” Labor Struggles Between Precarity and Istiqrar in a Factory Occupation in Egypt
- Will the Counter-Revolution Continue?