How the United States Helped ISIS

How the United States Helped ISIS

How the United States Helped ISIS

By : Jadaliyya Reports

[The following opinion piece was authored by Andrew Thompson and Jeremi Suri, and published in The New York Times on 1 October 2014]

How America Helped ISIS

Austin, Texas — The Islamic State terrorists who have emerged in Iraq and Syria are neither new nor unfamiliar. Many of them spent years in detention centers run by the United States and its coalition partners in Iraq after 2003. Abu Bakr al-Baghdadi, the leader of the Islamic State, spent nearly five years imprisoned at Camp Bucca in southern Iraq. A majority of the other top Islamic State leaders were also former prisoners, including: Abu Muslim al-Turkmani, Abu Louay, Abu Kassem, Abu Jurnas, Abu Shema and Abu Suja.

Before their detention, Mr. al-Baghdadi and others were violent radicals, intent on attacking America. Their time in prison deepened their extremism and gave them opportunities to broaden their following. At Camp Bucca, for example, the most radical figures were held alongside less threatening individuals, some of whom were not guilty of any violent crime. Coalition prisons became recruitment centers and training grounds for the terrorists the United States is now fighting.

This process began when coalition forces arrived in Iraq in 2003 and detained alleged terrorists with little preparation or oversight. Although soldiers tried to document the circumstances behind the detentions of Iraqis and foreign fighters, the process broke down under the pressure of fighting, the shortage of trained Arabic speakers, and the fog of war.

Simply being a “suspicious looking” military-aged male in the vicinity of an attack was enough to land one behind bars. There were 26,000 detainees at the height of the war, and over 100,000 individuals passed through the gates of Camps Bucca, Cropper and Taji. Quite a few were dangerous insurgents; many others were innocent.

Small-time criminals, violent terrorists and unknown personalities were separated only along sectarian lines. This provided a space for extremists to spread their message. The detainees who rejected the radicals in their cells faced retribution from other prisoners through “Shariah courts” that infested the facilities.

The radicalization of the prison population was evident to anyone who paid attention. Unfortunately, few military leaders did.

At Camp Bucca, the extremists forced moderate detainees to listen to clerics who advocated jihad. The majority of prisoners were illiterate, so they were particularly susceptible. Prisoners frequently refused medical attention and vocational training for fear of breaking religious rules. The prisons became virtual terrorist universities: The hardened radicals were the professors, the other detainees were the students, and the prison authorities played the role of absent custodian.

Policies changed in 2007, as American military leaders began placing more emphasis on understanding the detainee population. Where possible, the military tried to separate hard-line terrorists from moderates. Prisoners gained more access to programs that taught vocational skills, literacy and a moderate version of Islam.

Some of these reforms worked, but the damage had already been done. The terrorists had four years to network, recruit and impose their extreme version of Islam on thousands of detainees.

 

One of us served at Camp Cropper in 2009 as a compound intelligence liaison officer with the tasks of collecting information on detainees and disrupting extremist activity. Fulfilling the first priority was relatively easy; the second was nearly impossible.

The compound’s “emirs” controlled the prison population. Detainees, for example, refused to watch television or play ping-pong, lest they face the judgment of the Shariah courts. Moderate detainees suffered repeated physical assaults from radicals. When they fought back, they were punished by the prison authorities.

Insurgents with damning evidence against them were released because of the incompetence of the Iraqi court system and America’s refusal to share classified evidence. Efforts at expediency drove both policies, and the mistakes compounded one another.

By December 2009, only a few thousand detainees remained in the prisons and Camp Bucca was closed. Although American soldiers, backed by intelligence agencies, tried to identify the most threatening detainees, that effort was doomed to failure. Poor record-keeping, limited language skills, detainee obfuscation and the pressure to cut costs prohibited the effective evaluation of prisoners.

The most extreme radicals were never slated for release. A number of them had already been sentenced to death and were awaiting transfer to the Iraqi justice system. But after the United States withdrew, these prisoners found themselves in Iraqi custody. The Islamic State made a priority of freeing these extremists as they conquered large parts of Iraq this past summer. With a new lease on life, these former prisoners are now some of the Islamic States’ most dedicated fighters.

The United States should keep this lesson in mind as it begins another counterterrorism campaign in Iraq and Syria. Large detention facilities only create the seeds for further radicalization and violence. There is strong evidence that the prisons run by the Iraqi and Syrian governments have already had this effect.

The United States must convince its regional partners to avoid mixing radicals and moderates, and provide alternatives to prison for small-scale criminals. If we continue to replay the history of mass incarceration in the Middle East, we will remain stuck in the current cycle where our counterterrorism efforts create more terrorists.

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Past is Present: Settler Colonialism Matters!

On 5-6 March 2011, the Palestine Society at the School of Oriental and African Studies (SOAS) in London will hold its seventh annual conference, "Past is Present: Settler Colonialism in Palestine." This year`s conference aims to understand Zionism as a settler colonial project which has, for more than a century, subjected Palestine and Palestinians to a structural and violent form of destruction, dispossession, land appropriation and erasure in the pursuit of a new Jewish Israeli society. By organizing this conference, we hope to reclaim and revive the settler colonial paradigm and to outline its potential to inform and guide political strategy and mobilization.

The Israeli-Palestinian conflict is often described as unique and exceptional with little resemblance to other historical or ongoing colonial conflicts. Yet, for Zionism, like other settler colonial projects such as the British colonization of Ireland or European settlement of North America, South Africa or Australia, the imperative is to control the land and its resources -- and to displace the original inhabitants. Indeed, as conference keynote speaker Patrick Wolfe, one of the foremost scholars on settler colonialism and professor at La Trobe University in Victoria, Australia, argues, "the logic of this project, a sustained institutional tendency to eliminate the Indigenous population, informs a range of historical practices that might otherwise appear distinct--invasion is a structure not an event."[i]

Therefore, the classification of the Zionist movement as a settler colonial project, and the Israeli state as its manifestation, is not merely intended as a statement on the historical origins of Israel, nor as a rhetorical or polemical device. Rather, the aim is to highlight Zionism`s structural continuities and the ideology which informs Israeli policies and practices in Palestine and toward Palestinians everywhere. Thus, the Nakba -- whether viewed as a spontaneous, violent episode in war, or the implementation of a preconceived master plan -- should be understood as both the precondition for the creation of Israel and the logical outcome of Zionist settlement in Palestine.

Moreover, it is this same logic that sustains the continuation of the Nakba today. As remarked by Benny Morris, “had he [David Ben Gurion] carried out full expulsion--rather than partial--he would have stabilised the State of Israel for generations.”[ii] Yet, plagued by an “instability”--defined by the very existence of the Palestinian nation--Israel continues its daily state practices in its quest to fulfill Zionism’s logic to maximize the amount of land under its control with the minimum number of Palestinians on it. These practices take a painful array of manifestations: aerial and maritime bombardment, massacre and invasion, house demolitions, land theft, identity card confiscation, racist laws and loyalty tests, the wall, the siege on Gaza, cultural appropriation, and the dependence on willing (or unwilling) native collaboration and security arrangements, all with the continued support and backing of imperial power. 

Despite these enduring practices however, the settler colonial paradigm has largely fallen into disuse. As a paradigm, it once served as a primary ideological and political framework for all Palestinian political factions and trends, and informed the intellectual work of committed academics and revolutionary scholars, both Palestinians and Jews.

The conference thus asks where and why the settler colonial paradigm was lost, both in scholarship on Palestine and in politics; how do current analyses and theoretical trends that have arisen in its place address present and historical realities? While acknowledging the creativity of these new interpretations, we must nonetheless ask: when exactly did Palestinian natives find themselves in a "post-colonial" condition? When did the ongoing struggle over land become a "post-conflict" situation? When did Israel become a "post-Zionist" society? And when did the fortification of Palestinian ghettos and reservations become "state-building"?

In outlining settler colonialism as a central paradigm from which to understand Palestine, this conference re-invigorates it as a tool by which to analyze the present situation. In doing so, it contests solutions which accommodate Zionism, and more significantly, builds settler colonialism as a political analysis that can embolden and inform a strategy of active, mutual, and principled Palestinian alignment with the Arab struggle for self-determination, and indigenous struggles in the US, Latin America, Oceania, and elsewhere.

Such an alignment would expand the tools available to Palestinians and their solidarity movement, and reconnect the struggle to its own history of anti-colonial internationalism. At its core, this internationalism asserts that the Palestinian struggle against Zionist settler colonialism can only be won when it is embedded within, and empowered by, the broader Arab movement for emancipation and the indigenous, anti-racist and anti-colonial movement--from Arizona to Auckland.

SOAS Palestine Society invites everyone to join us at what promises to be a significant intervention in Palestine activism and scholarship.

For over 30 years, SOAS Palestine Society has heightened awareness and understanding of the Palestinian people, their rights, culture, and struggle for self-determination, amongst students, faculty, staff, and the broader public. SOAS Palestine society aims to continuously push the frontiers of discourse in an effort to make provocative arguments and to stimulate debate and organizing for justice in Palestine through relevant conferences, and events ranging from the intellectual and political impact of Edward Said`s life and work (2004), international law and the Palestine question (2005), the economy of Palestine and its occupation (2006), the one state (2007), 60 Years of Nakba, 60 Years of Resistance (2009), and most recently, the Left in Palestine (2010).

For more information on the SOAS Palestine Society 7th annual conference, Past is Present: Settler Colonialism in Palestine: www.soaspalsoc.org

SOAS Palestine Society Organizing Collective is a group of committed students that has undertaken to organize annual academic conferences on Palestine since 2003.

 


[i] Patrick Wolfe, Settler Colonialism and the Transformation of Anthropology: The Politics and Poetics of an Ethnographic Event, Cassell, London, p. 163

[ii] Interview with Benny Morris, Survival of the Fittest, Haaretz, 9. January 2004, http://cosmos.ucc.ie/cs1064/jabowen/IPSC/php/art.php?aid=5412