Monday, August 19, 2013

Bambi Meets Godzilla in the Middle East. By Walter Russell Mead.

Bambi Meets Godzilla in the Middle East. By Walter Russell Mead. Via Meadia, August 18, 2013.

Mead:

President Obama has had a rude awakening in the Middle East. The region he thought existed was an illusion built on American progressive assumptions about the way the world works. In the dream Middle East, democracy at least of a sort was just around the corner. Moderate Islamists would engage with the democratic process, and the experience would lead them to ever more moderate behavior. If America got itself on the “right side of history,” and supported this hopeful development, both America’s values and its interests would be served. Our relationships with the peoples of the Middle East would improve as they saw Washington supporting the emergence of democracy in the region, and Al Qaeda and the other violent groups would lose influence as moderate Islamist parties guided their countries to prosperity and democracy.
 
This vision, sadly, has turned out to be a mirage, and Washington is discovering that fact only after the administration followed the deceptive illusion out into the deep desert. The vultures are circling now as American policy crawls forlornly over the dunes; with both the NewYork Times and the Washington Post running “what went wrong” obituaries for the President’s efforts in Egypt, not even the MSM can avoid the harsh truth that President Obama’s Middle East policies have collapsed into an ugly and incoherent mess.
 
The President and his team have been taken in by two very old American mistakes about the rest of the world. One is to confuse the end of history with the morning news. The other is to exaggerate America’s importance to the rest of the world. The President is in good company here; most of our political and policy class is deeply steeped in these beguiling fantasies about how the world works, and most of his critics on both the left and the right are as deeply and fatally confused about the region as he and his advisors have been. I’ll get to the inveterate tendency of narcissistic American policy makers and commenters to exaggerate America’s influence in another essay; for now, it’s enough to look at how the deep set American tendency to think that democracy is sweeping the world, right now, has helped wreck the Obama administration’s Middle East policy.
 
The end of history, which AI founder Francis Fukuyama used to describe the historical implications of the Cold War, is to American political philosophy what the Second Coming is to Christians. In the end, almost all Americans devoutly believe, the liberal, market principles on which our country is built will triumph around the world. Asia, Africa, South America, the Middle East and even Russia will some day become democratic societies with market economies softened by welfare states and social safety nets. As a nation, we believe that democracy is both morally better and more practical than other forms of government, and that a regulated market economy offers the only long term path to national prosperity. As democracy and capitalism spread their wonder-working wings across the world, peace will descend on suffering humanity and history as we’ve known it will be at an end.
 
If these ideas are correct, and you can’t have a career in American public life unless you are willing at least to pretend that you believe them, then over time it is inevitable that these ideas will triumph worldwide. After all, if democratic capitalist countries grow faster and enjoy greater political stability and effectiveness than their opponents, sooner or later the opponents will fail to keep pace with the power of the democratic world and will either be crushed in war (as happened to Nazi Germany and Imperial Japan) or will drop, exhausted, out of the competition for power like the Soviet Union.
 
I actually subscribe to this article of our civic faith; I believe that democratic capitalism works better than the alternatives (though it does not work perfectly) and that other things being equal over time the societies who embrace these ideas will outperform those who do not.
 
But this does not mean that I believe that the world will become liberal and democratic tomorrow or that the path to this future will be a smooth and steady ascent. As a Christian, I believe in the Second Coming and the Last Judgment; that does not mean I have maxed out my credit cards in the belief that Jesus is returning tomorrow.
 
Unfortunately, much of our political and policy class, both on the left and the right, shares an unfounded confidence that liberal capitalism is going to triumph tomorrow. They are the secular, liberal counterparts of Christian fundamentalists waiting for the Rapture, a near-magical translation to a better world. This is what most American policy makers believed about Russia in the heady years after the Soviet collapse. President George W. Bush bet the ranch on the imminent democratization of the Middle East. So did President Obama.
 
This is not a new mistake. Thomas Jefferson was sure that the French Revolution heralded the dawn of democracy in 18th century Europe. Henry Clay thought the Latin American revolutions against Spain would create stable democracies across South America. Many Americans thought the 1848 revolutions in Europe would establish true freedom in the Old World. Many Americans thought that Sun Yat Sen’s revolution in China would establish democracy there back in 1911. Alexander Kerensky’s Russia was hailed as an ‘emerging democracy’ in 1917. Woodrow Wilson thought he could kill history with Fourteen Points and a League. It was a thought crime among liberal and progressive people to doubt that Africa would race ahead to democratic capitalism in the 1950s and 1960s as colonialism ended.
 
We are not always wrong. Germany, Japan and, in its own eccentric way, Italy all became liberal capitalist states after World War Two. Most of the Warsaw Pact countries signed up to the program in the 1990s. Much of East Asia has been moving in a liberal direction as its prosperity has grown. Mexico, Chile and Brazil, among other Latin states, are looking more like Henry Clay once hoped they would.
 
As a nation, we are not very good at figuring out when the end of history is going to dawn in particular countries, and because we are looking so hard for the triumph of democratic capitalism, we tend to assume that any sound we hear in the night must be its footsteps drawing nigh. Moreover, because we identify belief in our national principles as a moral quality, we are angry with those who seem to display an insufficient faith. When doubters questioned the Bush administration’s claims that the war in Iraq would begin a democratic transformation of the Middle East, they were called anti-Arab racists. When doubters questioned the Obama administration’s claims that moderate Islamists held the key to a democratic future for the region, they were called racists and Islamophobes. People who question whether Africa is on the brink of a mass breakout to democratic growth must also be expect to be called ugly names.
 
It seems misanthropic to doubt that a particular country isn’t on the road to freedom and prosperity, and it also seems like heresy against our national creed. That tendency is reinforced among our policy elite and chattering classes. The “experts” ought to know better and be more skeptical, but they are often more naive and more dogmatic than the American people at large. It is often the best educated and connected who are most confident, for example, that political science maxims work better than historical knowledge and reflection when it comes to analyzing events and predicting developments. When democratic peace theory or some other beautiful intellectual system (backed with regressions and statistically significant correlations in all their austere beauty) adds its weight to the national political religion, a reasonable faith can morph into blind zeal. Bad things often follow.
 
What Americans often miss is that while democratic liberal capitalism may be where humanity is heading, not everybody is going to get there tomorrow. This is not simply because some leaders selfishly seek their own power or because evil ideologies take root in unhappy lands. It is also because while liberal capitalist democracy may well be the best way to order human societies from an abstract point of view, not every human society is ready and able to walk that road now. Some aren’t ready because like Haiti they face such crippling problems that having a government, any government, that effectively enforces the law and provides basic services across the country is beyond their grasp. Some aren’t ready because religious or ethnic tensions would rip a particular country apart and cause civil war. Some aren’t ready because the gap between the values, social structures and culture of a particular society make various aspects of liberal capitalism either distasteful or impractical. In many places, the fact that liberal democratic capitalism is historically associated with western imperialism and arrogance has poisoned the well. People simply do not believe that this foreign system will work for them, and they blame many of the problems they face on the countries in Europe and North America who so loudly proclaim the superiority of a system that many people in the global South feel has victimized them.
 
As a result, there are many countries in the world where the dish Americans most want to eat just isn’t on the menu. This has certainly been true in Egypt, where a pluralistic, liberal society looks pretty effectively out of reach. Egypt’s liberals are too weak and too disconnected from the main currents of their society to govern, and neither the Islamists nor the army is particularly interested in building a liberal society. It was true in Yeltsin’s Russia, where liberal measures (carried out, as was inevitable under the circumstances, by people who were either incompetent or corrupt or both) led to national disintegration and ruin.
 
In such situations, American diplomacy is generally ineffective and often unites a whole country against us, frustrated by the mix of arrogance and cluelessness that we generally bring to such situations. We issue orders that cannot be fulfilled, judge people and movements by unrealistic standards, form strategic partnerships with individuals and groups who don’t understand their own country very well, set unobtainable goals and fail to grasp the most basic facts of political and social life. We do this over and over again; President Obama has followed a well worn trail into his current predicament.
 
Meanwhile the President’s most ardent critics, both on the right and the left, believe that his biggest problem is that he isn’t exhibiting sufficient faith in the national credo. Since we know that liberal democracy is triumphing everywhere, if it isn’t working in Egypt it must be the President’s fault. There must have been some policy path, there must still be some policy path, by which the President can bring Egypt into the Promised Land.
 
Americans need to face an unpleasant fact: while American values may be the answer long term to the Middle East’s problems, they are largely irrelevant to much that is happening there now. We are not going to stop terrorism, at least not in the short or middle term, by building prosperous democratic societies in the Middle East. We can’t fix Pakistan, we can’t fix Egypt, we can’t fix Iraq, we can’t fix Saudi Arabia and we can’t fix Syria. Not even the people who live in those countries can fix them at this point; what has gone wrong is so deeply rooted and so multifaceted that nothing anybody can do will turn them into good candidates for membership in the European Union anytime soon. If we could turn Pakistan into Denmark, the terrorists there would probably settle down—but that isn’t going to happen on any policy-relevant timetable. We must deal with terrorism (and our other interests in the region) in a world in which the basic conditions that breed terrorists aren’t going away.
 
This isn’t true of all Islamic countries, by the way. Turkey, Malaysia, Iran and Indonesia have their problems, but all of them have more and better choices than the countries going through such convulsions today. Poland and Yugoslavia went in different directions when communism fell; the Islamic world is no more monolithic than the old communist world.
 
There are, unfortunately, two things we can’t do in the Middle East. We can’t solve our problems and win the love and esteem of the folks who live there by promoting a transition to democracy that isn’t going to happen, and we can’t insulate ourselves from the region’s problems by walking away. Since those are the two alternatives most Americans instinctually prefer, our political and policy systems are going to be stressed. Moralists are going to hector presidents of both parties non-stop for their failures to impose Marquess of Queensbury rules on the various regimes and movements with which we will work, and isolationists are going to resist the commitments that a policy of messy engagement requires.
 
Winston Churchill famously said that Americans will do the right thing in the end—after they’ve exhausted all the alternatives. I doubt we’ve exhausted all the alternatives yet, and we will likely make more costly and ugly mistakes before we finally find our feet in the new world of the 21st century Middle East. We do, however, seem to be coming to the end of the first phase of failure: the blind belief that the rapid diffusion of democracy and capitalism will make all those nasty, dreary problems melt away.
 
Meanwhile, at least somebody is getting some benefit out of America’s miserable crawl through the desert. For Egypt’s generals, hungry to use every scrap of material to whomp up patriotic fervor for their cause, every sign of American displeasure, every jet not delivered and every lecture sternly read, is pure gold. The one thing everybody in Egypt agrees on now is that the Americans are about the most horrible people around—arrogant, stupid, judgmental, impractical, and not to be trusted when the going gets tough. The liberals, the generals, the Mubarak family, the Christians, the Islamists: on this one point they can all agree.
 
Making the coup look anti-American helps the generals make it look patriotic. They benefit from our critiques and our outrage: standing accused of having soldiers and agents whipping up crowds to attack American reporters, issuing sharp rebukes to mealy-mouthed American protests, ostentatiously leaving the clueless American diplomats twisting in the wind: this is balm to the Egyptian soul right now, and money in the bank for the new regime.


Fathers, Daughters, and Rush Limbaugh. By Madeline Janis.

Dad, Rush Limbaugh, and me. By Madeline Janis. Los Angeles Times, August 18, 2013.

“You Can’t Wake Someone Up Who’s Just Pretending to Be Asleep.” By Rush Limbaugh. RushLimbaugh.com, August 19, 2013.

Day 2: The Art of Persuasion. By Rush Limbaugh. RushLimbaugh.com, August 20, 2013.

Missionary Creep in Egypt. By Adam Garfinkle.

Missionary Creep in Egypt. By Adam Garfinkle. The American Interest, September/October 2013.

The Sunni Divide. By Harold Rhode.

The Sunni Divide. By Harold Rhode. inFocus Quarterly, Summer 2013.

The Great Divide: The Political Process and Palestinian Discourse on the Social Networks.

The Great Divide: The Political Process and Palestinian Discourse on the Social Networks. By Udi Dekel and Orlit Perlov. INSS, Insight No. 453, August 11, 2013.

Dekel and Perlov:

An estimated one third of Palestinian society today are active users of social networks, which feature frequent discussions on Hamas and the Palestinian Authority, Palestinian identity, internal Palestinian conflicts, the relationship between the population and its leaders, the economic situation, and the impact of regional changes. New Media has thus become a platform for an open Palestinian discussion that highlights the complexity and the different processes within Palestinian society in Gaza, the West Bank, and East Jerusalem. Interestingly, the resumption of Israeli-Palestinian talks has sparked a number of protests in Ramallah, but has not received significant attention within the domestic Palestinian discourse on the social media.
 
Although Palestinian society is sometimes perceived as monolithic, the geographic separation between Gaza, the West Bank, and East Jerusalem is echoed by differences in lifestyle, outlook, and ideology. There is a common Palestinian identity, but the realities on the ground dictate completely different areas of interest, so that the populations of these three areas share few mutual interests that are topics for discussion. Gaza is oriented toward Egypt and influenced by events there. The Arab residents of East Jerusalem conduct themselves in an Israeli context and are influenced by the discourse among Israeli Arabs, taking little interest in the discourse in the West Bank and Gaza. In the West Bank, the Arabs are influenced by what is happening in Jordan, politically, economically, and socially. The Arab Spring, political Islam, democratization, and the demand for justice, rights, and freedoms have had a completely different impact on the three entities.
. . . .
 
The Common Denominator. The three entities are united by their rejection of the existing leadership, concern about rising prices, and an unwillingness to compromise the “right of return.” Two primary themes that reveal common attitudes resound on the social media. The first is the denial of any legitimacy of Hamas and Fatah leaders, and therefore, the Palestinian public will consider any national political decision made by these leaders to be illegitimate. The second theme is opposition to concessions by these leaders on the “right of return” in the negotiations. Conceding the “right of return” is considered taboo, especially among young Palestinians who do not recognize Israel as a Jewish state (60 percent of Palestinians are under 30). Any agreement in which the Palestinian leadership gives up the “right of return” would likely elicit a sharp response and be seen as a blow to social justice and a violation of civil rights.
 
In conclusion, contrary to expectation, the main discussion on Palestinian social networking sites is not focused on the resumption of the peace process, rather on the daily fundamental problems of the population. Three separate entities are oriented toward their respective geographical neighbors: the Gaza Strip toward Egypt, the West Bank toward Jordan, and East Jerusalem toward Israel. The Hamas leadership in Gaza and the Palestinian Authority in the West Bank have lost much legitimacy in the eyes of the Palestinians. They do not respond to civil society needs, and their policy does not enjoy public support. President Abbas has little support from the Palestinian public for resuming the peace process, and the common perception is that he is motivated by foreign interests and not by the desire to advance domestic Palestinians needs.
 
There is almost no discussion on the social media about violent resistance or calls for terrorist activity against Israel. The young Palestinian society advocates a social struggle over justice and civil rights, not necessarily by means of violence.


Political Realities Frame Israeli-Palestinian Talks. By Kenneth Stein.

Pre-Negotiations and Political Realities Frame Israeli-Palestinian Talks. By Kenneth Stein. The Washington Institute, August 14, 2013.

Stein:

Since the early 1970s, the United States has been the primary trusted mediator, financier, and guarantor of agreements, and it is once again the lead choreographer. Yet when it comes to Arab-Israeli negotiations, no certain conclusions can be drawn in advance; historically, diplomacy in the region has often produced unexpected outcomes. Some negotiations have been suspended when leaders are unwilling to make necessary compromises or are forced to leave office, or when the mediator loses interest. And even if an agreement is reached, there is no guarantee that a two-state solution will end the conflict. (Read more about the history and political background behind the two-state concept.)
 
As for the current talks, there are at least two reasons to be skeptical. First, a Palestinian state would require financial assistance to survive economically into the foreseeable future, and with assistance would come pressures to conform to donor attitudes. Could such a state ever be free of external influences? Past experience shows that borders in the Middle East are often only suggestions.
 
Second, a two-state agreement would be transactional, including precisely stated demarcations and privileges, and perhaps eventually a treaty declaring that conflict is ended and all claims dropped. But for the conflict to truly be over, public attitudes and behavior must be transformed as well. Accordingly, expectations regarding the two-state framework’s potential impact on the conflict should be lowered, at least for a generation. Time can allow patience to trump skepticism and transactions to become transformations. Yet even that is not guaranteed without the requisite political and public will.

Why Egypt Fell Apart. By Juan Cole.

Egypt’s Transition Has Failed: New Age of Military Dictatorship in Wake of Massacre. By Juan Cole. Informed Comment, August 15, 2013. Also at History News Network.

Cole:

The horrible bloodshed in Egypt on Wednesday marked a turning point in the country’s modern history, locking it in to years of authoritarian paternalism and possibly violent faction fighting. The country is ruled by an intolerant junta with no respect for human life. Neither the Brotherhood nor the military made the kind of bargain and compromises necessary for a successful democratic transition. It is true that some armed Brotherhood cadres killed some 50 troops and police, and that some 20 Coptic Christian churches were attacked, some burned. But the onus for the massacre lies with the Egyptian military. Mohamed Elbaradei, who resigned as interim vice president for foreign affairs, had urged that the Brotherhood sit-ins be gradually and peacefully whittled Way at. His plan was Egypt’s only hope of reconciliation. Now it has a feud.
 
Egypt began a possible transition to parliamentary democracy in February of 2011 after the fall of Hosni Mubarak. Although the military had made a coup, the aged Field Marshall Hussein Tantawi was not interested in ruling himself and sought a civilian transitional government that the military could live with. He wanted guarantees that the new government would not interfere with the military’s own commercial enterprises and attempted to assert a veto over the new constitution lest it veer toward Muslim fundamentalism.
 
The major political forces said they were committed to free, fair and transparent parliamentary elections. The Muslim Brotherhood, the best organized political group, pledged not to run candidates in all constituencies so as to show they weren’t greedy for power, and said they would not run anyone for president lest they give the impression they were seeking control of all three branches of government. The Brotherhood said it wanted a consensual constitution.
 
Behind the scenes, generals like Omar Suleiman (d. 2012) were furious about the constraints being lifted from the Brotherhood, convinced that they had a secret armed militia and that they were angling to make a coup over time. His views turn out to be more widespread than was evident on the surface.
 
In 2011-2012, the revolutionary youth, the liberals and the Brotherhood made common cause to return the military to their barracks.
 
But then the Brotherhood broke all of its promises and threw a fright into everyone– youth, women, Coptic Christians, Liberals, leftists, workers, and the remnants of the old regime. The Brotherhood cheated in the parliamentary elections, running candidates for seats set aside for independents. Then they tried to pack the constitution-writing body with their parliamentarians, breaking another promise. They reneged on the pledge to have a consensual constitution.
 
Once Muhammad Morsi was elected president in June, 2012, he made a slow-motion coup.  He pushed through a Brotherhood constitution in December of 2012 in a referendum with about a 30% turnout in which it garnered only 63%– i.e. only a fifth of the country voted for it. The judges went on strike rather than oversee balloting, so the referendum did not meet international standards. When massive protests were staged he had them cleared out by the police, and on December 6, 2012, is alleged to have sent in Brotherhood paramilitary to attack leftist youth who were demonstrating. There were deaths and injuries.
 
Morsi then invented a legislature for himself, declaring by fiat that the ceremonial upper house was the parliament. He appointed many of its members; only 7% were elected. They passed a law changing the retirement age for judges from 70 to 60, which would have forced out a fourth of judges and allowed Morsi to start putting Brotherhood members on the bench to interpret his sectarian constitution. He was building a one party state. His economic policies hurt workers and ordinary folk. He began prosecuting youth who criticized him, his former allies against the military. 8 bloggers were indicted. Ahmad Maher of The April 6 youth group was charged with demonstrating (yes). Television channels were closed. Coptic school teachers were charged with blasphemy. Morsi ruled from his sectarian base and alienated everyone else. He over-reached.
 
In my view Morsi and the Brotherhood leadership bear a good deal of the blame for derailing the transition, since a democratic transition is a pact among various political forces, and he broke the pact. If Morsi was what democracy looked like, many Egyptians did not want it. Gallup polls trace this disillusionment.
 
But the Egyptian military bears the other part of the blame for the failed transition. Ambitious officers such as Abdel Fattah al-Sisi, Morsi’s Minister of Defense, were secretly determined to undo Morsi’s victory at the polls. They said they wanted him to compromise with his political rivals, but it seems to me they wanted more, they wanted him neutered. When the revolutionary youth and the workers and even many peasants staged the June 30 demonstrations, al-Sisi took advantage of them to stage a coup. Ominously, he then asked for public acclamation to permit him to wage a war on terror, by which he means the Brotherhood. I tweeted at the time: “Dear General al-Sisi: when activists call for demonstrations, that is activism. When generals do, that is Peronism.”
 
Although al-Sisi said he recognized an interim civilian president, supreme court chief justice Adly Mansour, and although a civilian prime minister and cabinet was put in place to oversee a transition to new elections, al-Sisi is in charge. It is a junta, bent on uprooting the Muslim Brotherhood. Without buy-in from the Brotherhood, there can be no democratic transition in Egypt. And after Black Wednesday, there is unlikely to be such buy-in, perhaps for a very long time. Wednesday’s massacre may have been intended to forestall Brotherhood participation in civil politics. Perhaps the generals even hope the Brotherhood will turn to terrorism, providing a pretext for their destruction.
 
The military and the Brotherhood are two distinct status groups, with their own sources of wealth, which have claims on authority in Egypt. Those claims were incompatible.


Sunday, August 18, 2013

Optimistic America Deludes Itself About Democracy. By Ted R. Bromund.

Optimistic America deludes itself about democracy. By Ted R. Bromund. Newsday, August 16, 2013.

Bromund:

When Egyptian President Hosni Mubarak resigned in 2011, President Barack Obama hailed the Egyptian people’s “hunger for change.” The death toll from the bloodbath in Egypt shows just how dangerous that hunger can be in illiberal societies.
 
As the saying goes, in a crisis, you should keep calm and carry on. But it’s telling that the saying is British. Americans aren’t good at carrying on. We want solutions. We don’t like to admit that many situations, like Afghanistan, have no ideal outcome. We don’t want to think that, sometimes, tragedy is inevitable.
 
In other words, the United States is an optimistic nation. Modern liberalism plays upon that optimism by preaching that deep-seated problems can be fixed if only the government does the right thing. It’s a profoundly elitist vision of government held by – and for – enlightened progressives.
 
But the United States was hoping for the best long before Theodore Roosevelt brought progressivism to the White House, and we often see the world in that image. Looking in the mirror, we think we’re looking out a window at foreign lands. We smile, the nice person smiles back, and we believe we understand each other. But all we’ve really seen is our own reflection.
 
Obama’s statement on Mubarak’s departure is a classic example of this delusion. It makes for painful reading. The president was “confident that the people of Egypt can find the answers, and do so peacefully, constructively, and in the spirit of unity. . . . [They] have made it clear that nothing less than genuine democracy will carry the day.”
 
American presidents have to say this kind of thing whether they believe it or not. It would seem un-American to say something akin to the truth, which is that the Egyptian economy is close to collapse, its governing structures are deeply statist and corrupt, and there is no evidence that most Egyptians want democracy or liberty as we would define it.
 
A new book by Samuel Tadros, a genuine Egyptian democrat, sums up the problem. In the United States we drew on resistance to the British crown to make our Revolution. But liberalism in Egypt, as Tadros puts it, “was born with the rise of the civil-servant class in the mid-nineteenth century.”
 
Unlike the American founders, who emphasized the rights of the individual, the Egyptian civil servants looked to the rulers, who were “to impose modernity on a reluctant population.” This was an Egyptian progressivism akin to Woodrow Wilson’s. At least in the United States, we had the legacy of the founding to cushion the progressive blow. But Egypt, like many other nations, didn’t.
 
American enthusiasm for foreign upheaval is as old as Thomas Jefferson’s naive admiration of the French Revolution. But that led to the Reign of Terror, and then the Napoleonic Wars. We will be lucky if the Middle Eastern war spawned by the Arab Spring does not spread beyond Syria.
 
The first step toward a wiser American foreign policy, on both sides of the aisle, would be to recognize that the United States must stand for liberty, but ordered liberty. And that requires a liberal and orderly society, which is hard to discern but always slow to emerge.
 
Foreign policy is like piloting a ship on an endless sea. Problems are met and sometimes dealt with, but there is no revolutionary culmination. We would be less disappointed – though no less horrified – by events in Egypt if our own expectations of change were more realistic.
 
This doesn’t mean we should simply have sided with Mubarak: His regime was a dead end. But it does mean that in an illiberal society, revolution rarely produces liberty. We would understand the world better if we considered just how exceptional the American experience has been.

Saturday, August 17, 2013

Egypt’s Once Chance for Democracy. By Andrew C. McCarthy.

Egypt’s Once Chance for Democracy. By Andrew C. McCarthy. National Review Online, August 17, 2013.

McCarthy:

As Egypt began to implode, yet again, John Kerry inadvertently stumbled into something a lot closer to the truth than the delusional “Arab Spring” narrative that has guided Obama-administration policy. The secretary of state, tied in knots by congressional foolishness that mandates terminating U.S. aid when a foreign government is ousted by a coup d’état, rationalized that, quite contrary to a coup, the Egyptian military’s ejection of President Mohamed Morsi was an exercise in “restoring democracy.”
 
None of this was quite right, although that is to be expected. After all, the C-word on Kerry’s mind was not “coherence”; he was struggling to avoid saying “coup.” But let’s face it: Morsi was forcibly removed from power, and he is being detained, along with other major Muslim Brotherhood figures. That is a coup to most sensible people — people who are not paid to fret over the statutory ramifications of admitting reality, and who have no patience for fastidious distinctions like whether the generals have actually taken over the government or are “merely” backing the civilian technocrats they’ve put in place.
 
More to the point, Egypt has never had a “democracy,” so the military cannot be said to have “restored” one. Yet there was a welcome bit of common sense in Kerry’s declaration, even if it eluded the declarant.
 
The defining mission of the Muslim Brotherhood is the implementation of sharia, as noted for several years by a hardy few of us Islamophobes. An “Islamophobe,” by the way, is someone who takes seriously the things Muslim Brotherhood operatives say and the scriptures on which they rely; the Muslims who say the things that Islamophobes have the temerity to mention are called “moderates” — see how this works?
 
Sharia is Islam’s societal framework and legal code. Particularly as construed by Islamic supremacists, whose ideology dominates the Middle East, sharia is authoritarian, anti-liberty, anti-equality, and intolerant of minority rights. Indeed, in 1990, Islamic supremacists felt the need to issue their own “Declaration of Human Rights in Islam,” precisely because they cannot abide the aspirations laid out in the purportedly “Universal Declaration of Human Rights” promulgated by the United Nations in 1948. Human rights, for the Islamist, must bow to the repressive injunctions of sharia.
 
Consequently, in a couple of books that are largely about the history, ideology, methodology, and goals of the Muslim Brotherhood — The Grand Jihad and, last year, Spring Fever: The Illusion of Islamic Democracy — I tried to establish two premises. The first is that Islamic supremacism is fundamentally anti-democratic. That proposition cannot be too Islamophobic since influential Islamic supremacists themselves freely concede that sharia cannot coexist with a secular civil society or with any system in which people are free to ignore sharia in enacting their own law.
 
The second is that elections do not equal democracy. To the contrary, democracy is a culture of governance committed to the protection of minority rights and equality of opportunity. Sharia abides neither of those principles.
 
Taken together, these two premises lead, inexorably, to this conclusion: In a sharia culture, popular elections inevitably empower anti-democrats. I began Spring Fever with a quip by Turkey’s Islamic-supremacist prime minister, Recep Tayyip Erdogan, that ought to be a lot more notorious: “Democracy is just the train we board to reach our destination.” Islamists step off the train at sharia station, which is a civilization’s distance away from liberty and equality. In a sharia society, “democracy” — taken to mean mere voting — is not a culture. It is just another means of imposing totalitarian sharia. To be sure, it is a means less brutal than violent jihad, but a means to the same sorry end.
 
Western commentators should thus stop mindlessly repeating the Brotherhood mantra that Mohamed Morsi is, or was, the “democratically elected” president. He was the popularly elected president of an overwhelmingly anti-democratic society — the same society whose citizens, only eight months ago, voted to approve a sharia constitution by a two-to-one landslide. The Brothers rhetorically tug at our pro-democracy heartstrings, but the fact remains that installing anti-democrats in positions of power, even if done by a popular vote, is the antithesis of real democracy.
 
That brings us to the aspect of coups most reviled in the West: military control of the government.
 
The United States has a democratic culture that long predates our national government. Our constitution, in fact, is a reflection of our core principle that fundamental minority rights must be safeguarded. The protection of minority rights is a far more reliable indicator of democracy than are elections. Even totalitarian states hold elections (Iran, for example, just had one). In a society that has an authentic democratic culture, the understanding that the people, not the government, are sovereign is basic. Therefore, civilian control of the armed forces is the mandatory state of affairs. The Constitution, in fact, limited congressional appropriations for a national army to two years precisely because many of the Framers considered permanent standing armies a threat to liberty.
 
But to break Spring Fever, we must finally stop projecting our values on other cultures as if they were “universal,” to borrow the U.N.’s supercilious claim. The Muslim Middle East is part of a different civilization and does not share our core beliefs. Adherent to supremacist Islam, it rejects equality under the law (the rights of non-Muslims are inferior to those of Muslims, and those of women to those of men). In Muslim countries, religious minorities are systematically oppressed and persecuted. The sovereign is deemed to be Allah, acting through the Muslim ruler or caliph. There are no “constituents” to “represent”; the people are subjects who owe the caliph obedience and whose only legitimate expectation of the caliph is his fidelity to sharia.
 
In such an anti-democratic society, a pro-Western military may be the best chance for sowing true democracy. Only capable armed forces can check the violent proclivities of Islamic supremacism. The Coptic Christian minority, which makes up a fast-diminishing 10 percent of Egypt’s population, supported the military’s ouster of Morsi not because Copts reject democracy but because only the armed forces can protect them. Under the governance of Islamic supremacists, and now in the crosshairs of incensed Brotherhood thugs, the Copts are targets of murder and mayhem while their churches are being torched across the country.
 
As I explained in a column earlier this week, sharia dictates the persecution and killing of gay people. Women, too, stood to lose human-rights protections under Egypt’s Islamic-supremacist rule. Putting aside the many other sharia provisions that reduce women to chattel, a prohibition against female genital mutilation, put in place by Mubarak’s military-backed dictatorship, was certain to be scrapped — mainstream constructions of sharia hold that “female circumcision” is mandatory, and even “more enlightened” interpretations call for it to be permitted and thus reject an outright ban.
 
Pace the secretary of state, Egypt has never had a democracy, so there is no “restoring” it. Pragmatically speaking, the country has two alternatives: (a) a rapid resort to popular elections, which are certain, once again, to empower Islamic supremacists (who have proved, in election after election, that they appeal to a significant majority of the populace); or (b) military rule through an appointed technocratic government. The former would crush any hope for real democracy. The latter, at least potentially, could force a new consensus constitution that requires equality under the law and respect for minority rights; that delays popular elections until secular democrats are better positioned to compete with Islamic supremacists; and that requires convincing acceptance of the new constitution and renunciation of violence as a precondition to participation in elections.
 
It might take a number of years, and the Egyptian military — like Turkey’s Kemalist army before it was gutted by Erdogan — would have to make clear its determination to uphold minority rights. But if we really care about promoting democracy, the coup against Morsi is Egypt’s only hope. Rule by the Muslim Brotherhood and its allies leads to tyranny; the army’s removal of the Brotherhood government is a chance — and only a chance — for Egypt to stabilize, recover, and eventually prosper. It is a shame that there is any doubt about what side America is on.

Four Leading Arab Cities in Flames. By Rami G. Khouri.

A bad day for four leading Arab cities. By Rami G. Khouri. The Daily Star (Lebanon), August 17, 2013.

Khouri:

Thursday of this week was a bad day in modern Arab history. The four leading Arab cities of recent eras – Baghdad, Damascus, Beirut and Cairo – were simultaneously engulfed in bombings or urban warfare, mostly carried out with brutal savagery and cruelty against civilians in urban settings. Even more problematic is that the carnage was predominantly the work of Arabs, not foreign invaders. Our four greatest modern Arab cities are now routinely depicted around the world with scenes of bomb craters, flames and rows of dead bodies. Other Arab lands, such as Libya, Yemen, Palestine, Tunisia, Bahrain, Algeria and Sudan, are only slightly less chaotic. This is a dramatic and telling moment, but a moment that tells us what, exactly? Have we collectively failed the test of statehood? Modernity? Civility? Democracy? Independence? Sovereignty? Secularism?
 
It is important at this moment of reckoning to avoid the temptation that engulfs so many analysts and writers around the world, which is to make definitive and cosmic historical judgments about the meaning of this moment, like The End of History, the End of Islamism, the End of Arab Liberalism, or the End of the Arab Spring.
 
So my humble suggestion is that when you run into a phrase or headline describing the current Arab situation that starts with “the end of . . . ,” you should not bother to finish reading it, because it will probably tell you more about the psychology of the writer than about any significant trends within the Arab region. We have had few real endings in this region in the past 6,000 years of urban life, but only perpetual transformations and reconfigurations of how identity, power and governance mesh together and evolve slowly year after year.
 
For those who do like neat historical markers, though, Thursday could easily be seen as a symbolic moment that marked a serious pause, a slight shift and a momentary regression in the uprisings and transformations that began in December 2010 in Tunisia, but really had started a generation earlier. The old autocratic Arab order that had prevailed since the mid-20th century started to fray at the edges and atrophy in its center in the 1970s, as ruling elites turned into security regimes, and nationalist and developmental states turned into showcases of consumerism and corruption.
 
The overthrow or challenge of former regimes have not led to smooth transitions to democratic and pluralistic societies governed by the rule of law in any Arab country – yet. The moment of hope for a series of simultaneous Arab democratic transformations remains unfulfilled, due to different conditions in each country. This transitional phase will give way in due course to renewed efforts to build stable constitutional democracies that will reflect local values; but this will only happen after we get through this nation-building rite of passage.
 
The most important lesson we can learn from our messy transitions – this is the meaning of the suicide bombings or snipers’ bullets Thursday in Baghdad, Damascus, Beirut and Cairo – is that the six dominant regional phenomena that have defined the modern Arab world are totally inappropriate for creating modern pluralistic democracies. These six are religion (mainly Islamism), armed forces, resistance, sectarianism, Arabism and tribalism. These powerful shapers of personal identity and immensely effective instruments for mass mobilization and street activism are also utter failures as entry points into stable democratic states.
 
Egypt’s striking lesson today is that its two most powerful, organized and trusted groups – the Muslim Brotherhood and the armed forces – both proved to be incompetent in the business of governance. This is not because they do not have capable individuals and smart and rational supporters; they have plenty of those. It is rather because the ways of soldiers and spirituality are designed for worlds other than governance and equitably providing services and opportunities for millions of people from different religions, ideologies and ethnicities.
 
Our societies probably must pass through these moments of seeing military, religious, tribal and other groups try their hand at governing, and then also fight each other politically and militarily. They must do this and fail, as the military and the Muslim Brothers are doing in Egypt, in order to confirm over and over again that none of them are qualified to govern, or, more importantly, mandated by a majority of their citizens to rule on their own. The lack of other organized and credible indigenous groups of citizens that can engage in the political process and shape new constitutional systems is largely a consequence of how military officers, members of tribes, and religious zealots have dominated Arab public life for decades.
 
So it is no surprise that Egypt and other Arab lands have moved very quickly from revolutionary moments to civil wars. From these events, new and more rational political actors ultimately will emerge who can shape more stable governing orders – after entire societies are frightened, embarrassed and then humbled by the experience of their homegrown killing sprees and political immaturity.

Israel Forgets Its Own Border. By Gershom Gorenberg.

Israel Forgets Its Own Border. By Gershom Gorenberg. The American Prospect, August 16, 2013.

The country’s leaders and much of its public have repressed memories of where pre-1967 national boundaries lie.

The obstacle of land swaps. By Zalman Shoval. Israel Hayom, August 13, 2013.


Map of the West Bank, 2008. University of Texas Library.


The Citizen of the World Presidency. By Elliott Abrams.

The Citizen of the World Presidency. By Elliott Abrams. Commentary, September 2013.

[link to article PDF when available]

Love and Betrayal. By Lee Habeeb.

Love and Betrayal. By Lee Habeeb. National Review Online, August 6, 2013.

How two words can help conservatives capture the heart of America.

Friday, August 16, 2013

The “To Hell with Them” Doctrine. By Jonah Goldberg.

The “To Hell with Them” Doctrine. By Jonah Goldberg. National Review Online, August 16, 2013.

The “To Hell with Them” Hawks. By Rich Lowry. National Review, March 27, 2006.

Israel Nervously Watching Muslim Brotherhood in Egypt.

Israel Nervously Watching Muslim Brotherhood in Egypt. Video. Jamie Colby and Lisa Daftari. America Live. Fox News, August 16, 2013. YouTube. Also here.

Could Egypt become the new Syria? Video. Panel with Judith Miller. America Live. Fox News, August 16, 2013. YouTube.






Millennial Malaise. By Rush Limbaugh.

Young Caller Explains the Millennial Malaise. By Rush Limbaugh. RushLimbaugh.com, August 16, 2013.

A New American Dream for a New American Century. By Zachary Karabell. NJBR, July 27, 2013.

Al-Sisi’s Hammer, Obama’s Nine-Iron? By Adam Garfinkle.

Al-Sisi’s Hammer, Obama’s Nine-Iron? By Adam Garfinkle. The American Interest, August 15, 2013.

El-Sissi will not be deterred. By Avi Isaacharoff. The Times of Israel, August 16, 2013.


Garfinkle:

What happened in Egypt yesterday and is continuing to happen today is sad, disheartening and about as completely unsurprising as any such event can be. In Tuesday’s short post I referred in passing to “the impending street clashes in Cairo.” In my August 2 post I specified the epicenter of the violence to come, the Rabaa al-Adaweya mosque compound, and explained why it was coming:
The Egyptian military knows what it’s doing, or at least it thinks it does. It thinks that by showing strength at this early stage in what is bound to be a protracted conflict within Egyptian society, it reduces the likelihood of a civil war and massive domestic violence. Al-Sisi and company believe that if they seem weak now in the face of protests, it will encourage the Brotherhood and the Al-Nour Party salafis to take the next steps and organize for an insurgency.
In others words, al-Sisi and associates believe in the “strong horse” theory of political legitimacy, and they are now in the process of applying that theory to Egyptian realities. Might doesn’t necessarily make right—that’s not at all how Islamic jurisprudence on such matters reads—but it’s good enough for government work failing other, gentler institutional alternatives. The Middle East lacks the warm, fuzzy affection for the underdog that many Americans take to be second nature. The dominant view of what is still a patriarchal, hierarchical and still clingingly pre-modern set of Muslim Middle Eastern societies is that the weak deserve whatever depredations they suffer. It’s a kind of ur-Social Darwinism that has been at work for many centuries before Darwin himself ever saw light of day.
 
As I also said before, I think Egypt’s military leaders are right about this. And I suspect they recognized that the longer they waited to crack down on the Muslim Brotherhood encampments the better prepared the MB would be to resist. And they have resisted, and are still doing so. Several score policemen are dead among the many hundreds of MB protestors in Cairo and around the country. So are hundreds of mostly innocent Copts, who have no recourse but to be on the wrong side of the Brotherhood’s murderous intolerance. Indeed, spending energy and resources to kill Coptic civilians and burn down their churches while Muslim police are bearing down on you with shotguns furnishes about the best example there can be of how MB fanaticism completely swamps its capacity for rational planning of any kind.
 
But I also said (in my July 4 post, just after the coup) that:
. . . if the Army tries to completely exclude the MB from the nation’s future political configuration, it is bound to sire a new generation of Islamist terrorists. Nothing about General al-Sisi suggests he is that foolish, however. So in a sense the limits of action within the ambit of Army-MB relations remain intact, at least in some form. But who knows? Making big mistakes is the one hallmark that, whatever their other differences, unifies recent Egyptian leaders.
Thus the question of the moment: Is al-Sisi now proving that he is “that foolish”?
 
Not necessarily. I still think that what we are seeing in Egypt is a kind of deck-clearing phase. I still think a new political modus vivendi between the military and Egypt’s variety of Islamists is possible and likely, once certain red lines are re-established. And I even still think the Egyptian military can and ultimately will play the role of Praetorian guard over the emergence of a more vital civil society, political pluralism and maybe, one day still far off, even something we in the West recognize as democracy—and I think that because of the significant liberalizing social changes in Egypt over the past generation or two that are deep, real and irreversible. But first the generals have to make the MB and the salafis to their “right” (these European terms limp badly applied to Egypt, admittedly) say “uncle.” That may take a few weeks, or months, it now seems—and of course all this is happening in the broader context of a near completely collapsed economy. But the odds are that the military will have its way; the MB will say “uncle.”
 
That said, if General al-Sisi and company insist on making huge, generative mistakes, if they overdo it so much as to pull down the tent on themselves as well as their enemies, all bets are off. Things are not yet out of hand, but they could be.
 
Consider that the development of liberal democracy in the West and elsewhere has been a complex, long-running and varied phenomenon. As my TAI colleague Frank Fukuyama has explained, it involves creating a competent post-patrimonial state (which Egypt lacks), genuine rule of law (which Egypt also lacks) and either procedural or substantive accountability (both of which Egypt now lacks. . . . so much, then, for those who were so quick to pronounce Egypt not only ready for democracy but actually a democracy just a few short years ago).
 
We can see in past developments leading to liberal democracy the dialectical relationships among technological changes, social mobilization, economic specialization and the sometimes derivative, sometimes independent power of political ideas. But what we also see in more cases than not is the outsized and unpredictable role of both happenstance and exotic personalities. Some places become democratic that shouldn’t, according to the lights of social science, and some don’t that should. At times like these analysts can therefore know oodles of history and social science and have ample reservoirs of area- and country expertise and still end up totally wrong because some jerk simply screws up. We’ll know pretty soon if al-Sisi deserves the description. The technical term for this is the “monkey-in-the-machine-room corollary” of political development.


Thursday, August 15, 2013

The Downside to Giving Peace a Chance. By Jonathan S. Tobin.

The Downside to Giving Peace a Chance. By Jonathan S. Tobin. Commentary, August 13, 2013.

Tobin:

David Harris, the American Jewish Committee’s executive director, is taking some heat from critics on the right for his defense of the Middle East peace process. Writing in the Huffington Post, Harris gives three reasons for optimism, if not about the outcome of negotiations, then for feeling good about the process that is about to unfold. I’m a lot more skeptical than he is about what is happening, but I don’t have a major problem with his main arguments.
 
I don’t think he’s right about the status quo being unsustainable, yet that’s a complicated point. But he’s right that if peace really were possible, it would be best for Israel to have it negotiated by a tough leader of the right like Netanyahu rather than the left since that will make it easier to support the outcome. Moreover, I believe Netanyahu has the guts to say no to the U.S. if it came down to being forced to accept a deal that would harm Israel’s rights and security. And third, I don’t disagree when he says the Obama administration means well by pushing the process, though I think that’s not particularly germane to the question of whether any good can come of it. The president has demonstrated he’s not quite the enemy of Israel that many people feared him to be, but that doesn’t mean his desire to push a resolution of the conflict when there is no reason to think it can happen won’t have serious negative consequences.
 
That leads me to my one fundamental point of disagreement with Harris. He writes:
If the Palestinians once again prove they are unwilling partners, as they did in 2000-1 and again in 2008, let the world see who torpedoed a potential deal.
 
Sure, there’s that enabling pro-Palestinian community — diplomats, journalists, “human rights” activists, entertainers — who are willfully blind, for whom the problem always has been and will be Israel, but others will figure it out.
Unfortunately, history shows us that Israel not only never gets credit for being reasonable and making concessions, it actually suffers from the process.
 
If we look back honestly on the last 20 years since the Oslo Accords were signed on the White House Lawn, even the most ardent fans of the peace process must admit that Israel’s position in the world has suffered terribly. While there was no shortage of Israel haters in the international community, the United Nations, and Europe, there is simply no comparison between its position then and where things stand today. The level of vituperation against Zionism and virtually every Israeli measure of self-defense is far more extreme than it was in 1993. Far from Israel’s willingness to give up territory and empower the Palestinians leading to its critics viewing it in a better light, doing so has actually emboldened anti-Zionists to treat it as a thief that must be forced to surrender stolen property.
 
As Harris rightly notes, Israel has made the Palestinians three separate offers of statehood involving a massive withdrawal from the West Bank, the dismantlement of settlements, and even a share of Jerusalem. The Palestinians turned them all down. But not only did that not hurt their standing in the world, they are actually viewed more sympathetically today than they were before saying no.
 
Similarly, Israel’s retreat from Gaza in which it removed every single soldier, settler, and settlement did nothing to prove to the world either Israel’s good will or the bad will of Palestinians who converted that territory into a giant missile-launching site.
 
Back in 2000, only months after the Camp David fiasco at which Israel’s government had made its first statehood offer and just after Yasir Arafat replied by launching a terrorist war of attrition, I heard then Israeli Foreign Minister Shlomo Ben Ami tell me and a group of reporters that the Palestinians’ actions had changed forever Israel’s foreign image. Never again, he said, could anyone be in doubt as to which side wanted peace and which side wanted war. Looking back on that prediction, I don’t know whether to laugh or to cry.
 
The status quo in the Middle East isn’t good, but sustainable or not (and given that it has persisted for 46 years, waiting for the Palestinians culture of violence and hatred for Israel to change before embarking on another round of negotiations doesn’t seem an unreasonable proposal), the majority of Israelis may feel that it is better than repeating the mistake of Gaza in the far larger and more strategic West Bank. More to the point, they know, even if some in the United States don’t, that no matter how badly the Palestinians behave, Israel won’t get credit for trying to make peace. Indeed, the more it negotiates about giving up land, the more the world thinks it has no rights to bargain away. So when, as is likely, the Palestinians’ unwillingness to recognize the legitimacy of a Jewish state no matter where its borders are drawn leads to another outbreak of violence, it will be Israel that gets the blame.
 
Peace would be great for everyone. But giving this process “a chance” without any reason to believe it could succeed has costs that shouldn’t be ignored.

Are You Addicted to the Net? By Bill O’Reilly.

Are You Addicted to the Net? By Bill O’Reilly. Video. Talking Points Memo. The O’Reilly Factor. Fox News, August 15, 2013.

The True Nature of a Coup Revealed. By Fouad Ajami.

The True Nature of a Coup Revealed. By Fouad Ajami. Wall Street Journal, August 14, 2013.

It’s official, military chief Sisi is new king of Egypt. By Ariel Ben Solomon. Jerusalem Post, August 15, 2013.

Military Matters in Cairo. Kathryn Jean Lopez interview with Michael Rubin. National Review Online, August 15, 2013.

Muslim Brotherhood’s “Urban Jihad” Wages Terror War on Egypt's Secular Revolution. By Walid Phares. History News Network, August 14, 2013.

Occupy Wall Street, Occupy Egypt: Compare and Contrast. By Ira Chernus. History News Network, August 15, 2013.

Speak Softly and Carry No Stick: Welcome to the Obama Doctrine in Egypt. By James Traub. Foreign Policy, August 15, 2013. Also here.

Mubarak Still Rules. By Steven A. Cook. Foreign Policy, August 14, 2013. Also here.

Michael Walzer: Blame the Liberals for Social Inequality. By Guy Rolnik.

Michael Walzer tells Haaretz: Blame the liberals for social inequality. By Guy Rolnik. Haaretz, August 15, 2013. Also here.

What Prompted the Egyptian Army to Act? By Ron Ben-Yishai.

Street battles in Cairo, and the Israeli connection. By Ron Ben-Yishai. Ynet News, August 14, 2013.

To Get An Israeli-Palestinian Agreement, the U.S. Needs to Re-engage in the Mideast. By Michael Singh.

To Get an Israeli-Palestinian Agreement, U.S. Needs to Re-engage in the Mideast. By Michael Singh. Foreign Policy, August 13, 2013. Also here.