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Monday, May 31, 2004

THE GRAY ZONE - SEYMOUR M. HERSH 

 
THE GRAY ZONE
by SEYMOUR M. HERSH
How a secret Pentagon program came to Abu Ghraib.
Issue of 2004-05-24
Posted 2004-05-15

The roots of the Abu Ghraib prison scandal lie not in the criminal inclinations of a few Army reservists but in a decision, approved last year by Secretary of Defense Donald Rumsfeld, to expand a highly secret operation, which had been focussed on the hunt for Al Qaeda, to the interrogation of prisoners in Iraq. Rumsfeld’s decision embittered the American intelligence community, damaged the effectiveness of élite combat units, and hurt America’s prospects in the war on terror.

According to interviews with several past and present American intelligence officials, the Pentagon’s operation, known inside the intelligence community by several code words, including Copper Green, encouraged physical coercion and sexual humiliation of Iraqi prisoners in an effort to generate more intelligence about the growing insurgency in Iraq. A senior C.I.A. official, in confirming the details of this account last week, said that the operation stemmed from Rumsfeld’s long-standing desire to wrest control of America’s clandestine and paramilitary operations from the C.I.A.

Rumsfeld, during appearances last week before Congress to testify about Abu Ghraib, was precluded by law from explicitly mentioning highly secret matters in an unclassified session. But he conveyed the message that he was telling the public all that he knew about the story. He said, “Any suggestion that there is not a full, deep awareness of what has happened, and the damage it has done, I think, would be a misunderstanding.” The senior C.I.A. official, asked about Rumsfeld’s testimony and that of Stephen Cambone, his Under-Secretary for Intelligence, said, “Some people think you can bullshit anyone.”

The Abu Ghraib story began, in a sense, just weeks after the September 11, 2001, attacks, with the American bombing of Afghanistan. Almost from the start, the Administration’s search for Al Qaeda members in the war zone, and its worldwide search for terrorists, came up against major command-and-control problems. For example, combat forces that had Al Qaeda targets in sight had to obtain legal clearance before firing on them. On October 7th, the night the bombing began, an unmanned Predator aircraft tracked an automobile convoy that, American intelligence believed, contained Mullah Muhammad Omar, the Taliban leader. A lawyer on duty at the United States Central Command headquarters, in Tampa, Florida, refused to authorize a strike. By the time an attack was approved, the target was out of reach. Rumsfeld was apoplectic over what he saw as a self-defeating hesitation to attack that was due to political correctness. One officer described him to me that fall as “kicking a lot of glass and breaking doors.” In November, the Washington Post reported that, as many as ten times since early October, Air Force pilots believed they’d had senior Al Qaeda and Taliban members in their sights but had been unable to act in time because of legalistic hurdles. There were similar problems throughout the world, as American Special Forces units seeking to move quickly against suspected terrorist cells were compelled to get prior approval from local American ambassadors and brief their superiors in the chain of command.

Rumsfeld reacted in his usual direct fashion: he authorized the establishment of a highly secret program that was given blanket advance approval to kill or capture and, if possible, interrogate “high value” targets in the Bush Administration’s war on terror. A special-access program, or sap—subject to the Defense Department’s most stringent level of security—was set up, with an office in a secure area of the Pentagon. The program would recruit operatives and acquire the necessary equipment, including aircraft, and would keep its activities under wraps. America’s most successful intelligence operations during the Cold War had been saps, including the Navy’s submarine penetration of underwater cables used by the Soviet high command and construction of the Air Force’s stealth bomber. All the so-called “black” programs had one element in common: the Secretary of Defense, or his deputy, had to conclude that the normal military classification restraints did not provide enough security.

“Rumsfeld’s goal was to get a capability in place to take on a high-value target—a standup group to hit quickly,” a former high-level intelligence official told me. “He got all the agencies together—the C.I.A. and the N.S.A.—to get pre-approval in place. Just say the code word and go.” The operation had across-the-board approval from Rumsfeld and from Condoleezza Rice, the national-security adviser. President Bush was informed of the existence of the program, the former intelligence official said.


The people assigned to the program worked by the book, the former intelligence official told me. They created code words, and recruited, after careful screening, highly trained commandos and operatives from America’s élite forces—Navy seals, the Army’s Delta Force, and the C.I.A.’s paramilitary experts. They also asked some basic questions: “Do the people working the problem have to use aliases? Yes. Do we need dead drops for the mail? Yes. No traceability and no budget. And some special-access programs are never fully briefed to Congress.”

In theory, the operation enabled the Bush Administration to respond immediately to time-sensitive intelligence: commandos crossed borders without visas and could interrogate terrorism suspects deemed too important for transfer to the military’s facilities at Guantánamo, Cuba. They carried out instant interrogations—using force if necessary—at secret C.I.A. detention centers scattered around the world. The intelligence would be relayed to the sap command center in the Pentagon in real time, and sifted for those pieces of information critical to the “white,” or overt, world.

Fewer than two hundred operatives and officials, including Rumsfeld and General Richard Myers, chairman of the Joint Chiefs of Staff, were “completely read into the program,” the former intelligence official said. The goal was to keep the operation protected. “We’re not going to read more people than necessary into our heart of darkness,” he said. “The rules are ‘Grab whom you must. Do what you want.’”

One Pentagon official who was deeply involved in the program was Stephen Cambone, who was named Under-Secretary of Defense for Intelligence in March, 2003. The office was new; it was created as part of Rumsfeld’s reorganization of the Pentagon. Cambone was unpopular among military and civilian intelligence bureaucrats in the Pentagon, essentially because he had little experience in running intelligence programs, though in 1998 he had served as staff director for a committee, headed by Rumsfeld, that warned of an emerging ballistic-missile threat to the United States. He was known instead for his closeness to Rumsfeld. “Remember Henry II—‘Who will rid me of this meddlesome priest?’” the senior C.I.A. official said to me, with a laugh, last week. “Whatever Rumsfeld whimsically says, Cambone will do ten times that much.”

Cambone was a strong advocate for war against Iraq. He shared Rumsfeld’s disdain for the analysis and assessments proffered by the C.I.A., viewing them as too cautious, and chafed, as did Rumsfeld, at the C.I.A.’s inability, before the Iraq war, to state conclusively that Saddam Hussein harbored weapons of mass destruction. Cambone’s military assistant, Army Lieutenant General William G. (Jerry) Boykin, was also controversial. Last fall, he generated unwanted headlines after it was reported that, in a speech at an Oregon church, he equated the Muslim world with Satan.

Early in his tenure, Cambone provoked a bureaucratic battle within the Pentagon by insisting that he be given control of all special-access programs that were relevant to the war on terror. Those programs, which had been viewed by many in the Pentagon as sacrosanct, were monitored by Kenneth deGraffenreid, who had experience in counter-intelligence programs. Cambone got control, and deGraffenreid subsequently left the Pentagon. Asked for comment on this story, a Pentagon spokesman said, “I will not discuss any covert programs; however, Dr. Cambone did not assume his position as the Under-Secretary of Defense for Intelligence until March 7, 2003, and had no involvement in the decision-making process regarding interrogation procedures in Iraq or anywhere else.”

In mid-2003, the special-access program was regarded in the Pentagon as one of the success stories of the war on terror. “It was an active program,” the former intelligence official told me. “It’s been the most important capability we have for dealing with an imminent threat. If we discover where Osama bin Laden is, we can get him. And we can remove an existing threat with a real capability to hit the United States—and do so without visibility.” Some of its methods were troubling and could not bear close scrutiny, however.

By then, the war in Iraq had begun. The sap was involved in some assignments in Iraq, the former official said. C.I.A. and other American Special Forces operatives secretly teamed up to hunt for Saddam Hussein and—without success—for Iraqi weapons of mass destruction. But they weren’t able to stop the evolving insurgency.


In the first months after the fall of Baghdad, Rumsfeld and his aides still had a limited view of the insurgency, seeing it as little more than the work of Baathist “dead-enders,” criminal gangs, and foreign terrorists who were Al Qaeda followers. The Administration measured its success in the war by how many of those on its list of the fifty-five most wanted members of the old regime—reproduced on playing cards—had been captured. Then, in August, 2003, terror bombings in Baghdad hit the Jordanian Embassy, killing nineteen people, and the United Nations headquarters, killing twenty-three people, including Sergio Vieira de Mello, the head of the U.N. mission. On August 25th, less than a week after the U.N. bombing, Rumsfeld acknowledged, in a talk before the Veterans of Foreign Wars, that “the dead-enders are still with us.” He went on, “There are some today who are surprised that there are still pockets of resistance in Iraq, and they suggest that this represents some sort of failure on the part of the Coalition. But this is not the case.” Rumsfeld compared the insurgents with those true believers who “fought on during and after the defeat of the Nazi regime in Germany.” A few weeks later—and five months after the fall of Baghdad—the Defense Secretary declared,“It is, in my view, better to be dealing with terrorists in Iraq than in the United States.”

Inside the Pentagon, there was a growing realization that the war was going badly. The increasingly beleaguered and baffled Army leadership was telling reporters that the insurgents consisted of five thousand Baathists loyal to Saddam Hussein. “When you understand that they’re organized in a cellular structure,” General John Abizaid, the head of the Central Command, declared, “that . . . they have access to a lot of money and a lot of ammunition, you’ll understand how dangerous they are.”

The American military and intelligence communities were having little success in penetrating the insurgency. One internal report prepared for the U.S. military, made available to me, concluded that the insurgents’“strategic and operational intelligence has proven to be quite good.” According to the study:

Their ability to attack convoys, other vulnerable targets and particular individuals has been the result of painstaking surveillance and reconnaissance. Inside information has been passed on to insurgent cells about convoy/troop movements and daily habits of Iraqis working with coalition from within the Iraqi security services, primarily the Iraqi Police force which is rife with sympathy for the insurgents, Iraqi ministries and from within pro-insurgent individuals working with the CPA’s so-called Green Zone.

The study concluded, “Politically, the U.S. has failed to date. Insurgencies can be fixed or ameliorated by dealing with what caused them in the first place. The disaster that is the reconstruction of Iraq has been the key cause of the insurgency. There is no legitimate government, and it behooves the Coalition Provisional Authority to absorb the sad but unvarnished fact that most Iraqis do not see the Governing Council”—the Iraqi body appointed by the C.P.A.—“as the legitimate authority. Indeed, they know that the true power is the CPA.”

By the fall, a military analyst told me, the extent of the Pentagon’s political and military misjudgments was clear. Donald Rumsfeld’s “dead-enders” now included not only Baathists but many marginal figures as well—thugs and criminals who were among the tens of thousands of prisoners freed the previous fall by Saddam as part of a prewar general amnesty. Their desperation was not driving the insurgency; it simply made them easy recruits for those who were. The analyst said, “We’d killed and captured guys who had been given two or three hundred dollars to ‘pray and spray’”—that is, shoot randomly and hope for the best. “They weren’t really insurgents but down-and-outers who were paid by wealthy individuals sympathetic to the insurgency.” In many cases, the paymasters were Sunnis who had been members of the Baath Party. The analyst said that the insurgents “spent three or four months figuring out how we operated and developing their own countermeasures. If that meant putting up a hapless guy to go and attack a convoy and see how the American troops responded, they’d do it.” Then, the analyst said, “the clever ones began to get in on the action.”

By contrast, according to the military report, the American and Coalition forces knew little about the insurgency: “Human intelligence is poor or lacking . . . due to the dearth of competence and expertise. . . . The intelligence effort is not coördinated since either too many groups are involved in gathering intelligence or the final product does not get to the troops in the field in a timely manner.” The success of the war was at risk; something had to be done to change the dynamic.


The solution, endorsed by Rumsfeld and carried out by Stephen Cambone, was to get tough with those Iraqis in the Army prison system who were suspected of being insurgents. A key player was Major General Geoffrey Miller, the commander of the detention and interrogation center at Guantánamo, who had been summoned to Baghdad in late August to review prison interrogation procedures. The internal Army report on the abuse charges, written by Major General Antonio Taguba in February, revealed that Miller urged that the commanders in Baghdad change policy and place military intelligence in charge of the prison. The report quoted Miller as recommending that “detention operations must act as an enabler for interrogation.”

Miller’s concept, as it emerged in recent Senate hearings, was to “Gitmoize” the prison system in Iraq—to make it more focussed on interrogation. He also briefed military commanders in Iraq on the interrogation methods used in Cuba—methods that could, with special approval, include sleep deprivation, exposure to extremes of cold and heat, and placing prisoners in “stress positions” for agonizing lengths of time. (The Bush Administration had unilaterally declared Al Qaeda and other captured members of international terrorist networks to be illegal combatants, and not eligible for the protection of the Geneva Conventions.)

Rumsfeld and Cambone went a step further, however: they expanded the scope of the sap, bringing its unconventional methods to Abu Ghraib. The commandos were to operate in Iraq as they had in Afghanistan. The male prisoners could be treated roughly, and exposed to sexual humiliation.

“They weren’t getting anything substantive from the detainees in Iraq,” the former intelligence official told me. “No names. Nothing that they could hang their hat on. Cambone says, I’ve got to crack this thing and I’m tired of working through the normal chain of command. I’ve got this apparatus set up—the black special-access program—and I’m going in hot. So he pulls the switch, and the electricity begins flowing last summer. And it’s working. We’re getting a picture of the insurgency in Iraq and the intelligence is flowing into the white world. We’re getting good stuff. But we’ve got more targets”—prisoners in Iraqi jails—“than people who can handle them.”

Cambone then made another crucial decision, the former intelligence official told me: not only would he bring the sap’s rules into the prisons; he would bring some of the Army military-intelligence officers working inside the Iraqi prisons under the sap’s auspices. “So here are fundamentally good soldiers—military-intelligence guys—being told that no rules apply,” the former official, who has extensive knowledge of the special-access programs, added. “And, as far as they’re concerned, this is a covert operation, and it’s to be kept within Defense Department channels.”

The military-police prison guards, the former official said, included “recycled hillbillies from Cumberland, Maryland.” He was referring to members of the 372nd Military Police Company. Seven members of the company are now facing charges for their role in the abuse at Abu Ghraib. “How are these guys from Cumberland going to know anything? The Army Reserve doesn’t know what it’s doing.”

Who was in charge of Abu Ghraib—whether military police or military intelligence—was no longer the only question that mattered. Hard-core special operatives, some of them with aliases, were working in the prison. The military police assigned to guard the prisoners wore uniforms, but many others—military intelligence officers, contract interpreters, C.I.A. officers, and the men from the special-access program—wore civilian clothes. It was not clear who was who, even to Brigadier General Janis Karpinski, then the commander of the 800th Military Police Brigade, and the officer ostensibly in charge. “I thought most of the civilians there were interpreters, but there were some civilians that I didn’t know,” Karpinski told me. “I called them the disappearing ghosts. I’d seen them once in a while at Abu Ghraib and then I’d see them months later. They were nice—they’d always call out to me and say, ‘Hey, remember me? How are you doing?’” The mysterious civilians, she said, were “always bringing in somebody for interrogation or waiting to collect somebody going out.” Karpinski added that she had no idea who was operating in her prison system. (General Taguba found that Karpinski’s leadership failures contributed to the abuses.)

By fall, according to the former intelligence official, the senior leadership of the C.I.A. had had enough. “They said, ‘No way. We signed up for the core program in Afghanistan—pre-approved for operations against high-value terrorist targets—and now you want to use it for cabdrivers, brothers-in-law, and people pulled off the streets’”—the sort of prisoners who populate the Iraqi jails. “The C.I.A.’s legal people objected,” and the agency ended its sap involvement in Abu Ghraib, the former official said.

The C.I.A.’s complaints were echoed throughout the intelligence community. There was fear that the situation at Abu Ghraib would lead to the exposure of the secret sap, and thereby bring an end to what had been, before Iraq, a valuable cover operation. “This was stupidity,” a government consultant told me. “You’re taking a program that was operating in the chaos of Afghanistan against Al Qaeda, a stateless terror group, and bringing it into a structured, traditional war zone. Sooner or later, the commandos would bump into the legal and moral procedures of a conventional war with an Army of a hundred and thirty-five thousand soldiers.”

The former senior intelligence official blamed hubris for the Abu Ghraib disaster. “There’s nothing more exhilarating for a pissant Pentagon civilian than dealing with an important national security issue without dealing with military planners, who are always worried about risk,” he told me. “What could be more boring than needing the coöperation of logistical planners?” The only difficulty, the former official added, is that, “as soon as you enlarge the secret program beyond the oversight capability of experienced people, you lose control. We’ve never had a case where a special-access program went sour—and this goes back to the Cold War.”

In a separate interview, a Pentagon consultant, who spent much of his career directly involved with special-access programs, spread the blame. “The White House subcontracted this to the Pentagon, and the Pentagon subcontracted it to Cambone,” he said. “This is Cambone’s deal, but Rumsfeld and Myers approved the program.” When it came to the interrogation operation at Abu Ghraib, he said, Rumsfeld left the details to Cambone. Rumsfeld may not be personally culpable, the consultant added, “but he’s responsible for the checks and balances. The issue is that, since 9/11, we’ve changed the rules on how we deal with terrorism, and created conditions where the ends justify the means.”


Last week, statements made by one of the seven accused M.P.s, Specialist Jeremy Sivits, who is expected to plead guilty, were released. In them, he claimed that senior commanders in his unit would have stopped the abuse had they witnessed it. One of the questions that will be explored at any trial, however, is why a group of Army Reserve military policemen, most of them from small towns, tormented their prisoners as they did, in a manner that was especially humiliating for Iraqi men.

The notion that Arabs are particularly vulnerable to sexual humiliation became a talking point among pro-war Washington conservatives in the months before the March, 2003, invasion of Iraq. One book that was frequently cited was “The Arab Mind,” a study of Arab culture and psychology, first published in 1973, by Raphael Patai, a cultural anthropologist who taught at, among other universities, Columbia and Princeton, and who died in 1996. The book includes a twenty-five-page chapter on Arabs and sex, depicting sex as a taboo vested with shame and repression. “The segregation of the sexes, the veiling of the women . . . and all the other minute rules that govern and restrict contact between men and women, have the effect of making sex a prime mental preoccupation in the Arab world,” Patai wrote. Homosexual activity, “or any indication of homosexual leanings, as with all other expressions of sexuality, is never given any publicity. These are private affairs and remain in private.” The Patai book, an academic told me, was “the bible of the neocons on Arab behavior.” In their discussions, he said, two themes emerged—“one, that Arabs only understand force and, two, that the biggest weakness of Arabs is shame and humiliation.”

The government consultant said that there may have been a serious goal, in the beginning, behind the sexual humiliation and the posed photographs. It was thought that some prisoners would do anything—including spying on their associates—to avoid dissemination of the shameful photos to family and friends. The government consultant said, “I was told that the purpose of the photographs was to create an army of informants, people you could insert back in the population.” The idea was that they would be motivated by fear of exposure, and gather information about pending insurgency action, the consultant said. If so, it wasn’t effective; the insurgency continued to grow.

“This shit has been brewing for months,” the Pentagon consultant who has dealt with saps told me. “You don’t keep prisoners naked in their cell and then let them get bitten by dogs. This is sick.” The consultant explained that he and his colleagues, all of whom had served for years on active duty in the military, had been appalled by the misuse of Army guard dogs inside Abu Ghraib. “We don’t raise kids to do things like that. When you go after Mullah Omar, that’s one thing. But when you give the authority to kids who don’t know the rules, that’s another.”

In 2003, Rumsfeld’s apparent disregard for the requirements of the Geneva Conventions while carrying out the war on terror had led a group of senior military legal officers from the Judge Advocate General’s (jag) Corps to pay two surprise visits within five months to Scott Horton, who was then chairman of the New York City Bar Association’s Committee on International Human Rights. “They wanted us to challenge the Bush Administration about its standards for detentions and interrogation,” Horton told me. “They were urging us to get involved and speak in a very loud voice. It came pretty much out of the blue. The message was that conditions are ripe for abuse, and it’s going to occur.” The military officials were most alarmed about the growing use of civilian contractors in the interrogation process, Horton recalled. “They said there was an atmosphere of legal ambiguity being created as a result of a policy decision at the highest levels in the Pentagon. The jag officers were being cut out of the policy formulation process.” They told him that, with the war on terror, a fifty-year history of exemplary application of the Geneva Conventions had come to an end.


The abuses at Abu Ghraib were exposed on January 13th, when Joseph Darby, a young military policeman assigned to Abu Ghraib, reported the wrongdoing to the Army’s Criminal Investigations Division. He also turned over a CD full of photographs. Within three days, a report made its way to Donald Rumsfeld, who informed President Bush.

The inquiry presented a dilemma for the Pentagon. The C.I.D. had to be allowed to continue, the former intelligence official said. “You can’t cover it up. You have to prosecute these guys for being off the reservation. But how do you prosecute them when they were covered by the special-access program? So you hope that maybe it’ll go away.” The Pentagon’s attitude last January, he said, was “Somebody got caught with some photos. What’s the big deal? Take care of it.” Rumsfeld’s explanation to the White House, the official added, was reassuring: “‘We’ve got a glitch in the program. We’ll prosecute it.’ The cover story was that some kids got out of control.”

In their testimony before Congress last week, Rumsfeld and Cambone struggled to convince the legislators that Miller’s visit to Baghdad in late August had nothing to do with the subsequent abuse. Cambone sought to assure the Senate Armed Services Committee that the interplay between Miller and Lieutenant General Ricardo Sanchez, the top U.S. commander in Iraq, had only a casual connection to his office. Miller’s recommendations, Cambone said, were made to Sanchez. His own role, he said, was mainly to insure that the “flow of intelligence back to the commands” was “efficient and effective.” He added that Miller’s goal was “to provide a safe, secure and humane environment that supports the expeditious collection of intelligence.”

It was a hard sell. Senator Hillary Clinton, Democrat of New York, posed the essential question facing the senators:

If, indeed, General Miller was sent from Guantánamo to Iraq for the purpose of acquiring more actionable intelligence from detainees, then it is fair to conclude that the actions that are at point here in your report [on abuses at Abu Ghraib] are in some way connected to General Miller’s arrival and his specific orders, however they were interpreted, by those MPs and the military intelligence that were involved.. . .Therefore, I for one don’t believe I yet have adequate information from Mr. Cambone and the Defense Department as to exactly what General Miller’s orders were . . . how he carried out those orders, and the connection between his arrival in the fall of ’03 and the intensity of the abuses that occurred afterward.

Sometime before the Abu Ghraib abuses became public, the former intelligence official told me, Miller was “read in”—that is, briefed—on the special-access operation. In April, Miller returned to Baghdad to assume control of the Iraqi prisons; once the scandal hit, with its glaring headlines, General Sanchez presented him to the American and international media as the general who would clean up the Iraqi prison system and instill respect for the Geneva Conventions. “His job is to save what he can,” the former official said. “He’s there to protect the program while limiting any loss of core capability.” As for Antonio Taguba, the former intelligence official added, “He goes into it not knowing shit. And then: ‘Holy cow! What’s going on?’”

If General Miller had been summoned by Congress to testify, he, like Rumsfeld and Cambone, would not have been able to mention the special-access program. “If you give away the fact that a special-access program exists,”the former intelligence official told me, “you blow the whole quick-reaction program.”

One puzzling aspect of Rumsfeld’s account of his initial reaction to news of the Abu Ghraib investigation was his lack of alarm and lack of curiosity. One factor may have been recent history: there had been many previous complaints of prisoner abuse from organization like Human Rights Watch and the International Red Cross, and the Pentagon had weathered them with ease. Rumsfeld told the Senate Armed Services Committee that he had not been provided with details of alleged abuses until late March, when he read the specific charges. “You read it, as I say, it’s one thing. You see these photographs and it’s just unbelievable. . . . It wasn’t three-dimensional. It wasn’t video. It wasn’t color. It was quite a different thing.” The former intelligence official said that, in his view, Rumsfeld and other senior Pentagon officials had not studied the photographs because “they thought what was in there was permitted under the rules of engagement,” as applied to the sap. “The photos,” he added, “turned out to be the result of the program run amok.”

The former intelligence official made it clear that he was not alleging that Rumsfeld or General Myers knew that atrocities were committed. But, he said, “it was their permission granted to do the sap, generically, and there was enough ambiguity, which permitted the abuses.”

This official went on, “The black guys”—those in the Pentagon’s secret program—“say we’ve got to accept the prosecution. They’re vaccinated from the reality.” The sap is still active, and “the United States is picking up guys for interrogation. The question is, how do they protect the quick-reaction force without blowing its cover?” The program was protected by the fact that no one on the outside was allowed to know of its existence. “If you even give a hint that you’re aware of a black program that you’re not read into, you lose your clearances,” the former official said. “Nobody will talk. So the only people left to prosecute are those who are undefended—the poor kids at the end of the food chain.”

The most vulnerable senior official is Cambone. “The Pentagon is trying now to protect Cambone, and doesn’t know how to do it,” the former intelligence official said.


Last week, the government consultant, who has close ties to many conservatives, defended the Administration’s continued secrecy about the special-access program in Abu Ghraib. “Why keep it black?” the consultant asked. “Because the process is unpleasant. It’s like making sausage—you like the result but you don’t want to know how it was made. Also, you don’t want the Iraqi public, and the Arab world, to know. Remember, we went to Iraq to democratize the Middle East. The last thing you want to do is let the Arab world know how you treat Arab males in prison.”

The former intelligence official told me he feared that one of the disastrous effects of the prison-abuse scandal would be the undermining of legitimate operations in the war on terror, which had already suffered from the draining of resources into Iraq. He portrayed Abu Ghraib as “a tumor” on the war on terror. He said, “As long as it’s benign and contained, the Pentagon can deal with the photo crisis without jeopardizing the secret program. As soon as it begins to grow, with nobody to diagnose it—it becomes a malignant tumor.”

The Pentagon consultant made a similar point. Cambone and his superiors, the consultant said, “created the conditions that allowed transgressions to take place. And now we’re going to end up with another Church Commission”—the 1975 Senate committee on intelligence, headed by Senator Frank Church, of Idaho, which investigated C.I.A. abuses during the previous two decades. Abu Ghraib had sent the message that the Pentagon leadership was unable to handle its discretionary power. “When the shit hits the fan, as it did on 9/11, how do you push the pedal?” the consultant asked. “You do it selectively and with intelligence.”

“Congress is going to get to the bottom of this,” the Pentagon consultant said. “You have to demonstrate that there are checks and balances in the system.” He added, “When you live in a world of gray zones, you have to have very clear red lines.”

Senator John McCain, of Arizona, said, “If this is true, it certainly increases the dimension of this issue and deserves significant scrutiny. I will do all possible to get to the bottom of this, and all other allegations.”

“In an odd way,” Kenneth Roth, the executive director of Human Rights Watch, said, “the sexual abuses at Abu Ghraib have become a diversion for the prisoner abuse and the violation of the Geneva Conventions that is authorized.” Since September 11th, Roth added, the military has systematically used third-degree techniques around the world on detainees. “Some jags hate this and are horrified that the tolerance of mistreatment will come back and haunt us in the next war,” Roth told me. “We’re giving the world a ready-made excuse to ignore the Geneva Conventions. Rumsfeld has lowered the bar.”

 


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Misreading 'The Arab Mind' 

The Boston Globe
http://www.boston.com/news/globe/ideas/articles/2004/05/30/misreading_the_arab_mind/
 

Misreading 'The Arab Mind'

The dubious guidebook to Middle East culture that's on the Pentagon's reading list

AMONG THE STARTLING revelations in Seymour Hersh's recent articles about the Abu Ghraib prison scandal was news of a peculiar scholarly revival. In the May 24 issue of The New Yorker, Hersh wrote that it was the late Raphael Patai, a Hungarian-born cultural anthropologist who taught at Columbia and Princeton, whose work provided the intellectual backdrop for the torture and sexual abuse that took place at Abu Ghraib. Patai's 1973 book "The Arab Mind," an unnamed academic told Hersh, had become "the bible of the neocons on Arab behavior." In his discussion with conservative prowar intellectuals, the same academic told Hersh, two themes predominated: "One, that Arabs only understand force, and, two, that the biggest weakness of Arabs is shame and humiliation."

Patai's book has a curiously checkered history. Though well-reviewed when it appeared in 1973 (The New Yorker itself praised the book as "a sympathetic and wide-ranging study"), it was roundly attacked by the late Edward Said in his landmark 1978 study "Orientalism." Said's central idea was that when it came to "the East," scholarship itself had become a means of serving and legitimating imperial dominance over the Oriental "other." Though Said concerned himself primarily with 19th-century texts, he did devote a stinging chapter to "contemporary Orientalists," including Patai.

But Patai's book continued to be read in diplomatic and military circles. It gained broader currency in November 2001, when Hatherleigh Press released a new edition with an introduction by Norvell B. De Atkine, director of Middle East Studies at the JFK Special Warfare Center and School at Fort Bragg. "At the institution where I teach military affairs, `The Arab Mind' forms the basis of my cultural instruction," writes De Atkine, adding, "Over the past 12 years I have also briefed hundreds of military teams being deployed to the Middle East."

Patai's work is emblematic of a bygone era of scholarship focused on the notion of a "national character," or personality archetype. (A longtime resident of Jerusalem, he also penned a book titled "The Jewish Mind.") For such scholars, a set of sweeping generalizations about the personality of an entire people could be extrapolated from dubious anecdotal and literary references. In Patai's case, his methodology was itself based on a fatally flawed set of assumptions -- most importantly, that there is one entirely homogenous Arab culture, derived from nomadic Bedouin culture. This ignores both the diversity and history of a people and civilization that extends across dozens of countries, from the Indian Ocean to the Atlantic, and the deeply rooted Arab culture of cities and agricultural communities.

In his book, Patai paints a lurid portrait of Arab family life and child-rearing practices, supposedly the same across the region. While the crying of girl babies is routinely ignored, he wrote, male infants are picked up immediately and soothed by female relatives. "This comforting and soothing of the baby boy," Patai states without equivocation, "often takes the form of handling his genitals" -- a tactic that was also used "simply to make him smile." Of the Arab mother-son relationship, Patai observes, "Her breast, his greatest source of pleasure and gratification, was his for the asking."

The father, meanwhile, must toughen up his pleasure-centered, hedonistic infant son, who savors the "bitter taste of the father's heavy hand, the rod, the strap, and, at least among the most tradition-bound Bedouin tribes, the saber and the dagger whose cut or stab" will "harden him for life." Once this has happened, Patai writes, "the boy will have assumed the typical male Arab personality."

The centerpiece of "The Arab Mind" is Patai's portrait of Arab sexuality, which he considers uniquely fraught and confused. Patai breezily invokes "the all-encompassing preoccupation with sex in the Arab mind." Despite public repression, he writes, "in private, it has been found that sexual activity is more intensive among Arab students than among Americans." On the subject of masturbation, Patai writes authoritatively, but without citing any source, that "Whoever masturbates, however, evinces his inability to perform the active sex act, and thus exposes himself to contempt."

Such generalizations may seem dubious to many readers, but they provide the backdrop for the idea expressed by some commentators that the Arabs who were victimized in Abu Ghraib were in effect doubly victimized by their own culture. As Andrew Sullivan wrote in his weblog on May 4, "It's worth realizing that the nakedness and the sexual humiliation might be far more potent in a sexist, homophobic, and patriarchal culture than in less sexually repressed societies. One of the most important things to remember about today's Muslim extremism is that it has taken what is the submission of women in Islam and turned it into a political pathology." This comes perilously close to blaming the victims' suffering on their culture, and deflects scrutiny from the fact of their torture, and the cultural or political pathologies of those who carried it out.

But the manifold shortcomings of Arab child-rearing and sexual practices are not all that is wrong with Arab culture, according to Patai. In his view, the Arabic language itself, with its confusion of eloquence and exaggeration, is to blame for fostering a disconnection with reality and a connection instead with aggression and fantasy. Furthermore, Patai insists, Arab music and art is uncreative and repetitive, reflecting the intrinsic limitations of Arab-Islamic culture.

So what do contemporary anthropologists make of Patai's work? Mahmood Mamdani of Columbia University, author of the recently published "Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror" (Pantheon), dismisses this sort of Orientalist scholarship as "culture talk" that reduces all problems in the Muslim world to culture and neglects actual political experience.

To Dale Eickelman, a professor of anthropology at Dartmouth College, "The Arab Mind" is useful only as a negative example. "Once only, I used it in an introductory class as an anti-text to indicate the pitfalls of using psychological projections to elicit the characteristics of society and nation," he said in a recent e-mail. Sondra Hale, a professor of anthropology and chair of the women's studies program at UCLA, seconds the notion. "He can no longer be taken seriously," she said via e-mail.

For their part, Patai's two daughters -- Daphne Patai, a literature professor at UMass-Amherst, and Jennifer Patai Schneider, a physician in Tucson -- have issued a statement defending their father's scholarship and taking issue with the suggestion that he wrote "a handbook for American torturers."

But whatever Patai's intentions, the kind of thinking he engaged in does have real-world consequences, ones that reverberate far beyond the walls of Abu Ghraib. In their recent book "Occidentalism" (Penguin), Ian Buruma and Avishai Margalit argue that a reciprocal negative stereotype of the West has arisen in the Arab world, one that holds that the West is licentious, amoral, overly sexualized, aggressive, and engaged in a crusade against Islam. Buruma and Margalit trace this stereotype back to thinkers of the Western counter-Enlightenment, but events like the abuse at Abu Ghraib, in which soldiers reportedly not only raped prisoners but forced them to eat pork and drink alcohol, suggest that an Occidentalist worldview has sources much closer at hand, in the actual experience of domination.

In the wake of the Iraq war, mutually reinforcing Occidentalist and Orientalist stereotypes have contributed immeasurably to the fear and apprehension that divides Islam and the West. It should be observed that the human rights violations that took place in Abu Ghraib would have been no less horrific had they taken place in Madison, Wis. But the explosiveness of the situation makes them far more dangerous as we enter an era where each side defines the other only by its worst excesses. Rather than plumbing some mythical "Arab mind," we should affirm the shared humanity that transcends our differences and binds us all together.

Emran Qureshi is the coeditor, with Michael Sells, of "The New Crusades: Constructing the Muslim Enemy" (Columbia). 

© Copyright 2004 The New York Times Company


______________________
 
Hazem Azmy
______________________
 
"Learn the rules so you know how to break them properly"  -- Dalai Lama


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Saturday, May 29, 2004

The Saudi Ambassador to London's Ode to Suicide Bombers 

 
THE MIDDLE EAST MEDIA RESEARCH INSTITUTE
Special Dispatch Series - No. 372
April 25, 2002 No.372
The Saudi Ambassador to London's Ode to Suicide Bombers

On April 13, 2002, the Saudi ambassador to London, Ghazi Al-Qusaibi, published a poem in the London-based Arabic newspaper Al-Hayat criticizing America and praising suicide bombers. Al-Qusaibi is the author of an article which accused President Bush of having "complexes" and stated that "The entire world fears a future in the shadow of Dubya [i.e. George W. Bush];" the article was printed in Al Hayat on August 9, 2001.[1] The following are excerpts from Al-Qusaibi's poem:

"The Martyrs"[2]

May Allah witness that you are Martyrs,
[May the] Prophet and Holy men witness to that
You died to glorify the word of my God
In the land that was glorified with the 'Israa'[3]
Did you commit suicide?
[No] We are those who committed suicide
In a life whose dead are [still] living.

[O] Our nation: we have died
Let us hear what eulogy says about us.
We failed until failure was fed up with us…
We wept until tears got tired of us…
We knelt down until kneeling got disgusted…
We pleaded until pleading asked for assistance…
We complained to the idols in a White House
full of darkness
We kissed 'Sharon's' shoes,
He cried: Slowly, you are tearing my shoes;
Please!
O nation we are dead…
But mother earth refuses to accept us…
Tell 'Ayat'[4] the bride of heaven…
Everything that is beautiful we are ready
To sacrifice for your eyes…
The pure of our nation confronts the criminal…
When the steeds are castrated.
['Ayat'] The beautiful – kissed her death
While smiling with good tidings…
At the time when our leaders escape death
Paradise opened its doors
And Fatma, Al-Zahra'[5] received you… ['Ayat']
Tell those who issued 'the Fatwas'
Against 'Jihad':
'Don't rush!' perhaps your 'Fatwa' will be rejected by Heaven
When the call comes for Jihad
It is a time for the ink and paper,
For the books and the 'Learned men'
To be silent.
When the call comes for Jihad
There's no need for a referendum or a 'Fatwa.'
The Day of Jihad is the Day of Blood.


[1] Al-Hayat (London-Beirut), August 9, 2001.

[2] Al-Hayat, April 13, 2002.

[3] The Prophet's ascension according to the Koran.

[4]Ayat Al-Ahras carried out a suicide bombing at a Jerusalem supermarket.

[5] Fatma, the daughter of the Prophet Muhammad, who, as a righteous woman, is surely in Paradise.


 


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Selective Memri - Brian Whitaker 

http://www.guardian.co.uk/elsewhere/journalist/story/0,7792,773258,00.html

World dispatch


Selective Memri

Brian Whitaker investigates whether the 'independent' media institute that translates the Arabic newspapers is quite what it seems

The Guardian - Monday August 12, 2002

For some time now, I have been receiving small gifts from a generous institute in the United States. The gifts are high-quality translations of articles from Arabic newspapers which the institute sends to me by email every few days, entirely free-of-charge.

The emails also go to politicians and academics, as well as to lots of other journalists. The stories they contain are usually interesting.

Whenever I get an email from the institute, several of my Guardian colleagues receive one too and regularly forward their copies to me - sometimes with a note suggesting that I might like to check out the story and write about it.

If the note happens to come from a more senior colleague, I'm left feeling that I really ought to write about it. One example last week was a couple of paragraphs translated by the institute, in which a former doctor in the Iraqi army claimed that Saddam Hussein had personally given orders to amputate the ears of military deserters.

The organisation that makes these translations and sends them out is the Middle East Media Research Institute (Memri), based in Washington but with recently-opened offices in London, Berlin and Jerusalem.

Its work is subsidised by US taxpayers because as an "independent, non-partisan, non-profit" organisation, it has tax-deductible status under American law.

Memri's purpose, according to its website, is to bridge the language gap between the west - where few speak Arabic - and the Middle East, by "providing timely translations of Arabic, Farsi, and Hebrew media".

Despite these high-minded statements, several things make me uneasy whenever I'm asked to look at a story circulated by Memri. First of all, it's a rather mysterious organisation. Its website does not give the names of any people to contact, not even an office address.

The reason for this secrecy, according to a former employee, is that "they don't want suicide bombers walking through the door on Monday morning" (Washington Times, June 20).

This strikes me as a somewhat over-the-top precaution for an institute that simply wants to break down east-west language barriers.

The second thing that makes me uneasy is that the stories selected by Memri for translation follow a familiar pattern: either they reflect badly on the character of Arabs or they in some way further the political agenda of Israel. I am not alone in this unease.

Ibrahim Hooper of the Council on American-Islamic Relations told the Washington Times: "Memri's intent is to find the worst possible quotes from the Muslim world and disseminate them as widely as possible."

Memri might, of course, argue that it is seeking to encourage moderation by highlighting the blatant examples of intolerance and extremism. But if so, one would expect it - for the sake of non-partisanship - t o publicise extremist articles in the Hebrew media too.

Although Memri claims that it does provide translations from Hebrew media, I can't recall receiving any.

Evidence from Memri's website also casts doubt on its non-partisan status. Besides supporting liberal democracy, civil society, and the free market, the institute also emphasises "the continuing relevance of Zionism to the Jewish people and to the state of Israel".

That is what its website used to say, but the words about Zionism have now been deleted. The original page, however, can still be found in internet archives.

The reason for Memri's air of secrecy becomes clearer when we look at the people behind it. The co-founder and president of Memri, and the registered owner of its website, is an Israeli called Yigal Carmon.

Mr - or rather, Colonel - Carmon spent 22 years in Israeli military intelligence and later served as counter-terrorism adviser to two Israeli prime ministers, Yitzhak Shamir and Yitzhak Rabin.

Retrieving another now-deleted page from the archives of Memri's website also throws up a list of its staff. Of the six people named, three - including Col Carmon - are described as having worked for Israeli intelligence.

Among the other three, one served in the Israeli army's Northern Command Ordnance Corps, one has an academic background, and the sixth is a former stand-up comedian.

Col Carmon's co-founder at Memri is Meyrav Wurmser, who is also director of the centre for Middle East policy at the Indianapolis-based Hudson Institute, which bills itself as "America's premier source of applied research on enduring policy challenges".

The ubiquitous Richard Perle, chairman of the Pentagon's defence policy board, recently joined Hudson's board of trustees.

Ms Wurmser is the author of an academic paper entitled Can Israel Survive Post-Zionism? in which she argues that leftwing Israeli intellectuals pose "more than a passing threat" to the state of Israel, undermining its soul and reducing its will for self-defence.

In addition, Ms Wurmser is a highly qualified, internationally recognised, inspiring and knowledgeable speaker on the Middle East whose presence would make any "event, radio or television show a unique one" - according to Benador Associates, a public relations company which touts her services.

Nobody, so far as I know, disputes the general accuracy of Memri's translations but there are other reasons to be concerned about its output.

The email it circulated last week about Saddam Hussein ordering people's ears to be cut off was an extract from a longer article in the pan-Arab newspaper, al-Hayat, by Adil Awadh who claimed to have first-hand knowledge of it.

It was the sort of tale about Iraqi brutality that newspapers would happily reprint without checking, especially in the current atmosphere of war fever. It may well be true, but it needs to be treated with a little circumspection.

Mr Awadh is not exactly an independent figure. He is, or at least was, a member of the Iraqi National Accord, an exiled Iraqi opposition group backed by the US - and neither al-Hayat nor Memri mentioned this.

Also, Mr Awadh's allegation first came to light some four years ago, when he had a strong personal reason for making it. According to a Washington Post report in 1998, the amputation claim formed part of his application for political asylum in the United States.

At the time, he was one of six Iraqis under arrest in the US as suspected terrorists or Iraqi intelligence agents, and he was trying to show that the Americans had made a mistake.

Earlier this year, Memri scored two significant propaganda successes against Saudi Arabia. The first was its translation of an article from al-Riyadh newspaper in which a columnist wrote that Jews use the blood of Christian or Muslim children in pastries for the Purim religious festival.

The writer, a university teacher, was apparently relying on an anti-semitic myth that dates back to the middle ages. What this demonstrated, more than anything, was the ignorance of many Arabs - even those highly educated - about Judaism and Israel, and their readiness to believe such ridiculous stories.

But Memri claimed al-Riyadh was a Saudi "government newspaper" - in fact it's privately owned - implying that the article had some form of official approval.

Al-Riyadh's editor said he had not seen the article before publication because he had been abroad. He apologised without hesitation and sacked his columnist, but by then the damage had been done.

Memri's next success came a month later when Saudi Arabia's ambassador to London wrote a poem entitled The Martyrs - about a young woman suicide bomber - which was published in al-Hayat newspaper.

Memri sent out translated extracts from the poem, which it described as "praising suicide bombers". Whether that was the poem's real message is a matter of interpretation. It could, perhaps more plausibly, be read as condemning the political ineffectiveness of Arab leaders, but Memri's interpretation was reported, almost without question, by the western media.

These incidents involving Saudi Arabia should not be viewed in isolation. They are part of building a case against the kingdom and persuading the United States to treat it as an enemy, rather than an ally.

It's a campaign that the Israeli government and American neo-conservatives have been pushing since early this year - one aspect of which was the bizarre anti-Saudi briefing at the Pentagon, hosted last month by Richard Perle.

To anyone who reads Arabic newspapers regularly, it should be obvious that the items highlighted by Memri are those that suit its agenda and are not representative of the newspapers' content as a whole.

The danger is that many of the senators, congressmen and "opinion formers" who don't read Arabic but receive Memri's emails may get the idea that these extreme examples are not only truly representative but also reflect the policies of Arab governments.

Memri's Col Carmon seems eager to encourage them in that belief. In Washington last April, in testimony to the House committee on international relations, he portrayed the Arab media as part of a wide-scale system of government-sponsored indoctrination.

"The controlled media of the Arab governments conveys hatred of the west, and in particular, of the United States," he said. "Prior to September 11, one could frequently find articles which openly supported, or even called for, terrorist attacks against the United States ...

"The United States is sometimes compared to Nazi Germany, President Bush to Hitler, Guantanamo to Auschwitz," he said.

In the case of the al-Jazeera satellite channel, he added, "the overwhelming majority of guests and callers are typically anti-American and anti-semitic".

Unfortunately, it is on the basis of such sweeping generalisations that much of American foreign policy is built these days.

As far as relations between the west and the Arab world are concerned, language is a barrier that perpetuates ignorance and can easily foster misunderstanding.

All it takes is a small but active group of Israelis to exploit that barrier for their own ends and start changing western perceptions of Arabs for the worse.

It is not difficult to see what Arabs might do to counter that. A group of Arab media companies could get together and publish translations of articles that more accurately reflect the content of their newspapers.

It would certainly not be beyond their means. But, as usual, they may prefer to sit back and grumble about the machinations of Israeli intelligence veterans.

The following correction was printed in the Guardian's Corrections and Clarifications column, Wednesday August 21 2002

In an article headed Atrocity stories regain currency, page 13, August 8, and in an article headed Selective Memri on the Guardian website, we referred to Dr Adil Awadh, an Iraqi doctor who alleged that Saddam Hussein had ordered doctors to amputate the ears of soldiers who deserted. Dr Awadh has asked us to make it clear that he has no connection with Memri (Middle East Media Research Institute), and that he did not authorise its translation of parts of an article by him. He is no longer a member of the Iraqi National Accord (INA). He is an independent member of the Iraqi National Congress (INC). His reference to orders by Saddam Hussein to cut off the ears of deserters has been supported by evidence from other sources.


Read Memri's response to this article
21.08.2002:
Media organisation rebuts accusations of selective journalism

Email
brian.whitaker@guardian.co.uk

 

 


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Friday, May 28, 2004

Thucydides, The Peloponnesian War 

  http://www.mala.bc.ca/~johnstoi/thucydides/thucydides_3.htm

Thucydides, The Peloponnesian War
translated by Richard Crawley

[Abridged Edition prepared by Ian Johnston, Malaspina University-College, BC]

CHAPTER X
Fifth Year of the War - Trial and Execution of the Plataeans - Corcyraean Revolution
[427 BC]

10.33 Revolution thus ran its course from city to city, and the places which it arrived at last, from having heard what had been done before, carried to a still greater excess the refinement of their inventions, as manifested in the cunning of their enterprises and the atrocity of their reprisals. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question, inaptness to act on any. Frantic violence became the attribute of manliness; cautious plotting, a justifiable means of self-defence.


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Alter, Jonathan. "Memo to Kerry: Connect to Voters" Newsweek May 31 issue  

Alter, Jonathan. "Memo to Kerry: Connect to Voters" Newsweek May 31 issue

http://www.msnbc.msn.com/id/5040061/

Thucydides thought his fellow Athenians, for all their talk of democracy, were getting awfully arrogant and contemptuous at the end of the Peloponnesian War. It was a time, he wrote, when "reckless audacity" was seen as "courage," and "prudent hesitation" was depicted as "specious cowardice." For the ruling class, "moderation was held to be a cloak of unmanliness" and "the ability to see all sides of a question was accounted inability to act on any."

If this sounds like a hit job on Kerry as a wimpy, feckless flip-flopper (Note to Karl: big ad buy during the Athens Olympics?), it also neatly summarizes the mind-set of the Bush crowd. Kerry's challenge is to defy Thucydides and define a new kind of, well, manly moderation—with Bush as a surprisingly incompetent extremist. Everything else is secondary.


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Thursday, May 27, 2004

Are you (a) depressed or (b) depressed?  

Are you (a) depressed or (b) depressed?

Barry Schwartz
The Times Higher Education Supplement - Published: 28 May 2004

Increased choice appears to allow us to shop for the perfect life, yet it doesn't make us happy. Barry Schwartz explains why students, in particular, are glummer than ever.

Citizens in industrial democracies are awash with choice - in the products they buy and in virtually all other aspects of their lives.

Increasingly, people are free to choose when and how they work, how they worship, where they live, what they look like (thanks to cosmetic surgery) and what kind of romantic relationships they have. Further, freedom of choice is greatly enhanced by the increased affluence of modern developed societies, which gives people the means to act on their goals and desires, whatever they may be.

Does increased choice and increased affluence mean we have more happy people?

Not at all. In America, the number of people describing themselves as "very happy" has declined 5 per cent in the past 30 years, which means that about 14 million fewer people report being very happy today than in 1974. And, as a recent study published in The Journal of the American Medical Association indicates, the rate of clinical depression has more than tripled over the past two generations. In the UK, as in almost every developed country, suicide rates are up. And both serious depression and suicide are occurring at younger ages than ever before, confronting universities with rising demands for psychological services. In the UK, a recent report from the Royal College of Psychiatrists shows that up to one in four students has some kind of emotional problem during their time in higher education.

Research in the US suggests that increased choice may be part of the problem. My colleagues and I, along with other researchers, have begun amassing evidence that increased choice can lead to decreased wellbeing, especially among those who feel the need to get the "best" in every decision. The research indicates that, as the number of options increases, people become increasingly likely to choose "none of the above", whether they are deciding on a variety of gourmet chocolate or retirement fund. And when people do select something, they tend to be less satisfied if there are many options than if there are few, even when the large set of options may enable them to do better.

We have identified several processes that help explain why greater choice decreases satisfaction. Choice increases the following:

* The burden of gathering information to make a wise decision

* The likelihood that people will regret the decisions they make

* The likelihood that people will anticipate regretting the decision they make, with the result that they can't make a decision at all

* The feeling of missed opportunities, as people encounter the attractive features of one option after another that they are rejecting

* Expectations about how good the chosen option should be

* The chances that people will blame themselves when their choices fail to live up to expectations. After all, with so many options out there, there is really no excuse for a disappointing choice.

What are the implications of an abundance of choice in higher education? What happens in the US may be an omen of what is to come in the UK, as marketisation sweeps through the system, turning students into consumers who are given carte blanche to pick their higher education options off the shelf. In the US, the choice problem begins before university, as high-school juniors and seniors struggle to find the "perfect" school, and then deform their lives (with considerable encouragement from parents) in an effort to convince their chosen school that it simply must have them.

This process has done much to stunt the intellectual and emotional development of adolescents, making them less interesting to teach even as they look ever so much better on paper.

Then they start university education and discover a world so laden with choice that for many it has become overwhelming. In America, the modern university has become a kind of intellectual shopping mall. Universities offer a wide array of different "goods" and allow, even encourage, students - the "customers" - to shop around until they find what they like.

Individual customers are free to "purchase" whatever bundles of knowledge they want, and the university provides whatever its customers demand. In some institutions, this shopping-mall view has been carried to the extreme.

In the first few weeks of classes, students sample the merchandise. They go to a class, stay ten minutes to see what the professor is like, then walk out, often in the middle of the professor's sentence, to try another class.

Students come and go just as browsers go in and out of stores in a mall.

When I went to college 35 years ago, there were almost two years' worth of core course requirements that all students had to complete. We had some choices among courses that met those requirements, but they were rather narrow. You could be fairly certain if you ran into a fellow student you didn't know that the two of you would have at least a year's worth of courses in common to discuss. In the shopping mall that is the modern university, the chances that any two students have significant intellectual experiences in common are much reduced. And, at the advanced end of the curriculum, universities offer dozens of majors and the student's path through many of them is remarkably unstructured. For students with interdisciplinary interests, these interests can be combined into an almost endless array of special majors. If that doesn't do the trick, students can create their own degree plan. Also, within classes, the digital revolution has made access to information unbelievably easy, but this can also be a curse. With so much information so readily available, when do you stop looking? There is no excuse for failing to examine all of it.

There are many benefits to expanded educational opportunities. The traditional bodies of knowledge transmitted from teachers to students in the past were constraining and often myopic. The tastes and interests of idiosyncratic students were often stifled and frustrated. In the modern university, each individual student is free to pursue almost any interest without having to be harnessed to what his intellectual ancestors thought was worth knowing. Moreover, the advent of the digital age has opened up the intellectual world to all students, even those at resource-poor institutions.

But freedom comes at a price. Now students are required to make many choices about education that will affect them for the rest of their lives, and they are forced to make them at a point in their intellectual development when many lack the wisdom to choose intelligently. For example, students ask me to approve course selections that they themselves can't justify. They are eager to have double or triple majors, partly to pad their résumés, but also because they can't figure out which discipline they really want to commit to.

In addition, they are trying to figure out what kinds of people they are going to be. Matters of ethnic, religious and sexual identity are up for grabs. So are issues of romantic intimacy. Students can live and work anywhere after they graduate, and in a wired world they can work at any time, from any place. Of course students have always had to make these kinds of life decisions. College is an unsettled, and often unsettling, time. But in the past, in most of these areas of life, there was a "default" option - such as marriage and having children - that was so powerful that many decisions didn't feel like decisions, because alternatives to the default weren't seriously considered. Nowadays, almost nothing is decided by default.

The result is a generation of students who use university counselling services and antidepressants in record numbers. Choice overload is certainly not the only reason for the anxiety and uncertainty among modern college students, but I believe it is an important one. By offering our students this much freedom of choice, we are doing them no favours. Indeed, I think that this obsession with choice constitutes an abdication of responsibility by university faculty members and administrators to provide college students with the guidance they badly need. Though all this choice no doubt makes some people better off, it makes many people worse off, even when their choices work out well. Universities should acknowledge the role they have played in creating a world of choice overload and move from being part of the problem to being a part of the solution.

The "culture wars" over the "canon" that rocked college campuses in the US for years have subsided. They subsided in part because giving students choice seemed like a benign resolution of what were sometimes virulent conflicts. Some choice is good, we thought, so more choice is better. Let students choose and we never have to figure out what to choose for them.

But offering more choice is not benign. It is a major source of stress, uncertainty, anxiety - even misery. It is not serving our students well.

They would be better served by a faculty and an institution that offered choice within limits, freedom within constraints.

I think we are less likely to turn our students off the life of the mind if we offer them curricular options that are well structured and coherent than if we simply let them choose whatever they want on their own.

Barry Schwartz is a professor of psychology at Swarthmore College, Pennsylvania. His new book, The Paradox of Choice: Why More Is Less, is published by Ecco/HarperCollins.


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Monday, May 24, 2004

Oleanna - David Mamet (Review - The Culture Vulture) 

 

http://www.culturevulture.net/Theater6/Oleanna.htm

Oleanna
David Mamet

London, Garrick Theatre
April 22 - July 17, 2004

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the 1994 film version:
Oleanna VHS
Oleanna DVD

 

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"There can be no tougher or more unflinching play than Oleanna," wrote the play’s first London director (Harold Pinter no less) to the author. David Mamet’s incisive critique of modern academia is therefore given a timely revival ten years after it’s first London production. In view of the current debate in the UK about the nature of higher education (whether it should be universally available or only to a fee-paying elite), this revival is most apposite as is the play’s central theme of accountability in education.
   
Mamet’s play shows the altruistic notion of  "education for education’s sake" being eroded both by the academic ambition which pervades the teaching staff (as represented by John, the professor in the play) and by a student population in need of a degree to improve career prospects (as represented by Carol, one of John’s students).  In his two character play, Mamet presents and debates the issues raised in three tautly written scenes. The debate seamlessly arises from the intense dramatic situation: Carol, a young student, is unhappy about her examination result and in an unscheduled meeting with John, her tutor, in his office, she also indicates her misgivings about his teaching style. What begins as an innocent conversation and heated academic debate quickly dissolves into a quagmire of accusations of inappropriate teaching methodology and even sexual harassment.
    The modern, functional attitude towards Higher Education as portrayed in the play, is excellently visualized in Christopher Oram’s cold angular set for John’s office which has a huge desk on a raised oblong platform with the warmth of well filled bookcases conspicuously missing. The austerity of the room is further heightened by Howard Harrison’s stark lighting.
    It is in this cheerless, almost neo-classical atmosphere that Julia Styles (as Carol) and Aaron Eckhart (as John) confront each other. Miss Styles (herself still a student at Columbia University) passionately conveys the struggle against family and background to get to university and the desperation to achieve – above all, to understand. For her (and others like her) university is a place of work and lecturers are expected to be as single-minded as they are. Similarly Mr. Eckhart clearly conveys the academic ambition (and economic necessity) which dogs the lecturer – he must at all costs achieve his tenure at the university.
    However, in Lindsay Posner’s roller coaster production, much else is missed. The opening scene is rushed through, giving the audience little chance to keep up with, let alone appreciate, the academic argument. Indeed the potential shifts and nuances in the argument and the dialogue as a whole are glossed over. Pauses and silences and changes in dynamic are missing. Though Miss Styles has a magnetic presence on stage and an admirable stillness, at the start of the play she lacks vulnerability and therefore sympathy from the audience. Mr. Eckhart blusters through the action, clearly conveying his family and marital problems but not the smugness and patronizing attitude of an academic male in authority. Only in the final scene does the play really catch fire when academic debate finally gives way to dramatic confrontation.
    Overall, this richly literate and intensely disturbing play is given a superficial and tepid reading. The two leads are good but do not yet have the stature to carry the play off at every level, which begs the question why two Hollywood stars are appearing in this play in the West End when there are plenty of more talented actors on both sides of the Atlantic who could fill the roles far more satisfactorily.
   

 London, May 16, 2004                                                             - Neil Ludwick                                


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Saturday, May 22, 2004

Look Who’s Rocking the Casbah: The revolutionary implications of Arab music videos 

 

June 2003

Look Who’s Rocking the Casbah
The revolutionary implications of Arab music videos.


One of the more interesting music videos released last year features an attractive brunette who, according to the video’s narrative, is involved in a liaison taking place in a Paris hotel room. The visual narrative seems to offer the woman’s often disconnected impressions of this apparently illicit relationship: Sometimes a man with a calculating smile is in the room with her; sometimes she’s there alone, as if waiting for him. Naturally, the video is drenched in images of desire, especially the woman’s erotic perceptions of the liaison and of herself.

For example, in one imagined sequence she isn’t wearing much more than a skimpy bustier; in another she’s lying suggestively prone, apparently thinking about the mysterious smiling man (who is seen in the background but not really present). Several times the camera invites the viewer to assume the role of the man, with the woman gazing at us with all the erotic intensity she can muster. As is usual in music videos, many shots feature the same woman in the role of singer, appearing onstage and performing the song we are hearing. But there are shots where she is both the singer and the character, including a curious shadowy sequence where several makeup women are busily applying powder to her exposed cleavage.

Eroticism like this, which seems to emerge from the pages of a Victoria’s Secret catalog, isn’t usually very noteworthy. Indeed, the video’s assumption that there’s something "forbidden" about its subject matter that must be approached in an "artistic" fashion may seem outdated. But in this case it is exactly such elements that make the production compelling. The reason is the video’s cultural context: This is not an American or European or Japanese video; it is an Arab artifact. The woman is a singer named Elissa; her song, which has made her a leading celebrity in the Mideast, is entitled "Aychaylak" ("I Live for You"); and both her song and her video were among last year’s biggest music hits in the Arabic-speaking world.

Elissa’s video appears to establish a new extreme of what is visually permissible in Arab media; she herself has said that some of its sequences embarrassed her, though as the video was embraced by an enthusiastic audience she has also taken credit for what she calls her "daring."

While Elissa’s imagery may be especially bold, the suggestiveness of her video is increasingly typical of what is happening in the contemporary Middle Eastern music scene. More and more Arab women singers are presenting themselves in provocative terms, as figures who express and assert themselves erotically through fashion, movement, expression, and voice. Nawal Zoghby, one of the region’s biggest stars (she’s been Pepsi’s spokeswoman there), appeared in a hip-shaking video last year dressed in a tight and, by Mideastern standards, revealing leather outfit. She was backed up by a trio of black women singers in leather who were even more provocative. Suzanne Tamim offered a video (set partly in an American-style drive-in theater) in which she spent most of the running time striking a series of cheesecake poses in a tight outfit. This year’s most notorious video thus far features a woman named Haifa Wehbe whom nobody in the region takes seriously as a singer at all. (She claims only to be an "entertainer.") The whole point of Wehbe’s video is to show her dancing in a rain-soaked outfit (inspired perhaps by the "wet sari" sequences of popular Bollywood movies) while staring into the camera with her sultriest expression.

Many of these women singers, it should be noted, are Christians, and their videos are set in an obviously secular context that is sometimes specifically Western. But this new world of Arab videos is a pan-Arab project. The recording label for all these acts, Rotana, is based in Dubai, the Gulf state with the region’s most open economy. Rotana’s acts can be seen throughout the Arab world but are showcased via ART-TV, a multiformat Arabic-language satellite service established by Saudi investors, based in Jordan, and with studios in Cairo, Beirut, and elsewhere in the region. Most of the video production houses are in Lebanon, and the videos’ credits (often in English) reflect diverse crews of Muslim and Christian Arabs, along with a smattering of Turkish names. The most notable director of these videos is Said El-Marouk, a Muslim filmmaker based in Germany whose work stands out because of its scale, spectacle, and excess. (He’s the Ken Russell of the genre.)

Muslim women singers are also starting to bring erotic provocation to traditional, even specifically Muslim, contexts. A singer named Samr, for example, has released a video in which she appears dressed as the bride in a traditional Mahgrebian wedding celebration, complete with intricately decorative henna. Although she is clothed modestly and moves with decorum, her song is about her happy anticipation of her wedding night. Samr winks repeatedly at the audience even as she adopts an expression of mock modesty, rolls her eyes happily, and invites the audience to share in her anticipation of pleasure. Given that a woman’s enthusiasm for sex is often considered suspect by traditionalists, Samr’s performance is astonishing.

In short, there is a revolution going on in popular Arabic music videos (known in the Mideast as "clips"), and it suggests a larger upheaval that may be taking place among their consumers. Although dramatic social and cultural changes are particularly visible in songs and videos by women, they involve the songs and performances of Arab men too. Sex may be the most immediately striking aspect of these productions, but it is the least important aspect of their revolutionary potential.

After all, eroticism, even blatant eroticism, is not new in contemporary Arab culture; it is a well-known element of the region’s feminist fiction and is used by such authors as Hanan Al-Shaykh and Nawal Saawadi. But avant-garde fiction like theirs tends to remain within a limited, sympathetic subculture. Arabic pop videos, on the other hand, are produced for pleasure (not to speak of profit) and consumed by an immense audience that can turn such works into political artifacts on a grand scale.

Indeed, it is the political implications of these videos that make them so interesting. What these videos offer their audience is an imagined world in which Arabs can shape and assert their identities in any way they please. The question is whether the videos are a leading cultural indicator of social and political change that enables Arabs to do the same in the real world.

The imagined Arabs in these often handsomely mounted productions stretch from the plausible to the fantastic: not only Arab femmes fatales in designer lingerie but cool Arab race car drivers, Arab cowboys, and Arab motorcyclists decked out in Harley-Davidson paraphernalia. There are Arab football players; Arab lovers driving a pickup truck through the American desert; Arab heroes of Gothic vampire melodramas being stalked by beautiful ghouls; veiled Arab women of the Islamic golden age; Arab couples searching for each other in a chromed, retro 1950s universe; Arabs haunted by mysterious desert symbols that hold the key to forgotten identities; medieval Arab countesses in their Spanish castles; and even science fiction Arabs confronted by mustachioed alien children from outer space.

Some of these subgenres, such as the Gothic and science fiction, have until now made little headway in Arabic popular culture, so the videos may even be stretching pop cultural boundaries. Their greater value, however, lies in their power to stretch the boundaries of their viewers’ imagined selves.

Certainly one reason to take the videos seriously is the intensity with which their audience has embraced them. The first Arab TV show to showcase them in any important way was ART-TV’s Top 20 (the title is in English), a weekly countdown program hosted by a young Beirut VJ named Nadeen Falah. Each show begins with a musical intro featuring an English-language rap theme song performed by a white American male. Falah, who is dressed and made up in a totally different style each week, reads fan mail, offers music biz gossip, and counts down the week’s 20 biggest video hits.

The show has spawned numerous regional imitators, if not an entire alternate entertainment universe. No less than BBC’s famous Top of the Pops is planning an Arabic-language version of its long-running format. There are whole 24-hour cable services, like Lebanon’s Dream Machine, that program only pop videos. ART-TV itself has a separate all-music service that showcases pop stars in various interview and performance formats. When the United States, in the wake of September 11, wanted to grab the Arab world’s attention and offer its interpretation of the news to the region, it didn’t start a new information service; it established Radio Sawa. That service programs the pop hits visualized in these videos, burying a few minutes of news and commentary in each half-hour.

If you add the voluminous press and publicity machine that has grown around this scene, it begins to take on the proportions of a cultural frenzy. Such phenomena have a long and fascinating history; they occur when a cultural form becomes available to an audience that uses it to assert and validate its quickly shifting sense of itself. The Netherlands famously experienced such a phenomenon in the 17th century, when members of its suddenly enriched middle class latched onto paintings of themselves and their world as a way to express and validate their new social power. At the time, such subject matter was a departure for painters; indeed, it was the first time that anyone outside the aristocracy had owned paintings. The emerging British middle class of the 18th and 19th centuries went through a fiction-reading frenzy (of Grub Street "trash," mostly) as it sought models for its emerging social opportunities and identified with characters grappling with an industrializing, urbanizing world. Similarly, movies and rock music were powerful forms for different generations of 20th-century Americans. They used such forms to play with the new possibilities of identity that were coming within their grasp.

Can that be what is happening with Arabic videos? While they are entertaining and titillating viewers, they are also transmitting new ways of being to an apparently receptive audience, new and multiplying approaches to being an "Arab" that combine traditional forms of cultural self-presentation with forms borrowed from an array of other sources. The combinations that promise to emerge would not be mere copies of borrowed foreign models; they would be new and indigenous cultural creations, just as is the case in cultures around the world. This syncretism is already true of the music itself, which not only uses traditional Arabic instrumentation (nye, oud, qanoon, etc.) in new ways but also borrows instruments and rhythms from the Caribbean, Europe, India, rock, rap (including rap in Spanish), and numerous other sources.

What this low, "vulgar" genre is offering, in sum, is a glimpse of a latent Arab world that is both liberal and "modernized." Why? Because the foundation of cultural modernity is the freedom to achieve a self-fashioned and fluid identity, the freedom to imagine yourself on your own terms, and the videos offer a route to that process. By contrast, much of Arab culture remains a place of constricted, traditional, and narrowly defined identities, often subsumed in group identities that hinge on differences with, and antagonism toward, other groups.

For nearly a century, a series of utopian political systems has been advanced in the region to attempt to break this cycle of conflict and stagnation: Pan-Arabism, Ba’athism, Nasserism, Islamism, etc. These have all failed, sometimes disastrously. What may yet work in the region is what has worked elsewhere for centuries: commercialism that does not transmit a regime’s utopian dreams but addresses the personal dreams of the audience.

If the audience for these videos uses them to foment a long-term cultural revolution, it would hardly be the first time that "vulgar" forms were at the center of significant social change. In fact, "low" culture has almost certainly done more to transform the modern world than has "high" culture. That is because, as communications professor Joli Jensen argues in the recent Is Art Good For Us?, it is the low, "expressive" forms of art that people use to engage with and understand the world around them, and not the high, "instrumental" cultural forms that are collected in museums because they are supposed to be good for a public in need of uplifting.

Cultural history is replete with examples of this process, despite critics’ traditional focus on aesthetic achievement. The most influential Russian novel, for example, was written not by Tolstoy or Turgenev but by the forgotten journalist Nikolai Chernyshevsky. His wooden 19th-century tale, What Is to Be Done?, was one of a series of popular novels at the center of an intense late-czarist reading frenzy that accompanied liberalization, and the one that set the stage for the Leninist enterprise that was to follow. Tolstoy’s own most influential work was not War and Peace but a populist spiritual tract entitled The Kingdom of God Is Within You. Its lesson of returning good for evil was to inspire Gandhi and, eventually, Martin Luther King.

The most effective literary expressions of 18th-century British feminism were not the period’s eloquent tracts but the "cheap" Gothic novels that dramatized virtue in distress. The modern American character was shaped far less by celebrated transcendentalist and realist works than by such yarns as Owen Wister’s The Virginian, which offered a powerful model of quiet masculine strength. And mid-century Eastern Europeans living under communism who sought cultural expressions of personal liberty found them in jazz, jeans, rock music, and Hollywood.

Can such a model be applied to the Arab world? If Arab pop culture does indeed reflect latent Arab liberalism, it would be historically fitting. After all, modern puritanical Islamism emerged, in part, from a reaction to the West’s supposed cultural degeneracy. Secular Arabs using their own cultural artifacts to assert personal liberty would only be striking back on a familiar front.

Islamism has spread through the region via a series of classic and modern works, and by far the most important of the 20th-century writers has been an Egyptian named Sayyid Qutb, who was executed by Nasser in 1966. The most important of Qutb’s works is a tract titled Signs Along the Path.

The book argues that the modern world is imbued with the same moral evil that existed at the time of the prophet Mohammed. What is required today is a purifying global jihad. Signs is this jihad’s manifesto, and Qutb is in many ways its intellectual architect. The jihad he sought must take place in both senses of the term: as an outer struggle against the unbelieving and sinful enemy, and as an inner, spiritual struggle. In short, life must be lived within Islamic strictures. For many, that has meant women once again in hijab; for some it has even meant the prohibition of secular music.

Qutb concluded that a return to Islam was necessary because he equated liberalization with moral corruption. This is especially apparent in the observations he made during a sojourn in the United States between 1948 and 1950. Americans, he decided, were crass and ignorant because they led secular lives. Qutb wrote an often-quoted letter home from Washington, D.C., that described a tattooed man seated near him in a coffee shop; the gaudy colors of the man’s tattoo disgusted him, and symbolized the lack of taste and spirituality that pervaded American culture.

Qutb’s most notorious reaction to American life was occasioned by, of all things, a church social in Greeley, Colorado, a community originally organized along utopian lines and one that had maintained a tradition of temperance and moral rigor. Qutb found it a black hole of degeneracy. He had been invited to a dance in Greeley’s church basement, where the pastor was playing dance records for the congregation. At one point, the pastor lowered the lights and cued a 78-rpm version of the flirtatious but otherwise innocent tune, "Baby, It’s Cold Outside," then popular because it had been used in a 1949 Esther Williams movie. Qutb was scandalized. "The dancing intensified," he wrote. "The hall swarmed with legs.…Arms circled arms, lips met lips, chests met chests, and the atmosphere was full of love."

It is as a result of such encounters that Qutb’s Islamism was to intensify. Oddly, the whole of the Western, liberalized world sometimes seems to have presented a sexual threat to Qutb, a threat that began aboard the ship that brought him to the U.S. There, a "drunken, semi-naked" woman knocked at his cabin door; he believed the woman could only have been sent to corrupt him by the CIA. It would be interesting to know just why women and sex represented threat and corruption to Qutb; there may be clues in his 1947 novel, Thorns, an autobiographical tale of romance and heartbreak, but the work is untranslated. In any event, two years after he returned from the U.S., Qutb joined Egypt’s Muslim Brotherhood, the fountainhead of modern Islamism, and became its leading theorist.

Whatever the source of Qutb’s concerns, it isn’t hard to imagine his reaction to the sight of Elissa’s substantial cleavage looming out of her bustier, never mind the idea of importing Gothic vampires, drive-in theaters, and mustachioed alien children invaders into the Arab imagination. Yet Elissa in her hotel room and Samr anticipating her wedding night could hardly be more apt responses to the Islamist moral constrictions that have been advanced, in part, as a result of Qutb’s work. The Arab world will eventually achieve its long-delayed goal of liberalized modernity; it might just as well dance itself there.


Charles Paul Freund is a Reason senior editor.


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