PEAK OIL PREVIEW:

North Korea & Cuba Face the Post-Petrol Future

by Dale Jiajun Wen

That peak oil is coming is no longer a question. It’s only a matter of when. The global food system we are familiar with depends crucially on cheap energy and long-distance transportation—food consumed in the United States travels an average of 1,400 miles. Does peak oil mean inevitable starvation? Two countries provide a preview. Their divergent stories, one of famine, one of sufficiency, stand as a warning and a model.

North Korea and Cuba experienced the peak-oil scenario prematurely and abruptly due to the collapse of the former Soviet bloc and the intensified trade embargo against Cuba. The quite different outcomes are partly due to luck: the Cuban climate allows people to survive on food rations that would be fatal in North Korea’s harsh winters. But the more fundamental reason is policy. North Korea tried to carry on business as usual as long as possible, while Cuba implemented a proactive policy to move toward sustainable agriculture and self-sufficiency.

The 1990s famine in North Korea is one of the least-understood disasters in recent years. It is generally attributed to the failure of Kim Il Jung’s regime. The argument is simple: if the government controls everything, it must be responsible for crop failure. But this ideological blame game hides a more fundamental problem: the failure of industrial chemical farming. With the coming of peak oil, many other countries may experience similar disasters.

North Korea developed its agriculture on the Green Revolution model, with its dependence on technology, imported machines, petroleum, chemical fertilizers, and pesticides. There were signs of soil compaction and degradation, but the industrial farming model provided enough food for the population. Then came the sudden collapse of the Soviet bloc in 1989. Supplies of oil, farming equipment, fertilizers, and pesticides dropped significantly, and this greatly contributed to the famine that followed. As a November 1998 report from the joint UN Food and Agriculture Organization and World Food Program observed:

The highly mechanized DPR [North] Korean agriculture faces a serious constraint as about four-fifths of motorized farm machinery and equipment is out of use due to obsolescence and lack of spare parts and fuel… In fact, because of non-availability of trucks, harvested paddy has been seen left on the fields in piles for long periods.

North Korea failed to change in response to the crisis. Devotion to the status quo precipitated the food shortages that continue to this day.

Cuba faced similar problems. In some respects, the challenge was even bigger in Cuba. Before 1989, North Korea was self-sufficient in grain production, while Cuba imported an estimated 57 percent of its food, because its agriculture, especially the state farm sector, was geared towards production of sugar for export.

After the Soviet collapse and the tightening of the US embargo, Cuba lost 85 percent of its trade, and its fossil fuel-based agricultural inputs were reduced by more than 50 percent. At the height of the resulting food crisis, the daily ration was one banana and two slices of bread per person in some places. Cuba responded with a national effort to restructure agriculture.

Cuban agriculture now consists of a diverse combination of organic farming, permaculture, urban gardens, animal power, and biological fertilizing and pest control. On a national level, Cuba now has probably the most ecological and socially sensitive agriculture in the world. In 1999, the Swedish Parliament awarded the Right Livelihood Award, known as the “Alternative Nobel Prize,” to Cuba for these advances.

Even before the 1990 crisis, primarily in response to the negative effects of intensive chemical use as well as the 1970s energy cruch, Cuban scientists began to develop biopesticides and biofertilizers to substitute for chemical inputs. They designed a two-phase program based on early experiments with biological agents. The first stage developed small-scale, localized production technologies; the second stage was aimed at developing semi-industrial and industrial technologies. This groundwork allowed Cuba to roll out substitutes for agricultural chemicals rapidly in the wake of the 1990 crisis. Since 1991, 280 centers have been established to produce biological agents using techniques and supplies specific to each locality.

Though some alternative technologies were initially developed solely to replace chemical inputs, they are now part of a more holistic agro-ecology. Scientists and farmers recognized the imbalances in high-input monoculture, and are transforming the whole system. In contrast to the one-size-fits-all solution of the Green Revolution, agro-ecology tailors farming to local conditions. It designs complex agro-ecosystems that use mutually beneficial crops and locally adapted seeds, takes advantage of topography and soil conditions, and maintains rather than depletes the soil.

Agro-ecology takes a systemic approach, blurring traditional distinctions between disciplines and using knowledge from environmental science, economics, agronomy, ethics, sociology, and anthropology. It emphasizes learning by doing, with training programs allocating 50 percent of their time to hands-on work. The wide use of participatory methods greatly helps to disseminate, generate, and extend agro-ecological knowledge. In short, the agricultural research and education process has become more organic as well.

Important institutional changes have eased the transition. Big state farms have been reorganized into much smaller farmer collectives to take advantage of the new labor-intensive, localized methods. The change from farm-laborer to skilled farmer is not an overnight process–many newly established collectives lag behind established co-ops in terms of sustainable management, but programs are in place to help them catch up.

Cuba’s research and education system played a pivotal role in the greening of the country. The focus on human development has practically eradicated illiteracy. Cuban workers have the highest percentage of post-secondary education in Latin America. This highly educated population prepared Cuba well for the transition to the more knowledge-intensive model of sustainable agriculture.

In the 1970s and 1980s, most agricultural education was based on Green Revolution technology. The 1990s crisis rendered many agro-professionals powerless without chemical inputs, machinery, and petroleum. In response, agricultural universities initiated courses in agro-ecological training. A national center was created to support new research and the educational needs of the agricultural community. Now, courses, meetings, workshops, field days, talks, and experiential exchanges are organized for farmers. As some traditional methods of organic farming have survived among small farmers or in co-ops, farmer-to-farmer communication is widely utilized to facilitate mutual learning.

The coming of peak oil will shake the very foundation of the global food system. The hardship Cuba and North Korea experienced in the 1990s may very well be the future we all face. It will impact both already-ailing rural sectors in many Third-World countries, and highly subsidized agriculture in the North. Cuban agriculture shows that there is an alternative—increasing output and growing better food while reducing chemical inputs is possible with proper restructuring of agriculture and food systems.

It is unlikely that we will have an abrupt peak-oil scenario where half the fossil-fuel agricultural inputs disappear overnight; more likely we will have gradually yet steadily rising oil prices, making conventional chemical inputs increasingly unaffordable.

This is the advantage we have over Cuba and North Korea—while virtually nobody predicted the sudden collapse of the Soviet bloc, we know peak oil is coming and have time to prepare. We have disadvantages as well: peak oil will be a global crisis, probably made worse by global warming, so there will not likely be any international aid to bail people out in the face of a major food crisis—either we deal with the problem now, or nature will deal with us.

Not only politicians, but also ordinary people need to consider the question: should we try to shore up the system and carry on business as usual for as long as possible, or should we take preemptive measures to avoid disaster? This choice may determine whether we end up with a more sustainable agriculture like Cuba, or with disastrous famine like North Korea.

RESOURCES:

Peter Rosset, “Alternative Agriculture Works: The Case of Cuba,” Monthly Review, July/August 1998

Nilda Perez & Luis L. Vazquez, “Ecological Pest Management,” in Sustainable Agriculture and Resistance: Transforming Food Production in Cuba, Fernando Funes, et al., eds. Food First Books, Oakland, 2002

Miguel A. Altieri, “The Principles and Strategies of Agroecology in Cuba,” in ibid

Luis Garcia, “Agroecological Education and Training,” in ibid.

——

Dale Wen is a visiting scholar with the International Forum on Globalization. A native of China, she specializes in China and globalization issues.

This story originally appeared in the Summer 2006 edition of Yes! Magazine
http://www.yesmagazine.org/article.asp?ID=1462

See also:

“Peak Oil and National Security: A Critique of Energy Alternatives”
by George Caffentzis WW4 REPORT #113, September 2005
/node/1027

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Reprinted by WORLD WAR 4 REPORT, July 1, 2006
Reprinting permissible with attribution

Continue ReadingPEAK OIL PREVIEW: 

C FOR COOPTATION

The Wachowski Brothers Commodify Your Dissent—Again!

by Shlomo Svesnik

“Guerilla war struggle is the new entertainment.”
—”5.45,” the Gang of Four, 1979

“They got Burton suits—ha! They think it’s funny; turning rebellion into money”
—”White Man in Hammersmith Palais,” The Clash, 1978

The posters for the Wachowski brothers’ latest futuristic dystopia thriller, V for Vendetta, now plastered all over New York City, consciously evoke political propaganda of the 1930s—the era of Hitler and Stalin, the era that shaped Orwell. Like 1984, the film depicts a near-future totalitarian England, with many elements lifted directly from Orwell’s nightmare vision: the all-powerful leader peers from screens everywhere, his hate-filled propaganda pours from loudspeakers on every street, his electronic eyes and ears surveil everything, and all relics of the past decadent culture have been purged from society. But is this movie Orwellian in the positive sense or negative? Is it an Orwellian prophecy or itself Orwellian propaganda? Is it warning of dystopia, or, paradoxically, part of the dystopia?

The vision of fascism in the UK is all too plausible, with draconian “anti-terrorism” laws now passing there, criminalizing not only violence and conspiracy but advocacy of (vaguely-defined) “terrorism.” The postponement of Vendetta‘s release date by five months reveals how the film cuts a little too close to reality for comfort. It was supposed to open on Nov. 5—the pivotal date of the film’s story, that of Guy Fawkes’ 1605 “Gunpowder Plot.” Release was allegedly pushed back because the Wachowski brothers superstitiously wanted the film to open at the same time of year as their 1999 blockbuster The Matrix. But it is widely held that the real reason was last summer’s London Underground terrorist attacks. (The delay was announced weeks after the attacks.) The film essentially glorifies a terrorist who succeeds where Guy Fawkes failed, blowing up Parliament and other London landmarks, and thereby bringing down the state.

Vendetta‘s opening was attended by controversy for other reasons too. The film was disavowed by Alan Moore, who wrote the early ’80s comics series it was based on—allegedly because he was unhappy with the script. But the deviations from his original story are minimal. Moore’s dystopic future was set in 1997 and extrapolated from his Reagan-Thatcher Cold War context, with a fascist England emerging from a US-Soviet nuclear exchange. The Wachowskis push the year back to circa 2020 and bring the dystopia up to date with a War on Terrorism context—biological terror attacks in England provide the spark for the fascist coup, while the US, torn apart over a Middle East military quagmire, descends into civil war. Immigrants, gays and leftists years ago disappeared into concentration camps in a purge known as the “Reclamation”—an obvious echo of the post-9-11 sweeps in the US. Heretics and misfits are still dragged away in the night by ski-masked agents—black hoods thrown over their heads, a visual reference to Abu Ghraib. One character is “disappeared” for owning a copy of the Koran—while here in the real world, German anti-immigrant groups have just brought legal proceedings to get the Koran banned. Nice timing, Andy and Larry.

Perhaps Moore’s real critique is that the mainstreaming of his dark vision by Hollywood inherently defangs it. V for Vendetta was originally serialized in the UK’s quasi-underground Warrior magazine, then picked up by DC Comics as a graphic novel. Perhaps Moore thought a silver screen version of his work would be too much—making it a mere entertainment and distraction from the very sinister trends he was warning against. After all, how else can we explain the lack of opprobrium directed at such a movie without turning to Marcuse’s concept of “repressive tolerance”? Even if the Wachowskis had the highest of intentions (which is doubtful), inevitably a part of the message is: “Relax, it’s only a movie.”

The film’s muddied moral world makes this dismissal all the easier. Sweet young thing Evey (Natalie Portman) is rescued from a police patrol gang-rape by masked terrorist “V” (Hugo Weaving—ironically the same guy who played authority figure Agent Smith in The Matrix) and then sequestered away in his (implausibly lavish) underground hide-out. He subjects her to brainwashing—complete with extended torture sessions, shaving her head as she cries piteously. She, of course, develops a whopping case of Stockholm Syndrome, and becomes his collaborator. V, her savior/tormentor, perpetually faceless behind a grinning Guy Fawkes mask, straddles the line between hero and anti-hero for most of the flick—demented and ruthless, but swashbuckling and romantic. However, he is decisively vindicated in the finale.

V is very English. He quotes the outlawed words of Shakespeare and Blake (and, in the comics version, Mick Jagger) as he dispatches his victims. While the film attacks xenophobia as a pillar of the fascist state, all non-whites seem to have been vaporized in the “Reclamation” and play no role in the action. V himself is a survivor of the concentration camps, where he was the vaccinated victim of Mengele-like human guinea-pig genetic experiments which (of course) gave him super-(anti-)hero powers. He also figures out that the experiments were linked to the bio-terror attacks, which were actually carried out by the government itself to lubricate the fascist take-over (a vagary that will vindicate the “9-11 skeptics”). The title is actually a little misleading, because V’s personal vendetta—to exact deadly vengeance on those who ran the camp where he was interned—is really a sideshow to his revolutionary ambitions.

V’s supposed role model Fawkes was actually a militant Catholic incensed at the imposition of Anglican hegemony under James I. The real template for V is the cliché of the 19th-century bomb-throwing anarchist. From the 1880s to the First World War, anarchists, taking their cue from theorists like Mikhail Bakunin, terrorized Europe and America with an audacious wave of bombings and assassinations (although nothing approaching the scale of the contemporary jihadists). Bakunin believed that such individualistic acts of “propaganda by the deed” could spontaneously spark a social upheaval and bring down the state. Then, as now, draconian measures were taken against not only violence and conspiracy, but advocacy and propaganda. Then, as now, immigrant communities were targeted for sweeps, deportation and persecution in backlash against the terror—including (ironically, from today’s perspective) Jews. The analogy was not lost on The Economist, that sacred guardian of the neoliberal order, which carried a retrospective on the anarchist terror wave after the London attacks: “Bombs, beards and backpacks: these are the distinguishing marks, at least in the popular imagination, of the terror-mongers who either incite or carry out the explosions that periodically rock the cities of the western world. A century ago, it was not so different: bombs, beards and fizzing fuses.”

The Bakuninist model is the prototype for V’s strategy, and the popular caricature in newspaper cartoons of the old anarchists’ day is the prototype for his black-caped image. This period distancing is a part of the reason the film gets away with it. Can you imagine a big, successful Hollywood production in which the hero is an Islamic terrorist rather than an anarchist one? Didn’t think so.

And while the movie treats real political activists favorably (Evey’s parents were “disappeared” for being anti-fascists—socialists, in the comic book), it is the individualist, adventurist, terrorist V who is glorified. When mass protests are sparked at the end, it is entirely by the clandestine machinations of V. There is no strategy or analysis behind the protests—only the naive Bakuninist faith that chaos will lead to freedom. History indicates it generally works the other way—chaos leads to tyranny. Of course, for the Bakuninists, this was part of the strategy—state terror in response to the chaos will only fuel further rebellion. The comic-book caricature V doesn’t even have that much strategy. His “revolution” that triumphs at the movie’s climax is pure deus ex machina.

It’s another twist of the real-life story of V for Vendetta that it was released simultaneously with Sophie Scholl: The Final Days, a German film on the White Rose, the clandestine student group that resisted the Nazis. The films are a vivid contrast despite obvious parallels. A central character in both is a young woman who is imprisoned for resistance activities. But while Evey and V blow up buildings, Sophie and her brother Hans distribute leaflets—for which they were beheaded after conviction on treason charges by a Nazi kangaroo court in Munich, 1943. (Some ten other White Rose members would be executed following later trials, both in Munich and Hamburg.) While Vendetta is a roller-coaster ride, Sophie achieves a stark, haunting realism through understatement. In Vendetta, the viewer is not supposed to question the apparently endless money and resources V has at his disposal. In Sophie, a mere ream of paper and book of stamps are precious and precarious—both because of wartime shortages and their potential as incriminating evidence if they are discovered (as, of course, they are).

Hans Scholl’s last words as he is dragged to the guillotine are “Long live freedom!”—while Vendetta‘s promo kicker is “Freedom! Forever!” But the genuine heroism of the White Rose group contrasts the glib adventurism of V. OK, the comparison is unfair, as one really happened and the other is fantasy—but both films exist in the real world, and the question of which will get more viewers and attention says much about that world.

The White Rose leaflets, calling for “passive resistance” against the Nazi war machine, were intellectual, idealistic, almost naive. They quoted Europe’s great philosophers (Goethe, Schiller, Novalis) and appealed to universal moral values; they never advocated violence or armed resistance. The only explosions in Sophie are a brief sequence in which Munich comes under Allied bombardment. Sophie watches through the window of her prison cell, wondering if the falling bombs will bring about the fall of Hitler in time to save her from the guillotine. And this points up a contradiction in the pacifistic ethic of the White Rose. Ultimately, lots of explosions were (presumably) needed to bring down fascism. This work was left to the RAF and US Army Air Corps, while the White Rose advocated “passive resistance” (although this was taken to include industrial sabotage in the arms plants, as well as boycotts of the Nazi party and its functions).

So in their own way, both Sophie and Vendetta serve the propaganda system. Sophie dodges the tough questions about the potential moral necessity to get one’s hands dirty with violent struggle in extreme circumstances, while Vendetta reduces violent struggle to an entertainment spectacle, grappling with none of its grim implications. And the heroes of Sophie are Germans and devout Christians—not Communists or Jews. It is not that their story isn’t worth telling. But there are other stories of equal heroism that could be told from the war years, which would raise more difficult questions for the contemporary world. It doesn’t detract from the selfless courage and sacrifice of the White Rose to note that their rhetoric—which repeatedly invoked a future European order based on shared values of democracy—is a little self-congratulatory when invoked in a contemporary European film. And a little ironic when European democracy is being challenged by terrorism and its xenophobic backlash.

The totalitarian enemy in Sophie is “safely” in the past, just as in Vendetta it is “safely” in an imagined future.

Like The Matrix, Vendetta skillfully taps into popular alienation and fear, and the Wachowskis are obviously trying to replicate its success. But the execrable sequels to The Matrix—which had nothing to say, and merely milked a brand-name cash-cow—betrayed any spirit of prophetic warning in the original. Does Vendetta redeem the Wachowskis? Or does it represent mere capitalist recuperation of mass alienation?

The Economist concluded that the anarchists shot their wad eventually, and so will the jihadists. The capitalist order survived the anarchist onslaught, and it will survive the jihad. However, in the interval, The Economist failed to note, it had to resort to fascism throughout much of the industrialized world in order to do so. The threats by the time of fascism’s rise came less from anarchism than Communism, and from capitalism’s own internal crisis. But the anarchist violence was an early symptom of the same contradictions that plunged the system into crisis in the ’30s, and the Bolsheviks exploited the same groundswell of popular anger that animated the anarchists. The current jihadi terror also reveals fault lines in the global system, even if the nearly complete evisceration of all forms of radical left ideology (the Wachowskis’ Bakuninist revenge fantasy notwithstanding) has this time left fundamentalist Islam to fill the vacuum. In this light, The Economist’s reassurance is less than reassuring. The years to come may reveal Sophie and Vendetta as both having more to do with the real world than their creators ever intended.

RESOURCES:

“For jihadist, read anarchist,” The Economist, Aug. 18, 2005
http://www.economist.com/displaystory.cfm?story_id=4292760

“Al-Masri conviction reveals ‘free speech’ double standard,” WW4 REPORT, Feb. 8, 2006
/node/1565

“Germany: call to ban Koran,” WW4 REPORT, March 25, 2006
/node/1778

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See Shlomo Svesnik’s last piece:

“SYRIANA: REAL-TIME DYSTOPIA
Is Apocalyptic Fiction Now Redundant?”
/node/1441

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Special to WORLD WAR 4 REPORT, April 1, 2006
Reprinting permissible with attribution

Continue ReadingC FOR COOPTATION 

NAGORNO-KARABAKH:

Stalin’s Shadow Looms Over Trans-Caucasus Pipeline

by Rene Wadlow

The president of Azerbaijan, Ilhan Aliyev (son of the long-time president Heydar Aliyev), and Robert Kocharian, president of Armenia, met outside Paris, in Rambouillet Feb. 10-11, to discuss the stalemated conflict over Nagorno-Karabakh. Rambouillet had also been the scene for the last-chance negotiations on Kosovo just before the NATO bombing of Serbia began in 1999.

During the two years of fighting in Nagorno-Karabakh, 1992-1994, at least 20,000 people were killed and more than a million persons displaced from Armenia, Azerbaijan and the 12,000 square miles of Nagorno-Karabakh itself. Armenian forces now control the Nagorno-Karabakh area—an Armenian-populated enclave within Azerbaijan. Since 1994, there has been a relatively stable ceasefire. Nagorno-Karabakh has declared its independence as a separate state. No other state—including Armenia—has recognized this independent status, but, in practice, Nagorno-Karabakh is a de facto state with control over its population and its own military forces. Half of the government’s revenue is raised locally; the other half comes from the government of Armenia and especially the Armenian diaspora, strong in the United States, Canada, Lebanon, and Russia.

In addition to Nagorno-Karabakh, the Armenian forces hold seven small districts around the enclave, some 5,500 square kilometers that had been populated by Azeris and that are considered as “occupied territory.” One of the ideas being floated during these negotiations is an Armenian withdrawal from these occupied territories accompanied by international security guarantees and an international peacekeeping force, probably under the control of the Organization for Security and Cooperation in Europe (OSCE) which has been the major forum for negotiation on the Nagorno-Karabkh conflict.

The USA, France, and Russia are the co-chairmen of a mediating effort called the “Minsk Group” after an OSCE conference on Nagorno-Karabakh which was to have been held in Minsk—but then indefinitely postponed as there was no clear basis for a compromise solution. Part of the negotiating guidelines of the Minsk Group meetings is that no official report is made on the negotiations, so that analysis is always an effort at putting pieces together from partial statements, leaks, and “off-the-record” interviews with the press. This blackout on direct statements opens the door to highly partisan analysis in both countries, where the press has always been hard line. There are those who believe that both presidents are “ahead of their people” in their willingness to compromise and to move beyond the current “no war, no peace” situation which is a drain on economic and social resources.

However, in both countries, the media is under tight control of the respective governments—so the militaristic tone of the press is not against government policy. The blackout on press statements is also due to the monopoly on both sides of a small, tight group of people responsible for the negotiations. Informal “Track Two” meetings are very difficult and the few held were met by general suspicion or hostility. There is a need for a broader-based pubic peacemaking effort to counter the current narrow, militant rhetoric.

The Nagorno-Karabakh issue arises from the post-Revolution/Civil War period of Soviet history when Joseph Stalin was Commissioner for Nationalities. Stalin came from neighboring Georgia and knew the Caucasus well. His policy was a classic “divide and rule”—designed so that national/ethnic groups would need to depend on the central government in Moscow for protection. Thus in 1922, the frontiers of Azerbaijan, Armenia and Georgia were hammered out in what was then the Transcaucasian Federative Republic. Nagorno-Karabakh, an Armenian-majority area, was given a certain autonomy within Azerbaijan but was geographically cut off from Armenia. Likewise, an Azeri majority area, Nakkickevan, was created as an autonomous republic within Armenia but cut off geographically from Azerbaijan. Thus both enclaves had to look to Moscow for protection. This was especially true for the Armenians. Many Armenians living in what had been historic Armenia which came under Turkish control had been killed during the First World War; Armenians living in “Soviet Armenia” had relatives and friends among those killed by the Turks, creating a permanent sense of vulnerability and insecurity. Russia was considered a historic ally of Armenia.

These mixed administrative units worked well enough—or, one should say, there were few criticisms allowed—until 1988 when the whole Soviet model of nationalities and republics started to come apart. In both Armenia and Azerbeijan, natioanlistic voices were raised, and a strong “Karabakh Committee” began demanding that Nagorno-Karabakh be attached to Armenia. In Azerbaijan, anti-Armenian sentiment was set aflame. Many Armenians who were working in the oil-related economy of Baku were under tension and started leaving. This was followed somewhat later by real anti-Armenian pogroms. Some 160,000 Armenians left Azerbaijan for Armenia, and others went to live in Russia.

With the break up of the Soviet Union and the independence of Armenia and Azerbaijan, tensions focused on Nagorno-Karabakh. By 1992, full-scale conflict broke out in and around Nagorno-Karabkh and went on for two years, causing large-scale damage. The Armenian forces of Nagorno-Karabakh, aided by volunteers from Armenia, kept control of the area, while Azerbaijan faced repeated political crises.

The condition of “no peace, no war” followed the ceasefire largely negotiated by Russia in 1994. This status quo posed few problems to the major regional states, all preoccupied by other geo-political issues. Informal and illicit trade within the area has grown. However, interest in a settlement of the Nagorno-Karabakh conflict has grown as the Baku-Tbilisi-Ceyhan oil pipeline opened in May 2005. The pipeline is scheduled to carry one million barrels of oil a day from the Caspian to the Mediterranean by 2009. The pipeline passes within 10 miles of Nagorno-Karabakh.

The crucial question for a settlement is the acceptance by all parties and by the OSCE of an independent “mini-state.” An independent Nagorno-Karabakh might become the “Liechtenstein of the Caucasus.” After 15 years of independence, Karabakh Armenians do not want to be at the mercy of decisions made in distant centers of power but to decide their own destiny. However, the recognition of Nagorno-Karabakh as an independent states raises the issue of the status of other de facto mini-states of the region, such as Abkhazia and South Ossetia in Georgia, Transnistria in Moldova, and Kosovo in Serbia. Close attention must be paid to the potential restructuring of the area. Can mini-states be more than a policy of divide and rule? The long shadow of Joseph Stalin still hovers over the land.

——

Rene Wadlow is editor of the online journal of world politics Transnational Perspectives and an NGO representative to the UN, Geneva. Formerly, he was professor and Director of Research of the Graduate Institute of Development Studies, University of Geneva.

This piece originally appeared in Toward Freedom, March 21 http://towardfreedom.com/home/content/view/773/

RESOURCES:

For a good analysis of Stalin’s nationality policies see Helene Carrere d’Encausse, The Great Challenge: Nationalities and the Bolshevik State 1917-1930 (New York: Holmes and Meier, 1992)

On the need for a wider peace constituency in the negotiations see Laurence Broers (ed), The Limits of Leadership: Elites and Societies in the Nagorny Karabakh Peace Process (London: Conciliation Resources, 2006)

See also:

“Georgia accuses Russia in pipeline blast,” WW4 REPORT, Jan. 24
/node/1526

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Reprinted by WORLD WAR 4 REPORT, April 1, 2006
Reprinting permissible with attribution

Continue ReadingNAGORNO-KARABAKH: 

HOUZAN MAHMOUD INTERVIEW

The Iraqi Freedom Congress and the Civil Resistance

by Bill Weinberg

Houzan Mahmoud is a co-founder of the Iraqi Freedom Congress (IFC), a new initiative to build a democratic, secular and progressive alternative to both the US occupation and political Islam in Iraq. Mahmoud, who fled Iraq in 1996 and is currently studying at the University of London, is also a co-founder of the Iraqi Women’s Rights Coalition and editor-in-chief of Equal Rights Now, paper of the Organization for Women’s Freedom in Iraq (OWFI). A key representative abroad of the Iraqi civil resistance, she spoke in New York City on March 21 at a talk sponsored by the New School for Pluralistic Anti-Capitalist Education (The New SPACE). Later that night, she spoke with WW4 REPORT editor Bill Weinberg on WBAI Radio.

BW: Welcome aboard, Houzan Mahmoud, of the Iraqi Freedom Congress and the Organization of Women’s Freedom in Iraq. You were just speaking on the Lower East Side this evening and the night before at Queens College, to raise awareness in this country about the existence of a civil, secular resistance movement in Iraq—which shamefully, many people know nothing about, even people who are supposedly progressives and committed to the anti-war movement.

HM: Yeah, that’s very true, unfortunately. So thank you very much for this opportunity, for me to be able to address the listeners about the resistance and the work we are doing to end the occupation.

BW: There’s recently been an increasing, almost apocalyptic sense of the situation in Iraq, and there’s more and more talk in this country that it’s going to over the edge into civil war. Some of us have been arguing that it’s already a civil war. It sort of depends on what your litmus test is for a civil war. Apparently the popular litmus test for the media is an actual fracturing of the coalition government which the US occupation has managed to assemble there. But if you apply another litmus test, of the actual level of violence in society, I think you could argue that there’s already a civil war in Iraq.

HM: Yes, I agree with you. We have warned of this consequence from the very beginning, of this division that the US government has subjected the Iraqi people to, dividing them along lines of ethnic background, religious sects… What else could happen in Iraq that is worse than this situation right now? You can see all these armed militias that are killing innocent civilians, just for being labeled Sunnis or Shiites, which is really, really dangerous. Although the society as a whole is being dragged into this, I think ordinary people do not want to be part of a sectarian war. The armed militias are using the occupation as a golden opportunity to further their attacks on civilians and impose their poisonous politics on Iraqi society.

BW: You are originally from Sulaymaniyah, in Kurdistan, in northern Iraq.

HM: Yes, I am

BW: Most recently, you’ve been living in London, England.

HM: I’m a student at the University of London, and I’m a full-time activist—24 hours, I can say, almost! Trying to support the women’s movement in Iraq, the workers’ movement, and recently we formed the Iraqi Freedom Congress, our alternative against occupation and against this ethnic division of Iraq…

BW: The Iraqi Freedom Congress was founded just about a year ago, right?

HM: Yes, almost a year ago. Basically I think that’s an outcome of the struggles of women—namely Organization of Women’s Freedom in Iraq, or OWFI. It is very widely known internationally throughout Iraq and the Middle East for its courageous work to stand up for women’s rights, for freedom, for equality, for secularism. Also the Federation of Workers’ Councils and Unions in Iraq, which is a strong labor organization, independent from the state, and which also advocates against occupation. It is for the rights of workers to organize, to mobilize, and to have a say and a role in shaping politics in Iraq. And there have been all these movements going on.

And we who are involved in these movements decided to form an organization that is more political and can attract many more people to its ranks. And we have student union that is also part of this, and other individuals and political parties that are part of Iraq Freedom Congress. And we have our own platform—we want an end to the occupation, we want an end to this ethnic and sectarian division of Iraq, and we want people to identify themselves on the basis of their humane identity, not this kind of degrading classifications such as being Sunni or Shiite or Kurd or Arab or you name it.

So therefore, I think Iraq Freedom Congress is a hope at this moment, and we are trying to mobilize people for this movement worldwide, as well as inside Iraq to create a civil movement, with a very clear vision for an egalitarian secular system inside Iraq to be established. Ending occupation is a very important aim. But—what’s after that? What alternative? What is going on at the moment in the name of so-called resistance—it has nothing to do with people’s desire for a better life, for peace, or any sense of democracy or freedom; they just want to Talibanize Iraq. We have a social program. We want people to have a better life. And that’s what the story of IFC is about, basically.

BW: Unfortunately, the popular portrayal in the media in this country—and alas, I do not exclude the left media, or the alternative media—is that there is on the one hand the occupation and the collaborationist forces, and on the other the insurgents. And there is very little awareness that there is any other force in Iraq—and sometimes hostility to the notion that it exists. So the first question is going to be how much influence and support does the IFC actually have on the ground in Iraq?

HM: I think we have to take into consideration this chaotic situation in Iraq. We are organizing under occupation, we are organizing under the heavy presence of various Islamist armed militias who are highly brutal, who are killing and beheading and kidnapping people. So we are mobilizing amongst all this chaos and danger, standing up for secularism, standing up for women’s rights, for workers’ rights. There is a great potential in Iraqi society for these ideals. These are not new to our society. All of my comrades inside Iraq are risking their lives every moment to stand up for these principles, and for actually freeing Iraqi people from what we term the dark scenario that we’ve been subjected to. We do have grassroots support, we do have existence among the workers, among the women, and in the student movement particularly as well, after standing up against Moqtada al-Sadr in the city of Basra. Thousands of university students in Basra, took to the streets to demonstrated against Moqtada al-Sadr…

BW: This was when?

HM: This was March last year. So that led into the creation of a student union, which is progressive, which is in the same line with us…

BW: And what exactly were these strikes and protests in response to?

HM: One day there was an outing by the students, of the kind which usually takes place—you go to a picnic in a park, girls and boys, make some talk, listen to music, dance even. But nowadays they can’t dance of course—so they were just in the park, talking and listening to music, and suddenly the militias of Moqtada al-Sadr attacked the whole gathering and they killed one student and they just humiliated all the female students. So that created a lot of anger among the students, and they just decided to strike for a few days on the campuses, and then they took to the streets to demonstrate against Moqtada’s group. And Moqtada was actually forced to apologize to the students, officially.

BW: Indeed?

HM: Yeah. So therefore they have now a student union which is strong, which is mobilizing students, and it’s very progressive. And now they are part of Iraq Freedom Congress as well, because they find a platform suits them.

BW: So this mobilization against the Sadr militia was the founding struggle of a new student movement.

HM: Exactly. It’s called Student Struggle Union. So, yeah, we have grassroots support, but that’s not enough to be able to combat such difficult situations. We need to build up on it a strong civil movement inside Iraq as well as world wide—the Iraq Freedom Congress is open for membership from across the world; whoever agrees with the platform of the Iraq Freedom Congress, they can join, they can promote its activities. And I think it’s important and it’s needed. We need a very progressive civil movement world-wide against war—against the occupation of Iraq, and for promoting progressive alternatives throughout Middle East, not only in Iraq. At the moment, many of those who are in the lead of the anti-war movement are really reactionary, backward, and they’re even using anti-war demos to propagate for things that have nothing to do with Iraq in my opinion.

BW: What do you mean?

HM: For example, in UK, where I live, left groups and Islamist organizations in the Stop the War Coalition ue all their efforts to get someone elected to Parliament, like George Galloway. And what the hell—this hasn’t to do anything with Iraq.

BW: Well, I suppose they would argue that by getting their people in Parliament, they can get the UK out of Iraq.

HM: Well that’s not how things work; you have to build up a movement for that. Through one MP or two MPs…

BW: Right, but I suppose they would argue that it’s not mutually exclusive—that you can build a movement and at the same time try to get your people in Parliament…

HM: Well, I don’t agree with that notion, because even having people in Parliament, if they are hypocritical, and if they are not really for the cause itself, how can they be any influence at all? And let’s not forget who Galloway is and what he stood for in the past—saluting Saddam. For what? For killing people, for starting wars? They make heroes of such people, giving them platform. Whereas they are completely blind to the women’s movement in Iraq, to the workers’ movement in Iraq. They mention no word about these movements, they give no support to these movements, while in their official statements, they say, “unconditional solidarity with the resistance in Iraq” Who is this resistance? They mean Moqtada, they mean Zarqawi, al-Qaeda—who are terrorist networks, who are beheading people and on a daily basis creating more terror in our society. So I think really this is something that they have to be ashamed of. I think we need to build up a very progressive anti-war movement, a very progressive initiative world-wide, in support of the progressive movement inside Iraq.


SELF-DEFENSE NETWORKS, “HUMAN IDENTITY”

BW: Before we return to the international situation, why don’t you tell us more about the actual work of the IFC and its member organizations on the ground in Iraq, and some of the victories they’ve achieved.

HM: Well, at the moment lack of security is a very, very major problem in Iraq. Imagine, you go out for two seconds, and you are not sure if you can get back to your door safely. If there is no basic security, how can people mobilize effectively, how can they bring about some sense of civil society? Therefore, one of the things that IFC is trying to work on is to respond to that particular demand and need for the people of Iraq—to bring about security, by people themselves. By creating a safety force in each neighborhood and district, for people from the neighborhood themselves to create committees of security, and to not allow militias and the occupying forces to enter their neighborhood and to turn it into a battlefield. Because this is happening. Armed militias can just go attack some people in the neighborhood, kill them or behead them, just because they’re, as I said, Sunnis or whatever. We shouldn’t allow this to happen, people should feel safe in their own neighborhoods, and that’s the most important and crucial thing for people in Iraq—to believe in themselves, that they are powerful and that they can do things, they can provide security for themselves. What we say at the moment, our slogan, is “Our safety is in our own hands.” The USA cannot provide us security, armed militias cannot provide us security. Because they come to the neighborhood, if you are not 100% like them, they will kill you.

BW: How are you organizing these public safety networks? How are you actually countering these heavily armed militias?

HM: There are people in the neighborhoods who are trusted, the key people in the area—they hold gatherings, they talk to the people on how to create these committees, to watch out what’s going on in the neighborhood, and protect the people from anybody who wants to harm them…

BW: Are they armed themselves?

HM: They are armed. At the moment, in Iraq, every family, every household, has a gun. People have guns at home, to be able to defend themselves if someone is attacking them in the middle of the night. But we trying to make this more collective—to expand that protection to the whole neighborhood by preventing groups of armed militias entering.

And if they see that, if they see that everyone is united and are protecting the areas, they will not be able to attack one individual because they are weaker… And in two or three areas now we have started this initiative and it has been successful. And there’s a lot of desire for the same model from other areas of Baghdad. But we need a lot of support, we need a lot of resources.

BW: Primarily, this model is in place in a particular neighborhood in Kirkuk, I understand.

HM: Yes, it’s called Solidarity. It’s a very ethnically diverse neighborhood—Kurds, Turcomans, Arabs, Christians. All these groups lived in Kirkuk for many years and the political groups want to create hatred between these people. And we are fighitng this. We have a campaign called “The identity of Kirkuk is a human identity, not an ethnic identity.” And people live in Solidarity with peace, there’s no problem, no attacks, nothing—because they are just looking after themselves collectively. So I think that works, and I think it’s very important just to spread this principle, this idea that we’re all humans, there’s no need to attack each other, or to listen to these politicized religious groups trying to bring about this ethnic or sectarian division.

BW: Kirkuk is actually very strategic. We hear a lot more about Samara now, and last year it was Fallujah, in the center of Iraq, which is where the real violence has been recently. But the situation in Kirkuk is extremely tense, and there’s a real danger of a social explosion there.

HM: Yeah, when you look at Kirkuk, it has always been diverse, as I said. There was a diversity. But Saddam’s regime was a fascist regime. They started ethnic cleansing of Kurds; they have expelled a lot of Kurdish people from Kirkuk and replaced them with Arab families. After the occupation happened, the Kurdish nationalist parties wanted to do the same thing..

BW: Remove the Arabs and bring the Kurds back in…

HM: Exactly. The same model. You know, people have no hand in this. It’s always the political people who are in power, they try to put the seed of hatred among the people. But in reality, Kirkuk has been stable for awhile, just because of our campaigning and ongoing intervention …

BW: So this neighborhood in Kirkuk, you call it Solidarity. The name in Arabic is..?

HM: Al-Tzaman.

BW: Which means Solidarity. So you have these armed patrols to keep the ethnic and the sectarian militias out, but your strategy of resistance is one of civil resistance, rather than armed insurgency…

HM: Yes, because when you look at Iraq, now you have all these armed militias attacking everywhere—suicide bombers, terrorist attacks on civilian targets. That won’t take us anywhere, it will just drag the society into much more chaos. I am not against armed resistance in principle. I am against this kind of so-called resistance that is going on in Iraq. What I believe is that you can organize people, you can mobilize people in a mass movement. But just turning people into killing machine—is that all what so-called armed resistance is about? Or is it about bringing about a better future for people as well as fighting in this battle? I think it’s important to return the civil life to Iraqi society, because all the civil infrastructure has been destroyed, the state is not functioning anywhere—it’s dysfunctional, because it’s a puppet regime. People are shattered. People just want to see freedom, they want to see peace, and they want to live in a stable society, they don’t want chaos and terrorism. And that’s why we are different, we call ourselves a civil movement that believes in organizing people and mobilizing them—although using arms to protect people, for self-defense. Because at the moment, if you don’t have arms, even as an individual, you are at risk. So that is what the philosophy is behind this issue.


FEDERALISM VS. SELF-DETERMINATION

BW: Alright, so what is your program for what a free Iraq would look like, and what is your strategy on how to get there?

HM: Well, it’s a difficult one. It’s not an easy task. It’s a very, very difficult and dangerous battle in my opinion. Our alternative is for returning the power of people to have a say and choice and direct intervention into setting up any kind of society. We believe in, secularism, equality between men and women, abolishment of capital punishment, freedom of expression, freedom of thought, freedom of protest and strikes, labor rights, worker’s rights. In our program, if the Kurdish people want independence, they should be able to. They have the right to determine this by themselves, not to have this dictated upon them by political parties.

BW: And yet, you oppose the Kurdish nationalist parties.

HM:: Yes, because the Kurdish nationalist parties are using the issue of Kurdistan. I’m from there, and I know that the majority of Kurdish people want independence, they don’t want to be part of Iraq anymore—because they have suffered so much ethnic cleansing and oppression, and it’s always a threat. Now, the Shiites in power just say Iraq is a Muslim country, Iraq is an Arab country—so when you say that, of course, Kurdish people will feel threatened, because that’s exactly the same statement that Saddam was making: Iraq is an Arab country. So all the others are second-class citizens. People don’t want to go back to that, because in 1991, when the uprising took place, a lot of people were killed. It was a big uprising, with so many people sacrificing their lives just to be freed from Saddam.

BW: And this is a cycle that had just repeated itself for the past 20 years before that in Iraq. There was the campaign against the Kurds in 1988 and then in the 1970’s as well.

HM: So, yeah, that is one of the IFC’s programs as well. If we manage to get into power, the Kurdish question needs to be solved.

BW: But do you see the potential for some kind of solution short of separatism for Kurdistan? You say, in fact, that you oppose a federalist solution for Iraq and that you prefer to see it as a unitary state.

HM: Federalism is a reactionary solution. Because that means that [local authorities] in their own areas can do whatever they want. If the Sunnis have their own area, the Shiites to have their own space, and Kurds in the North, they can just carry on with oppression of women, or killing workers, and killing socialists and activists, and just carry on with Islamic Sharia law and say, well, this is my culture and this is my area. I’m not for that, I’m against it. In my opinion, the best solution is to have a secular, egalitarian state system, whereby people—everybody, every person in Iraq—are considered equal citizens regardless of whatever their origins are. Then people will not feel so much degraded. You are not divided or classified as a second-class citizen because you are Sunni, or because you are Shiite you have more power. This is the problem, this is what creates inequality and problems.

BW: OK, so you do see the potential for a solution for Kurdistan short of secession.

HM: Well, with this current setting, in this puppet regime, there’s no solution at all, and people are always threatened. There’s a lot of protests in the North, in Kurdistan, and people are really angry…

BW: Big protests in Halabja recently, against the Kurdish nationalist party which is in power there [The Patriotic Union of Kurdistan (PUK), led by Iraqi President Jalal Talabani]…

HM: Exactly. They are very unhappy with the way they are dealing with the issues of Kurdistan and using the oppression of Kurds just to stay in power. So I don’t see any solutions with them. They have never represented the desires of Kurdish people anyway.

BW: But it the IFC achieves its aim of a secular state, you believe in the possibility that the state could include areas in the North?

HM: Yeah, but there should not be any force to keep them in Iraq. They just have to go ahead with it, and have a free referendum for the independence of Kurdistan. And that’s what I think is the best solution, basically.


SHARIA AND THE NEW CONSTITUTION

BW: Let’s talk a bit more about some of the member organizations in the IFC and what they’ve achieved. The Organization of Women’s Freedom—OWFI—is the group you’re most closely associated with of the IFC member organizations. They led a campaign which was successful against the measure in the interim constitution which would have imposed Sharia law. But now there are similar measures in the new permanent constitution which was approved by a popular referendum in December.

HM: Yes, This so-called constitution is very reactionary. It’s totally based on Islam. It even says that the judges should have high command of Islamic Sharia law. This was never a requirement before. And even before writing up the constitution, they were practicing Islamic Sharia law—in Najaf and Karbala and Mosul and some parts of Basra…

BW: The local authorities were imposing it…

HM: Yeah, the Shiites in power are just imposing it, conducting everything on the basis of Sharia law. It is the forced Islamization of Iraq. And they just are trying to institutionalize women’s oppression, and all kinds of discrimination against women. And that’s what we are really up against.

BW: What does the new constitution actually say in regard to Sharia?

HM: Well, I’m sure people are very well aware if they know the history of OWFI, that two years ago, when they tried to pass Resolution 137 to implement Islamic Sharia law, we led a world-wide campaign against that, and so it was defeated.

BW: Right, that was in the interim constitution.

HM: Exactly. But in this new constitution they are not so openly calling for full Sharia law. They say the constitution and the laws of Iraq are based on Islam; Islam is the official religion of the country. When you say the country is based on Islam, that means Islamic Sharia law to us. So we kept going on and we keep opposing that constitution. We boycotted the referendum for the so-called constitution, because we thought this is just a piece of paper to legalize women’s oppression, nothing else.

BW: So the constitution which is in place now sort of dodges the question, or it’s a little bit vague on that point.

HM: It’s vague on many points, actually; it’s contradictory in many parts. And in reality, when you start reading the constitution, it looks like you are reading the Koran. It’s written in a very religious way.

BW: How so?

HM: It starts with the name of Allah. A constitution is about law, not about religion. So why do they have to bring in these things about Islam? It’s funny, and strange at the same time. And sad, of course.

BW: So even though the constitution is sort of ambiguous on this, you still see the potential for imposition of Sharia law in the courts at the local level.

HM: Yes, and as I said, in so many parts of Iraq it’s already happening.

BW: Just recently, on March 8, International Women’s Day, OWFI had a gathering in Baghdad, in spite of the extremely dangerous atmosphere there.

HM: Yes, it was held at our headquarters, in Baghdad. Almost 100 women took part; we had a press conference and an exhibition of art painted by women themselves, who have been imprisoned, who have been tortured, who have seen the torture of children, rape of women…

BW: By whom? By the local militias?

HM: By the local Iraqi police, as well as by the American soldiers. So it was a very important gathering, because recently, as you know, there has been a lot of sectarian religious warfare, and there have been curfews in Baghdad, a really, really chaotic situation. But the Organization of Women’s Freedom in Iraq is determined to make women’s voices heard all over. So they had a successful event to celebrate International Women’s Day.


WORKERS LIBERATE POWER PLANT FROM OCCUPATION

BW: Another inspiring example that you mentioned earlier tonight is how in areas where there is insufficient electricity, the workers have in some cases actually taken over the generation plants, and got them going and supplied power.

HM: Yeah, that’s true. There was a power station that was actually being used by the occupying soldiers, at al-Musayib just outside Baghdad. And the Federation of Workers’ Councils and Unions led a protest of the workers in that power station—hundreds of workers, among them women. And they were treated very badly, they were assaulted by the soldiers because they were protesting. So it took a long time—they were on strike and in protest for several days. We had a campaign for them internationally to make the issue known, and Falah Halwan, the president of the Federation of Workers Councils, had a very important role in leading this. And the workers in that power station, found that they can deliver electricity to the people, 24 hours a day. It was just because the occupying soldiers were there, they were not allowing them to go and do their work, and as a result, people had just five hours a day of electricity. So you can see the occupying soldiers are turning the factories and working places and the schools into a military zone.

BW: What were the US troops doing there? Were they supposedly providing security for the plant?

HM: Not at all. They were just there…

BW: Just using it as a barracks, so to speak?

HM: Yeah.

BW: And they finally did leave?

HM: Yeah, because the strike continued and there was a lot of pressure, and even the man who was in charge of the police forces in al-Musayib town was very grateful, because he could never ask the US to leave that power plant. It was our federation who actually brought this about.

BW: And when did they finally leave?

HM: Just a few months ago the whole thing happened. I think the soldiers left around September, October…

CALL FOR INTERNATIONAL SOLIDARITY

BW: I should ask you some Devil’s advocate questions now—because these are the questions which a lot of activists here in the United States are concerned with, in terms of the notion of supporting a civil resistance movement in Iraq. And one is the fear that after the US pulls out, it’ll just be like a house of cards and society will collapse into ethnic and sectarian warfare. A lot of people are afraid to take a position of immediate withdrawal of US troops. They’re afraid that will plunge Iraq into the abyss. So, I’d like to hear your response to that.

HM: I think it’s already there. Iraqi society is already being smashed up—by the occupation itself, by the chaos that has been created, by the lack of security and stability for the Iraqi people, by imposing a puppet regime on the Iraqi people which is heavily divided on the basis of sectarian lines. And you know, so many of them are criminals, they have to be brought to justice, but instead they are actually being imposed on us. And you have all these armed militias on the ground, they have just brought a civil war, a sectarian civil war, a religious war. We have seen the occupying forces there for the last three years. Every day we see the situation is getting worse; I think we haven’t seen any week or any day in a month that there haven’t been hundreds of people killed—suicide bombings, terrorist attacks—and they are using occupation as a pretext to justify those criminal acts. Having the occupation there is not solving any of this, actually. It’s just deepening the problems, just deepening the division among people. So therefore, I think the withdrawal of troops, actually, is going to ease a lot of problems. The majority of Iraqi people want to see every troop to leave Iraq. And you know, these armed militia—what other excuse will be there to terrorize people or to kill them or to kidnap them? What other excuses will they have? It’s occupation. So therefore I think it’s wrong, that notion that pulling out will create more problems. I think it will not. It won’t be as worse than this, in my opinion.

BW: So you think a US withdrawal will actually open more space for the existence of some kind of secular civil alternative?

HM: I think it will then be us and them.

BW: And who are the “them” that you mean?

HM: Armed militias and Islamists, terrorist networks, who basically have no other excuses to be there, apart from using the occupation as a justification for their criminal acts, as I said.

BW: Well, again playing Devil’s advocate—You say it would just be you and them. Is that necessarily a good thing? No mediating force?

HM: The US and the occupying powers, in my opinion, are protecting terrorist networks, rather than secular, progressive movements inside Iraq. The occupying forces were the first to prevent Organization of Women’s Freedom in Iraq from having a demonstration against the rape and abduction. We were told that we are not allowed to have a demonstration without their permission. The first Union of the Unemployed in Iraq sit-in strikes in Baghdad, in the very beginning of the occupation—its leaders were arrested by the US occupying powers. So they don’t want to see any progressive, militant, secular, egalitarian movement inside Iraq which have a vision for a better future, for an alternative, for a government that is not a puppet of the US They just want to put puppets there, they don’t care what’s happening to the society… what they care is just their own interest. We are not protecting their interest, we are protecting the interest of the Iraqi people; that’s why they don’t want us to grow and they won’t be any support to us at all.

BW: The second argument which I frequently get, is that we have to support the insurgents, because the insurgents are the actually existing resistance to US imperialism. That supporting a civil or secular movement is a distraction, and that we have no right to tell the Iraqi people what form their resistance will take.

HM: I myself have been told so many times abroad in various meetings and seminars, “Why you are not allying with the so-called resistance, and fighting together against occupation?” I think this question is either very naive, or it’s actually stupid, just to think about that. They are Islamists who are killing women and beheading them for not wearing the veil. How can I, in any sense, as the Organization of Women’s Freedom in Iraq, go into alliance with the enemy of women in Iraq? Or, those Islamists who have no eye to see a secular person, who consider anyone who is secular as infidels who therefore they have to be killed? How can I form any alliances with these kind of people? And plus, what is their social program? You need to have a social program to agree on—is just fighting occupation everything? I have to sacrifice women’s rights, I have to sacrifice workers’ rights, secularism, I have to sacrifice my rights as a human being to fight the occupation? I don’t. I think it’s a historical mistake and it’s suicidal for my movement inside Iraq to go that route, just to please some marginalized leftists in the US or Europe, for their fantasizing or romanticizing the issue of resistance against imperialism.

These Islamists have no sense of anti-imperialist vision. They have no sense of working class struggle or any kind of anything like that. They are people who have primitive notions of running societies, you know? The Talibanization of Iraq, that’s what they want—I don’t want to be part of that destructive agenda. The best thing in Iraq that has ever happened are these movements that we are leading. I think if we are progressive people, if we are from an egalitarian point of view, we have to promote something that is for women’s rights, for workers’ rights, that promotes secularism—and we shouldn’t support bigots, we shouldn’t support reactionary movements who are oppressive in any way.

BW: Well you say that the leftists who are taking this line are marginalized, but unfortunately, they’re not all that marginalized. I mean, they’re in positions of leadership in some of the major anti-war organizations in this country.

HM: But in reality again they are marginalized in daily politics, in the struggles that are going on in society. Where are they when the workers are going on strike? Are they doing anything? Do they have any women’s movement? A lot of violence is going on in this country against women as well, it is not only intrinsic to the Middle East. There are a lot of working class struggles here too, that they have nothing to do with. These leftist organizations have turned so far right that they ally with Islamists, under the umbrella of multiculturalism, cultural relativism. They actually betray their own principles…

BW: I would take issue with the notion that multiculturalism and cultural relativism are synonymous. I support multiculturalism in one form or another, but I would not support cultural relativism in the sense in which you’re using it. Those are distinct things.

HM: I agree with you. But for example, let’s take the case of London. London is a multicultural city, people are living here with different cultures. But I don’t want to see backward cultures. I don’t want to see oppressive cultures. It has to be challenged. That is my difference on this issue. It’s racism to say, “Oh, it doesn’t matter—honor killings, for example, is part of the culture for Middle Eastern people.” It’s not a culture, this is a political, criminal act. Beating up your wife in public—this is your culture? No, anybody has to stand up against this. So I look at it as racism. And for people who call themselves socialist—they shouldn’t be like this. They should stand up for freedom, for human rights, for everybody.

BW: Another concern which has been raised is that your call for international solidarity could paradoxically hurt you in Iraq, that you could thereby be portrayed as not truly indigenous, as the pawns of outside forces.

HM: No, that’s not the case. Why don’t they say that about the government being installed by US and UK? Why don’t they say that about Zarqawi, bin Laden, Moqtada al-Sadr? They have all this support from people in Europe…

BW: I would imagine al-Sadr would have more support from Iran, and Zarqawi from Saudi Arabia…

HM: But still…these are not from Iraq. Why not see them as that? And plus—if there are any movements in any part of the world, there is international solidarity coming in from different people across the world. This has been part of the history of our universalist movements. They say unconditional support for the so-called resistance? Why are they not saying the same to the progressive movements in the Middle East, why not unconditional support for us?

BW: Well, it’s different people who have raised this criticism. People who are not supportive of the insurgents in Iraq have also expressed to me concerns that international solidarity could paradoxically harm your cause.

HM: I think it’s just an excuse not to give support, that’s what I believe. It comes from prejudice against progressive movements in the Middle East. Because they just have this media portrayal of the Middle East and Iraq as ignorant, uneducated people who have no sense of struggle, people who have no history of a women’s movement, no history of working-class struggle. And that’s very untrue. In Iraq, there has been a very strong workers’ movement, there has been a women’s movement. It has been repressed, but then it comes back into force, you know, that’s how it works. And I think it has to be viewed in this way—that there are progressive movements, socialist movements, throughout the Middle East. People have to open up their eyes and accept the concept that yes, the Middle East is like any other part of the world, there are different movements…

Like in US, you have fundamentalist Christians who are blowing up abortion clinics; that’s not everybody in the USA who is doing that. And you know, in the Middle East is the same. I think supporting the so-called resistance is like supporting Christian fundamentalists because they are blowing up abortion clinics… I think people have to stand up to these reactionary ideas and to start thinking about bringing about a progressive movement, and reviving the sense of internationalism and unconditional solidarity for the progressive socialist movements throughout the world…

BW: Meanwhile, you are calling for international support for the Iraqi Freedom Congress. And you’re calling for people to join it, it’s actually an international organization….

HM: Definitely. Yes.

BW: So, what kind of concrete support are you looking for, and how can people join? What does that entail?

HM: Well, whoever is going to read our literature on our website will see how our organization functions, what its platform is, and how to become a member. They can have rights and participation in everything that’s going on in the IFC. It’s a transparent organization. And they can create branches, they can fundraise for our activities. Because one of the major problems that we are facing is lack of resources, to be able to expand our work throughout Iraq—and to have a media, to have a satellite television station, to be in every house, to mobilize people…

BW: That’s a very ambitious idea.

HM: And all these reactionary forces, they each have their own TV channels and they are trying to engineer the minds of people in this way. So as a progressive organization we need to have our own independent voice.

BW: So the Iranian state satellite network is supporting the Shiite forces in Iraq, and I suppose al-Jazeera is supporting the Sunnis…

HM: Exactly. All of them have their own strong media, and even the Western media is behind them in so many cases. But we need to have our own independent media whereby we can mobilize people. So we want people to support us politically, morally, and financially.

BW: Any other closing words, here just mere days after the third anniversary of the initiation of hostilities against Iraq? Any words on where the political situation in Iraq stands, and what are the prospects for bringing about some kind of civil alternative, some kind of secular democratic anti-imperialist alternative?

HM: I think these three years have been one of the most difficult times in our contemporary history. And this doesn’t only affect Iraqi people—the issue of the Iraq occupation is an international issue. It is very important for us to avert this dark scenario from going on, and to bring about our own alternative. Because that will have a very important impact on the Middle East and in the world as well. America, by attacking Iraq and invading it, and now occupying it for the last three years, wants to implement its own project and to impose its supremacy all over the world. Its models in Iraq, if they are successful, will have a very negative impact on the world. And I think the defeat of the occupation, the defeat of America in Iraq, by the progressive secularists, socialists, leftists in Iraq, is very, very, very important, to everybody in the world. I think if the political Islamists, these reactionary forces, defeat the occupation in Iraq it will be a major setback for progressive forces in Iraq and the Middle East. It will be another disaster for at least the next few decades to come. And I hope we don’t see this. We are determined in our movement to bring about our own alternative and to free the Iraqi people from this disastrous situation. I think this is important for people in the world, especially in the US, where the government is engaged in so much destruction in Iraq, and where the soldiers have no idea why they are there—soldiers who have been recruited because of poverty, the sons and daughters of the working class people in this country. Killing them will not solve any problem for me in Iraq. But the best thing is, to mount the pressure, to mobilize this international world-wide movement to end the occupation. And it’s important for people in the US to have a direct intervention in ending that. That’s what I want.

Transcription by Melissa Jameson

RESOURCES:

Iraqi Freedom Congress
http://www.ifcongress.com

Organization of Women’s Freedom in Iraq
http://equalityiniraq.com

Houzan Mahmoud’s blog
http://houzanmahmoud.blogspot.com/

See also:

“From Baghdad to Tokyo: Japanese Anti-War Movement Hosts Iraqi Civil Resistance,” WW4 REPORT, February 2006
/node/1660

“The Civil Opposition in Iraq: An Interview with Yanar Mohammed of the Organization of Women’s Freedom in Iraq,” WW4 REPORT, Aug. 9, 2004
/iraq3.html

———————–

Special to WORLD WAR 4 REPORT, April 1, 2006
Reprinting permissible with attribution

Continue ReadingHOUZAN MAHMOUD INTERVIEW 

“OPERATION GREEN COLOMBIA”

Coca Eradication Brings War to Endangered National Parks

by Memo Montevino

Last June, following months of political contest between the administration of President Alvaro Uribe and environmentalists, Colombia’s government announced that the aerial spraying of glyphosate to wipe out coca crops would be extended to the country’s national parks. Claiming 11 of Colombia’s 49 national parks had been invaded by cocaleros, Uribe named three parks slated for imminent fumigation: Sierra Nevada de Santa Maria, a northern snow-capped peak which is a UN-recognized biosphere reserve; and two in the lush cloud-forests where the eastern Andean slopes fall towards the Amazon basin. This cloud forest belt is the most biodiverse zone of Colombia, and among the most conflicted. These two parks—Cataumbo, in Norte de Santander department, and La Macarena in Meta—are both in areas hotly contested by Colombia’s military and guerillas of the Revolutionary Armed Forces of Colombia (FARC).

The fumigation was held up as Colombian environmentalists challenged the spray order before administrative courts and petitioned the US Congress—which funds the spraying program—to intervene. In December, Uribe made a new announcement: that he would order manual eradication of coca crops in the parks as a compromise measure. A thousand-strong work force was sent into La Macarena to uproot the illicit crops. The military and National Police would oversee the program, which was dubbed, with a keen eye to public relations, “Operation Green Colombia.”

“We are going to recuperate for the country [La Macarena] nature park, an area that unfortunately has been harmed mercilessly by illicit crops,” Gen. Jorge Daniel Castro, director of the National Police, told the press.

But the reality has proved considerably less than “green.” On Feb. 6, six National Police agents, part of the contingent sent in to protect the eradication team, were killed in an attack by FARC guerillas in La Macarena. Another six were killed in a FARC mortar strike Feb. 15. At least one of the workers, who make about $12 a day, was injured in the crossfire between the guerillas and security forces, leading the majority of the team to quit because of the danger.

Uribe responded by ordering air strikes on the national park. The park would be evacuated before the strikes were ordered, Uribe told Colombia’s RCN TV from Washington, where he was negotiating a free-trade deal with United States. “It seems we need to be more aggressive in terms of bombing the areas within the park where the guerrillas are located,” Uribe said.

Air Force planes struck positions within the park Feb. 16. “In those areas where guerilla concentrations have been identified or in those places where military targets have been identified, we will proceed with all the istruments that are available to the public forces to neutralize them,” Defense Minister Camilo Ospina told Bogota’s El Tiempo.

Uribe said four areas identified as FARC bases within the park were targeted, but the military could not confirm that any guerillas had been killed. “This has not been an indiscriminate attack,” Ospina told El Tiempo Feb. 17. “The bombardment caused no damage beyond that needed to neutralize some points.”

The force backing up the eradication team consisted of 2,000 army troops and 1,500 members of the National Police. Since the fighting, just a third of the original 1,000 workers are left to tackle the task of clearing La Macarena of an estimated 4,600 hectares of coca. Uribe insisted he remains committed to the operation, while backing away from the original goal of completing the eradication by April.

The distinction between the eradication and anti-guerilla campaign is almost completely disappearing. Uribe chose La Macarena as the first park to be targeted by “Colombia Verde” after a FARC attack on an army detachment just outside the park left 29 troops dead.

“We cannot pretend that eliminating the checkbook of the guerilla will be an easy process,” Ospina told El Tiempo Feb. 16. “The process in La Macarena consist of the eradication of coca in one of the zones of the world with the greatest cultivations, which represents the most important source of financing for subversive groups, specifically the FARC.”

Journalist Yadira Ferrer, writing for Inter-Press Service just before the air strikes on the national park, spoke to some of the Colombian environmentalists who opposed the “Colombia Verde” program.

“The manual eradication in La Macarena may represent progress as a technique,” said Ricardo Vargas, Colombian coordinator in Colombia for Acción Andina, a group that monitors issues around drug trafficking in the region. “However, it doesn’t replace the government’s erroneous policy, which is to try to get rid of the drug trafficking problem by going after the weakest link: the peasant farmer who feels obligated to grow coca in order to survive.”

“If the government doesn’t directly attack the sources of financing for drug trafficking, those groups will continue to shift to other areas, as they have been doing for years,” he added.

La Macarena was declared a national park in 1989 and declared a “heritage of humanity” site by the UN Scientific and Cultural Organization (UNESCO). Some 2,500 families of colonos—settlers—are thought to be living within its 630,000 hectares. Most arrived over the past two generations, before it was declared a national park. However, settlement of the park has increased in recent years as the coca economy in the region has exploded. “Colombia Verde” calls for the forced removal of these settlers from the park, although details of how this will be carried out or where they will be resettled have not been revealed.

Vargas charged that Colombian government has never carried out “a serious state policy” for the country’s national parks. He insisted that means of livelihood must be provided for any settlers relocated from La Macarena, and that the eradication be accompanied by a broader development plan drawn up with input from the impacted communities.

According to Colombia’s Integrated System for Monitoring Illicit Crops (SIMCI), in 2004 there were 5,364 hectares of coca planted in 13 of the nation’s parks, equivalent to 0.05 percent of the country’s total protected area and 7.0 percent of the total area cultivated with illegal crops. Protected areas in total cover 10 million hectares—10 percent of national territory. The government’s goal is to eradicate 40,000 hectares of illegal drug crops in 2006.

SOURCES:

“Colombian rebels kill six coca eradication police,” Reuters, Feb. 16:
http://www.alertnet.org/thenews/newsdesk/N15347957.htm

“Colombian Rebels Kill Six Police Guards,” AP, Feb. 15:
http://www.forbes.com/entrepreneurs/feeds/ap/2006/02/15/ap2530658.html

“Colombia to bomb FARC guerrillas,” BBC, Feb. 16: http://news.bbc.co.uk/2/hi/americas/4719460.stm

“El Estado llegó a La Macarena para quedarse: Ministro de Defensa,”
El Tiempo, Bogota, Feb. 16
http://eltiempo.terra.com.co/coar/ACC_MILITARES/

“Fuerza Aérea lanzó cuatro bombardeos sobre áreas de La Macarena,”
El Tiempo, Bogota, Feb. 17
http://eltiempo.terra.com.co/coar/ACC_MILITARES/

“The Difficult Rescue of La Macarena,” by Yadira Ferrer, IPS, Feb. 9:
http://www.ipsnews.net/news.asp?idnews=32106

See also “Colombia: Chemical Warfare Expands,” WW4 REPORT #110 /node/566

——————-

Special to WORLD WAR 4 REPORT, March 1, 2006
Reprinting permissible with attribution

Continue Reading“OPERATION GREEN COLOMBIA” 

FROM BAGHDAD TO TOKYO

Japanese Anti-War Movement Hosts Iraqi Civil Resistance

by Bill Weinberg

Japan is one of the minor members of Bush’s “coalition of the willing” in terms of troop commitment, but the Asian superpower’s anti-war movement has made more progress than any other in the world in establishing direct links of human solidarity with the civil resistance in Iraq—groups of the embattled secular left which oppose the US-led occupation and the Islamist insurgents alike.

Over the weekend of January 28-9, Japan’s Movement for Democratic Socialism hosted a meeting dubbed, with greater comprehension than concision, “The International Conference Aiming at the Complete Withdrawal of All the Occupation Forces and Reconstruction of Democratic Iraq in Solidarity with the Iraqi Freedom Congress.” The event, held at a Tokyo conference hall followed by a day of speeches and presentations at a Yokohama convention center, brought together some 500—mostly Japanese, but also including small delegations from the United States, France, the Philippines, Indonesia and South Korea. Front and center was a delegation of five—including a girl of nine named Sanaria—from Iraq, representing a political alliance that stands for inter-ethnic solidarity against the occupation, and resisting the trajectory towards civil war.

Report from the Autonomous Zones

The Iraqi Freedom Congress (IFC) is a new coalition, founded just a year ago, bringing together labor unions, student groups, women’s rights organizations and neighborhood assemblies to defend civil society against the occupation troops and profusion of armed factions in Iraq. The IFC is working to establish a parallel structure to that of the US-backed regime and armed militias linked to ethnic and religious groups. Its working model for this program is a neighborhood in Kirkuk, which the IFC has established as an autonomous zone, dubbed Al-Tzaman (Solidarity).

“Anybody can live in this area,” IFC president Samir Adil said of Al-Tzaman, speaking to a group of international activists at the Tokyo conference hall. “This is a humanity area—nobody has the right to ask you your religion or ethnic identity.”

The neighborhood of some 5,000 has a mixed population of Sunni Arabs, Christians, Turcomans, and Kurds, and has been an IFC autonomous zone for a year. In a city starkly divided by vying ethnic factions, it has become a haven for peaceful co-existence. The IFC re-named the neighborhood “Solidarity” from its Saddam-era militarist appellation of Asraiwal Mafkodein—”Prisoners of War and Missing,” a tribute to conscripts lost in the war with Iran.

“There is no government in Iraq—the government is only within the Green Zone,” Adil says, explaining the proliferation of ethnic and religious militias. “If you give security they support you.” Adil admits the IFC has established armed checkpoints in Al-Tzaman to prevent infiltration by militia and insurgent groups at night. He claims a local presence by the al-Zarqawi network has been cleared out by the IFC’s efforts. Adil says the IFC is now seeking to establish a second autonomous zone in the Baghdad neighborhood of Husseinia—and is in a contest with the Shiite Badr militia, which has a presence there.

“Every household in Iraq is armed now,” Adil says. “Iraqi society is a jungle society—you have to have a gun to defend your family.” Despite this reality, he emphasizes that the IFC is seeking to build a civil resistance to the occupation—not an armed insurgency. “Civilian people are paying the price for the armed resistance, so we believe it is a bad tactic,” he says. “But we are mobilizing the people to protect themselves.”

In addition to Kirkuk and Baghdad, Adil says the IFC has a significant presence in Basra in the south and in the northern Kurdish-controlled zone.

“Iraq has become an international battleground,” Adil says. “Every terrorist group and every terrorist state wants to exploit the situation in Iraq—Iran, Sunni political Islam backed by Saudi Arabia and Pakistan, the US. And every faction has its own media. The pro-American and Islamist groups all have their own satellite TV stations.”

Which brings Adil to the IFC’s special agenda for the Tokyo conference—to raise international funds for the IFC’s own satellite station. Adil says the US-backed politician Iyad Allawi controls two satellite stations (including the US-funded Iraqi network), while Shiite factions have three (including the Iranian state network), and four more are voices for Sunni “political Islam.” Adil includes Qatar’s Al-Jazeera among these last four.

“If we get sat TV we can bring many hundreds of thousands into our movement and bring about a big change in the next six months,” Adil says. He also believes this project could change the general climate of the Middle East, where Adil says secular left perspectives have no media voice.

Adil, like many of the IFC leaders, is a veteran of political struggle against the Saddam Hussein dictatorship and a follower of the Worker-Communist Party of Iraq, founded after Operation Desert Storm to oppose both the regime and US imperialist designs on the Persian Gulf region. Born in Baghdad in 1964, he was imprisoned for six months in 1992 for labor activities in the construction trade. He was tortured in prison—he never removes his cap, but a long scar can be seen extending down his scalp to his temple. Supporters in Canada launched an international campaign which finally won his release. Realizing he was no longer safe in Saddam’s Iraq, he fled first to the Kurdish zone, then Turkey, and finally Canada. He returned to Iraq in December 2005 to help revive an independent political opposition.

If post-Saddam Iraq affords the possibility of building a new political movement, the new ethnic and religious polarization makes that movement more essential than ever, Adil says. To illustrate how the atmosphere has changed, Adil, who was born into a Shiite family, says he only became aware that his wife was born into a Sunni one when they discussed returning to Iraq together and realized their “mixed” marriage could become an issue. His wife chose to remain in Canada.

The IFC brings together several organizations, including the Federation of Worker Councils and Unions in Iraq (FWCUI), one of the major post-Saddam labor alliances, and its affiliated Union of the Unemployed in Iraq, which demands jobs and benefits for the thousands thrown out of work in the chaos since the US invasion; the Organization of Women’s Freedom in Iraq (OWFI), which is fighting the sharia law measures in the new constitution; the Kurdistan Center for the Defense of Children’s Rights, and the Worker-Communist Party.

An incident which helped spark the IFC’s founding came on March 15, 2005, when a Christian female student was physically attacked by the Sadr militia at a campus picnic at Basra University, and a male student who came to her defense was shot and killed. Thousands of students marched in protest, a solidarity march was held by students in Sulaymaniyah, and the Sadr militia was driven from the campus. These struggles led to the establishment of the National Federation of Student Councils, another IFC member organization.

Also attending the Tokyo conference was Nada Muaid, vice president of the Organization of Women’s Freedom in Iraq, who described the group’s work—including volunteer medical teams, computer classes for women, and shelters in Baghdad and Kirkuk for women fleeing domestic violence or “honor killings.” Such cases of women being murdered by their own families for adultery or even for being raped have exploded since the US invasion, Muaid says. “Political Islam has pushed women back under this occupation.” And now basic services are in rapid decline because of the heightening insecurity. “NGOs are pulling out due to kidnappings just as needs are growing—water poor quality and unreliable, blackouts are frequent.”

So OWFI is organizing self-help projects for women; the group is now seeking to expand its medical teams into full health clinics.

It is similarly picking up the slack in documenting systematic violence against women as foreign human rights organizations are reducing their presence on the ground in Iraq—again, just as the need is growing. “Abuse and rape are routine in the Interior Ministry’s political prisons,” Muaid says. “We are monitoring the human rights situation, sending reports of abuses to Amnesty International. But it is too dangerous to bring foreign rights workers to the country. And the existing human rights groups in Iraq are politicized—either they are pro-US and only report abuses by insurgents, or pro-Islamist and only report abuses by the US.”

Azad Ahmed Abdullah of the Children’s Protection Center tells a similar story. The group was founded in 1999 in the Kurdish zone, and spread after fall of Saddam, to help children wounded or left homeless in the war, or addicted to drugs. It runs shelters in Baghdad and Kirkuk, and is establishing programs in Basra and Sulaymaniyah. The Tokyo conference featured an exhibit of art by Iraqi children from the Protection Center’s workshops—most of it, not surprisingly, on themes of war.

Abdullah sees the collapse of the economy and public services as fueling the growth of political Islam. “The public schools now demand payment that many families cannot afford,” he says, “Religious schools are filling the void. And political Islamic groups exploit children for suicide bombings.”

Sanaria, the young girl from Kirkuk who was part of the IFC delegation, recounted how friendships are torn apart in her school by the ethnic tensions, how she was ostracized by Turcoman and Arab classmates for speaking Kurdish.

The fifth member of the Iraqi delegation was Ali Abbas Khafeef, who is Basra leader of both the Freedom Congress and the FWCUI. Like Samir Adil, he is a veteran of the Baathist prisons—only, after seven years in Iraqi prisons for labor activities, he was drafted and spent another 13 years in Iran as a prisoner of war.

Khafeef says the FWCUI is growing in Basra despite death threats and harassment against its leaders. It has organized strikes in the local transport and petrochemical sectors, and publishes the weekly newspaper Workers Council. Among its affiliates is the new Homeless Association, with 15,000 members in Basra. In defiance of threats, the FWCUI held a thousands-strong Mayday march through downtown Basra last year. Like OWFI’s Baghdad rally for International Women’s Day, this was a more powerful statement than many such marches around the world given the atmosphere of terror in Iraq.

Iraq Adventure Threatens Japanese Anti-Militarism

The Movement for Democratic Socialism (MDS) is one of several groups in Japan opposing their country’s involvement in Iraq, where Prime Minister Junichiro Koizumi has dispatched some 530 troops. These forces are ostensibly involved in reconstruction and other “noncombatant” activities, but there is growing talk on the Japanese right of a greater military role—and even abandoning Article 9 of the post-war constitution, in which Japan officially “forever renounce[s] war as a sovereign right of the nation.” Already, Japan has the world’s fourth highest military budget, after the US, Russia and China—despite Article 9’s stipulation that “land, sea, and air forces, as well as other war potential, will never be maintained.”

MDS activists are involved in a variety of causes, but all related to opposing the resurgence of Japanese militarism. MDS supports the Non-Defended Localities movement, an effort to move municipalities to reject the stationing of either Japanese or US military forces within their territory and to declare their non-cooperation with war—a right recognized by Article 59 of Additional Protocol I to the Geneva Conventions.

Members are also involved in the movements to win compensation for the victims of World War II-era forced labor under Japanese occupation in China, Korea and the Philippines, and their survivors. They actively oppose the US military presence in Japan, with a current key struggle the planned expansion of a US airbase onto a coral reef at Henoko, Okinawa, threatening critical dugong habitat. All the MDS campaigns are punctuated by cultural programs by the group’s music and dance company, which incorporates traditional drumming and martial arts moves.

MDS sees an historical irony in the fact that Article 9 was imposed by the US after World War II, and it is now Bush’s need for coalition partners in Iraq which is playing into the hands of Japan’s neo-militarists.

Founded in 2000, MDS emerged from a Marxist study group at Kyoto University, and is a current within one of Japan’s oldest anti-war organizations, Zenko. An acronym for “national assembly,” Zenko began life in the early ’70s as the National Assembly of Young Workers, one of several groups then opposing Japan’s role as a staging ground for the US war on Vietnam. It has today been renamed the National Assembly for Peace and Democracy—a fruit of the same post-Soviet re-evaluation that led to the establishment of MDS, which views lack of internal democracy as critical in the collapse of the socialist bloc.

With the start of the Iraq adventure, MDS helped organize a series of Tokyo public hearings for the International Criminal Tribunal on Iraq, and loaned support for Occupation Watch, a Baghdad-based group of international volunteers who monitor US military abuses. It was through this work that MDS became aware of the groups which now make up the IFC. Over the past two years, the MDS brought members of these groups to Japan to testify at the Tribunal and to participate in the annual Zenko conference. MDS also sent two delegations of Japanese activists to Iraq, where they were hosted by the civil resistance groups.

Says Mori Fumihiro, an MDS leader and co-chair of the Japanese Committee for Solidarity with Iraqi Civil Resistance: “We were impressed with their struggle as a humanitarian movement. They are involved in unarmed struggle against the occupation. They demand a secular and non-religious government as well as full equality between women and men. They call for the global anti-war movement to make solidarity with them… I believe that they are part of a global anti-war and anti-capitalism struggle and that international solidarity with them will strengthen our struggle.”

The MDS and Zenko conferences have helped build support for the Iraqi civil resistance groups internationally. The group Solidarité Irak is now working to support the IFC in France, and its representative Nicolas Dessaux attended the January conference in Tokyo. Members of the US group United for Peace & Justice have also attended, and in a step towards international coordination between the US anti-war movement and Iraqi civil resistance, the IFC held marches coinciding with last year’s Sept. 24 mobilization against the war in Washington DC. The IFC marches against the occupation that day brought out 600 in Baghdad and 3,000 in Basra—again, numbers rendered more significant by the fact that street mobilizations in Iraq are now routinely attacked by either occupation troops, security forces or armed factions.

The decision to work in solidarity with the IFC came only after much disputation both within the MDS and with international anti-war organizations. Says Asai Kenji, editor of the MDS Weekly newsletter: “When OWFI head Yanar Mohammed came and attended the Zenko annual conference in 2004, there were heated debates on how we can or cannot support a specific grouping in Iraq opposed to the occupation.”

At the July 2004 34th Zenko conference, the most intransigent voices opposed to adopting solidarity with the Iraqi civil opposition in the meeting’s final resolution came from American and British delegations. MDS president Sato Kazuyoshi wrote up an evaluation of the debate after the conference—and explained why MDS finally rejected the criticisms:

“The most disputed point in the conference was about the slogan of solidarity with Iraqi Civil Resistance. Representatives of the ANSWER (‘Act Now to Stop War & End Racism’) Coalition in the U.S. and of the Stop the War Coalition in the U.K. expressed their view that ‘we can’t say from outside Iraq which of the anti-occupational resistance forces are right,’ and that ‘it is a matter to be left to the self-determination of the Iraqis, and the world anti-war movements have only to focus on bringing troops home.’ In response to this argument, representatives of the UUI (Union of the Unemployed in Iraq) and OWFI (Organization of Women’s Freedom in Iraq) emphatically protested and asked what is wrong with building solidarity with movements that are demanding the withdrawal of occupation forces, and aspiring to a free, egalitarian and secular Iraq…

“Presently, the Movement for Democratic Socialism (MDS) is right in the middle of the struggles against the war on Iraq, hoisting aloft the flag of solidarity with the Iraqi Civil Resistance… The tactics adopted by the Islamic armed forces, i.e. kidnapping, confinement, abduction, beheading, assassination, cannot be justified…for the sake of opposing U.S. imperialism. Their suicide bombings are killing more Iraqi civilians than U.S. soldiers. Discrimination and oppression against women cannot be justified. They are trying to confront the U.S. military, ignoring lives and human rights of the Iraqis. .. They are trying to materialize an Islamic dictatorship in Iraq, not a democracy. Iraqi people do not want the U.S. occupation forces to be replaced by a dictator…

“In the case of the Vietnam War, victory was achieved through combining armed struggle and global anti-war movements. However, the National Liberation Front and the army of the Democratic Republic of Vietnam did not direct their guns toward the civilian population. Nor did they commit suicide bombings… In the Vietnam War, the victory was achieved because they succeeded in mobilizing all anti-U.S. imperialist forces, regardless of religions and ethnicities…

“It should be a natural right for the OWFI to protest against Islamist groups that intimidate women who don’t wear a hijab (head scarf). It should also be a natural right for them to criticize the kidnapping of women in the name of resistance. How do these events relate to the interests of the U.S. imperialist occupation? What is wrong with women struggling for their own safety?”

The statement also outlined analytical differences between MDS and the Worker-Communist Party of Iraq—particularly concerning the significance of political Islam on the world stage. MDS considers the Worker-Communist Party’s juxtaposition of US imperialism and political Islam as “two poles of terrorism” an oversimplification that exaggerates the importance of the latter. The statement calls for “further examination” of this and related questions, while concluding: “We have to strengthen the Iraqi Civil Resistance, which is struggling to drive out the occupiers and to realize secularism and democracy in Iraq.”

Towards a Free, Secular Iraq

Even a month before the horrific bombing of the Golden Mosque at Samarra, Samir Adil warned that Iraq was sliding towards collapse of the government, and civil war. “More than a month after the elections, pro-occupation terrorist groups are still forming a government in secret deliberations,” he said. “This is not democracy, this is a sham. Social services, security—the elections didn’t solve anything, they just gave legitimacy to the same scenario. Ethnic and nationalist conflict is deepening day by day. The militias carry out disappearances, throw bodies in the desert every night.”

The room for civil political activities closes day by day. On Jan. 1, US forces opened fire on a demonstration against high oil prices in Kirkuk, killing four. Days later, two were killed in Nasiriyah when Iraqi security forces opened fire on a march against unemployment.

Adil says the IFC advocates complete non-collaboration with the Iraqi government as long as the country is occupied by foreign troops and as long as the new state is predicated on “dividing power and oil proceeds between the ethnic factions.” Instead he calls for “public accountability and visibility on administration of resource money for the benefit of the Iraqi people as a whole.”

While Arab nationalists call for officially defining Iraq as “part of Arab homeland” and Kurdish nationalist parties ultimately seek secession, Adil says the IFC sees Iraq as first and foremost “part of the world.” He says the IFC opposes federalism as a recipe for civil war and the permanent fracturing of the Iraqi state. He calls for an Iraqi state in which the citizen is not a member of an ethnic or religious group but “human first, human last and human always.”

Adil sees the Western press as complicit in Iraq’s slide towards civil war by failing to note the existence of the secular opposition, or even to recall Iraq’s tradition of secularism as an independent nation. “They define our society as reactionary, religious. Nobody is talking about our secular society.

Asked for a final message for readers in the Unites States, Adil says: “The US lost in Vietnam not because the US lost soldiers in Vietnam, but because they lost the support of the American people. But we don’t want the American people to just protest to bring the troops home, but to support the secular progressive forces in Iraq, to think about the Iraqi people. We do not want another Taliban regime or Islamic Republic in Iraq.”

RESOURCES:

Iraqi Freedom Congress
http://www.ifcongress.com

Movement for Democratic Socialism
http://www.mdsweb.jp

MDS Appeal for World Solidarity with the IFC
http://www.mdsweb.jp/international/i923/i923_01a.html

Sato Kazuyoshi statement on 2004 Zenko conference
http://www.mdsweb.jp/international/magazine/r56/i_r56t1.html

MDS page on Non-Defended Localities
http://www.mdsweb.jp/international/i886/i886_45b.html

International Criminal Tribunal for Iraq—Japan
http://www.icti-e.com/englishsite.html

Save the Dugong Campaign Center
http://www.sdcc.jp/

Zenko
http://www.zenko-peace.com

Solidarité Irak
http://www.solidariteirak.org/

See also:

“Civil War in Iraq: Already Here?”
by Bill Weinberg,
WW4 REPORT, October 2005
/node/1151

——————-

Special to WORLD WAR 4 REPORT, March 1, 2006
Reprinting permissible with attribution

Continue ReadingFROM BAGHDAD TO TOKYO 

WAR AT THE CROSSROADS

An Historical Guide Through the Balkan Labyrinth

by Bill Weinberg and Dorie Wilsnack

The Balkan region is intensely multicultural—a point of crossroads and clash for some of the world’s major religions, cultural spheres, and economic systems. While there have been vicious wars in Balkan history, these have taken place in the context of manipulation by imperial powers and the self-serving local leaders who cater to them.

The Balkans as Theater of Imperial Rivalry
Among the earliest inhabitants of the Balkans were the Illyrians, ancestors of the Albanians, who arrived before the seventh century B.C.E. They eventually came under the domination of the Roman Empire. In the fourth century C.E., the declining empire was divided in two for reasons of administrative expediency. The Western Empire remained based in Rome, while the Eastern Empire was centered in Constantinople (today Istanbul) and became the Byzantine Empire. While the Western Empire crumbled, the Byzantines grew more powerful. The border between the two empires was drawn right through the Balkans—setting the stage for centuries of future conflict.

The Slavs moved into the region from the north in the fifth century C.E., with Slavic tribes developing into the nations of Serbia, Croatia, Bosnia, and Montenegro (united by the Serbo-Croatian language), and Slovenia and Macedonia. Under the feudal system, smaller regions within these nations maintained a certain autonomy—such as Dalmatia and Slavonia in Croatia, and Herzegovina in Bosnia.

The border between the ancient Eastern and Western Roman Empires corresponds almost precisely with that between present-day Serbia and Croatia. The power vacuum left by the decline of Rome allowed Croatia and Slovenia in the north and west to attain a degree of independence and sovereignty—though pressure from the Magyars in Hungary forced them into the influence sphere of Germanic powers like the Frankish empire of Charlemagne. The Serbs, however, came under Byzantine rule. The neighboring Bulgarian Empire, which included Macedonia, also eventually fell within the Byzantine sphere, as did Montenegro and much of the Dalmatian coast—although the port of Ragusa (today Dubrovnik), a center of trade with the Italian city-states, maintained its independence.

The two branches of the Roman Empire, of course, developed into the two great branches of Christianity. Hence, Slovenia and Croatia became Roman Catholic, while Serbia, Montenegro, and Macedonia became Eastern Orthodox. Both religions vied in Dalmatia and other contested regions. Bosnia, a remote and mountainous region between the two spheres, was never effectively under the control of either and developed a “heresy” with populist and anti-authoritarian overtones called Bogomilism, which the Catholic powers to the north and Orthodox powers to the south both did their best to exterminate.

Independent Croatia disappeared in 1102 C.E., when it was absorbed by Catholic Hungary. Bosnia also fell under Hungarian rule following a Rome-sanctioned crusade against the Bogomils in 1244, though it regained its independence in 1377. In 1190, as the Byzantine Empire began to lose its grip on the Balkans, Serbia emerged as an independent kingdom. At its most powerful, medieval Serbia included Macedonia and extended south to the Aegean coast.

In the fourteenth century the Byzantine Empire was in rapid decline, besieged by Turkish invasions from the east. The Turkish (and Islamic) Ottoman Empire established itself on the ruins of the Byzantine Empire and expanded into the Balkans. Following the decisive Battle of Kosovo in 1389, Serbia lost most of its territory to the Ottomans. A reduced Serbian kingdom survived along the Danube River to the north under Hungarian protection, but completely succumbed to the Ottomans in 1459. Belgrade, the city on the Danube which had been established as Serbia’s new capital, held out under direct Hungarian rule until it was finally taken by Ottoman emperor Suleiman the Magnificent in 1521.

The Ottomans had succeeded in winning the loyalty of Bosnian peasant Bogomils during their uprisings against Catholic Hungary. In 1463, Bosnia was annexed to the Ottoman Empire and most of the Bogomils converted to Islam. The Ottoman administrators favored Bosnia’s Muslim Slav majority with status and access to land. Those Bosnians who remained Catholic were considered ethnic Croats. Those who remained Orthodox identified themselves as Serbs.

While many Bosnian peasants had welcomed the Ottomans as liberators, the Serbs mourned their lost kingdom and were loathe to acknowledge Constantinople’s new rule.

Beginning in the sixteenth century, the Balkans became the scene of a great struggle between the Ottoman Empire and the Hapsburg monarchy in Austria. As the Austrian and Hungarian empires merged in the seventeenth century, Croatia and Slovenia came under the control of Vienna, while Serbia, Bosnia, and Macedonia remained under Turkish rule. The Austrians encouraged Serbs to migrate to Croatia to form a border militia and fight against their former Turkish masters. These Serbs established the Krajina, a semi-autonomous martial zone within Croatia.

The Ottomans invaded Austrian territory in 1683, but were driven back. Then, Austria invaded Ottoman territory in 1689 but was similarly driven back. Afterwards, local Serbs were accused of “collaboration” with the invader. Facing violent reprisals, many Serbs migrated from Kosovo, and this plateau which had been the heart of medieval Serbia became more the domain of ethnic Albanians. Pushed into the mountains by the Serbs centuries earlier, the Albanians were now favored by the Ottomans and many converted to Islam.

The Emergence of Nationalism
After the French Revolution, both nationalism and the idea of South Slav (Yugoslav) unity spread in the Balkans. Napoleon Bonaparte”s armies established the “Illyrian Provinces” in Dalmatia, formally abolishing feudalism there. Dalmatia was returned to Austrian rule after Napoleon’s defeat in 1815, but the ideological seeds of modernity had taken root.

A movement for Serbian independence emerged, which, despite violent repression by the Ottomans, succeeded in creating a semi-independent Serbian state by 1830. The following decades saw growing violence. The Turks attempted to crush nationalist movements in Macedonia and to take Montenegro, which maintained a precarious independence. Christian peasants revolted against the Ottomans in Bosnia, and were aided by Austria and Serbia. Bosnia was occupied by Austria in 1878 and formally annexed in 1908.

In 1912, Greece, Bulgaria, and Russia joined with Serbia in the First Balkan War to wrest Macedonia and Kosovo from the Turks. The Albanians in Macedonia and Kosovo suffered reprisals at the hands of the invading Serbian forces, including the burning of villages. Fearing annexation by Serbia and Greece, regional leaders in Albania declared their own independence. While the leadership of the Albanian independence movement was Muslim, Catholics and the Orthodox were also embraced by the nascent Albanian national identity. The Albanian national movement had actually first emerged in Kosovo, with the founding of the patriotic League of Prizren in 1878.

In 1913, the winners of the First Balkan War began fighting among themselves in a Second Balkan War. Russia and Greece were joined by Romania in backing Serbia’s struggle against Bulgaria for control of Macedonia. Serbia won control of both Macedonia and Kosovo.

The balance of power had shifted again. Serbian nationalists no longer saw the Hapsburg monarchy as an ally against the Ottomans, but as the remaining imperial power standing in the way of a Greater Serbia. Serbia began supporting nationalist organizations like the clandestine Black Hand among Serbs in Austro-Hungarian Bosnia and Croatia.

Allegedly, it was a Black Hand activist who assassinated the Austro-Hungarian Archduke Ferdinand at Sarajevo in 1914. However, lax security during Ferdinand’s visit to the Bosnian city led some to speculate that Austrian hard-liners wanted the Archduke dead as an excuse to make war on Serbia. When Austria attacked Serbia, Europe was plunged into World War I.

The Austro-Hungarian and Ottoman empires now joined forces against Russia, and its ally Great Britain, which came to Serbia’s aid. Germany lined up with Vienna and Constantinople; France with London and Moscow. Greece and Romania sided with Russia and the Serbs against Bulgaria and the Turks. Croats and Slovenes who had been conscripted into the Austrian army were pitted against the Serbs. Albanians in Kosovo revolted in support of the Austrian invasion, and were favored with administrative posts and restoration of their language and cultural rights by the Austrian occupation forces.

When the Bolsheviks seized power in 1917, Russia withdrew from the war. But by then the United States had entered on the side of Britain and France, and the Allies landed at Greece to help the Serbian army retake the country. In 1918, the Austro-Hungarian and Ottoman empires were defeated and finally dismantled.

From the First Yugoslavia to World War II
The victorious Allies redrew the map of the region. In cooperation with local forces who aspired to South Slav unity, a Kingdom of Serbs, Croats, and Slovenes was created—later renamed Yugoslavia. For the first time Serbia, Croatia, Slovenia, Bosnia, Montenegro, and Macedonia were united into a common state. The Hungarian region of Vojvodina was annexed to Serbia (having been an autonomous Serb duchy within the Hapsburg empire). The small enclave of Zara on Croatia’s Dalmatian coast was taken by Italy which, in 1919, called in U.S. troops to back up its claim.

The new Yugoslav government was based on the Serbian monarchy, and was seated at the Serbian capital of Belgrade. The establishment of a dictatorship by King Alexander in 1929 further consolidated Serb power in the new state. Administrative borders were redrawn within the kingdom, augmenting Serb control and eliminating the constituent nations as unified territories.

This “First Yugoslavia” began to fall apart with the rise of European fascism in the 1930s. In 1934, King Alexander was assassinated by a member of the Croatian nationalist organization Ustashe, which was backed by Mussolini’s Italy. The Regency appointed to rule in place of Alexander’s ten-year-old son granted Croatia some autonomy. With the outbreak of World War II, it also tilted toward the Axis, signing a pact with Hitler in March of 1941. This resulted in British support for a coup d’etat and popular uprising against the Regency. But the uprising was put down by invading Nazi troops as the Luftwaffe bombed Belgrade. The government and royal family fled into exile in Britain.

The fascist powers dismantled Yugoslavia. The German occupation forces ruled Serbia with collaborationist elements from the old regime. A pro-Nazi “independent” Croatian state, which included Bosnia, was established under the Ustashe. Italy had seized Albania in 1939 and now occupied Dalmatia and Montenegro as well, and divided Slovenia with Germany. Most of Kosovo was annexed to Italian-occupied Albania. Hungary took much of Vojvodina, while Bulgaria annexed Macedonia.

The Ustashe regime in Croatia established a death camp at Jasenovac and carried out genocide against hundreds of thousands of Serbs, Jews, and Roma (Gypsies). Bosnia’s Muslim leadership was co-opted by the Ustashe regime and cooperated in the genocide. Nazi and collaborationist forces in Serbia deported Jews and Roma to Auschwitz, and sent uncooperative Serb army officers to German prison camps. Many Kosovo Albanians, their loyalty bought by unification with Albania, also formed collaborationist militias. Serbian nationalist elements in the Yugoslav military that remained loyal to the monarchy formed a guerrilla group known as the Chetniks, which initially received aid from Britain and resisted the Nazi occupation.

However, at the behest of Russia’s Joseph Stalin, the Allies ultimately threw their support behind a Communist guerrilla movement known as the Partisans, which remained committed to the idea of Yugoslavia, as opposed to Serb nationalism. The fighting became extremely confused. Perceiving the Partisans as the greater threat, some Chetniks joined Italian and German offensives against the Communist guerillas. Chetniks in Bosnia massacred Muslims and Croats. Britain and the U.S. air-dropped aid to the multi-ethnic Partisans in their struggle against the Ustashe, the Chetniks, and the occupation forces.

The Tito Era
In July 1943, Mussolini was overthrown and Italian troops returned home from the Balkans. In November 1944, the Soviet Red Army advanced on Belgrade. The overstretched Germans were dislodged and the Partisans emerged victorious. Their Croatian-born leader, Marshal Josip Broz Tito, was installed in power. Tito established the Socialist Federal Republic of Yugoslavia, which consisted of six republics (Serbia, Croatia, Slovenia, Bosnia, Macedonia, and Montenegro) and two autonomous regions within Serbia (Vojvodina and Kosovo). Not only was defeated Italy forced to cede its claims to Dalmatian territory, but the Italian peninsula of Istria was liberated from Mussolini’s rule by Tito’s Partisans and annexed to Croatia. Tito even tried to claim the Italian city of Trieste, but backed down after sparking a post-war crisis with the West.

Following Tito’s break with Stalin in 1948, Yugoslavia maintained independence from the Soviet bloc, pursuing a “non-aligned” path between East and West. The neighboring Albanian Communist regime under Enver Hoxha, which had been closely allied with Tito, broke from Yugoslavia at this time and became a rigidly closed dictatorship.

Yugoslavia embarked on a program of reconstruction and industrialization. Creating a multi-ethnic Bosnian republic was part of Tito’s plan to solidify the anti-nationalist character of the new Yugoslavia. But Serbs retained predominance in the Communist Party apparatus, the political police, and the leadership of the Yugoslav People’s Army (JNA). Fearing invasion from both NATO and the USSR, Tito gave the JNA a central role in the new Yugoslavia. It became one of the largest of Europe’s armies. Using the Partisan model, the government also built an extensive territorial defense network of local militias.

Tito built Yugoslavia’s defense industry into one of Europe’s largest, with Bosnia (seen as the strategic center from which to defend in the event of war) home to some of the most important arms plants. Trade and investment for the Yugoslav arms industry poured in from both the East and West. American defense giants like Lockheed won contracts in Yugoslavia. Tito’s system of “self-management” incorporated certain capitalist elements and allowed for a larger degree of autonomy in the industrial sector than in most Communist states. International capital was obtained for the development of heavy industry, especially metallurgy, in Croatia. The International Monetary Fund (IMF) loaned heavily in the 1960s. In the effort to transform a peasant economy into an industrial power, Yugoslavia racked up a $20 billion foreign debt—a figure comparable to that of many Third World nations.

While Yugoslavia became the most open of the Communist nations, there was still significant repression. Tito kept the lid on the hatreds left smoldering from World War II, but he muzzled legitimate discourse and dissent as well. Any expression of nationalist sentiment was completely forbidden. Nevertheless, demands for autonomy continued to surface. The Yugoslav security forces, suspicious of Hoxha’s designs on the region, took a heavy hand with Kosovo Albanians in the 1960s, leading to demonstrations in Pristina (the regional capital) in 1968. Student democracy protests in Belgrade that year were also met with arrests. In the “Croatian Spring” of the early 1970s, the republic’s Communist Party began moving towards autonomy from Belgrade, prompting Tito to unleash a purge.

However, these developments also prompted Tito to purge hard-liners from the federal apparatus and to unveil a new constitution instating a high level of decentralization in nearly all areas except military and foreign policy. The 1974 constitution established a rotating federal presidency among the republics, to take effect after Tito’s death. The autonomy of Kosovo and Vojvodina was extended to make them equal with the six republics in most capacities.

In the late 1970s the IMF started to call in its loans. Following Tito’s death in 1980, Yugoslavia fell into dramatic economic decline as IMF repayment plans imposed harsh austerity. Richer Slovenia and Croatia began to resent the drain of local wealth to the JNA—and the poorer regions of Serbia, Montenegro, and Macedonia. Albanian students demanding greater autonomy protested angrily in Kosovo in 1981. Thousands were arrested and eleven students were killed by the police. Grassroots movements against militarism and nuclear power, especially in Croatia and Slovenia (where an atomic plant was built), called for a looser Yugoslav confederation. But such initiatives were blocked by the JNA.

Yugoslavia Self-Destructs
In 1986 word surfaced of a secret memorandum written by the Serbian Academy of Arts and Sciences delineating a plan for a Greater Serbia within Yugoslavia. The text, revealed in the press years later, called for revoking Kosovo’s autonomy and charged the Kosovar Albanians with “war” against the province’s Serbs. In fact, Kosovo’s mines were a source of much wealth for the federal regime, yet the region was Yugoslavia’s poorest. The Albanians, as Yugoslavia’s poorest group, had soaring birth rates, while Serbs of means were moving out of Kosovo. At the time, Albanians made up 90 percent of Kosovo’s population, and there were widespread accusations of violence and discrimination against local Serbs.

Slobodan Milosevic’s League of Communists of Serbia (soon to be renamed the Socialist Party of Serbia) became the first group to successfully break the Titoist prohibition on nationalism, launching a populist campaign in 1987 that exploited both class resentment against bureaucratic elites and Serb fears of Albanian demographic dominance in Kosovo. The 1389 Battle of Kosovo became a rallying cry. The campaign led to Milosevic’s election as Serbia’s president. The JNA, with a largely Serb officer corps, fell in line behind him.

In 1989, Milosevic arranged a purge of Kosovo’s Communist party and pushed through constitutional changes that abolished Kosovo’s autonomy. Students again took to the streets in Pristina, and workers occupied Kosovo’s mines in protest of the move. Milosevic put down the actions with army troops, while opposition protesters in Belgrade also met violent repression. Albanian teachers and government workers in Kosovo were fired on a massive scale. Schools and other public institutions became rigidly segregated. Albanian-language newspapers and radio stations were closed. Kosovo’s Albanians established a parallel network of schools, clinics, and civic agencies run out of private homes.

The Serbian treatment of Albanians evoked disgust in Slovenia and Croatia. Nationalist parties emerged in each of the republics, and the Yugoslav Communist Party fell apart, surviving only as Serbia’s ruling party. The federal structure ceased to function.

In 1990, a new deal with the IMF imposed economic “shock therapy” on Yugoslavia, freezing wages and dramatically cutting back such basic services as energy and transportation. That same year, the United States cut off economic aid pending the results of the upcoming separate elections in each of the six republics. The elections were marked by populist campaigns highlighting ethnic grievances in each republic.

Franjo Tudjman, leader of the Croatian Democratic Union (CDU), was a veteran of the Partisans who had been briefly imprisoned under Tito for espousing Croatian nationalism. Tudjman won 67 percent of the vote in Croatia. The CDU victory stirred fears among Croatia’s Serbs when the party refused to disavow Croatia’s Ustashe past. This stance proved helpful to Milosevic in Serbia as he used his nationalist program to outmaneuver student and intellectual opposition.

A plebiscite in Slovenia in December of 1990 went overwhelmingly for secession, and Slovenia prepared to declare independence. A similar referendum in Croatia in May 1991 had similar results. Fears of Croatian independence were inflamed in Croatia’s Serb enclaves when the nascent state adopted the flag and crest that had been used by the Ustashe (although the symbols had roots in medieval Croatia). Tudjman’s draft constitution made no reference to the citizenship rights of ethnic Serbs, who were a “constituent nationality” under Croatia’s Communist constitution. He purged Serbs from the republic’s police and militia forces in preparation for independence. Before the plebiscite, Serbs formed their own militias and sealed off their enclaves. No polling stations were allowed in their territory. After three generations, the Krajina had reemerged.

On June 21, 1991, United States Secretary of State James Baker visited Belgrade, warning of the “dangers of disintegration” and urging Yugoslavia to maintain “territorial integrity.” Belgrade took this as a “green light” to use force to halt secession. Meanwhile, Germany, with substantial investments in Slovenia and Croatia, was urging the European Community to recognize the breakaway republics. One week after Baker’s comments, Croatia and Slovenia declared independence and JNA tanks and troops invaded Slovenia, meeting strong resistance from Slovenian territorial defense forces. After ten days of fighting, with forty-four JNA troops dead, the international community helped negotiate a cease-fire and a three-month moratorium on Slovenia’s secession. By the time the moratorium expired, the JNA had pulled out. The Balkans’ borders had changed for the first time since World War II.

War in Croatia and Bosnia
By then Croatia had descended into war. The Serbs in the Krajina declared their own independence, expelling Croat residents from their territory. The JNA invaded eastern Croatia in August, coming to the defense of local Serb militias. Serb artillery demolished the city of Vukovar in Croatia’s eastern Slavonia region. Atrocities against civilians were committed by both sides.

The European Community tried to mediate the conflict at a September conference in The Hague, where Serbia demanded that Serb regions in any seceding republic have the option to remain in Yugoslavia. Talks in The Hague deadlocked, and the fighting intensified. In October, the city of Dubrovnik, on Croatia’s Dalmatian coast, was shelled by Serb/JNA forces from the overlooking hills. Fourteen cease-fires were implemented and failed until February 1992, when United Nations Special Envoy Cyrus Vance brokered one that included the introduction of UN peacekeeping forces.

Under German pressure, in December 1991 the European Community recognized Slovenia and Croatia as independent. But the Serb-controlled regions of Croatia in the Krajina and Slavonia continued to maintain their autonomy – which was not recognized by the Croatian capital of Zagreb, but backed by force of arms. In June 1992, the UN began an economic embargo against Serbia. An arms embargo against all republics failed to stop the war from spreading, and some say it solidified the Serbs’ power since they had large weapons stockpiles supplied by a sympathetic JNA.

The future of Bosnia become unclear. Bosnia’s cultural diversity (45 percent Muslim Slav, 33 percent Serb, and 18 percent Croat), traditionally a point of pride, became a source of tension. The Bosnians initially declared their desire to remain in a loose Yugoslav confederation. But faced with secession by Slovenia and Croatia they were compelled to hold a referendum of their own in February 1992. This halted all negotiations in Bosnia, and strengthened a strategic alliance between Bosnian Muslims and Croats against the Serbs, who boycotted the referendum. The vote went for secession.

The 1991 Bosnian elections had brought Alija Izetbegovic of the Muslim-supported Party of Democratic Action to power. Izetbegovic was a former dissident who had been imprisoned in 1983 for writing an “Islamic Declaration” outlining a program for Muslim nationalism. Although Izetbegovic put together a multi-ethnic coalition government, the Milosevic regime used his background to convince Bosnian Serbs that the Bosnian government was a fundamentalist Islamic power bent on massacring Serbs in a holy war.

By April 1992, fighting had begun in Bosnia. Under the leadership of poet and psychiatrist Radovan Karadzic, and with support from Serbia, Bosnian Serbs formed their own “Serb Republic” and military. Karadzic’s forces sought to cut a corridor though northern Bosnia to connect Serbia with Serb-controlled areas of Croatia. They attempted to create ethnically homogeneous zones, eventually gaining control of some 70 percent of Bosnian territory. The expulsion of Muslims and Croats from areas under their control drew international protest, as did the discovery of makeshift concentration camps run by Serb troops where mass rapes and other atrocities occurred. (United States President George Bush knew of these horrific realities from CIA reports before they were revealed in the international press, but remained silent about them.)

Karadzic integrated Bosnian Serb JNA troops into his military command, which continued to receive support from Belgrade. Zagreb backed Bosnian Croat forces under Mate Boban, who came to the aid of the besieged Bosnian government. The UN sent peacekeeper troops to police the lines of control, and UN negotiators Cyrus Vance and Lord David Owen developed a Peace Plan dividing Bosnia into ten semi-autonomous regions. The plan won grudging agreement from the Bosnian government and Croat forces, but the Serbs rejected it at their self-declared parliament.

In January 1993, fighting briefly broke out between Croats and Serbs in Croatia, where the presence of UN troops had done little to move the situation toward a political settlement. In March, Bosnian Croat forces also began attacking Muslims in towns like Mostar, with an eye to staking a territorial claim before the Peace Plan took effect – leading many Muslims to suspect a Serb-Croat plot to divide Bosnia.

Bosnia settled into a war of attrition, with Sarajevo and a few other government-held cities besieged by the rebel Serb forces that controlled most of the country. For months, Sarajevo, Bosnia’s capital, was intermittently shelled from the surrounding hills. The UN announced war crimes charges against Karadzic and his general, Ratko Mladic, as well as lesser figures from all three sides.

Macedonia also declared independence, gaining UN recognition in 1993. Yugoslavia now consisted only of Serbia and Montenegro. In 1992, Kosovo Albanians had gone to the polls in their living rooms, electing a parliament and president—dissident intellectual Ibrahim Rugova—to lead their parallel underground government, but held back from declaring themselves an independent state.

Slobodan Milosevic, his Serbian nationalist party now known as the Socialist Party, faced opposition from both marginalized anti-war dissidents and ultra-nationalists like Vojaslav Seselj’s Radical Party, which controlled seats in the Yugoslav Parliament. But Milosevic, shifting to maintain power, sometimes found Seselj a useful ally against Serbian moderates.

In Croatia, the hard-line opposition of Dobroslav Paraga (which was openly nostalgic for the Ustashe) represented a more strident nationalism than Tudjman. Like Serbia’s Seselj, Paraga controlled extremist paramilitary groups in Bosnia. But an anti-war opposition also persisted in Croatia. In both Serbia and Croatia, the opposition press was periodically closed by official decree for criticism of the regime.

The forces of the Bosnian Muslims, Croats, and especially Serbs, who faced the most stringent embargo, turned to smuggling heroin and other contraband for arms and petrol. A criminal economy exploded throughout the region.

Western Intervention
In February 1994, following a rocket attack on Sarajevo’s marketplace, NATO planes struck Serb targets in Bosnia. The siege of Sarajevo was eased. Mate Boban was ousted as leader of the Bosnian Croats, and a formal Croat-Muslim alliance was rebuilt. In May 1994, after NATO threatened air strikes against Serbia, Milosevic ordered the Bosnian border sealed, ostensibly cutting off aid to Karadzic. President Bill Clinton then pressed to lift the arms embargo against the Bosnian government, but the United Kingdom and France (with UN peacekeeper troops in Bosnia) refused. Nonetheless, Clinton later vetoed bills to end U.S. participation in the arms embargo.

In May 1995, Croatian government forces took the Serb-held Western Slavonia enclave, sending Serb refugees fleeing into Serb-held Bosnia.

In July, Bosnian Serb forces overran the UN-protected “safe areas” of Zepa and Srebrenica, summarily evicting thousands of Muslim women and children to Bosnian government-held territory. Srebrenica’s men were held, their whereabouts a mystery—years later, international investigators would find the mass graves where they had been dumped. Investigators maintain that the Serb forces used the mind-altering gas BZ against the troops defending Srebrenica. Sarajevo, Gorazde, Tuzla, and Bihac were the only remaining UN “safe areas.” Croatian troops intervened as Bosnian Serbs attempted to take the government-held Bihac pocket near the Croatian border.

In August, Croatia invaded the Krajina, meeting little resistance. Serbia did nothing to intervene, leading to further theories of a Tudjman-Milosevic carve-up deal. A U.S. warplane based on a carrier off Dalmatia’s coast launched strikes on the Serbs’ missile defense system in the Krajina just before Tudjman ordered in his troops. The Croatian forces were also trained by U.S. military advisors for the Krajina invasion, dubbed Operation Storm—technically not a violation of the arms embargo, which did not cover military instruction.

Two hundred thousand Serb refugees fled the Krajina in a massive exodus to Serb-held Bosnia and Serbia, with Croatian troops burning and ransacking their houses behind them. Milosevic faced nationalist protests in Belgrade for his failure to act. The overwhelmed Serbian government settled the refugees in Vojvodina and Kosovo, helping tip the demographic balance away from Hungarians and Albanians, respectively. As the refugees arrived, Croats were expelled from Serb-held Bosnia and Vojvodina.

Tensions also escalated in the one remaining Serb-held area of Croatia, the Eastern Slavonia enclave bordering Serbia. Skirmishes erupted with Croatian troops, and Milosevic sent forces to Serbia’s border with the enclave. Pushing a new U.S.-brokered peace plan for a confederated Bosnia with large Serb and Croat ethnic zones, NATO threatened further raids if Sarajevo was shelled. At the end of August a second marketplace bombing called NATO’s ultimatum. From U.S. air bases in Italy, NATO launched successive bombing raids aimed at Serb arms depots and artillery outside Sarajevo. The NATO raids and Serb losses in the Krajina marked a turning point. Bosnian government and Croat forces made territorial gains in a sweep through central Bosnia.

The new U.S. role augmented the Clinton Administration’s renewed leadership status in Europe, and headed off greater involvement by Islamic countries that had sent mercenaries to fight for the Bosnian government. Despite opposition at home, Clinton ordered 20,000 U.S. troops to Bosnia, which was divided by NATO into U.S., French, and British spheres. Greece, Turkey, Germany, and other NATO members sent smaller troop detachments. In a special arrangement for a non-NATO state, so did Russia—the perceived protector of the Serbs.

American negotiators successfully brokered a cease-fire in October, bringing Serb, Croat, and Muslim leaders to Wright Patterson Air Force Base in Dayton, Ohio, for a three-week marathon session that resulted in the Dayton Peace Accord. Under heavy pressure, the Bosnian Serbs agreed to be represented in Dayton by Milosevic, who suddenly took on the mantle of “peacemaker.” This finally brought the lifting of economic sanctions against Serbia. In the wake of Dayton, Serbia also agreed to pull out of Eastern Slavonia, ending the last armed stand-off in Croatia.

The Dayton Accord ostensibly established a single Bosnian state—but one made up of two separate entities, a Serb Republic and a Croat-Bosnian Federation, which maintained their own militaries and separate relationships with bordering states. Even those areas under Croat control were more answerable to Zagreb than Sarajevo. NATO troops replaced the ineffective UN forces as the monitors of compliance with the Accord. Yet responsibility for overseeing elections, rebuilding, refugee repatriation, and civil reconciliation stayed with UN, European Union, and Organization for Security and Cooperation in Europe (OSCE) agencies with comparatively modest budgets.

The Dayton Accord displayed a pattern familiar since the region’s early history. The agendas of the Western powers informed the Accord, and the local political leaders used it for their own advantages, just as they used ethnic nationalism and war. Bosnia’s civilian population had little say in the matter. Over 10,000 had been killed in Sarajevo since the war started.

The Kosovo Explosion
The Dayton Accord failed to include any provisions for Kosovo. In frustration, many young Albanians gave up on Ibrahim Rugova’s nonviolent strategy of building a parallel society that could eventually gain international recognition. In 1997, an Albanian guerrilla group, the Kosovo Liberation Army (KLA), began ambushing police patrols and attacking stations. Serbian security forces responded by sealing off villages and rounding up suspected guerrilla collaborators. Reports of torture and “disappearance” of detained Albanians escalated.

Milosevic was then facing the biggest crisis of his career. When his regime refused to recognize local elections for the opposition in November 1996, thousands of protesters took over Belgrade’s central square for several weeks. The protests were broken by police in January 1997 and the opposition coalition splintered, though the regime finally did recognize some opposition electoral victories.

Milosevic was barred by the constitution from running for a third term as Serbian president, but in July 1997 he had the federal Parliament he controlled elect him president of Yugoslavia. The vote was taken in an atmosphere of terror, with the opposition press closed by decree. Milosevic remained Serbia’s real boss, and actually increased his power.

Neighboring Albania had meanwhile descended into chaos. The weak post-Communist government had entered NATO’s Partnership for Peace military program and opened the country to U.S. troops and spy planes. It also promoted unscrupulous pyramid schemes, designed by get-rich-quick outfits to exploit the desperation and ignorance of Europe’s poorest, most isolated country. When the pyramids crashed, thousands of Albanians lost their life savings. In March of 1997 the country exploded into rebellion. Village clans plundered the military armories and seized local control. Thousands of refugees fled across the Adriatic to Italy. In April, a multilateral European intervention force landed, restored a measure of central authority, and prepared to oversee new elections.

Many of the arms plundered from the Albanian military were smuggled across the border to the KLA. Interpol claimed the KLA had also turned to the heroin trade to fund arms purchases. In any case, the rebel group swelled as repression gripped Kosovo. In February 1998, following a KLA attack on a police patrol that left four officers dead, Serbian police and paramilitary groups responded with a new campaign of “ethnic cleansing.” By early 1999, hundreds of villages had been torched and a quarter of a million Kosovar Albanians (out of a total population of 1.4 million) were displaced. Some fled across the border to Albania and Macedonia. Others hid in Kosovo’s mountains.

In return for guarantees of Serbian sovereignty over Kosovo, U.S. envoy Richard Holbrooke secured Milosevic’s agreement on a deal calling for an OSCE “verification mission” to monitor the situation on the ground. But the violence continued, despite the monitors. International investigators discovered evidence of massacres, which was predictably contested by Serbian authorities.

In February 1999, a new round of U.S.-brokered talks between the Milosevic government and an Albanian team including both KLA and Rugova representatives convened at Rambouillet, France. Milosevic rejected Clinton’s demands for NATO troops to police Kosovo. The Albanians rejected terms mandating a three-year interval before Kosovo could vote for secession. The Albanian team finally gave in and signed the Rambouillet Accords. Fearing a backlash from hard-liners in his own regime, Milosevic remained intransigent. On March 24, NATO began Operation Allied Force, a sustained bombing campaign of Yugoslavia. Belgrade’s forces responded with Operation Horseshoe, a campaign to finally drive the Albanians from Kosovo altogether. Whole villages fled at gunpoint, families loaded onto tractors.

Ultimately, 800,000 Kosovar Albanians settled in massive refugee camps hastily established in Albania and Macedonia. Milosevic was finally accused of war crimes, and ordered to surrender himself to a UN tribunal established at The Hague.

Despite NATO claims of precision bombing guided by military necessity, civilian targets were widely hit—including bridges, factories, oil refineries, power plants, and Belgrade’s TV station. In one embarrassing error, a convoy of Albanian refugees was bombed. In May, Belgrade’s Chinese embassy was destroyed by a NATO missile. Another errant missile destroyed a civilian passenger train. Another hit a suburban area of Bulgaria. Such “collateral damage” cost perhaps 2,000 lives. The bombing also unleashed an ecological nightmare. Mercury and PCBs from bombed industrial sites contaminated the Danube, bringing fishing and commerce on the river to a halt. In Pancevo, where a dark cloud from the destroyed petrochemical works enveloped the city, doctors noted a doubling of the miscarriage rate. NATO forces suffered no casualties, though Yugoslav air defense forces did succeed in downing a U.S. Stealth fighter (the pilot was rescued).

While the air assault was overwhelmingly led by the U.S., it also saw participation by Germany’s military, in combat operations for the first time since World War II—ironically, under a left-coalition government that included the Green Party. Greece allowed NATO troops and war material to pass through to Macedonia and Albania, but refused to participate in the air raids. Many NATO countries saw large protests against the bombing. On April 28, the U.S. Congress voted not to declare war, but not to halt the bombing either, ceding authority on the question to the president.

The bombing ended on June 20. Both NATO and Belgrade claimed victory. In fact, both compromised: Milosevic agreed to accept NATO troops, but the West dropped demands for any moves towards actual independence for Kosovo. The deal was sanctioned by the UN, which also prepared its own international police force for Kosovo. The KLA, which had fought Serb forces on the ground throughout the bombing, was to be partially disarmed and converted into a civilian police force.

As the U.S., Britain, France, Italy, and Germany divided Kosovo into occupation zones, Russian troops rushed in from Bosnia to seize Pristina’s airport as a bargaining chip. NATO’s commander, U.S. General Wesley Clark, wanted to push the Russians out, but was overruled by his European coalition partners. Russian troops were allowed into the international “peacekeeping force” despite protests from Albanians, who accused Russian mercenaries of participation in Operation Horseshoe. Kosovo was now part of Serbia in name only, with power actually divided between NATO and the KLA—now swelled with volunteers from throughout the Albanian diaspora.

As Albanian refugees flooded back in, Serb civilians fled towards Belgrade. By summer’s end, Kosovo’s Serb population had been reduced by two-thirds, to 70,000. Many towns were divided into Serb and Albanian zones, separated by barbed wire and occupation troops. Both Serbs and Roma, who were accused of collaborating with the Serbs, were targets of forced evictions, executions, and other revenge violence. As Serb refugees poured into Serbia, widespread protests again erupted demanding the resignation of Milosevic—in defiance of a state of emergency.

Protests simmered for a year, but a united opposition movement failed to consolidate. In the Summer of 2000, Milosevic—having pushed through constitutional changes allowing him to run for another term as Yugoslav president—called new elections. The three opposition candidates shared the consensus on Serb nationalism. Montenegro’s leadership called for a boycott of the election, while the West chose to support the most moderate candidate, Vojislav Kostunica of the Serbian Democratic Party.

In the September 24 elections, Kostunica claimed a 55% victory, but Milosevic refused to recognize this, demanding a run-off vote. A huge protest movement—with considerable financial backing form the U.S. State Department—now mobilized throughout Serbia to oppose a run-off and demand Milosevic’s resignation.

On October 5, half a million people amassed in Belgrade, with tens of thousands of Serbs arriving in the capital from the provinces. In Kolubara, thousands of miners and their local supporters seized the streets and forced the police to withdraw. The following day, Yugoslavia’s Constitutional Court confirmed Kostunica’s victory, and Milosevic resigned. After 13 years, Milosvic’s reign was finally over. Even Montenegro agreed to recognize Kostunica as president.

However, almost immediately, remnants of the officially disbanded KLA stepped up attacks on Serbian patrols in the “buffer zone” between occupied Kosovo and Serbia proper with an eye towards liberating more territory. Kostunica warned that the guerilla attacks could spark a “large-scale war.” The Kosovo crisis also exacerbated divisions in Macedonia. Before the country was called upon to host thousands of Albanian refugees, the large Albanian minority there already faced harassment and demands for their expulsion, and Albanian-language classes at the national university were threatened. The U.S. maintained 300 troops in Macedonia—the only U.S. troops under UN command in the world. But, once again, the UN presence failed to prevent violence.

In February 2001, a KLA offshoot, the National Liberation Army (NLA), took up arms in northern and western Macedonia, and began expelling ethnic Macedonians from the territory they grabbed. Macedonian government forces responded by shelling guerilla-held towns. In August, a tentative cease-fire was reached, and NATO launched Operation Essential Harvest, calling for 3,500 troops (mostly British) to oversee the “voluntary disarmament” of the NLA in exchange for constitutional guarantees of Albanian language and cultural rights. But the agreement could fall apart, and if war resumes the Macedonian crisis could become quickly internationalized. Bulgarian and Greek expansionists both have open designs on the country, and many local Macedonians accuse NATO of backing a “Greater Albanian” design on their territory, as there is no deadline for guerilla disarmament.

Dangers of a Wider War
There is much potential for re-escalation of the Balkan crisis, and the presence of foreign troops makes the stakes higher. Many Kosovo Albanians view KLA disarmament and retreat from official independence as a capitulation, while Serb hard-liners like Seselj accused Milosevic of selling Kosovo, and are even more hostile to Kostunica. Nonetheless, in June 2001, Kostunica capitulated to Western pressure and turned Milosevic over to the UN war crimes tribunal. Several lesser figures from all sides in the Bosnian and Croatian wars have also been turned over to The Hague—although Karadzic and Mladic remain at large.

Montenegro, which was bombed by NATO in 1999 despite being at odds with Belgrade, remains another likely flashpoint. Montenegro’s president, former black marketeer Milo Djukanovic, has support from local Albanians, urban dwellers, and the West, but was opposed by Milosevic’s followers. Unwilling to support Serbia’s war in Kosovo, Djukanovic threatened to hold a referendum on secession if Montenegro was not granted greater autonomy, and actually switched Montenegro’s currency from the Yugoslav dinar to the German mark. The contradiction there, if less urgent than under Milosevic, has not been resolved under Kostunica.

The large Hungarian minority in Serbia’s northern breadbasket of Vojvodina mostly rejected Belgrade’s Kosovo war, and expansionists in Hungary have designs on that region.

Bosnia remains tense and divided, dependent on outside governance and funding. Karadzic has lost control of the Serb Republic to more moderate forces, and is in hiding. The Muslim-led government in Sarajevo has become more narrowly nationalistic, but has little control of the countryside. In Croatia, efforts by Serb refugees to return to their homes remains a source of tension. In December 1999, Tudjman died of cancer, and his CDU was voted out by a reformist coalition in subsequent elections. The Croatian reformists worried that Croatia’s continued violations of international human rights standards, and the lack of effort in arresting Croatians wanted by the war crimes tribunal, would stall the desired entry into the EU.

In the immediate aftermath of the 1999 bombing, Russia conducted its largest military maneuvers since the end of the Cold War. Russian bombers approached Norwegian and Icelandic airspace, and were confronted by NATO fighters. The exercise ended with a “simulated” nuclear strike—a chilling echo of Cold War brinkmanship. Moscow faces domestic terrorism and economic collapse, and views it as significant that the bombing campaign began days after NATO, on its 50th anniversary, expanded to include Hungary, the Czech Republic, and Poland—three former Warsaw Pact members, two of which border the former Soviet Union. Russia is now waging a counter-insurgency war against Muslim rebels in the Caucasus mountains. The former Soviet republics of Georgia and Azerbaijan, immediately to the south, have established preliminary military-diplomatic links to NATO. In the Central Asian republics of Kazakhstan and Uzbekistan, NATO is training troops to fight Islamic guerrillas based in neighboring Tajikistan under the Partnership for Peace program. The Kremlin sees all this as an embryonic encirclement of the Caspian Sea, which is eyed by U.S. corporations for major oil development in the twenty-first century.

Never Again?
Wars are often followed by waves of public sentiment that such carnage must never happen again. But wars do happen again, frequently in the same places. The new Balkan wars are usually portrayed in the media as part of a never-ending conflict among ethnic groups. History shows, however, that these conflicts are most often the result of outside pressures from more powerful nations and manipulation by the local leaders who do their bidding. If the international community, either at the level of nation-states or citizen initiatives, truly wants to promote peace, an understanding of Balkan history must inform any action we take. Otherwise, it is likely that the cycles of violent conflict in the region will continue to spiral.
August 2001

Balkan War Resource Group
39 Bowery PMB# 940
New York, NY 10002

Continue ReadingWAR AT THE CROSSROADS 

BOLIVIA: THE AGRARIAN REFORM THAT WASN’T

Following his victory in the Dec. 17 presidential elections, the radical populist Evo Morales of the Movement Towards Socialism (MAS) will on Jan. 22 become the Bolivia’s first indigenous president—in a country where 62% of the population identified as indigenous in the 2002 census. Leila Lu of Upside Down World provides some historical context on the economic and ecological roots of Bolivia’s historic indigenous upsurge.

by Leila Lu

According to the United Nations, as of October 2005, 100 families control over 25 million hectares of land in Bolivia while 2 million campesino (farmer/peasant) families have, combined, access to 5 million hectares of land. In other words, the wealthiest 100 landowners possess five times more land then 2 million small landowners. (These figures do not include the at least 250,000 campesinos without land.)

The UN Development Report goes on to state that it is precisely this inequality that is the principal cause of Bolivia’s political and social instability, fuelling constant conflicts between a tiny elite and the general population.

According to the World Bank, in Latin America the average discrepancy between the wealth of the richest fifth of the population and the poorest fifth of the population is 30:1. In Bolivia it is 90:1. If cities are excluded from the measurement, it is 170:1.


But What About Agrarian Reform?

After 52 years of agrarian reform, Bolivian agriculture is divided into two distinct tendencies: enormous latifundios (estates), vast territories in which only a small part is used for productive agriculture; and hundreds of thousands of tiny, over-cultivated properties owned by indigenous and/or campesino farmers. Despite the fact that campesino farmers occupy a much smaller portion of land, they have higher agricultural productivity and supply more food to the local economy than the latifundios, which overwhelmingly cultivate plantation-style agriculture—vast expanses of a single crop such as soya, sugar, rice or cotton destined for export and dependant on the use of large quantities of pesticides and fertilizers.

So how is it that after a peasant revolution in 1952 and more then fifty years of agrarian reform, today the average campesino family from the west or center of the country has less land then they started with?

Technically, the agrarian reform laws are still on the books. All land must complete a social/economic function, or else it reverts back to the state. The state engaged in an intensive process of land grants and agricultural development financing throughout the ’50s, ’60 s, ’70 s and ’80s. On paper, Bolivia should be a reformed country. However…

The more things change…

Since colonization by the Spanish, the territory known since independence as Bolivia has been marked by political and economic domination of a small elite and a near-feudal economic system. Independence did not result in a full break of the social structures set in place by Spain. In effect, feudal structures such as haciendas and latifundios (large landholdings worked by indigenous labor without pay) remained practically unchanged throughout the first epoch of the Republic’s history, especially in the eastern departments of Santa Cruz, Beni and Pando (collectively known as the Oriente or Tierras Bajas). According to Carlos Ramiro Bonifaz, director of the Center of Judicial Studies and Social Investigation in Santa Cruz, the dominant land-owning classes of the region developed systems of wealth accumulation based on the exploitation of the indigenous labor force (i.e. charging workers exorbitant prices for basic necessities, resulting in the creation of debt and subsequent servitude), rather then the re-investment of capital or technological development. Instead, the wealth of elites went towards the purchase of imported status symbols.

After the Revolution of 1952, a land reform program was implemented which aimed to change these tendencies. The program was directly influenced by the US-authored Plan Bohan, with the goal of state-led capitalization and industrialization of agriculture (hopefully diffusing peasant unrest while simultaneously providing a new market for US produced agro-chemicals and machinery.) Large properties were designated the social function of “agricultural enterprises,” lent prodigious amounts of money with which to obtain modern technology, and informed that they were now obliged to pay salaries (food and clothing also considered acceptable currency) to the influx of workers and settlers arriving from the western part of the country. Interestingly enough, of these loans, $24.7 million went to 114 debtors, while a further $24.8 million went to a clearly needy 27 individuals.

Land Grants

This process was accompanied by an extensive program of land grants. From 1953 to 1993, more than 26 million hectares of land were granted in the Oriente. However, of this land, more then 87.5% was given to the wealthiest (in terms of property ownership) half of recipients, while the remaining half received 12.5% of grants. Today, 55% of farm properties are squeezed into less the one percent of cultivated land.

It is important to remember that almost all of the “unowned” land that was granted was in fact inhabited by indigenous populations. In effect, the land reform program was used by the dominant classes to extend their holdings and develop interests in commercial agriculture and modern ranching. In the years of the Banzer dictatorship (1971-1978), this cronyism reached staggering proportions—116, 647 hectares granted to the Antelo family, 96,874 hectares granted to the Gutierrez family, 115,646 hectares granted to the Elsner family (plus 73,690 hectares given individually to Guillermo Bauer Elsner), etc…

Debt Forgiveness

All this, however, apparently was not enough to ensure the success of the Agricultural Enterprises. Due to the persistent habit of loans remaining unpaid, the Agricultural Bank was forced to close in the 1980´s—this after a state-ordered forgiveness of 44.5 million dollars in loans belonging to some 726 cotton-enterprise owners and some 188 soy enterprise-owners. Not to mention absorption of some 5.8 million dollars in private debts with the Bank of Brasil and 1.8 million dollars in private debts with CitiBank. The combined effect of these pardons was one of the major causes of the hyperinflation that Bolivia experienced in the 1980s, resulting in the further impoverishment of the general population and an IMF-imposed stabilization program that gutted useless public services such as health and education and privatized the profitable ones.

The Drug Problem

And thus, suffering from such arduous financial difficulties, many members of the Santa Cruz elite had no alternative but to turn to the trafficking of cocaine to feed their families. Luckily, writes Romero Bonifaz, “control of the political apparatus had allowed narco-traffickers to gain control over large expanses of land in Santa Cruz and Beni,” and they “received direct political protection from government forces, especially from the Ministry of the Interior and the President of the Republic himself during the years of military regimes, making up an alliance between sections of the armed forces and the trafficking mafia.”

Significant sections of the agro-industrialist landowning class were involved in narco-trafficking. To quote a friend, waving his hand towards the walled mansions of the neighborhood Las Palmas: “…all this is drug money from the eighties. All the money here is, even if it’s indirectly, like through building the mansions for dealers.”

Impunity

When control of the political apparatus is not sufficient to gain desired results, large landowners often turn to violence.

Writes Bonifaz: “Between November 2001 and the end of 2002, 10 campesinos were murdered in the Oriente due to conflicts over land, and many social leaders, institutional representatives, human rights defenders, etc. have been victims of criminal aggression from those who would prefer that the situation of agrarian rights is not clarified.”

The current situation in the eastern lowlands of Bolivia is one in which a small elite dominates the political process, with the result that the primary function of government has been to oversee their interests and protect the existing status quo from turbulence. In the western part of the country (Occidente/Tierras Altas), well-organized movements demanding a redistribution of power have achieved a situation where they are capable of shutting down business-as-usual and changing state policies detrimental to the majority of the population (reversing water privatization, gas exports, etc) and have a clearly articulated program for change (nationalization and industrialization of gas, real land reform, creation of a directly democratic Constituent Assembly, reconstitution of indigenous territory and sovereignty, an end to the disastrous neoliberal experiment, and the creation of a pluri-national state). But the balance of power in the Oriente is still in the hands of the oligarchy.

This is not to say that people are not organizing in the Oriente–there is an active Landless Movement (MST), and indigenous and campesino organizations and confederations–but the process is nascent in comparison with the Occidente.

Autonomia Ya!

A response to the shift in power in the Occidente and the very real possibility of the December election bringing to power a populist government promising to nationalize the country’s gas reserves and enact land reform has been the emergence of a nationalist separatist/autonomy movement in the Oriente, financed by the Santa Cruz political elite (in particular the Comite Pro-Santa Cruz), playing on existing themes of the central government in La Paz taking an unfair share of the province’s revenues, and regionalist pride in the cultural identity of “Camba,” the proposed new nation made up of Santa Cruz and four neighboring departments.

Green and white flags flutter and stickers reading “Nacion Camba: Mi Unica Patria” (Camba Nation: My Only Fatherland) adorn walls. Political parties vie to undo each other in their passionate declarations of desire for Autonomia.

However, Bolivia is not neatly divided into two distinct halves. A direct result of land scarcity has been migration to urban centers, and migration from the Occidente to the Oriente. In Santa Cruz one overhears Quechua and Ayamara being spoken, and many inhabitants of the city have origins in other areas of the country. The story of a single homogenous identity is, as always, little but a useful tool.

The real frustration that people feel with the central government in La Paz, with all government, will not be resolved by this “autonomy,” or any other measure that does not deal with the reality of the state serving as a direct instrument of class oppression and protector of the interests of the privileged elite. What is needed is redistribution—of land and of decision-making power. The way to peace in Bolivia is very simple: justice.

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This story originally appeared in Upside Down World, Dec. 7 http://upsidedownworld.org/main/content/view/131/1/

SOURCES:

“Cien Clanes Familiares Son Dueñoes de 25 Milliones de Hectareas en Bolivia”, Conosur Nawpaqman No. 115, Oct. 2005, published by Centro de Comunicación y Desarrollo Andino, Cochabamba, Bolivia. http://www.cenda.org

Carlos Romero Bonifaz: “La Reforma Agraria en las tierras bajas de Bolivia”, Articulo Primero No. 14, Oct. 2003, published by Centro de Estudios Jurídicos e Investigación Social, Santa Cruz, Bolivia

Ferrant,/Perri,/Ferreira/Walton: Desigualidades en America Latina y el Caribe ¿Ruptura con la Historia? Banco Mundial 2004, cited in Alvaro Garcia Linera: “La Lucha por el Poder en Bolivia”, in “Horizontes y Limites del Estado y el Poder”. Ediciones Muella del Diablo, 2005.

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Reprinted by WORLD WAR 4 REPORT, Jan. 1, 2006
Reprinting permissible with attribution

Continue ReadingBOLIVIA: THE AGRARIAN REFORM THAT WASN’T 

BOLIVIA: EVO MORALES VICTORY CONFIRMED

from Weekly News Update on the Americas

On Dec. 23, with 99.7% of the votes counted from the Dec. 18 general elections, Bolivia’s National Electoral Court (CNE) announced that Evo Morales Ayma of the Movement to Socialism (MAS) had won the presidency with nearly 54% of the valid votes cast. Morales got more than 1.5 million votes; turnout was an unprecedented 84.52% of the country’s 3,670,971 registered voters. He will be inaugurated on Jan. 22 for a five-year term, taking over from interim president Eduardo Rodriguez Veltze, the former Supreme Court president who became president of Bolivia last June 9 after popular protests forced out the previous president, Carlos Mesa Gisbert.

Jorge Quiroga of the right-wing Democratic and Social Power (Podemos) coalition took second place with 28.59%. (Quiroga previously served as interim president from Aug. 7, 2001 to Aug. 6, 2002; he had been elected as vice president in 1997 on the ticket with former dictator Hugo Banzer Suarez, and took over the presidency after Banzer became sick with cancer and stepped down.) Two other right-wing candidates trailed: Samuel Doria Medina of the National Unity Front (UN) with 7.8% and Michiaki Nagatani of the formerly ruling Nationalist Revolutionary Movement (MNR) with 6.47%. The Indigenous Pachakuti Movement (MIP) of Altiplano campesino leader Felipe Quispe Huanca got 2.16% of the vote. Three other parties–including the right-wing New Republican Force (NFR), led by Manfred Reyes Villa, who came in a close third behind Morales in the 2002 elections–each got less than 1% of the vote. Parties which get less than 3% of the vote apparently lose their legal electoral status. (El Diario, La Paz, Dec. 24; El Nuevo Herald, Miami, Dec. 24 from AFP; , Dec. 23; CNE website, Dec. 25; La Jornada, Mexico, Dec. 24 from Reuters, AFP)

In the 130-seat Chamber of Deputies, the MAS will have a majority with 64 seats, followed by Podemos with 44, the UN with 10 and the MNR with eight. One seat each went to the MIP, the Agricultural Patriotic Front of Bolivia (Frepab) and the Social Union of Bolivian Workers (USTB). In the 27-member Senate, the MAS will hold 12 seats, Podemos will have 13, and the UN and MNR will have one each. (Reuters, Dec. 24; AFP, Dec. 23; ENH, Dec. 24 from AFP) The MAS also won at least three of the country’s nine governor’s posts in the Dec. 18 election. (LJ, Dec. 23) [NOTE: the governors or “prefectos” of Bolivia’s nine departments were elected for the first time this year, in response to autonomy demands in the east of the country. They were previously appointed by the president.–WW4R]

According to the CNE, 3.98% of the ballots cast were blank, and 3.36% were void. The CNE said repeat elections will be held in January at several polling places which suffered problems on election day, but results from those sites will not affect the overall results. (ED, Dec. 24; AP, Dec. 23; CNE website, Dec. 25)

The election was historic in a number of ways. In the eight previous general elections held since 1978–when democracy was restored in Bolivia following a period of military governments–no presidential candidate ever won more than 34% of the vote. Morales is also the first indigenous president in a country where the World Bank estimates that 62% of the population is indigenous. (Bolivia Press, Dec. 19; World Bank website] Morales was born into an Aymara indigenous family in the highlands, where he spent his childhood herding llamas and growing potatoes. He later migrated with his family to the coca-growing region of Chapare in the Cochabamba tropics, and gained prominence there as a leader of the campesino coca growers (cocaleros). Morales still owns his own coca leaf plot in the Chapare. (Miami Herald, Dec. 21 from AP)

The new vice president-elect is Alvaro Garcia Linera, a sociologist, mathematician and former member of the leftist rebel group Tupaj (or Tupac) Katari Guerrilla Army (EGTK), which was active in the late 1980s in Bolivia. In April 1992 Garcia and his companion at the time, EGTK member and Mexican national Maria Raquel Gutierrez Aguilar, were arrested in La Paz in connection with EGTK activities and tortured by the government, according to an Amnesty International report from March 1993. Garcia’s brother, Jose Raul Garcia Linera, and his companion Sylvia Maria Renee de Alarcon, both EGTK members, were arrested in March 1992 and were also tortured. (Amnesty International USA Reports “Bolivia: Cases of torture and extrajudicial executions allegedly committed by the Bolivian security forces,” March 18, 1993 and “Bolivia–Awaiting Justice: Torture, Extrajudicial Executions and Legal Proceedings,” Sept. 18, 1996) The four were among a group of 12 EGTK members–another was Felipe Quispe–who were charged and jailed for more than five years but never sentenced; all were eventually released on parole in 1997 following a series of protests and hunger strikes. Gutierrez fled Bolivia in May 2001 and returned to Mexico, violating probation terms which barred her from leaving the country.

ECONOMIC CHANGES AHEAD?

President-elect Morales met on Dec. 21 with the country’s private business leaders. “We want everyone to work together,” Morales told them. Morales said his first move after being sworn into office on Jan. 22 will be to overturn Supreme Decree 21060, the 1985 measure which made Bolivia the first country in Latin America to adopt “free market” and privatization policies. The new administration says it will work with Congress to pass a new law governing economic policy, and plans to impose new taxes on the rich. (Cronica, Buenos Aires, Dec. 24 from Telam)

On Dec. 21 the International Monetary Fund (IMF) announced it would erase 100% of Bolivia’s IMF debt, along with the debts of 18 other deeply impoverished countries. The total debt forgiveness package covers $3.3 billion; in the Americas the other countries to benefit are Honduras, Nicaragua and Guyana. The IMF will implement the debt forgiveness plan in 2006, according to IMF managing director Rodrigo de Rato, and other countries will likely be added. (El Nuevo Herald. Dec. 22 from AP) Bolivia’s debt with the IMF is $222 million, equivalent to 4.48% of its total foreign debt of more than $4.95 billion, according to Simon Cueva, the IMF’s representative in Bolivia. The World Bank is expected to make an announcement about a similar debt forgiveness program in the coming months.

Central Bank of Bolivia (BCB) president Juan Antonio Morales said on Dec. 23 that Bolivia currently has a surplus of $438 million; he said exports for 2005 are predicted to reach $2.686 billion, a record high, mainly due to an increase in production volume and favorable prices on the international market. Bolivia’s principal exports are hydrocarbons (oil and gas), metals and grains. The bank president said economic growth this year was expected to be 3.9%. (ENH, Dec. 24 from AFP) Vice president-elect Garcia noted that while Bolivia’s macroeconomic figures “are going well,” poverty has been increasing because of the “injustices of the [neoliberal economic] model.” (ENH, Dec. 25 from AP)

On Dec. 22, Morales and Garcia met with the powerful Federation of Neighborhood Boards (Fejuve) of the city of El Alto. The El Alto Fejuve, headed by Abel Mamani, has led radical protests demanding nationalization of Bolivia’s natural resources, particularly water and gas. The Fejuve leaders signed an agreement with Morales and Garcia, pledging to cooperate with the new government toward fulfilling a series of 18 demands. The agreement did not set deadlines. (El Mundo, Santa Cruz, Dec. 23)

On Dec. 23, at a meeting with leaders of the Mine Workers Union Federation of Bolivia (FSTMB), Morales again promised that one of the first actions of his government will be “to change the economic model” in effect since 1985. Economist Carlos Villegas, the future government’s main adviser, explained to the press that the neoliberal policies imposed with decree 21060 increased the informal sector and unemployment and weakened worker protections. (ENH, Dec. 25 from AP; La Jornada, Dec. 24 from Reuters, AFP)

The Bolivian Workers Central (COB) labor federation took a harsher tone with Morales: COB general secretary Jaime Solares warned the president-elect that his first action in office must be “nationalization without compensation, and for that you don’t have to go consult Washington or the president of Brazil, but simply apply the mandate of the Constitution.” The COB gave Morales’ government 180 days to fulfill his electoral promises. Solares also demanded that Morales make good on his promise to “reduce the president’s salary,” as well as the salaries of legislators, and to eliminate the salaries of alternate deputies in the Congress. (Economia y Negocios Online, Chile, Dec. 19 from AFP) Such cost-cutting measures were part of the 10-point plan put forward by the MAS during the election campaign. (El Diario, La Paz, Dec. 20)

On Dec. 20, Morales said that as president he plans to keep controls on coca production but said he will study expanding the areas where it can be legally grown. Current laws permit coca cultivation in 29,000 acres of Los Yungas in La Paz department, and 7,900 acres in the Chapare. Morales said his government will promote the “international decriminalization of coca” but that “there won’t be free cultivation of the coca leaf.” Morales directly addressed the US government, urging it “to make an alliance for an effective fight against drug trafficking. We are in agreement that there must be zero cocaine and zero drug trafficking, but there will not be zero coca nor zero cocaleros,” he said. “We don’t want the fight against drug trafficking to be a pretext for geopolitical interests and control of Bolivian sovereignty, or that it be a pretext for imposing military bases,” Morales added. The coca leaf is a mild stimulant which is consumed in Bolivia for traditional and medicinal use and is believed to help with acclimation to high altitudes; it can be chewed or included in products such as candy, gum or beverages. (Miami Herald, Dec. 21 from AP; ENH, Dec. 21 from AP) At Morales’ request, the European Union (EU) has agreed to provide $499,800 to finance a study to determine how much of Bolivia’s coca production goes for legal uses and how much is used to make cocaine. The EU will not participate in implementation of the study. (MH, Dec. 24 from AP) The cocaleros of the Chapare had originally proposed such a study in 2002. (ENH, Dec. 21 from AP)

Weekly News Update on the Americas, Dec. 26

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Weekly News Update on the Americas
http://home.earthlink.net/~nicadlw/wnuhome.html

See also WW4 REPORT #115
http://www.ww3report.com/node/1244

See also our last update on the struggle in Bolivia:
/node/1272

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Reprinted by WORLD WAR 4 REPORT, Jan. 1, 2006
Reprinting permissible with attribution

Continue ReadingBOLIVIA: EVO MORALES VICTORY CONFIRMED 

BOLIVIA: “GAS WAR” IMPUNITY AGGRAVATES TENSIONS

by Kathryn Ledebur and Julia Dietz

Over two years have passed since Bolivian security forces killed 59 and left over 200 people seriously injured during widespread demonstrations protesting the management of Bolivia’s gas reserves in September and October of 2003. As in other social conflicts in Bolivia, there have not been legal consequences for the human rights violations committed during the “Gas War.”

By the time President Gonzalo Sánchez de Lozada resigned, the armed forces and police had killed almost as many people during his fourteen-month presidency as during the seven years of the Hugo Banzer dictatorship (1971-1978), considered one of Bolivia’s bloodiest military governments since the 1952 revolution. The military’s systematic refusal to cooperate in a meaningful way with investigations—although ordered to do so by the Bolivian Supreme court—and the delay of the United States government to deliver subpoenas to Sánchez de Lozada and two former cabinet ministers living in the U.S. have impeded attempts to seek justice for the victims and stem future human rights violations in a politically tenuous climate.

In a country where no member of the armed forces, or the political leaders that command them, have faced serious legal consequences for human rights violations, meaningful investigation into the violence that occurred in September and October 2003 could set an important precedent, and help prevent further violations. To that end, the Bolivian Congress authorized a “Trial of Responsibility” in 2004 to determine the whether Sánchez de Lozada and eleven cabinet members are legally responsible for the deaths. The Attorney General’s office has carried out detailed preliminary investigations—including forensic studies, crime scene investigations and the collection of eyewitness testimony—which all point to the excessive use of force against protestors on the part of the armed forces under Sánchez de Lozada’s command.

As part of the initial investigative phase of the trial, accused ministers who had returned to the legislature lost their Congressional immunity in order to face the charges against them. Nine of Sánchez de Lozada’s former cabinet ministers were indicted in May 2005. The most serious charge against them is “genocide in the form of bloody massacre,” punishable by ten to twenty years in prison. Though in English this terminology seems nonsensical, anyone directly or indirectly responsible for a massacre (which Bolivian law defines as the death of two or more people resulting from violence perpetrated by one or more individuals) is charged with “genocide” under Article 138 of Bolivia’s Penal Code, which levies additional penalties against government officials found responsible for such crimes.

U.S. Intransigence

The Bolivian Supreme Court, Congress, and two presidential administrations have authorized the Trial of Responsibility. However, the difficulty in serving legal papers notifying Sánchez de Lozada, his defense minister, and his energy minister living in the US of their legal obligation to return to Bolivia to testify has impeded progress in the case.

Sánchez de Lozada and his ministers have been widely discredited within Bolivia, to the extent that their MNR party chose to run an unknown as its presidential candidate. Unfortunately, in the U.S., Sánchez de Lozada has been able to consistently present himself as a dignified, democratically-elected statesman who was a victim of subversive forces, participating frequently in public events and even publishing an editorial in the Washington Post. The gross misrepresentation of the social protest in September and October of 2003 reflects both Sánchez de Lozada’s continuing high-level political connections and a fundamental misunderstanding within the U.S. of the deep-rooted causes of internal discontent and the gravity of the human rights violations perpetrated by the Bolivian security forces.

On June 22, 2005, in an effort to notify the three ex-officials living in the United States of the charges against them and give them the opportunity to testify in their defense, the Bolivian government sent letters rogatory to the U.S. State Department, a formal request to serve a Bolivian subpoena to the three ex-officials. Letters rogatory is a complicated mechanism for serving legal documents to individuals residing in other countries that can take as long as six months to a year. Over five months have passed, and the U.S. government has yet to deliver the documents, a delay perceived in Bolivia as a willful attempt on the part of U.S. authorities to impede the process. President Eduardo Rodriguez sent a note to the U.S. State Department requesting that they serve the subpoenas in a timely manner. Indictments cannot be issued against the three men until they have received these documents.

In an effort to bring to light Sanchez de Lozada’s central role in the 2003 killings and demonstrate that he can be easily located to be subpoenaed, in October 2005 a group of U.S. citizens symbolically served him with the document (in facsimile) and the list of victims at a public event in Washington where he was speaking, organized by Princeton University. The formal notification, though, remains stalled in the US Department of Justice, with little indication of progress.

Legal Notification: the Next Step

Letters rogatory is not an extradition request and does not include an enforcement mechanism to oblige the U.S. to turn over Sánchez de Lozada and his ministers to Bolivian authorities. If they decide not to return once they have formally received the documents, investigation into the charges against them can continue in their absence. They can be indicted, provided there is sufficient evidence against them. However, they must be present for the trial to proceed. Bolivia could request extradition from the United States after the three men are formally charged. Bolivia’s public prosecutor Milton Mendoza says he wants to avoid any procedural errors when requesting extradition: “We don’t want to give him reasons to question the process” and “claim that is he being politically persecuted.” (Los Tiempos, Cochabamba, Oct. 18, 2005)

The case against the remaining ministers could continue even if the process against those in the U.S. does not progress. But as the two highest-ranking civilian officials in charge of the armed forces, Sánchez de Lozada and ex-Minister of Defense Carlos Sánchez Berzaín would be considered responsible for ordering the use of force against protesters. If they continue to evade participation, the Trial of Responsibility runs the risk of languishing indefinitely in the overloaded Bolivian court system, like the great majority of human rights cases in the country.

Conclusion

Bolivia’s future remains uncertain, and renewed political and social conflict appear almost inevitable. In this tense climate, legal consequences for those who have directly committed or authorized human rights violations would go a long way to avoid further loss of life and an escalation of any future confrontations.

In the past, Washington interference in Bolivian politics, and lack of enforcement of U.S. legislation designed to fight impunity by restricting aid to security forces that do not face appropriate legal consequences for gross rights violations, have helped generate political instability. Delays in the serving of subpoenas to Sánchez de Lozada and others residing the U.S., as a result of either bureaucratic red tape or a lack of political will, could continue this trend. The timely delivery of the letters rogatory, a routine reciprocal legal procedure regulated by international treaties, does not oblige the U.S. to take further actions or a political stance in the Trial of Responsibility. Political fallout would be negligible. In contrast, a protracted delay in this already extended process could exacerbate tensions within the nation and contribute to the political instability that the U.S. government fears.

——

This story originally appeared in Upside Down World, Dec. 7
http://upsidedownworld.org/main/content/view/132/1/

RESOURCES:

Andean Information Network, Impunity Updates, Cochabamba
http://www.ain-bolivia.org/

See also:

“Bolivia: Mandate or Muddle on Oil & Gas Resources,” WW4 REPORT #101
http://ww3report.com/bolivia2.html

“Bolivia: In the Wake of ‘Black October’,” WW4 REPORT #93
http://ww3report.com/bolivia.html

———————–
Reprinted by WORLD WAR 4 REPORT, Jan. 1, 2006
Reprinting permissible with attribution

Continue ReadingBOLIVIA: “GAS WAR” IMPUNITY AGGRAVATES TENSIONS 

YES, THE PENTAGON MURDERS JOURNALISTS

Part Three in a Troubling Series

by Michael I. Niman

Remember Fallujah? It’s the Iraqi city of 300,000 that we had to destroy in order to save back in April of 2004. Over 30 Americans died and over 400 American troops were wounded and airlifted away. And at least 1,200 Iraqis were killed. A Red Cross official reported that American forces used cluster bombs and chemical phosphorous weapons inside the city. The target of the U.S. assault, Abu Musab al-Zarqawi, along with up to 80 percent of his fighters, managed to slip out of town, leaving the Fallujans to catch the brunt of the American attack. In the end, some 10,000 homes in the city were completely leveled, and an estimated 150,000 residents displaced.

The official Bush administration line, however, was that the assault was a campaign to “liberate” the city and free its people. American corporate media pundits celebrated the destruction, explaining that the Fallujah operation would set a new tempo for the Iraq war by pacifying the resistance. In the end, however, the operation didn’t pacify the resistance. To the contrary, it exposed the U.S. as a rogue outlaw state, executing one of the worst attacks on a civilian population target since Saddam Hussein gassed the Kurds. And for many in the region, it justified the resistance—with recent polls showing increasing numbers of Iraqis supporting violence as a means to oust the occupation forces.

If the Bush administration had its way, the whole criminal siege of Fallujah, with its depraved indifference to human life, would have gone unnoticed. The corporate media’s Pentagon-spun propaganda stories about liberation would have gone unchallenged by any unseemly intrusions of reality. Toward that end, the Pentagon declared Fallujah a no-reporting zone, barring all un-embedded journalists from the city. In short, the Pentagon hoped to control all images coming out of the massacre. And they would have pulled it off, had it not been for one independent freelance journalist from Alaska, Dahr Jamail, and an Al-Jazeera TV crew.

At the height of the siege, the Al-Jazeera crew did what journalists have an ethical obligation to do—broadcast images of the horror to television audiences around the world. They did this, they claim, at great peril to their own lives. One night, they reported that U.S. tanks targeted the fleeing TV crew on two occasions, causing them to comment that “The U.S. wants us out of Fallujah, but we will stay.” The U.S. responded by bombing the building where the TV crew had slept earlier, killing their host. At one point, whenever the TV crew would attempt to broadcast, U.S. jets would target their signal, even though it was unlike any of the rudimentary communication devices employed by the harried resistance fighters.

Al-Jazeera’s critics wrote off the network’s complaints as sensationalism. By the time the U.S. attacked Fallujah, however, there was already a growing body of damning evidence indicating that the Pentagon was in fact targeting the last remaining unembedded TV network with an effective on-the-ground operation in Iraq. U.S. forces, one year earlier, bombed Al-Jazeera’s Baghdad offices, killing reporter Tareq Ayoub, after the network naively gave their GPS coordinates to the Pentagon in order to prevent an accidental attack. A few days earlier, U.S. forces bombed a hotel in Basra that was used exclusively by Al-Jazeera. U.S. forces also seized several Al-Jazeera reporters, imprisoning them in now-infamous gulags including Abu Ghraib and Guantanamo, where they claim they were tortured. Two years earlier, the U.S. bombed Al Jazeera’s Afghanistan studios in Kabul.

Throughout this period of killing and allegedly torturing journalists, the Pentagon has always maintained a stance of plausible deniability. The bombings were accidental. Given the massive civilian carnage in Iraq and the now legendary stupidity of our alleged “smart bombs,” this was plausible—though highly unlikely and embarrassing nonetheless on a whole bunch of other fronts. And the arrests? Well, you know. Shit happens.

We now know, however, that a lot more shit almost happened. Last month, Britain’s Daily Mirror reported that George W. Bush, during the siege of Fallujah, approached British Prime Minister Tony Blair with a plan to silence Al-Jazeera once and for all. Having failed to kill their crew on the ground in Fallujah, Bush supposedly wanted to put out a hit on the whole damned network—in effect going to war against Qatar, by bombing Al-Jazeera’s global headquarters in Doha, Qatar’s capitol. Did I mention that Qatar is a strategic ally of the U.S. and the Bush administration and a partner in the so-called “War on Terror”? I know George W. never claimed to be a whiz at foreign relations, but this one would have been a mega-boner. Luckily, Tony Blair seemed to have talked George out of it.

One anonymous British government source told The Mirror the threat was “humorous, not serious.” But the newspaper quoted another source as saying that “Bush was deadly serious, as was Blair.”

Bush, for his part, is denying the report, and the British Attorney General Lord Goldsmith, citing his country’s Official Secrets Act, oxymoronically declared what has got to be this month’s most talked about memo an official secret. He’s now threatening to prosecute any journalist that publishes the memo on April 16, 2004 White House meeting where Bush and Blair discussed the idea of bombing Al-Jazeera—and has already levied charges against the officials who leaked the story to The Mirror, Cabinet Office civil servant David Keogh and Leo O’Connor, a former aide to MP Tony Clarke. Ironically, these whistleblowers may be the only people prosecuted in the whole snuff-Al-Jazeera affair.

Meanwhile, on this side of the pond, the dung weevils are lining up to defend Bush’s alleged desire to openly bomb a media organization into oblivion for the crime of being a media organization. Patricia Williams of The Nation reports that Frank Gaffney, the former Reagan-era Secretary of Defense for International Security Policy and current president of the neo-conservative Center for Security Policy, has been making the rounds on the wonk circuit, recently appearing on the BBC to explain that it was appropriate to talk about “neutralizing” Al-Jazeera. Williams reports that Gaffney, writing for Fox News’ website, argued that Al-Jazeera must be taken off the air “one way or another,” and that it was “imperative that enemy media be taken down.” Gaffney implored his readers to remember Bush’s invective that “you are either with us or with the terrorists.”

Put simply, media that reports on the horrific and embarrassing realities associated with a myriad of Bush administration policies, are, in effect, “with the terrorists,” since they obviously aren’t in line with the Bush administration’s propaganda campaign. Most upsetting is the fact that Gaffney’s vituperation against a free press was promulgated by Fox News—a self-described “news” organization that should have been more outraged than acquiescent to this call for silencing embarrassing news by murdering journalists.

In the Bush lexicon, speaking unpleasant truths means being “with the terrorists.” It is also the responsibility of a free press. Avoiding the threat of such censure by the Bush junta means abdicating one’s responsibility as a journalist. Yet, this sort of behavior—the avoidance of reporting on disturbing realities—is what passes for journalism today in the United States.

Seymour Hersh reported in the Dec. 5 edition of The New Yorker that U.S. bombing raids are increasing in Iraq. Put simply, we “liberated” them, now we’re bombing the hell out of them. Hersh points out that despite this deadly escalation, there is no significant discussion of the growing air war. Media critic Norman Solomon, writing a follow-up to Hersh’s piece for Truthout.org, conducted a database search and found out that neither the New York Times nor the Washington Post even printed the phrase “air war” so much as one time so far in 2005.

Solomon speculates that as the U.S. withdraws ground forces from Iraq, it will replace their efforts with the bloodier but safer (for American forces) specter of bombing campaigns. The U.S. media, so far, have ignored this story, as dozens of similar ones. But why should this be surprising? You’d think they’d report on the Bush administration’s desires to murder journalists. For journalists, maybe this story would strike close to home. But then, reporting on it wouldn’t be “with us,” as Bush so eloquently puts it. And if you’re not with us, well, you’re with the terrorists, who face indefinite detention, and all that nasty stuff. On the other hand, if you are “with us,” you’re not a journalist—you’re just a stenographer. But you’re alive, sort of…

——

Reprinted from ArtVoice, Buffalo, NY, Dec. 8, 2005
http://artvoice.com/issues/v4n49/yes_we_murder_journalists

Dr. Michael I. Niman’s previous columns are archived at:
http://www.mediastudy.com.

RESOURCES:

“Exclusive: Bush Plot to Bomb his Arab Ally,” The Mirror, Nov. 22, 2005
http://www.mirror.co.uk/news/tm_objectid=16397937&method=full&siteid=94762&headl ine=exclusive–bush-plot-to-bomb-his-arab-ally-name_page.html

“UK charges official with leaking Blair memo,” MSNBC, Nov. 22, 2005
http://www.msnbc.msn.com/id/10153489/

“U.S. Media Dodging Air War in Iraq,” by Norman Solomon, TruthOut, Dec. 5, 2005
http://www.truthout.org/docs_2005/120505Y.shtml

See also:

“Truth, Death and Media in Iraq,” by Michael Niman, WW4 REPORT, August 2005
/node/849

“Iraq: US troops kill Reuters soundman,” WW4 REPORT Aug. 30, 2005
/node/1012

U.S. Bombs Al-Jazeera in Kabul, WW4 REPORT, Nov. 17, 2001
/8.html#afghan7

———————–
Reprinted by WORLD WAR 4 REPORT, Jan. 1, 2006
Reprinting permissible with attribution

Continue ReadingYES, THE PENTAGON MURDERS JOURNALISTS 

FOUCAULT’S PERSIAN GULF

Reality, Perception and the Iranian Revolution

BOOK REVIEW

FOUCAULT AND THE IRANIAN REVOLUTION
Gender and the Seductions of Islamism
by Janet Afary and Kevin B. Anderson
University of Chicago, 2005

by Sandy McCroskey

I.

When Michel Foucault arrived in Iran in September 1978 to begin what turned out to be a short-lived second career as a journalist, an earthquake had just obliterated forty villages. “Ten years ago to the day,” Foucault tells us, a quake destroyed the town of Ferdows in the same area. In its place arose two new towns.

“On one side, there was the town of administration, the Ministry of Housing, and the notables. But a little further away, the artisans and the farmers rebuilt their own town, in opposition to all these official plans. Under the direction of a cleric, they collected the funds, built and dug with their own hands, laid out canals and wells, and constructed a mosque. On the first day they planted a green flag. The new village is called Islamiyeh. Facing the government and against it, Islam: already ten years old.”

Throughout his life and work, Foucault had been deeply concerned with manifestations of “the will not to be governed,” with all forms of resistance to “this monstrosity we call the state,” whether in its capitalist (“the harshest, most savage, most selfish, most dishonest, oppressive society one could possibly imagine”) or socialist formations (though he remained affiliated with the socialist party in France). On the day before the shah finally fled Iran, Foucault gave a lecture (on liberalism—in the European sense—and “governmentality”) at the College de France, in which he posed the question: “Why is it necessary for the state to govern any given aspect of life at all?” The Iranian uprising could never have happened without the opposition of church and state and, from day one, Foucault never lets us forget that. To a degree, it should have been obvious: The vast majority of Iranians were Shi’ite Muslims; any mobilization of the masses would have to have the approval, at least, of the religious authorities. But there was clearly something here that could not be explained by Western theory on “revolution.” Religion appeared to be the primary instigating, guiding and unifying force.

Another seismic upheaval, Foucault tells us, had shortly preceded the quake: the Black Friday massacre of September 1, when the army mowed down at least 250 anti-shah demonstrators in Tehran. It was only the latest, and not yet the worst, in a series of such events; eventually the army would refuse to fire on their countrymen (and -women), but not before thousands became martyrs to the cause and—the way most of them looked at it—entered the gates of paradise. This willingness to sacrifice oneself deeply impressed Foucault. It is known that he had no philosophical objection to suicide (far from it)—as a personal choice that should be available to everyone, but also as a political act. “Death is power’s limit, the moment that escapes it,” he wrote in The Will to Know.

Foucault tells us that “the economic difficulties in Iran at that time were not sufficiently great for people to take to the streets, in their hundreds of thousands, in their millions, and face the machine-guns bare-chested.” So what set it off? Nationalist leftists, the far-left Fedayeen and Muhajedeen and indeed almost every social group in Iran were all opposed to the shah. But it was the willingness of so many to put their lives on that line in demonstrations organized by the Shi’ites (often taking the form of religious ceremonies mourning those previously fallen in the struggle), that ultimately brought down the regime—despite its fearsome army, despite its ruthless secret police, despite the backing of the entire world economic order, including the United States. Jimmy Carter was only then starting to tsk-tsk at the shah’s numerous and flagrant human rights violations. “In Iran the religious calendar sets the political schedule,” Foucault notes. Looking forward to the annual Muharram celebration, “the great ritual of penance,” Foucault could already see “exaltation in the martyrdom for a just cause,” when “the crowds are ready to advance toward death in the intoxication of sacrifice.”

Foucault saw the virtual absence of political maneuvering inside the movement, as well as the apparent lack of a political program to be implemented should it succeed, as evidence of a total rejection by the “collective will” of “politics,” tout court. He was well aware that after the departure of the shah this could change, overnight, though he liked to think it was part of the overall rejection of the past century of Iran’s dependence on the West. Of course, one reason the uprising manifested itself as “non-political” was that there was no political arena: Parties had been abolished in 1963 (the same year women were so magnanimously given the vote); the far-left militias had refused all discussion with the regime (they were “on strike against politics”). Now, of course, we know all too well what rushed in to fill the political vacuum after the shah fell.

Foucault has been criticized for hypostatizing “a perfectly united collective will” behind the uprising. It is clear he was aware of differing and even competing tendencies: In his November 7 dispatch for Corriere della Sera, he gives as one factor in the instigation of what appears to have been an atypically violent student riot the “rivalry between the political and the religious groups. There was on everyone’s mind a sort of mutual challenge between revolutionary radicalism and Islamic radicalism, neither of which wanted to seem more conciliatory and less courageous than the other.” But this isn’t what interested him, particularly. In an interview he tells journalist Pierre Blanchet: “What I liked about your articles was that they didn’t try to break up this phenomenon into its constituent elements, they tried to leave it as a single beam of light, even though we know that it is made up of several elements.”

That collective will asked for “a sole and very precise thing, the departure of the shah. But for the Iranian people, this unique thing means everything… This political will is one of breaking with all that marks their country and their daily lives with the presence of global hegemonies.” For one thing, rampant corruption. Foucault is not talking about Iran, he’s talking about us, when he asks, “Do you know of a treatise on political economy, or of sociology, or history books, that offers a serious and detailed analysis of the speculation, corrupt practices, embezzlement, and swindling that constitute the veritable daily bread of our trade, our industry, and our finances?” In Iran, the regime was synonymous with corruption; that was simply the way things worked. One can wonder how many countries are different. In Iran, though, the shah’s shameless pillaging of his own people, dividing the spoils among his own family and favorites, was made possible by the generous sponsorship of foreign powers. To most Iranians, modernization had meant nothing but displacement and hardship. For the past hundred years they had trudged along, heads down, on a forced march to an alien future. Now they were again lifting their eyes… to the sky…

“Throughout this whole year, revolt ran through Iran, from celebrations to commemorations, from worship, to sermons, to prayers. Tehran honored the dead of Abadan, Tabriz those of Isfahan, and Isfahan those of Qom. White, red, and green lanterns were lit up after nightfall on big tree branches in front of hundreds of houses. It was the ‘wedding bed’ of the boys just killed. In the mosques during the day, the mullahs spoke ferociously against the shah, the Americans, and the West and its materialism. They called for the people to fight against the entire regime in the name of the Quran and of Islam. When the mosques became too small for the crowd, loudspeakers were put in the streets. These voices, as terrible as must have been that of Savonarola in Florence, the voices of the Anabaptists in Munster, or those of the Presbyterians at the time of Cromwell, resounded through the whole village, the whole neighborhood.”

Ealier in the report excerpted above, Foucault tells us that he had spoken with a sociologist about the role of Islam in the people’s daily lives, and, told that it is “a refuge,” he suspected his interviewee of toning down the truth for the sake of his Western ears. A reformed Marxist, Foucault was convinced by now that religion could be something other than “the opiate of the people.” He continues:

“Many of these sermons were recorded, and the tapes circulated throughout Iran. In Tehran, a writer who was not at all a religious man let me listen to some of them. They seemed to evoke neither withdrawal nor a refuge. Nor did they evoke disarray or fear.”.

I must have read this passage three times before it dawned on me that Foucault could tell us only what the tapes do not “evoke”—or even “seem to evoke”—because, not knowing the language, he can’t tell us what they do say

The answer Foucault most often heard to the question, “What do you want?” was “Islamic government.” Foucault clearly accepted the most optimistic interpretation of what this would mean. The mullahs, while not a “revolutionary force,” were not part of a hierachical structure; they acted as “photographic plates,” simply reflecting the people’s will. As for after the revolution—why, one must have “faith in the creativity of Islam.” At times, he waxes almost ecstatic: “What place can be given, within the calculations of politics, to such a movement, to a movement that does not let itself be divided among political choices, a movement through which blows the breath of a religion that speaks less of the hereafter than of the transfiguration of this world?”

File under “famous last words”: “By Islamic government, nobody in Iran means a political regime in which the clerics would have a role of supervision or control.” “Khomeini is not a politician. There will not be a Khomeini party; there will not be a Khomeini government.” So there’s no doubt Foucault was genuinely shocked when Khomeini consolidated his grip and the hands and heads started falling. He spoke out about the repression in an open letter to the (alas, only) nominal head of government Mehdi Bazargan, and reminded him of their conversations before the revolution, when Foucault was given many assurances about the positive effect religion would have in reining in (as opposed to reigning in) government. But he did not seem sufficiently contrite to many of his critics, and he is said to have lost friends over this.

Foucault clearly hadn’t sufficiently prepared for tackling this assignment. Although he had “read several books on Islam and Shi’ism,” it doesn’t seem he had often dipped into the supposed source, the Koran. Nor had he been informed of the contents of Khomeini’s 1943 treatise, Kashf al-Asrar (The Unveiling of Secrets), which spelled out exactly what the ayatollah would do upon accession to power over thirty years later. Oops!

How could Foucault not have gotten a hint of the authoritarian nature of traditional Islamic societies? In 1961, he wrote in Folie et déraison that the establishment of “communities of ethical uniformity” placed the nonconformist into “a relation to himself that was of the order of transgression, and a nonrelation to others that was of the order of shame.” Nothing in Foucault’s reportage is as troubling as his repeated invocation of the confused notion of “political spirituality.” When such mirages as this float before the eyes, one must wonder if, under the blazing Persian sun, the skin-headed savant forgot to wear a hat.

II.

From September 1978 to May 1979, Foucault published eleven articles on Iran, nine in the Italian Corriere della Sera and two in Le Nouvel Observateur. He also gave interviews on the topic for a magazine in Persian and a French book. The Italian pieces didn’t appear in French until 1994, and it is only now that most of these articles, unique in Foucault’s canon, can be found in English—in the appendix to Janet Afary and Kevin B. Anderson’s Foucault and the Iranian Revolution: Gender and the Seductions of Islamism. The appendix also contains a couple of short (even snippy!) replies of Foucault to his critics, articles by his critics and some related documents on the feminist front. Especially worthwhile are the essays by the late Maxime Rodinson, who forthrightly tears into the hazy concept of “political spirituality” and from the beginning had no illusions about the “archaic fascism” in Islamism.

Although those interested in Foucault can only be grateful for this volume, Afary and Anderson do not do Foucault any favors in the strident commentary that takes up the first half of the book. They seem to believe that they have discovered Foucault’s philosophic Achilles’ heel, that his treatment of the events in Iran reveals flaws that compromise all his work.

Afary and Anderson’s most constant refrain is the dubious claim that Foucault’s work is pervaded with a dualism that privileges premodern over modern cultures. A reference to “the famous gaze” of the shah is rather facilely taken to be an allusion to a similar trope in Surveiller et punir (Discipline and Punish), with its contrast between the era when criminals expiated their debt to society in gruesome, ritualistic displays of physical punishment and death, and the modern age of the “panoptical” carceral society. Surely (I thought) they do not mean to imply that Foucault favored a return to the barbarism of eye-for-an-eye justice (as Khomeinism in practice turned out to be). The implication returns in the discussion of Foucault’s studies (concurrent with his interest in Iran) of Christian ascetic practices, in which he is said to have been more interested in the expression of penitence through bodily mortification than through verbal confession—”which Foucault criticized alongside modern disciplinary techniques”! (These penitence rituals are similar to the ancient practices of celebrants of Muharram, commemorating the founding myth of Shi’ism, the martyrdom of Hussein at the Battle of Karbala.)

This line of research is tied in, of course, with Foucault’s being a sadomasochistic perv, though it’s not clear how that is supposed to have affected his conclusions. As a matter of fact, Foucault argued for the abolition of all punishment—as utopian as that may sound. It is, at any rate, very questionable if Iranian society under the shah can be taken as epitomizing the carceral society drawn in Surveiller et punir from European models and experiences, in the ultimate development of which all good citizens will have internalized the tyrant’s gaze to such a degree that the state has no need of secret police or omnipresent spy technology to keep most people in line. In Iran, the ideology of the oppressor had never been adopted by the populace, and the shah needed every gun at his disposal—until even that wasn’t enough.

Afary and Anderson’s language is often just plain silly: “In distancing himself from the possibility of attaining absolute knowledge [for shame!], and the Hegelian dialectic of mutual recognition, Foucault instead celebrated the French author Marquis de Sade.” Foucault’s fascination with self-sacrifice is condemned with a flip of a limp bit of jargon, “the discourse of death.”

Although on several occasions they commend the astuteness of Foucault’s perceptions—for example, when he countered assessments of Khomeini as a flash in the pan who had come to the fore only because of the impotence of the parties, driven underground—somehow the very same sort of observation is taken by them as evidence of both Foucault’s perspicacity and despicableness: “Foucault stood out in his celebration of the dominant Islamist wing, including the latter’s rejection of Western Marxist and liberal notions of democracy, women’s equality, and human rights.” Suffice to say that Foucault never “celebrated” the oppression of anyone. You see what a lot of mischief that little, uncalled-for “including” can do. Thus goes this inquisition, where Foucault’s text is stretched out of shape on the rack of the authors’ preconceptions.

They pull a similar trick when they say that “Foucault’s support for the new wave of Islamist uprisings that started in Iran in 1978, what he called this ‘powder keg’ set against the dominant global powers, was not entirely uncritical.” This would be “support,” however qualified, for events Foucault would never see, as he wrote nothing (“lapsed into silence,” in our authors’ formulation) about this part of the world after May 1979, and died in 1984.

To drive home the enormity of Foucault’s transgression, there is an epilogue bringing us up to September 11, 2001. To be sure, Foucault foretold that the dominant West’s confrontation with that other, Muslim world could be the source of many conflagrations to come, though when he spoke of Islam “setting the whole region afire,” it seems he was thinking of nationalist revolts. There are to date only two other countries that have fallen under radical Muslim control since 1979 (or can we count Iraq yet?), and they got that way not at all in a manner similar to the Iranian “people power” revolution. War-ravaged Afghanistan fell to the Sunni Taliban army in 1996, while in Sudan Islamist rule was imposed through a succession of military coups in the 1980s. It is not known if Foucault had an inkling that Islamist revolt would evolve into the borderless terrorism of a global jihad—itself another form of totalitarianism—but it is highly unlikely that he would have applauded the fall of the Twin Towers as “the high point of the spectacle,” as did that idiot Jean Baudrillard (trotted out here to somehow invalidate Foucault’s ideas, though his work has nothing at all to do with Foucault’s).

Afary and Anderson quote, with seeming approval, Le Monde editor Alain Minc’s scurrilous reference to Foucault as an “advocate of Khomeinism…and in theory of its exactions” [emphasis added]. Noam Chomsky, Howard Zinn and their ilk are attacked for attempting to put a little blame on US foreign policy—well, one could have predicted that.

A section of A&A’s book contains the sensational-sounding heading “Foucault’s Meeting with Ayatollah Khomeini and ‘Political Spirituality'”. Who wouldn’t want to be a fly on that wall? We read that “Foucault was granted a meeting with Khomeini at his residence outside Paris.” But the extract from Didier Eribon’s Foucault biography that follows does not actually say that. It refers to “a visit to Neuphles,” where Khomeini was in retreat, during which Foucault saw the ayatollah’s son and son-in-law display a touch of tolerance by insisting that a German journalist not be sent away even though she was not wearing a veil. Nor does Foucault come any closer to Khomeini elsewhere in the section. In a footnote to his brief treatment of the Iranian affair, James Miller cites Eribon as a source for the statement that “Foucault never met Khomeini; he did go…to Neuphles-le-Chateau outside Paris, where Khomeini was in exile between October 7, 1978, and his eventual return to Iran the following year; but all [Foucault’s] group got to see was Khomeini walking in the distance.” I haven’t read Eribon, but my money’s on Miller here.

Among their most egregious errors, Afary and Anderson quote at length a passage from an April 1978 lecture in Tokyo as presenting Foucault’s own account of shifting attitudes toward sexuality in the West over past centuries. Those with a little familiarity with Foucault’s History of Sexuality, even from reviews, might recognize that Foucault was only recounting the standard story about such things, the reigning paradigm that he would now proceed to shatter, if his listener would just sit tight for the rest of the seminar.

Foucault’s treatment of matters pertaining to sexuality and social control is far more nuanced than Afary and Anderson seem able to grasp. And ain’t that a shame, for a book with the portentous (and academic-sexy) subtitle “Gender and the Seductions of Islamism,” which might lead us to think that A&A have pinpointed the critical blind spot in Foucault’s worldview, on which all the book’s themes will converge. It doesn’t quite work that way.

The authors’ most serious accusation is that Foucault didn’t care about women’s rights. It is true that in the context of the Iranian revolution, he said precious little about them. He mentions “the subjugation of women” in his last article on the topic, in May 1979, but it doesn’t figure in his open letter to Prime Minister Bazargan, except as understood to be part of “human rights.”

There is a chapter headed “Debating the Outcome of the Revolution, Especially on Women’s Rights,” but where was the debate? Kate Millet and other feminists traveled to Iran, and reported that women’s rights were in execrable shape. They were apparently attacked for this by some French leftists—but not by Foucault, who didn’t disagree that things had taken a bad turn after the revolution.

It is true that before the ascent of Khomeini to power he seemed blissfully unaware that the righteous Islamists would often flog a woman for not donning the veil. If we give him the benefit of the doubt on that, he still could not have been ignorant that women in a traditionally patriarchal culture would not have the same privileges as men—perhaps this was too obvious a fact for Foucault to feel it needed restating in his own ever-provocative prose. Another explanation is that he may have regarded it as presumptuous for him to pass judgment on another culture. One may consider this as a kind of Orientalism-in-spite-of-itself, in which Foucault would be in the illustrious company of no less enlightened a gent than Edward W. Said—whom Afary and Anderson show mocking Simone de Beauvoir as “silly” and full of herself when, during a March 1979 meeting in Paris on the Palestinian-Israeli situation, she spoke about her upcoming journey to Iran with Kate Millet and inveighed against the forced wearing of the chador. (The text of a speech Beauvoir gave after the trip is included in the appendix.)

When Foucault said, in his letter to Bazargan, that he was sure the Iranians were tired of receiving “such noisy lectures” from the outside world, he could have been referring to Millet, Beauvoir and others. It’s just vague enough; you can’t be sure.

One is tempted to connect a few dots in the chapter on “Male Homosexuality in Mediterranean and Muslim Societies.” When Iranian feminists spoke out against the traditional ways of homosexuality in their country (with the prevalence of passive/dominant relations, often with a significant age difference), did Foucault consider this another case of one culture attempting to impose its values on another? But this would only be wild speculation. The chapter contains much on same-sex relations between males in the Muslim world that sheds some light on why Foucault could be shocked to discover that the Koran commands that homosexuals be executed. Afary and Anderson give us a darkly comic account of the night when he was presented with this information, chapter and verse. (It is not known whether this was during Foucault’s first or second visit to Iran.)

But all this could be beside the point. Foucault makes only passing mention of anti-Semitism among the Iranian Islamists, just enough to let us know he was aware of it. Now, Foucault himself was the farthest thing from an anti-Semite. His estrangement from the more anti-Zionist Gilles Deleuze was caused in part by their disagreement on Israel/Palestine. Yet he suggested that Khomeini’s movement could gain in strength by putting the liberation of Palestine on the agenda (one wonders, wasn’t it already?). It should be clear that he was not endorsing every Islamist position—no more than he was converting to Islam. Afary and Anderson call the Iranian episode “the most passionate and significant political commitment of Foucault’s life”—with the admitted, and extremely significant, exception of his work in the early 1970s with the Groupe d’Information sur les Prisons, which he founded. And “commitment” is perhaps too strong a word for Foucault’s stance vis-a-vis Iran, which Foucault himself, speaking to his students in the cooler confines of the College de France on the eve of what history would call the Iranian Revolution, typified as “wishful participation.”

The reader who knows something about Foucault may lose patience with Afary and Anderson in the first couple chapters. I do urge readers to turn first to Foucault’s own report, unmediated; but there is some valuable information to be dug out of the remainder (some of which has, obviously, informed this review).

For example, Foucault writes briefly of one Ali Shariati, Khomeini’s predecessor as leader of the fundamentalist movement, who had died two years earlier but whose “shadow…haunts all political and religious life in Iran today.” Foucault tells us that Shariati studied in Europe, had contacts with various strains of revolutionary, socialist thought and brought back to his country the message that Shi’ism’s true meaning was “in the sermons of social justice and equality that had already been preached by the first imam [Ali].” From Afary and Anderson we learn that Shariati was influenced by Heidegger, who was also very important to Foucault; Heidegger’s concepts of existential choice and authenticity are said to have inflected a reinterpretation of Shi’ism.

Alavid Shi’ism—a pure Shi’ism of Ali—was to replace the “Safavid Shi’ism” institutionalized by the Safavid Dynasty in the seventeenth century, when Shia became (perforce) the faith of the nation. Shariati began to teach (and we can’t blame the atheist Heidegger for this) that becoming a martyr was the one sure path to paradise and, adding a new tone of vindictiveness, the one sure way to damn your enemies to hell. According to Afary and Anderson, in Shariati’s interpretation of the founding myth of Shi’ism, Hussein’s martyrdom was “not the type of death through which God forgave the sins of humanity, it was one that pointed toward revenge, a death that marked the enemy as a horrible sinner.” (I am assuming, of course, that Afary and Anderson’s reading of Shariati is more accurate than their reading of Foucault.) Foucault also does not mention the strain of anti-Semitism that Afary and Anderson tell us ran through Shariati’s thought, and one must wonder how deeply he had read in the man’s works.

III.

I think that Foucault wrote nothing else about Iran after May 1979 simply because, well, it was over. He’d said all he had to say in his last article, “Is It Useless to Revolt?” where he insisted that to call the revolt meaningless because it ultimately failed was as illegitimate as the mullahs’ justification of their reign by the blood of the martyrs.

In his last years Foucault turned his attention to Stoicism and the concept of self-creation through a purely individual ethics that would function as “a very strong structure of existence, without any relation with the juridical per se, or with an authoritarian system or a disciplinary structure.” His ethics had, of course, been a personal one already in 1979, “antistrategic,” as he wrote. “One must be respectful when a singularity arises and intransigent as soon as the state violates universals.” He was always on the lookout for the chinks in power’s armor, for “what must unconditionally limit” politics. Confronting the uprising that he considered to have world historical importance (and who will say that it didn’t?) as “perhaps the first great insurrection against global systems,” he considered it a duty to listen, as one should listen to anyone who pits his life against overwhelming power, to the madman at the end of his rope, to the criminal who would dash across the bullet-strafed yard. One is not required, he added dryly, “to stand in solidarity with them.” After all, he called this form of rebellion “the most modern and the most insane,” and he wanted to call the article in which this line appears “Iran’s Madness” (editors!). But note that the most mad form of rebellion is not said to be necessarily a specifically Muslim rebellion: It is simply the “revolt against global systems.” It could mean, in fact, the global justice movement. In which case it is me, I sincerely hope, and I hope it is you.

So let us not say that Foucault didn’t listen, just because he got taken in. That’s a risk you run when you listen. The other always speaks a different language.

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Special to WORLD WAR 4 REPORT, Dec. 1, 2005
Reprinting permissible with attribution

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