Tuesday, September 11, 2007

  • Tuesday, September 11, 2007
  • Elder of Ziyon
This article by Martin Amis is quite meandering but it finally hits its stride towards the end:
September 11 means September 11, 2001 – the day the towers came down. It was also the day when something was revealed to us. Do we now know what that was? Much of our analysis, perhaps, has been wholly inapposite, because we keep trying to construe Islamism in terms of the ratiocinative. How does it look when we construe it in terms of the emotions? Familiar emotional states (hurt, hatred, fury, shame, dishonour, and, above all, humiliation), but at unfamiliar intensities – intensities that secular democracy, and the rules of law and civil society, will always tend to neutralise. There is religious passion too, of course, but even the bruited, the roared fanaticism seems unrobust. It may even be that what we are witnessing is not spiritual certainty so much as spiritual insecurity and spiritual doubt.

Islamism has been with us for the lion’s share of a century. The Muslim Brotherhood was founded in 1928, and within a decade there was an offshoot in what would soon become Pakistan. But the emotionally shaping event, one is forced to deduce, was the establishment of the Jewish Homeland. In the war fought to bring that about, Israel, occupying 0.6 per cent of Arab lands and with a proportional population, defeated the armies of Egypt, Syria, and Trans-Jordan, together with the supplementary forces of Lebanon, Saudi Arabia, and Iraq.

In the other 99.4 per cent of Arab lands, this event is known as al-nakba: the catastrophe. And that epithet hardly overstates the case. The “godless” Soviet Union, after a comparable reverse, might have fallen into troubled self-scrutiny; but what does it mean for peoples who sincerely believe that an omnipotent deity is minutely attentive to their desires and deserts? Having endured several centuries of Christian prosperity, global power and reach, and eventual empire, the Islamic nations were vanquished by a province the size of New Jersey. In the Koran, the Jews are portrayed as cunning and dangerous, yet they are never portrayed as strong: “Children of Israel . . . Dread My might.” We in the West have ceased to understand the meaning of the word “humiliation”, and we use it, in descriptions of our daily struggles, with the lilt of comic hyperbole. Now we must further imagine how it feels to be humiliated, not only by history, but also by God.

This was surely a negative eureka for the Muslim idea. Following the defeat of 1948, and following the defeat (in six days) of 1967, Islam, or its militant vanguard, was finding that it had arrived at a crossroads – or a T-junction. The way to the left was marked Less Religion, and meant a journey to the future. The way to the right was marked More Religion (Islam is the Solution), and meant a journey to the past. Which direction would lead to the return of God’s favour? On their left, a stretch of oily macadam, perhaps resembling one of the unlovelier sections of the London orbital, scattered with windblown trash, and, of course, choked and throttled with traffic. On their right, something like a garden path at the Alhambra, cleaner, simpler and – thanks to the holy warriors and their “smiting of necks” – much, much emptier. In Al Qaeda and What it Means to be Modern, John Gray reminds us that Islamism, in both its techniques and its pathologies, is on the crest of the contemporary. But the emotions all point the other way; they speak of retrogression and revanchism; they speak of a vehement and desperate nostalgia.

Sayyid Qutb, like someone relaying a commonplace or even a tautology, often said that it is in the nature of Islam to dominate. Where, though, are its tools and its instruments? The only thing Islamism can dominate, for now, is the evening news. But that is not nothing, in a world of pandemic suggestibility, munition glut, and our numerous Walter Mittys of mass murder. September 11 entrained a moral crash, planet-wide; it also loosened the ground between reality and reverie. So when we speak of it, let’s call it by its proper name; let’s not suggest that our experience of that event, that development, has been frictionlessly absorbed and filed away. It has not. September 11 continues, it goes on, with all its mystery, its instability, and its terrible dynamism.


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