Rwanda 1994 |
Terrorism is a sad fact of life, but terrorism and zealotry
have been around for a long, long time. I’m part way through a very long but
interesting article, published in The Atlantic, entitled What ISIS Really Wants, which attempts
to shed light on what the Islamic State is and what it hopes to accomplish. The
answers are unsettling, but what is most unsettling to me, what keeps me awake
at night, is the profound ignorance of most Westerners, myself included, as to what
these people, and many others believe. One can hate one’s enemy, but it might
be helpful to know who the enemy is. In my opinion, hatred and zealotry are the
enemies.This particular group of Muslim fundamentalists believes that the end
is near, and they are, in the words of a character in the movie Pulp Fiction, ready “to go medieval on
our asses.” They are medieval in their interpretation of the Koran and they
intend to wipe out all apostates. That, by the way, represents the majority of
the world’s population. To most westerners, these are just a fringe group of
crazy religious fanatics which can be exterminated, but aside from the fact
that the media is doing a great job of promoting their agenda of fear and
terrorism, they seem to be attracting a larger and larger following. When followers
are willing to blow themselves up or embark on suicide murdering sprees, for
whatever misguided cause, this becomes, at least in conventional terms, an
indefensible “war.” The only possible solution, short of annihilating an entire
race of people, is to try and understand and perhaps marginalize the ideology
that promotes this violence. We can ignore the warning signs, as we sip our
five dollar Starbucks frappamochachinos while watching Ballbuster Housewives of Newark, but the canary is choking, and
nobody has really been paying attention. There are a lot of desperate, hopeless people in the world. Right now the
spotlight is on Syria, but there are dozens of other countries where the violence
that occurred last week in Paris happens just about every day. Without giving
the hopeless hope, how do we win this war?
I watched a documentary dealing with the 2008 terrorist attack in
Mumbai, and it was eerily similar to the Paris attacks. Although law
enforcement authorities completely dropped the ball during the Mumbai attack,
and a handful of unspectacular foot soldiers were able to wreak havoc on a city
of 18 Million, somehow intelligence did
intercept cell phone conversations of the killers talking to their central
command unit. The conversations (over 200 cell phone calls were intercepted)
were chilling. One of the killers was captured alive and it became clear that
the foot soldiers were simply young, brainwashed followers doing exactly what
they were told to do. Fear, hatred, and the absence of hope can spread like
wildfire, and they are dangerous motivators.
We are whipped into a frenzy of fear by reports of Muslim fanatics
torturing and murdering innocent civilians, but we ignore the much greater
threat that the disconnected, impoverished, and mentally ill in our own North
American countries will fly off the handle. Look at the recent race riots
sparked by police brutality in America. Look at all the gun violence in North
America. Religious fanatics in The Middle East are not, contrary to popular
opinion, our biggest concern. “We have seen the enemy and he is us.” I am
concerned we North Americans, and again, myself included, are losing our souls
to fear, hatred, ignorance, and mistrust. We humans never seem to learn from
our mistakes. Figure out how to be charitable of heart and the problem
eventually solves itself. Desperation and poverty breed more desperation and
poverty. There are wonderful people everywhere in the world. Some of them need
our help. Find them, embrace them, love them. It seems to me that one can’t
keep “out” what is already entrenched in our culture. Help someone who needs
help. If you have had good fortune, pay it forward. Do more good than bad.
Sounds simple enough doesn’t it? Well it’s not, and I have struggled with this
for most of my life. Not in my backyard. While I am more charitable than I was,
I have a long, long way to go. My heart bleeds for every casualty of the Paris attacks,
and also for the Tutsis of Rwanda, the blood diamond victims of civil war in Sierra
Leone, the victims of the Pol Pot massacres in Cambodia, the Armenian genocide,
the 6 Million Jews who were exterminated by the Nazis, the PTS plagued North
American veterans who feel that suicide is the only viable solution to the
demons in their heads, and for the millions of other casualties of the evil we
all feel so helpless to counteract.
Learn something about your (perceived) enemy. Don’t burn down a mosque, but if you can, maybe try to change a troubled mind.
You can start with mine.
Written by Jamie Oppenheimer c2015 ALL RIGHTS RESERVED
1 comment:
I'd say, "You're on the right track, Jamie."
For example, a recent book, Moral Tribes) by Joshua Green (2013, observes that any given moral system tends to be relevant to an identifiable cultural group, within which the system is effective (sometimes more, sometimes less) for keeping things in order, providing social rules often clothed as moral or spiritual principals for resolving conflicts within the group. However, he argues, traditional moral systems are deeply problematic when they butt up against each other, especially when groups that may have worked out a tenuous coexistence face a newcomer group desiring recognition or a share of resources. Then, the same "us vs them" / "insider vs outsider" that aids with keeping the group together acts to cast all "others" as morally inferior, unworthy of equal treatment, etc. (I.e., it is acceptable to make moral exceptions in terms of their treatment relative to others, or for the person making a moral judgment to make moral exceptions for their own actions.)
Green analyzes traditional ethical theories, choosing utilitarianism -- favoring actions that will yield the greatest good for the greatest number of people ... which, by the way entails a host of problems itself -- and argues that the path to reconciliation of competing moral systems is through (works of) charity in which the bonds of group identification can be changed. He musters a substantial body of mainstream moral philosophy, social science, and functional nuclear magnetic resonance imaging (fNMR), which he claims shows commonalities in human moral reasoning and action in supporting his conclusion(s).
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