Friday, February 8, 2008

Will John McCain Apologize?

Will John McCain have the decency to apologize?
Mike Ghouse, Dallas

I turned the TV off on McCain this afternoon.

Every TV appearance I have watched in the last two months, even if it was for two minutes, Senator McCain unfailingly delivered his vitriol, "The greatest danger facing the world is Islamic Terrorism" and Governor Romney, who is off the radar now, used "Islamic Jihaad" to appease the right wing of the Republican party.

Senator McCain in his lust for power looses the basic American decency and courtesy to show respect for his fellow Americans who number 6 Million and I am one. It is an ironic number to remember.

When I turned the TV off, the words of Edmund Burke's quote came alive as a sad image, which was pointed out by a speaker at the Holocaust Museum recently. “All that is necessary for the triumph of evil is that good men do nothing.”

Well my friends, I am doing my part. Indeed the world needs to be informed again and again about the Holocaust and how it began. Martin Niemöller's poem (first they came for the Jews…) resonates with me every day, when I see the eerie silence on the part of Media when a linguistic atrocity is committed right in front of their eyes.

When our President claimed they hate us for our freedom, not one media person asked for the proof or the polls, they consumed it gullibly. They, whoever they might be, do not hate America or Americans. Just as we do not hate any people but their governments, others do the same.

Manufacturing hate and fear to earn the support is shameful, but unfortunately that is the reality concocted by the Bush administration and the rightwing Republicans have imbibed it.

I am a Muslim and I am for America like 6 million other Muslims. We are Republicans and Democrats, we are religious as well as not religious, we are conservatives and liberals but mostly moderate just like most of the Americans.

Each one of us is contributing towards the peace and prosperity of our nation. We are taking the initiatives and putting in our efforts for one nation under God with liberty and justice for all.

On 9/11, I manned a Radio station for eight hours getting the Dallas community on the air, grieving with fellow Americans, organizing blood drives, wrote articles to prove to the enemies like Osama Bin Laden that all Americans are on the same side, irrespective of personal faith.

Since then every year, with the support of the Muslim community, I have dedicated my time on 9/11 to unite people, to bring people of all faiths, races and ethnicities to come together and pray for the safety and security of America, and rededicate our pledge to one nation under God with liberty and justice for all. To call Islam or Muslims as terrorists is offensive to me; I am not one, neither the six million of us are. If there is one, we are going to turn them over to the FBI, safety and security of our nation is as important to the 6 millions of as it is to the 294 Million others.

The fear mongers manufacture enemies to polarize the electorate for crass political advantage; Native Indians, African Americans, Jews, Wicca, Atheists and now Muslims are being targeted by them. Such short term gains are deleterious to peace and long term prosperity. As Americans, we need to stand up for each other for the good of every American.

Our leaders should demonstrate their leadership in building goodwill among all Americans and make America a model nation for coexistence and harmony. We need to make peace and prosperity as our goal and our leaders should take that pledge to mitigate conflicts and nurture goodwill. Every one will win at the end.

I expect Senator McCain to drop the hate rhetoric and apologize to Muslims in America, or at least have the decency not to use the words "Islamic Terrorism" or "Muslims Terrorism". Call Terrorism for what it is, do not suffix or prefix or hang my religion to the evil acts; fear mongering is also evil. I am a Muslim and all the Muslims that I know in America are working hard to keep us safe and secure. If you do not have moral courage to apologize, the least you can do is restore decency in your language.

Two decades ago, when I chose to become an American, I found myself in tune with the Republican party; liberty, less government, fiscal responsibility, capitalism, security and peace through strength. Today, the party is not the same and it does not reflect those values any more. When the Presidential candidate and a few (or more) Republicans resort to this divisive rhetoric, it puts many Republicans like me to re-evaluate being Republicans.

Additional comments:

I have received a ton of emails today from several clergy men and women who have undertaken it upon themselves to forward this article to many of their friends. However, I have received the following concern from a dear friend "Indeed, Islamic terrorism is one of the greatest dangers facing the world today. I'm mystified if you don't see that and agree with that. You are usually a strong campaigner against Islamic terrorism. You did not suggest that McCain said that Muslims or Islam is the greatest threat. You quote him as saying Islamic extremists are the greatest danger."

Here is the idea behind writing this piece.

My contention is that we must call Terrorism for what it is; a disgraceful evil. Let's not dilute it by suffixing or prefixing with another word like religion, in this case Islam or Muslim. This mistake leads to development of attitudes that are detrimental to peace and co-existence in our nation. A criminal father kills his daughter for not being able to have the animalistic control on them... on the same day there were other similar incidents in the paper... but one becomes Muslim Fascism or Islamic terrorism and others didn't even hit the radar. It is building of these attitudes that we need to guard the public from. This was a malignant attitude and it is not good for social health of our society.

Osama Bin Laden is not only an enemy of America, he is a bigger threat to Islam and Muslims around the world as he has put so many lives on jeopardy and gone completely against the principles of Islam, where saving one life is like saving the whole humanity. His followers or those who subscribe to his criminal mind set are terrorists.

By giving a label of Islam to a criminal like him, we are diluting the strength of the purpose in getting that criminal. Osama is our target and we need to go after him and his gang Al-Qaeda, the specific group. By adding the word Islam or Muslim, we are wrongly implicating the religion and its followers, and impotenting our ability to hit the target, we are not focused any more.

It is our President's escapism and gutlessness to deal with the terrorist that he jumped from Afghanistan to Iraq, and then he wanted to yet jump on Iran. He wanted to get some success some where, by God, go get him. And now, John McCain shamelessly claims that he will get Osama, the question is why did he not get him or put the plan to the President and push for it and save our nation a trillion dollars and 4000 lives and a Million Iraqi lives on our conscience? If you have the time understand our failures in dealing with the terrorism, here is an essay for you. http://worldmuslimcongress.blogspot.com/2007/05/laser-barking-at-terrorists.html

Let our words mitigate conflicts be it within the family, friends, community or the society at large and that is what it takes to gradually build sustainable peace and attitudes of co-existence.

References:
  1. http://www.mikeghouse.net/Articles/Republican-or-Democrat-which-way.asp
  2. http://www.mikeghouse.net/Articles/John-Mcain-the-Bush-lite-Neocon.asp
  3. http://www.foundationforpluralism.com/UnitydayUSA_2007.asp
  4. http://www.mikeghouse.net/Articles/Did-Senator-McCain-Betray-America.asp
  5. http://worldmuslimcongress.blogspot.com/2007/05/laser-barking-at-terrorists.html

Additional Articles on the subject added on 2/9/08 below:

Mike Ghouse is a Speaker, Thinker, Writer and a Moderator. He is a frequent guest on talk radio and local television network discussing Pluralism, politics, Islam, Religion, Terrorism, India and civic issues. His comments, news analysis, opinions and columns can be found on the Websites and Blogs listed at his personal website www.MikeGhouse.net. He can be reached at MikeGhouse@aol.com or (214) 325-1916

Additional Articles:

Opinion
Islam’s Role in the Elections

Opinion

Islam’s Role in the Elections

By Sadia Ahsanuddin and Dilshoda Yergasheva

January 14, 2008

Throughout the 2008 presidential elections, several candidates have sought to utilize anti-Islam prejudices to their advantage.

In January of 2007, Senator Hillary Rodham Clinton’s campaign team deliberately turned the public’s attention to Senator Barack Hussein Obama’s Muslim heritage in order to harm his popularity. Obama, in turn, worked very hard to distance himself from any past or present affiliation with Muslims and Islam, citing the Bible in his speeches and emphasizing his personal relationship with Jesus Christ.

Republicans, for their part, haven’t been much better. Formulaic prefaces from candidates about how “the enemy” is radical Islam hardly veil more broad based, antagonistic sentiments they harbor against Muslims generally. The Christian Science Monitor, for example, reported that Mitt Romney discounted out-of-hand the possibility of appointing a Muslim to his cabinet, were he to take office. In a recent speech to Republicans in New Hampshire, Mike Huckabee, speaking about energy reform and US reliance on foreign oil, stated, “We [will] no longer let the Middle Eastern people hold us hostage, wrecking our economy as well our environment.” More to the point, John Deady, co-chair of Veterans for Rudy, said: “[Rudy Giuliani] has got, I believe, the knowledge and the judgment to attack one of the most difficult problems in current history, and that is the rise of the Muslims.

“Make no mistake about it,” he continued, “This hasn’t happened for a thousand years. These people are very, very dedicated. They’re also very smart in their own way, and we need to keep the feet to the fire and keep pressing these people until we defeat them or chase them back to their caves, or, in other words, get rid of them.”

Islam is not antithetical to all things American. Yet, rather than try to build bridges and work towards engagement and understanding, since September 11, 2001 politicians have preferred to exploit people’s insecurities and biases in order to stoke fears about the supposed threat that Muslims pose to free and democratic societies. The ubiquity of anti-Muslim attitudes in American political rhetoric, even if it is only implicit, not only alienates Muslims around the world, but emboldens intolerant sects of American society. So far, this strategy has sadly shown itself to be politically successful. Being perceived as sympathetic towards Islam and Muslims is taken as evidence of spineless foreign policy where intolerance and fiery diatribes are to a candidate’s credit.

Is this the sort of America we want to live in? How can a nation founded on the precepts of equality and tolerance elect leaders in part based on their perceived ability to malign a religion that over one-sixth of the world’s population subscribes to?

Many Americans, as a result, have developed the false sense that Islam and the West are destined to clash. This misconception of a binary opposition that hawkish politicians use to paint the picture of the current balance of world power allows politicians to sell an overly simplistic picture of America’s interaction with the Muslim world. By reducing America’s relationship to the rest of the world to such black and white terms, politicians are able to derive power as crusaders against a perceived sinister force.

One only needs to watch the recent campaign ads to see these themes pandered to the masses. One such ad, approved by Giuliani, depicts a violent, irrational, out of control Muslim world. The voiceover forebodingly declares, “an enemy without borders,” and, “a people perverted,” in sync with footage of crowds of Muslims, fire, and explosions .This is all set to unearthly, frightening background music. The message is quite clear: Muslims are evil and they’re coming to get you. The ad ends with a case for Giuliani as the strong and capable defender of America: “In a world when the next crisis is a moment away, America needs a leader who’s ready.”

Such dramatic presentations create an artificial sense of unquestioned moral authority, where America and its interests constitute the “good guys” and everyone else is the “bad guys,” resulting in a populace that desires leaders who will take strong action against an evil force.

This sort of demonizing, hate-filled rhetoric is discrimination at its worst. Pitting voters against an illusory common enemy both abroad and at home, campaigners are jeopardizing the safety of six to seven million Muslim, who live among other Americans who are increasingly likely to perceive them as a threat. In doing so, campaigners are compromising the values upon which this nation was founded. Wasn’t this country established by individuals who sought refuge from the religious oppression that pervaded their homelands? Are we not a nation that takes pride in its diversity and inclusiveness? By allowing presidential campaigns to antagonize a minority group within our population, we as Americans are not fulfilling our duty to safeguard the values of equality and tolerance our predecessors fought for.

Sadia Ahsanuddin ’09 is administrative editor of “Ascent Magazine: Harvard and MIT Students on Islam and Society,” and is a history concentrator in Dunster House. Dilshoda Yergasheva ’09 is internal chair of the Harvard Islamic Society and is an applied mathematics concentrator in Cabot House.

This article can be found on the web at: http://www.thecrimson.com/article.aspx?ref=521544

Wednesday, February 6, 2008

Gandhi and the Jews

Gandhi and the Jews
Salil Tripathi

Should the Jews, as Gandhi counseled, have submitted willingly to their Nazi oppressors?

Moderator: Thanks Rohit for posting the following article by Salil Tripathi, as usual he has done a fabulous job in explaining the situation about Arun Gandhi. Here are few observations;

"He wanted the Jews to assert themselves wherever they happened to be, as citizens of that country first (whichis why he argued that the Jews should not attempt to form a homeland in historic Palestine)"

The Jews did assimilate seamlessly into German society; however the deep seated anti-Semitism erupted with the hate speeches and propaganda of Hitler and Nazis. It is a shameful chapter in our history that the reward for assimilation was devastating. There is credence in word “assert” that perhaps was missing, the seams may have come apart from lack of asserting themselves. Although the idea of assertion makes sense, it must be researched. The assimilation busting is one of the most damaging aspects of our society.

" A Jewish cry for a national home, Gandhi argued, would in fact provide justification to the Nazis to expel them.

This stems from unwillingness to deal with the massive cruelty meted out to them or seeking a short-term solution for the long term history of the world. Perhaps the non-assertion may be a factor as well. This may partially explain the Jewish state’s adamant opposition to “right to return” of Palestinians to their home land. They are doing unto others what was done to them.

"If the Jews can summon to their aid the soul power that comes only from non-violence," he said, "Herr Hitler will bow before the courage which he has never yet experienced in any large measure in his dealings with men."

Unfortunately at that given instance in history Jews did not have a Mahatma Gandhi, Martin Luther King and a Mother Teresa to give them the moral strength, which is more powerful than any military might at their disposal. All the three leaders fought for the rights of others, and they had nothing to gain from it and their immense power came from it. You cannot defeat a moral leader who has nothing to lose but give.

May God give all the power to Sari Nusseibeh and David Shulman to bring peace and reconciliation between the peoples of Palestine and Israel, both of the people are short changed; Hope for homeland and a sense of security respectively. Both deserve this

"This was not fatalism, but an assertion of will so strong that it could not be tamed. Even as the flesh was destroyed, the individual will retained its moral superiority."

If one acquires the moral strength that comes from serving and living for the goodness of “all” others, it is easy to shake any immoral military machines. Mahatma Gandhi, Martin Luther King and Mother Teresa were the most powerful people of the last century. I hope Sari Nusseibeh and David Shulman accumulate that moral strength.

Mike Ghouse


Salil Tripathi's article in Prospect Magazine UK, on the recent Arun Gandhi controversy and Gandhi and the Jewish question.

Gandhi and the Jews

Should the Jews, as Gandhi counseled, have submitted willingly to
their Nazi oppressors?

Salil Tripathi

http://www.prospect-magazine.co.uk/article_details.php?id=10032

Sixty years ago, on 30th January, Mohandas Gandhi was assassinated in New Delhi. In May,Israel will celebrate the 60th anniversary of its controversial creation. These two narratives got unintentionally intertwined last month, raising questions about the universality of Gandhi's message as well as his views about Jews, the nature of the state and the limits of freedom of expression.

The vehicle for this reflection was Gandhi's grandson, Arun, a mild-mannered 73-year-old writer and peace activist, who until recently ran the MK Gandhi Institute of Peace and Non-Violence at the University of Rochester, New York state. Early in January he wrote on On Faith, a Washington Post/Newsweek blog: "[The Holocaust] is a very good example of how a community can overplay a historic experience to the point that it begins to repulse friends… It seems to me the Jews today not only want the Germans to feel guilty, but the whole world must regret what happened… When an individual or a nation refuses to forgive and move on, the regret turns into anger." Gandhi blamed
"Israel and the Jews" for being the biggest players in creating "a culture of violence."

Predictably—given the disproportionate space the Palestine issue commands—all hell broke loose. Gandhi apologised, and later resigned from his post at the institute. Israel's critics were quick to blame the so-called "Israel lobby," which is supposed to control public opinion in America. Gandhi instantly became a martyr for Palestine activists—even though Palestinians have, on the whole, steadfastly refused to adopt Gandhian non-violence against their Israeli
occupiers. Moreover, Gandhi's carelessly written blog post would probably have made his grandfather blush.

Or would it? Gleaning through the elder Gandhi's remarks, the picture that emerges is complex. This much is known: when asked what the Jews should do when they were taken to concentration camps, Gandhi said they should go willingly, their forced mass suicide itself constituting an unanswerable critique of the Nazis. John Lloyd, writing recently on Prospect's blog First Drafts, said, "To attempt to overthrow tyranny, or even to oppose genocide, became for Gandhi an act almost as bad as tyranny or genocide itself."

This position has been characterised as passivity bordering on cowardice. But it is subtler than that. Gandhi expressed great sympathy for the historical persecution of the Jews. He called antisemitism "a remnant of barbarism." He supported German Jews' right to be treated as equal citizens, and admired their centuries of refusal to turn violent. He wanted the Jews to assert themselves wherever they happened to be, as citizens of that country first (which is why he argued that the Jews should not attempt to form a homeland in historic Palestine).

Jews must insist upon non-discrimination and equality wherever they lived, he said: they should fight the Nazis by insisting on practicing their faith freely, as equal citizens: "If I were a Jew and were born in Germany," he said, "I would claim Germany as my home even as the tallest gentile German may, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment." A Jewish cry for a national home, Gandhi
argued, would in fact provide justification to the Nazis to expel them.

What about Jews willingly submitting to their fate in concentration camps? Was Gandhi suggesting a Karmic, fatalistic response to inevitability? Perhaps. But there is another way of looking at that call. Gandhi wanted the victims to remain courageous, and to adopt positive non-violence—the strength not to use force—in dealing with the Nazis. "If the Jews can summon to their aid the soul power that comes only from non-violence," he said, "Herr Hitler will bow before the courage which he has never yet experienced in any large measure in his dealings with men."

To the suicides, then. Committing suicide was forbidden in concentration camps, because the inmates were to be humiliated and objectified; they were supposed to possess no free will and no individuality. By suggesting they choose to end their lives on their own terms, it seems, Gandhi was calling upon the inmates to deny the Nazis a sense of superiority over their victims. This was not fatalism, but an assertion of will so strong that it could not be tamed. Even as the flesh was destroyed, the individual will retained its moral superiority.

Many well-meaning scholars have felt dismayed by this stance. They believe that even if what Gandhi said made sense on an intellectual and spiritual plane, at a practical level it was a disaster. The implication is that Gandhian tactics could work only against a power like Britain. For all its cruelty and draconian laws abroad, at home Britain was a functioning democracy, and Gandhi influenced British public opinion by shaming its colonial administrators before their own people. But, as Indian sociologist Ashis Nandy has asked, "Does militant non-violence work… when one of the parties to a conflict considers the other infrahuman, no different from a lifeless object, to be manipulated, exploited or kicked around?"

Gandhi was aware of this objection, but his goal was civilisational change; political independence was a way to that end. He once wrote that he could imagine the rise of a Jewish Gandhi in Germany, but that he would function for barely five minutes before being executed. But, he insisted, that would not disprove his case or shake his belief in the efficacy of ahimsa (non-violence). "I can conceive the necessity of the immolation of hundreds, if not thousands, to appease the hunger of dictators… The maxim is that ahimsa is the most efficacious in front of the great himsa [violence]. Its quality is really tested only in such cases. Sufferers need not see the result during their lifetime."

Can such an approach work today in the Middle East? Since the war, only a handful of leaders—Martin Luther King Jr, Khan Abdul Ghaffar Khan, Lech Walesa, Vaclav Havel, Aung San Suu Kyi and the Dalai Lama—have acted in ways that can be considered Gandhian. One modern thinker pursuing such a path is David Shulman, an Israeli academic deeply influenced by Gandhi. His recent book, "Dark Hope: Working for Peace in Israel and Palestine," encapsulates his experiences as a witness to atrocities from both sides of the Palestinian issue.

Avishai Margalit, reviewing Shulman's book in the New York Review of Books, provides two reasons why Gandhian activism has never really taken off in Israel. He points out the difficulties: at the beginning of the first intifada, in 1988, Israel expelled Mubarak Awad, a Palestinian-American child psychologist who advocated Gandhian tactics. Israel's leaders understood Awad's potential to embarrass Israel. Margalit, however, believes Israel overreacted, because Awad was ineffective among Palestinians, who preferred violence. When Margalit asked his Palestinian friends why Awad failed, he was told: non-violent struggle is perceived in Palestine as "unmanly;" they believe that what was taken by force must be regained by force. Sari Nusseibeh, a Palestinian philosopher, has not lost hope; he is giving Gandhi another chance. And if there is to be less bloodshed and bitterness, his is the only way.

Arun Gandhi was not wrong in pointing out the universality of that message. But he was wrong in holding a people accountable for the bad conduct of the state. Rather than waste more time over the younger Gandhi's words, however, Israelis, Palestinians and their friends might want to reflect on what the older Gandhi said.

http://www.prospect-magazine.co.uk/article_details.php?id=10032

Sunday, February 3, 2008

Politics divides religions

Politics divides religions

It is a enligthening to read Karen Armstrong's speech below.

It is the insecurity of individuals that seeks security by controlling, robbing and forcing others to be powerless, as such threat-less. If the moderates of the world can give security to these cranky babies, we probably can mitigate some of the chaos. The Neocons are the extremists wearing different religious robes, and are good in imagining that fear and pre-empting it, facts don’t matter to them.

We need leaders who can work to mitigate conflicts and nurture goodwill for the good of all humankind, not because it is a noble thing, but because it makes good common sense.

Bush seems to have passed on that Neocons torch to John McCain, the average American is not interested in war and chaos. When I get a chance, I would ask Senator McCain to earn his presidency through giving hope and not frightening us.

We, the moderates can never be like them, reason matters to us, respect for life matters to us, peace matters to us and the truth matters to us.

Mike Ghouse
www.MikeGhouse.net
www.Foundationforpluralism.com
www.WorldMuslimCongess.com

Karen Armstrong, world-renowned scholar and author of several books on religions, talks to 'The News'
http://www.thenews.com.pk/daily_detail.asp?id=94464
Sunday, February 03, 2008
Shahina Maqbool

Islamabad

Politics, coupled with egotism and sectarian attitude, is the evil genius that creates divisions among religions of the world. It is the task of any ideology - be it religious, liberal or secular - to create global understanding and respect. Islam has a very strong pluralistic element in its scriptures. Most of the world religions stress the importance of compassion, not just for your own people, but for everybody. And that is the voice we need today, because any idealism that breeds discord, disdain, or contempt is failing the test of our times.

These views came from Karen Armstrong, world-renowned scholar and author of several best-selling works on religions. Born in 1944, Karen is based in London and is currently visiting Pakistan on an invitation from The Aga Khan Foundation. She is here to deliver a series of lectures as part of the numerous events being organised to commemorate the golden jubilee of the 'imamat' of His Highness The Aga Khan - the spiritual leader of Shia Ismaili Muslims.

In an exclusive interview with 'The News' here on Saturday, Karen, who professes to be a freelance monotheist, shared her views on world politics, democracy, sectarianism, Sufism, the commonalities among religions, and the concept of pluralism in Islam. Although shaken by the news of one of her best friends' diagnosis with cancer, she was gregarious during the tete-a-tete at the Serena lobby. This is what she had to say:

Question: How would you describe your transition from a Roman Catholic nun to a student of modern literature at Oxford, a broadcaster, and eventually a renowned scholar on world religions?

Answer: Basically, I always wanted to be an academic. I wanted to teach English literature in a university, but that didn't work out for a variety of reasons so I found myself in television. It was when I went to Jerusalem to make a documentary series on early Christianity that I encountered Judaism and Islam for the first time. While studying the two religions, I started discovering other resonances that I had not found in my Christian background. There were lot of things about other religions, and from that point onwards, I started developing, what I call 'triple vision,' which is looking at those three monotheisms as one religion that went in three different ways.

Q: In one of your proclaimed television series, 'Varieties of Religious Experience,' you interviewed people subscribing to various beliefs? Could you throw some light on that experience?

A: I hated it. I don't like interviewing people, plus the British public is not interested in religion anyway. However, the experience was important for me because in order to prepare for the interviews, I had to do a lot of study - that is when I developed interest in comparative religions and started my research.

Q: You maintain that polarisation of the world has resulted from mutual suspicion while ground realities have something else to say. We have glaring examples of armed invasions and abuse of human rights in Afghanistan, Iraq, Palestine and Kashmir. And now, Iran, Syria and even Pakistan are thought to be next in line.

A: Yes, I fully agree with that statement. Before the 20th century, there has long been a suspicion in the West about Islam; it dates right back to the 12th century - long before 9/11, and long before Iraq and Iran were nations even. It is a long-based prejudice. But certainly there are political factors also, and I would constantly assert that the causes of the trouble are political. On 'The Alliance of Civilizations' - the United Nations initiative that had to diagnose the causes of extremism - we agreed that imbalance of power and bad policies were the root cause of polarisation, which meant that western people had supported bad rulers like Saddam Hussain or the Shah of Iran to get to oil; Israel and Palestine are other examples. I would blame politics to be the key.

Q: The western media is playing a negative role by portraying Islam as a violent religion? Is there any way this can be curtailed?

A: I don't know how it can be curtailed because the press is free. The western media isn't all monolithic - I think in the UK, we have a more balanced media. For example, on the issue of Palestine, some of our major newspapers are very sympathetic to the Palestinians while others like 'The Telegraph' are much more sympathetic towards Israel, so you have a balanced perspective.

But you don't have so much in the United States. And I think that in Europe, there is a much greater understanding of the political situation than there is in the United States. A lot of Americans are not interested in what goes on in the rest of the world. But having said that, Europe isn't perfect because they are obtuse about religious issues - they think religion is rubbish. They regard religious unrest with disdain and Islam is blamed for being religious. They would be equally hostile to Christianity in that respect.

Now what can we do to curtail this? You cannot tell the media what to say - not in the West - and if we did, there would be an absolute uproar and it would be counter-productive. What we are doing at the Alliance for Civilizations is that we have just created a Rapid Response Group so that a team of us is present right across the world in various countries, and when something like the Danish cartoons happens, the United Nations will point to the media so that they know that there is someone who they can talk to and whose view should also be represented.

Q: There is a general tendency to highlight the differences between religions and to conceal their commonalities. What is the most striking commonality between religions of the world and what role have your best-selling books played in bringing these into sharper focus?

A: That has been my major objective in recent years. For example, my last big book, 'The Great Transformation,' which dealt with all world religions - not just Judaism, Islam and Christianity but Buddhism, Hinduism, etc., - explains that, at the core of all religions, is the insistence on compassion as the main virtue; the golden rule: 'Don't do to other people what you would not like them to do to you.' You find that in Confucianism, Hinduism, Buddhism, and the Monotheisms. They also say that compassion is not just a test of true religion but is also the way we get to God. By leaving yourself behind and putting another person in the centre of your world, you experience transcendence, and that is the message of the religions.

Unfortunately, compassion is very demanding. It demands that you put yourself to one side, and a lot of religious people don't want to be compassionate - they prefer to be right! They feel puffed up, and pleased with themselves, and pomposity comes into them. This is ego, and ego is what holds us back from the divine. And this is what the great traditions all insist upon, at their best.

Since the 20th century, we have learnt much more about religions of the world than was ever possible. Better communications and improved linguistic skills are also having an effect. It doesn't get the headlines so much as the sectarianism, the violence, the Sunni, the Shia and the Islamophobia, but it is happening. A lot of western Christians - even in America - are very, very enthusiastic about Rumi. They read Rumi and are astonished to hear he is a Muslim. More Christians read the Jewish Philosopher Martin Boober than Jews; and Jesuit Catholic priests are going to study meditation with Buddhist monks. So people are quite naturally and spontaneously reaching out for that nourishment to more than one faith, in a way that was unthinkable before.

This is as big and important a development religiously, as terrorism, that grabs headlines. But it is changing our attitude for it is because of this development that we can never look at either our own, or other peoples' religion, in the same way. And we have learnt the profound unanimity of the religious crest worldwide.

Q: Islam has, among others, two widely practiced sects Sunnis and Shiites, each strictly adhering to its own interpretation. Interestingly, while all of them unite shoulder-to-shoulder during Hajj, they restrain themselves to their own mosques. Why is it so?

A: Egotism. Everyone thinks theirs is the right way. It is natural for there to be different sects; we have them in Christianity, Judaism and Buddhism, because a tradition must - if it is a lively one - be flexible and be able to appeal to people in all kinds of loops and abilities. Until the 16th century, Shiites and Sunnis got along very well. Shiaism was a mystical movement, a private movement, and one that was very close to Sufism in spirit. Politics is the evil genius here. When you have the Safavid Empire and the Ottomon Empire - one Shiite, one Sunni - and they are in competition for territory, that's where sectarianism comes in. Politics also plays a similar role. For instance, in Iraq, Saddam Hussain furthered the divide between Sunnis and Shiites by privileging the Sunni minority. That created antagonism. Politics is usually the course of it, plus the egotism and sectarian attitude which you find in all religions; the concept of 'we are right, you are wrong' is responsible.

Q: You talk about the need for creation of a tolerant global community? How doable is this in a world that has turned into a hotbed of sectarian conflicts?

A: Yes, we have to create a tolerant global society otherwise we are not going to have a viable world to hand over to our children. It has to be doable. Even though the present situation looks hopeless at the moment - I am not a cock-eyed optimist, in fact I am more inclined towards pessimism in my own personal view - but we have to try and make it doable.

It is the task of any ideology, any movement at all - whether it is religious or a secular one - to create global harmony, understanding, and respect, not tolerance. I don't like tolerance because the word suggests putting up with somebody. Appreciation of difference and respect is what religions teach. Islam has a very strong pluralistic element in its scriptures. Most of the world religions stress the importance of compassion, not just for your own people, but for everybody. And that is the voice we need now because any idealism that breeds discord, disdain, or contempt - whether it is secular, liberal or religious - is failing the test of our times.

Q: What role can the Muslim intelligentsia and the civil society play in promoting interfaith harmony? In a city called Antalya in Turkey, you have a mosque, a church and a synagogue located next to each other. Do you consider that to be an effective step in that direction? What practicable measures can be taken to promote religious harmony?

A: I think we all need to look back at our own traditions before we point a finger at other people and say, 'You get your act together.' In the past, Muslims had created pluralistic societies where Jews, Christians and Muslims were able to live together. It wasn't Shangrila but it was much better than anything we have got, say, in Jerusalem, today. It has been done in the past. Look at Spain, for example. Under Islam, it was by far the most tolerant country in Europe, but never been anything like it again. But that was normal in most of the world - people did live together because pluralism is part of the Middle East. But now, because people feel under threat, they are all defensive.

We need to look back into our traditions, and the intelligentsia can play an important role by getting another story out there that religion isn't about hate; look, our tradition does this, and that. And it's all there; you don't have to make it up.

Q: Is the separation of religion from politics practicable in the context of Islam?

A: It has worked very well for us in the west, and one of the reasons for that is that when we did mix religion and politics during our modernisation period, it was a horror. There were terrible wars of religion in the 17th century that left 35 percent of the population dead. This was one of the great catastrophes of European history, and it was that experience which made the enlightenment - people said, 'No, we'll keep politics out of religion.' Now, we had a long time to develop institutions - we didn't have to do it overnight.

In the Muslim world, secularism has been introduced far too rapidly. When Kemal Ataturk secularised Turkey, he closed down all the madrassas and pushed the Sufis underground; the Shah of Iran used to make the soldiers go out with their bayonets, taking off the women's veils and ripping them into pieces in front of them. In this context, secularism seems like an assault upon religion - it is too quick, and this has given it a bad name.

If you look back at the period under the Abbasids, they separated religion and politics. The court lived by different ethos - the 'adaab' - which was an aristocratic ethos and quite different from Islam; much more graded. Look at the number of wives the 'sultans' had; this has no relation to the four allowed in the Quran. Then the ulema and the Shariah began a protest against this.

Politics is a very dirty business - it is very difficult to apply the high ideals, and very often, religion remains in a state of prophetic protest against it. But at the same time, I don't think it is any good forcing secularism or democracy on to people - we in Europe came to it very slowly. We had time to make these new ideas our own, and there was time for these new ideas to trickle slowly down naturally to all levels of the population. It has to be a natural process. You cannot go out and impose democracy with a gun - it would be like going to war for democracy — it’s a complete nonsense. Democracy has to come from the people. They must feel free, and if I were in Iraq, I wouldn’t feel free at the moment.

Q: How do you see Sufism promoting pluralism and tolerance in a society which is diverse in terms of its religious, sectarian and ethnic composition?

A: Sufism, in the past, has been a very outstanding example of appreciation of other world traditions. It started getting a bad name in the 19th, 20th centuries because people got involved in showing that we are as rational as the West. Everybody started downplaying their mystical traditions to show that they were just as philosophical minded and rational as the West; that Islam is a rational religion, etc. But I think not everybody can be a mystic. Mysticism is a talent that some people have; I don’t have it. I have never been able to meditate very well. I am not a mystic. In fact, I am someone who has been trained for ballet dancing, for example, and failed to get into a ballet company. But when I watch a ballet performance, I can understand what they are doing and appreciate it perhaps. We need to look at the ideals of the Sufis — they weren’t just people locked in prayer or whirling around in an ecstasy — most of them were working in the society for justice. There was always a social concern too, and that is very important.

Q: Some schools of thought see Sufis and shrine organisations as civil society organisations providing relief to those oppressed by the state or the society while others consider them as manifesting a spiritual phenomenon only? Do you think shrine organisations have a role that transcends spiritual purification?

A: Sufi outreach usually included a very strong social outreach, always in the past. A sufi became a sufi because he was appalled by the injustice in society. So, it is not just a question of making a few social reforms; it has to come from deep within, and mysticism goes right down into the unconscious, if you can really do it.

Q: How many books do you have to your credit? Are you currently also working on one?

A: I am not sure - they must be about 20. Two of these were biographies of Prophet Muhammad (PBUH); others include ‘Islam, A Short History;’ ‘A History of God; The 4000-year Quest of Judaism, Christianity and Islam;’ ‘The Battle for God;’ ‘Jerusalem: One City, Three Faiths;’ ‘Holy War: The Crusades and their Impact on Today’s World;’ and most recently, ‘The Great Transformation: The Beginning of Our Religious Traditions.’

My next book will be titled ‘The Case for God.’ It looks at some of the modern atheists; the movement of atheism; and how the present-day atheism is due to bad modern theology. The book will be with the publisher by September 2009.

Friday, January 25, 2008

Reflections on Holocaust

Reflections on Holocaust
Mike Ghouse, January 15, 2008

www.FoundationforPluralism.com
http://www.foundationforpluralism.com/Articles/Reflections-on-Holocaust.asp

The United Nations has designated January 27th as the Holocaust Remembrance Day. On this day, in behalf of the Foundation for Pluralism and the World Muslim Congress, I request us to reflect upon the human sufferings inflicted by humans through out the world.

We may start out by scribbling a title for each one of the small and large injustice we have witnessed or learned through news. What did we do with that information and how did we feel about ourselves? The conflicts emanating from injustices are rife in Congo, Darfur, Sri Lanka, Iraq, Israel, Palestine, Pakistan and other places. Please take a moment to reflect upon the viciousness of the humans, the vulgarity of the few that has engulfed the innocent bystanders. We have to work towards the idea of “saving a life is like saving the whole humanity,” says God in Torah and Qur’aan. You and I exist because someone believed in it before us.

Six Million Jews were brutally murdered simply because of their faith. Imagine if we were in that situation, ruthlessly packed in a rail car along with 100 other humans to be thrown in gas chambers. The helplessness and the humiliation should have been palpable, but the world stood by silently finding bliss in self designed ignorance. If it happens to us we feel like tearing the world apart.

The world reacted belatedly, thank God; the evil plan of the Nazis did not materialize. We said, never again and we keep falling short on our own promise. It is time to reflect if our hearts can feel the pain and if our minds can do something about it. We should visit the holocaust museum in our area; it will upload humanity into us, it is good to be a human again and again.

Our hearts and minds are endowed with a sense of justice, and whenever we see that balance disturbed, we react to it with anger, helplessness and distress. Religion and common sense have taught us to regain that balance by taking an action, least of which is to speak up. Our minds work mysteriously, the act of seeking balance and justice relieves us from the anguish and gives us a sense purpose in life that we stand for something.

If my actions and words aggravate a conflict, then I have become a contributor toward chaos, on the other hand if my words and actions mitigate the conflict, I become a peace maker. Peace has got to be unconditional without any score keeping, “do your duty without the greed of results”, says the Bhagvad Gita.

No one is an island; we have to develop an open mind and an open heart towards each other in the process of healing and repairing the world. We should short change our humanness by thinking that we were not responsible for it.

We should honor our divine instructions to demur and honor the suffering of others. It will be a day for all of us to reflect upon and promise ourselves "never again" and hope each one of us makes a commitment to oneself to speak out against any injustice.

If we can learn to accept and respect the God given uniqueness of each one of the 7 billion of us, then conflicts fade and solutions emerge. The healing and recovery for Humanity can only occur when we each examine our own hearts, our own cultures and our own faith traditions to discern where seeds of prejudice, cruelty and even genocide remain hidden.

A Good deed is creating peace, security and balance for all creation. The wisdom of Bible is crystal clear “do unto others as you would want others to do to you”. Indeed, that is essence of all religions.

This is an invitation to people of all backgrounds to reflect upon the tragedies humans have endured, and bring about a change, however little we can. The least we can do is to speak up whenever we see injustice or words and actions that promote chaos.

In 2006, the United Nations proclaimed January 27th as a Holocaust remembrance day to commemorate the worst atrocity the world had ever witnessed. In support of that, the Foundation for Pluralism and the World Muslim Congress organized an event on Thursday, January 26, 2006 to accommodate the Jewish Sabbath as January 27 fell on a Friday in 2006. For more information please visit:

http://www.foundationforpluralism.com/Images_HolocaustDay/HMD2006_ProgramReport.asp

I request you to pray and mourn for the massacres and deaths of all human beings. I beg you to forgive me if I have missed a tragedy that you are familiar with. I admire you if you could send me a 100 word description or a link from a news paper to be included in the comments.

If you felt sorrow for some and not for the others, please check out your peace meter for your bias and prejudices against groups, nations, ethnicities, religions, cultures or races. Higher the prejudice lesser the peace and vice versa.

You can increase your peace and happiness by repenting in your solitude for your biases and see the meter start rising, and when you actually do not feel any bias toward any human, see the mercury miracles. Finally if you can volunteer one hour a week for people you don't know or you did not like in the past, you can be the happiest person on the earth. God guarantees that and I will underwrite it. Ha! Try it, it is effortless and won't cost you a dime but gain you happiness.

May God help us become prejudice free,

May God give us the guts to speak up when we see wrongs,

May God remove arrogance from us and

May God bless us with the humanness to feel the pain and sorrow of others.

Please pray (wish it, if you are an atheist) and invoke the goodness in each one of us.

Pictures from top to bottom: Bosnia, Congo, Darfur, Gaza, Gujarat, Haditha, Kashmiri Pandits, Rafah, Rwanda, Sri Lanka ... Katrina, Tsunami, earthquakes, 9/11 and many other tragedies...

# # #

Mike Ghouse is a Speaker, Thinker, Writer and a Moderator. He is a frequent guest on talk radio and local television network discussing Pluralism, politics, Islam, Religion, Terrorism, India and civic issues. His comments, news analysis, opinions and columns can be found on the Websites and Blogs listed at his personal website www.MikeGhouse.net. He can be reached at MikeGhouse@gmail.com or (214) 325-1916

Send your comments to: FoundationforPluralism@gmail.com

Subject line write: Reflections on Holocaust

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Our Mission is to encourage individuals to develop an open mind and an open heart toward their follow beings. If we can learn to accept and respect the God given uniqueness of each one of the 7 billion of us, then conflicts fade and solutions emerge. We believe that knowledge leads to understanding and understanding to acceptance and appreciation of a different point of view.

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www.FoundationforPluralism.com

Muslim response to Wilders

Muslim response to Wilders on Qur'aan

Using Prophet Muhammad’s model for peace.
Mike Ghouse, January 20, 2008
Commentary by Imam Zia-ul-Haq Shaikh

http://www.foundationforpluralism.com/Quraan/Muslim-response-to-Geert-Wilders-using-Prophet-Muhammads-Model.asp

“Geert Wilders, Dutch conservative lawmaker, has made a ten-minute film exposing the horrific passages of the Koran. Per AP Wilders refers to the selected verses as “fascist.’” http://www.theconservativevoice.com/article/29496.html
First of all, as a Muslim, I want to thank Geert Wilders for making this documentary, the verses, as he has quoted certainly sound fascist. These verses have not only been misquoted for millennia, but were mis-translated with the intent of maligning Islam in the middle ages to protect the European kings and their kingdoms. My gratitude to Wilders comes from the fact that he is putting it on the spot light, so we have an opportunity to discuss and clarify them, hopefully for ever. Otherwise a whole lot of people would have believed in the wrong thing. Thank you my friend.
Prophet Muhammad was pelted with stones by a bunch of miscreants, he was bleeding, and his associates and angel Gabriel were requesting him to give permission to go get the bad boys, the Prophet said no, instead he asked them to pray with him that God gave goodwill and a good sense to the misled miscreants.
Following the model of Prophet of forgiveness and the belief that there is good in every human soul, we have to relentlessly stoke the goodness in humans. I ask fellow humans in general and fellow Muslims in particular to pray for Geert Wilders’ safety and well being.

Mr. Wilders, I have personally prayed for your safety and well being and request our Imams to do the same across the world. The report expressed that "You do not fear being slain, claiming 24-hour protection." Again, I admire you for your courage and conviction and request you to consider another aspect of the equation that nearly 1.5 billion Muslims believe.

Note to the Muslim Leadership:

As Muslims leaders, we have a responsibility to prevent mis-haps. To be a Muslim is to be a peace maker; one who constantly seeks to mitigate conflicts and nurtures goodwill for co-existence and world peace - God wants his creation to be in peace and harmony, and that is the chief purpose of religion. Islam is indeed peace.

Geert Wilder's is going to show a 10 minute documentary on the 25th - the hell may freeze over and all of us will be scrambling to defend.... if our Imams can address this in the Friday Sermons, and urge Muslims to follow the model Prophet has created, we can avoid a big mishap and turn this upcoming nightmare into a peace building effort. I request all Imams to call their counterparts around the globe to win this war with love and kindness and it is an opportunity God has provided to become leaders. If you like, please circulate.

A Prelude to Qur'aan Translations:

When the European Kings were threatened by the invading Arab armies in early part of the millennia, to safeguard and protect their Kingdoms, they gave birth to the idea of Islamophobia and their strategy was:

1. To label the Invading Kings as Muslim, as that was one of the ways to get their subjects to fight.
2. To mis-translate the Qur'aan to create a permanent wedge between the two communities
3. To paint the religion negatively and as a Mohammedan cult.
4. To reinforce this strategy they roped in the Pope to issue a fatwa approving crusades.

Their Blueprint worked well for them and the Arab Kings were pushed back and defeated. It is important to note that a majority of the kings were thieves and robbers, whose only purpose in life was to invade and annex the neighboring territories, loot their wealth, destroy their cultures and come back home stronger and erect a statue of themselves as Heroes. Very few of them wanted to spread their faith for the purpose of spreading piety and goodwill. Their goal was to control the resources and the people; in the process they destroyed civilizations, no different than today's Neocons.

The Neocons of middle ages were exceptionally successful in steering public opinion against Islam via the translations. The foundation they laid at that time has become the basis for building baseless theories against Islam. The kings happened to be Muslims that they were against, instead their propaganda turned against all Muslims and Islam.

Dahlia Sabry is researching on the effects of this work and reports that " it was found out that translating the meanings of the holy Qur'aan offered an opportunity to distort and misinterpret its meanings. This played a crucial role in framing a negative and an inaccurate image of Islam. The problem can be ascribed mostly to translations by non-Muslims, however, also partially to translations by Muslims."

Lex Mahumet pseudoprophete (English: "Law of Mahomet the pseudo-prophet") was the first translation of the Qur'aan into Latin by Robert of Ketton in 1142. Peter the Venerable persuaded Robert to join a team he was creating to translate Arabic works into Latin in hopes of aiding the religious conversion of Muslims to Christianity. It was the standard translation for Europeans from its release until the 18th century. This translation is loaded with inaccuracies.

Another Latin translation by Ludovicus Marracci was published in 1698. It was supplemented with quotes from Qur'an commentaries "carefully juxtaposed and sufficiently garbled so as to portray Islam in the worst possible light" (Colin Turner,1997 p. xii). The title of the introductory volume of such translation was A Refutation of the Qur'an. Such translations formed the foundation for a number of subsequent translations into English, French, Italian, German, etc. The first English translation was that of Alexander Ross published in 1649. In his introduction, Ross says "I thought good to bring it to their colours, that so viewing thine enemies in their full body, thou must the better prepare to encounter … his Alcoran" (p. A3).

Similarly, H. Reckendorf (1857) says in his Hebrew translation of the Qur'an, "I can now stop writing and ask God's pardon for the sin I committed when I profaned our sacred language and transferred to it the talk of lies and falsehood" (as cited in Abdul Aal, January 29, 2006, p. 78).In 1734, George Sale’s translation came out based on Marracci’s earlier notorious work. In 1861, J. M. Rodwell’s work provided a further example of a writer "gunning for Islam" (Turner, 1997, p. xii).

That was the story of Neocons who shamelessly wore the Christian label, similar inaccurate and brazen translations were made by Muslims as well. The Noble Qur'an, also informally known as the Hilali-Khan translation was published in early 1900's and is despicable.

http://www.foundationforpluralism.com/Quraan/Not-like-Jews-and-Christians.asp

Religions emerged to allay individual fears and bring a balance in one's life and peace for the society. It is obvious that the Kings of the past have raped the religion to their own advantage and we must not give them the religious label. Their purpose was simply expansion, exertion and oppression and religion did not figure in the conquests, they were far from it.

It is time for us to strip the wrongs people have ascribed to religion, every religion, and get to know the truth. I am amazed neither the Universities, nor the responsible Governments have under taken research project to dismantle the false castles of hate from the past. It is time now, and we have begun this process.

Further Geert Wilders adds "When taking the Koran seriously as divine revelation, a superficial review of the Koran’s extremist verses is not what meshes with democracies."
All the fourteen verses quoted below have one theme in common "Punishment" for those who do not follow the rules. Mr. Geert may understand this better, if he were to look at it from an universal perspective and not as Islam V. Christianity issue.

One can find ‘punitive’ verses in every holy book. However, the critical element overlooked is the most powerful and dominant aspect of the creator; Qur'aan 1:1 "In the name of God, The Most Gracious, The Dispenser of Grace." This verse is repeated 113 times in Qur’aan, more than any other verse.

For societies to function on equilibrium there must be law and order. When there is justice in a society, peace is a natural outcome. The Criminal and Civil laws are designed to bring net-peace to the society. For every violation of a rule, punishment is determined. If there were no punishment, then crimes go un-checked creating chaos in the society.

From a common man’s perspective, the word ‘painful doom’ appears to be cruelty coming from a kind God. Well, then what should hold any one from murdering and butchering the other. If you are a good guy who holds the temptations to steal someone else's hard earned goods, and the bad guys steal with no consequences to it, then every one may resort to stealing. What will happen to a society when every one is stealing, lying or cheating? No one would trust and everyone is frightened of the other.Imagine the nightmare in America, if we were to remove the punishment aspect from the United States Constitution, civil and criminal laws.

Religions emerged to allay individual fears and bring a balance in one's life and peace for the society. It is time for us to strip the wrongs people have ascribed to religion, indeed every religion, and find the truth for ourselves. I cannot believe that the Universities and responsible Governments have not undertaken the research to dismantle the false castles of hate from the past.

We have undertaken the work to fix 60 misrepresented verses, hopefully to mitigate the conflicts and nurture goodwill for co-existence, as citizens of the world, you and I, every one included, have the responsibility to watch for the trouble makers whose business is manufacturing enemies and cashing in on fears of ordinary people.

If you wish to read both the 14 misquoted verses and the corrected ones with commentary by Imam Zia-ul-Haq Shaikh and Mike Ghouse - Please click here

http://www.foundationforpluralism.com/Quraan/Muslim-response-to-Geert-Wilders-using-Prophet-Muhammads-Model.asp

Saturday, January 19, 2008

Bush-Lite McCain


John McCain, the Bush-Lite Neocon

Our Senator, John McCain wants to Bomb, Bomb and Bomb other nations and entangle our Armed forces for another 100 years. He bases that on false information, just as he did with the Iraq invasion. Yet there is no apologies.

Our lies and our presence in Iraq has caused this much horror;

Number of Iraqis Slaughtered In U.S. War on Iraq 1,168,058

Number of U.S. Military Personnel Sacrificed in U.S. War and Occupation 3,926

Cost of U.S. War and Occupation of Iraq $486,769,250,980

2 Million Iraqis have been chased out to seek a safe heaven

Half a Million Women are out on the streets with no jobs and no one to support and they may resort to flesh trade bringing immorality and carrying viruses.

John McCain has repeatedly said this for the last two weeks. “I’ll get Osama bin Laden. I’ll get him even if I have to follow him to the gates of hell” and he has been repeating this from the New Hampshire Primaries, all the way to Nevada and now South Carolina.

Senator McCain, did you not betray America?
Senator, then why did you not get Osama?
Why do you have to wait to be elected to do that?
Isn’t that a betrayal to your party and to your President?
Isn’t that a betrayal to our nation?

Senator, what you and your Neocon buddies do not understand is the simple formula of peace: We cannot have peace when we chaos surrounds us. Your irresponsible statements cause much resentment and hatred around the globe. I guess you don't give a damn, if that hatred you sow, becomes the reason to mistreat our soldiers, like the tragic mis-treatment you suffered. I hope you learn a lesson to nurture Geneva conventions. You do not have the courtesy to apologize your bombing statements, even after you found out it was another manufacture of our administration to create Chaos. Do we need you to be another Bush-Lite?

Rewarding this rhetoric is robbing America with another Trillion dollars; while 45 Million of Americans go without health care costing billions of dollars in loss of productivity, while those who have served in wars come home depressed and not live a full life besides killing another million of other humans and thousands of our own.

John McCain is good for defense industry investors and oil companies and he is no good for America. Think about the candidates who want to save lives, save the nation from deficit and spend their energy and put our name for peace making. It is cheaper and more productive to work for peace than Bomb, Bomb and Bomb.

Say no to any candidate who wants to ruin our country with recklessness.

COMMENTS:

In a message dated 1/19/2008 10:09:21 A.M.

justicequestxxxx@yahoo.com writes:

McCain and his admiral Father helped to cover-up the treacherous Israeli attack on the USS Liberty as well:

http://www.dissidentvoice.org/July2004/Hughes0712.htm
http://nomorewarforisrael.blogspot.com/

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The Hundred-Year War / McCain wants us in Iraq permanently

http://www.itszone.co.uk/zone0/viewtopic.php?p=412312#412312

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WARRIORxxxx@msn.com writes:

McCain as a veteran of the Viet Nam War should indeed know better - God's curse and vengeance will be on America IF McCain - or Hillary or Rudy - is elected President.

Kristol - being the Zionist Jew supporter of Israel and TRAITOR to the US - does indeed see the destruction of Iraq as 'victory' for Israel - and it is!

A war fought against a country's population can NOT be won.

We did NOT 'win' the Viet Nam War - and - we lost our soul in the process.

As a veteran of the Viet Nam War myself - I served aboard the USS Oriskany in 1966, the year before McCain was shot down flying off the Mighty O - I agree with Lee and Sherman:

"War is all HELL" - Sherman

"It is good that war is so terrible less we grow too fond of it" - Lee

McCain indeed should know better!

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So This Is Victory, Mr. Kristol?
By Joe Conason

This article appears in the January 21, 2008, edition of The New York Observer.
As America marks the first anniversary of the troop escalation in Iraq, at least one thing has become clear. Although the “surge” is failing as policy, it seems to be succeeding as propaganda. Even as George W. Bush continues to bump and scrape along the bottom of public approval, significantly more people now believe that we are “winning” the war.

What winning really means and whether that vague impression can be sustained are questions that the war’s proponents would prefer not to answer for the moment. Their objective during this election year is simply to reduce public pressure for withdrawal, which is still the choice of an overwhelming majority of voters.

So long as the surge appears to be working, political space is created for the Republican candidates who support the war—especially Senator John McCain, the hawk’s hawk, who said recently that he, might keep U.S. soldiers in Iraq for “a hundred years.” Although that remark was not well received in the Arab world, they may have taken comfort in the fact that no matter how determined the Arizona senator is to carry out that threat, he is unlikely to do so since he is already over 70 years old.

But the revival of Mr. McCain’s moribund candidacy over the past few weeks would have been impossible without the media’s endorsement of “progress” in Iraq. Indeed, war propaganda itself has surged lately on the strength of casualty statistics from December 2007. Consider the work of William Kristol, the indefatigable publicist who played an important role in selling the war as editor of The Weekly Standard and on the Fox News Channel. From his new perch on The New York Times’ Op-Ed page—which proves that being hideously wrong is no obstacle to scaling the heights of American punditry—he proclaims that “we have been able to turn around the situation in Iraq” and achieved “real success.”

According to Mr. Kristol, who once mocked concerns about religious strife in Iraq as “pop sociology,” the drop in violence last month may have marked the lowest overall number of deaths for both civilians and military forces since the war began, in March 2003. Declining casualties for a month or two means progress, which in turn means that the war must continue, and that the president’s policy is correct.

What has fallen far more sharply than the casualty statistics in Iraq is the standard for success there, as defined by neoconservatives like Mr. Kristol. In the original promotional literature produced by them and their associates, and recited by the president, this war was supposed to remake the Middle East into a showcase for democracy, with ruinous consequences for our terrorist enemies, cheaper oil for us—and all for free because the Iraqi petroleum industry would cover all the costs.

When that happy future never arrived, to put it very mildly, the war’s proponents scrambled to reduce expectations. So when the president announced the surge, he set forth a series of benchmarks for progress in Iraq that were supposed to result from our increased troop presence. The objective was not a temporary reduction of sectarian killing but real movement toward reconciliation of the contending factions, including the passage of laws on sharing oil revenues and political power among the Sunni, Shia, Kurdish and other communities. President Bush declared that the escalation would create space for the Iraqis to act on behalf of their own country.

Even those minimized objectives have yet to be met. The oil-sharing statute is stalled in the Iraqi parliament while Kurdish regional authorities make their own separate deals with foreign oil companies. The Sunni militia organizations that we have armed to fight Al Qaeda have been rejected by the Shia central government. The statute passed by the Iraqi parliament last week to reduce sanctions against former members of the Ba’ath Party, which was supposed to mollify the Sunni leadership, appears only to have alienated them further because they consider it fraudulent.

Worst of all, despite the undoubted courage and commitment of our troops, the level of violence in Iraq has increased since the New Year began. Killings of civilians by car bombs and snipers averaged more than 50 per day during the first two weeks of January, and U.S. military deaths are averaging slightly more than one per day, or nearly 50 percent higher than last month.
At that level, if American troops stayed for another 10 years, let alone a century as Mr. McCain suggests, our casualties would double. What would winning mean then?

Joe Conason is national correspondent for the New York Observer, where he writes a weekly column distributed by Creators Syndicate. He is also a columnist for Salon.com, and the Director of the Nation Institute Investigative Fund. His latest book, It Can Happen Here: Authoritarian Peril in the Age of Bush was released in February 2007. His writing and reporting have appeared in many publications, including Harpers, the Guardian, The Nation, and The New Republic.
This article can be viewed online at: http://www.observer.com/2008/so-victory-mr-kristol

Write your comments to: CommentstoMike@Gmail.com
In the subject line please write :: John McCain the Bush-Lite

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Mike Ghouse is a Speaker, Thinker, Writer and a Moderator. He is a frequent guest on talk radio and local television network discussing Pluralism, politics, Islam, Religion, Terrorism, India and civic issues. His comments, news analysis, opinions and columns can be found on the Websites and Blogs listed at his personal website www.MikeGhouse.net. He can be reached at MikeGhouse@gmail.com or (214) 325-1916

Thursday, January 17, 2008

Bush's Middle East Hopes

Bush's Middle East Hopes
by Daniel Pipes, Jerusalem Post, January 17, 2008
http://www.meforum.org/article/pipes/5386

Mike Ghouse: Daniel Pipes and the Neocons (thinking in terms of extreme exclusivity, either you or I kind of idelogy) are conditioned to think that solving the problems of the world comes through military might, destruction, force and chaos. If the world leaders listen to them there will be a holocaust of Arabs and Muslims to begin with, and then others. What does not enter their minds is that you cannot have peace when you have created destruction around you. The remnants of the destruction will be hounding you for ever, neither you will be in peace nor the world around you. If they can spend their energy, time and resources instead to build goodwill and working for peace, the results would be far greater at a far less cost and without messing up one's mind for being chaotic.

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George W. Bush's policies toward the Middle East and Islam will loom large when historians judge his presidency. On the occasion of his concluding his 8-day, 6-country trip to the Middle East and entering his final year in office, I offer some provisional assessments.

His hallmark has been a readiness to break with long-established bipartisan positions and adopt stunningly new policies, and by late 2005 he had laid out his novel approach in four major areas.
Radical Islam: Prior to 9/11, American authorities viewed Islamist violence as a narrow criminal problem. Calling for a "war against terror" in September 2001, Bush broadened the conflict. Specifying the precise force behind terrorism peaked in October 2005, when he termed it "Islamic radicalism," "militant Jihadism," and "Islamo-fascism."

Pre-emptive war: Deterrence had long been the policy of choice against the Soviet Union and other threats, but Bush added a second policy in June 2002, pre-emption. U.S. security, he said, "will require all Americans to be forward-looking and resolute, to be ready for preemptive action when necessary to defend our liberty and to defend our lives." Nine months later, this new doctrine served as his basis to invade Iraq and eliminate Saddam Hussein before the latter could develop nuclear weapons.

Arab-Israeli conflict: Bush avoided the old-style and counterproductive "peace process" diplomacy and tried a new approach in June 2003 by establishing the goal of "two states, Israel and Palestine, living side by side, in peace and security." In addition, he outlined his final-status vision, specified a timetable, and even attempted to sideline a recalcitrant leader (Yasir Arafat) or prop up a forthcoming one (Ehud Olmert).

Democracy: Deriding "Sixty years of Western nations excusing and accommodating the lack of freedom in the Middle East" as a policy that "did nothing to make us safe," Bush announced in November 2003 "a forward strategy of freedom in the Middle East," by which he meant pushing regimes to open up to citizen participation.

So much for vision; how about implementation? At the end of his first term, I found that the Bush policies, other than the Arab-Israeli one, stood "a good chance of working." No longer. Today, I perceive failure in all four areas.


George W. Bush and Abdullah of Saudi Arabia, hand in hand.

Bush's once-improved understanding of radical Islam has been reversed, to the point that he uses lengthy and inelegant euphemisms to avoid referring to the problem by name, relying on formulations like "a group of extremists who seek to use religion as a path to power and a means of domination."

Pre-emptive war requires convincing observers that the pre-emption was indeed justified, something the Bush administration failed to do. Only half the American population and many fewer in the Middle East accept the need for invading Iraq, creating domestic divisions and external hostility greater than at any time since the Vietnam War. Among the costs: greater difficulty to take pre-emptive action against the Iranian nuclear program.

Bush's vision of resolving one century of Arab-Israeli conflict by anointing Mahmoud Abbas as leader of a Palestinian state is illusory. A sovereign "Palestine" alongside Israel would drain the anti-Zionist hatred and close down the irredentist war against Israel? No, the mischievous goal of creating "Palestine" will inspire more fervor to eliminate the Jewish state, especially if accompanied by a Palestinian "right of return."

Finally, encouraging democracy is clearly a worthy goal, but when the Middle East's dominant popular force is totalitarian Islam, is it such a great idea to rush head-long ahead? Yet rushing ahead characterized Washington's initial approach – until the policy's damage to U.S. interests became too apparent to ignore, causing it largely to be abandoned.

At a time when George W. Bush arouses such intense vituperation among his critics, someone who wishes him well, like myself, criticizes reluctantly. But criticize one must; to pretend all is well, or to remain loyal to the person despite his record, does no one a favor. A frank recognition of shortcomings must precede their repair.

I respect Bush's benign motivation and good intentions while mourning his having squandered a record-breaking 90 percent job-approval rating following 9/11 and his bequeathing to the next president a polarized electorate, a military reluctant to use force against Iran, Hamas ruling Gaza, an Iraqi disaster-in-waiting, radical Islam on the ascendant, and unprecedented levels of global anti-Americanism.

Conservatives have much work ahead to reconstruct their Middle East policy.
----

Highlights of Bush's Trip to the Mideast
By The Associated Press – Jan 8, 2008
http://ap.google.com/article/ALeqM5h8EoX4XlOzly7UBvEKwCXeuXGcmQD8U1RVG81

Highlights of President Bush's upcoming trip to the Middle East, according to the planned schedule as outlined by the White House:
Jan. 9:
_Arrives in Israel. Meets with Israel's prime minister, Ehud Olmert, and president, Shimon Peres.
Jan. 10
_Visits the West Bank to meet with the Palestinian president, Mahmoud Abbas, and prime minister, Salam Fayyad, at their headquarters in Ramallah.
Jan. 11
_In Israel to meet with former British Prime Minister Tony Blair, now a Middle East peace envoy. Lays a wreath at the Israel's official Holocaust memorial, Yad Vashem. Travels to Kuwait to meet with the emir, Sheik Sabah Al Ahmed Al Sabah.
Jan. 12
_In Kuwait to meet with U.S. troops at Camp Arifjan and receive updates on the situation in Iraq from the top U.S. commander, Gen. David Petraeus, and the U.S. ambassador to Iraq, Ryan Crocker. He also meets with Kuwaiti women. Travels to Bahrain to meet with King Hamad bin Isa al-Khalifa.
Jan. 13
_Visits the U.S. Navy's 5th Fleet, based in Bahrain. Travels to the United Arab Emirates to meet with the president, Sheik Khalifa bin Zayed al-Nahyan, and gives a speech in Abu Dhabi on freedom in the region.
Jan. 14
_Visits Dubai and then travels to Saudi Arabia to meet with King Abdullah.
Jan. 15
_In Riyadh, Saudi Arabia, for meetings.
Jan. 16
_In Sharm el-Sheik, Egypt, to meet with President Hosni Mubarak before returning to Washington.

#########
Bush on September 2001
Statement by the President in His Address to the Nation
http://www.whitehouse.gov/news/releases/2001/09/20010911-16.html

View the President's Remarks View the President's Remarks Listen to the President's Remarks
8:30 P.M. EDT

THE PRESIDENT: Good evening. Today, our fellow citizens, our way of life, our very freedom came under attack in a series of deliberate and deadly terrorist acts. The victims were in airplanes, or in their offices; secretaries, businessmen and women, military and federal workers; moms and dads, friends and neighbors. Thousands of lives were suddenly ended by evil, despicable acts of terror.

The pictures of airplanes flying into buildings, fires burning, huge structures collapsing, have filled us with disbelief, terrible sadness, and a quiet, unyielding anger. These acts of mass murder were intended to frighten our nation into chaos and retreat. But they have failed; our country is strong.

A great people has been moved to defend a great nation. Terrorist attacks can shake the foundations of our biggest buildings, but they cannot touch the foundation of America. These acts shattered steel, but they cannot dent the steel of American resolve.
America was targeted for attack because we're the brightest beacon for freedom and opportunity in the world. And no one will keep that light from shining.

Today, our nation saw evil, the very worst of human nature. And we responded with the best of America -- with the daring of our rescue workers, with the caring for strangers and neighbors who came to give blood and help in any way they could.

Immediately following the first attack, I implemented our government's emergency response plans. Our military is powerful, and it's prepared. Our emergency teams are working in New York City and Washington, D.C. to help with local rescue efforts.

Our first priority is to get help to those who have been injured, and to take every precaution to protect our citizens at home and around the world from further attacks.

The functions of our government continue without interruption. Federal agencies in Washington which had to be evacuated today are reopening for essential personnel tonight, and will be open for business tomorrow. Our financial institutions remain strong, and the American economy will be open for business, as well.

The search is underway for those who are behind these evil acts. I've directed the full resources of our intelligence and law enforcement communities to find those responsible and to bring them to justice. We will make no distinction between the terrorists who committed these acts and those who harbor them.

I appreciate so very much the members of Congress who have joined me in strongly condemning these attacks. And on behalf of the American people, I thank the many world leaders who have called to offer their condolences and assistance.

America and our friends and allies join with all those who want peace and security in the world, and we stand together to win the war against terrorism. Tonight, I ask for your prayers for all those who grieve, for the children whose worlds have been shattered, for all whose sense of safety and security has been threatened. And I pray they will be comforted by a power greater than any of us, spoken through the ages in Psalm 23: "Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me."

This is a day when all Americans from every walk of life unite in our resolve for justice and peace. America has stood down enemies before, and we will do so this time. None of us will ever forget this day. Yet, we go forward to defend freedom and all that is good and just in our world.
Thank you. Good night, and God bless America.

#####

October 2002
http://www.whitehouse.gov/news/releases/2002/06/20020601-3.html

President Bush Delivers Graduation Speech at West Point
United States Military Academy
West Point, New York

Video (Real)
Audio


9:13 A.M. EDT

THE PRESIDENT: Thank you very much, General Lennox. Mr. Secretary, Governor Pataki, members of the United States Congress, Academy staff and faculty, distinguished guests, proud family members, and graduates: I want to thank you for your welcome. Laura and I are especially honored to visit this great institution in your bicentennial year.

In every corner of America, the words "West Point" command immediate respect. This place where the Hudson River bends is more than a fine institution of learning. The United States Military Academy is the guardian of values that have shaped the soldiers who have shaped the history of the world.

A few of you have followed in the path of the perfect West Point graduate, Robert E. Lee, who never received a single demerit in four years. Some of you followed in the path of the imperfect graduate, Ulysses S. Grant, who had his fair share of demerits, and said the happiest day of his life was "the day I left West Point." (Laughter.) During my college years I guess you could say I was -- (laughter.) During my college years I guess you could say I was a Grant man. (Laughter.)

You walk in the tradition of Eisenhower and MacArthur, Patton and Bradley - the commanders who saved a civilization. And you walk in the tradition of second lieutenants who did the same, by fighting and dying on distant battlefields.

Graduates of this academy have brought creativity and courage to every field of endeavor. West Point produced the chief engineer of the Panama Canal, the mind behind the Manhattan Project, the first American to walk in space. This fine institution gave us the man they say invented baseball, and other young men over the years who perfected the game of football.

You know this, but many in America don't -- George C. Marshall, a VMI graduate, is said to have given this order: "I want an officer for a secret and dangerous mission. I want a West Point football player." (Applause.)

As you leave here today, I know there's one thing you'll never miss about this place: Being a plebe. (Applause.) But even a plebe at West Point is made to feel he or she has some standing in the world. (Laughter.) I'm told that plebes, when asked whom they outrank, are required to answer this: "Sir, the Superintendent's dog -- (laughter) -- the Commandant's cat, and all the admirals in the whole damn Navy." (Applause.) I probably won't be sharing that with the Secretary of the Navy. (Laughter.)

West Point is guided by tradition, and in honor of the "Golden Children of the Corps," -- (applause) -- I will observe one of the traditions you cherish most. As the Commander-in-Chief, I hereby grant amnesty to all cadets who are on restriction for minor conduct offenses. (Applause.) Those of you in the end zone might have cheered a little early. (Laughter.) Because, you see, I'm going to let General Lennox define exactly what "minor" means. (Laughter.)

Every West Point class is commissioned to the Armed Forces. Some West Point classes are also commissioned by history, to take part in a great new calling for their country. Speaking here to the class of 1942 -- six months after Pearl Harbor -- General Marshall said, "We're determined that before the sun sets on this terrible struggle, our flag will be recognized throughout the world as a symbol of freedom on the one hand, and of overwhelming power on the other." (Applause.)

Officers graduating that year helped fulfill that mission, defeating Japan and Germany, and then reconstructing those nations as allies. West Point graduates of the 1940s saw the rise of a deadly new challenge -- the challenge of imperial communism -- and opposed it from Korea to Berlin, to Vietnam, and in the Cold War, from beginning to end. And as the sun set on their struggle, many of those West Point officers lived to see a world transformed.

History has also issued its call to your generation. In your last year, America was attacked by a ruthless and resourceful enemy. You graduate from this Academy in a time of war, taking your place in an American military that is powerful and is honorable. Our war on terror is only begun, but in Afghanistan it was begun well. (Applause.)

I am proud of the men and women who have fought on my orders. America is profoundly grateful for all who serve the cause of freedom, and for all who have given their lives in its defense. This nation respects and trusts our military, and we are confident in your victories to come. (Applause.)

This war will take many turns we cannot predict. Yet I am certain of this: Wherever we carry it, the American flag will stand not only for our power, but for freedom. (Applause.) Our nation's cause has always been larger than our nation's defense. We fight, as we always fight, for a just peace -- a peace that favors human liberty. We will defend the peace against threats from terrorists and tyrants. We will preserve the peace by building good relations among the great powers. And we will extend the peace by encouraging free and open societies on every continent.

Building this just peace is America's opportunity, and America's duty. From this day forward, it is your challenge, as well, and we will meet this challenge together. (Applause.) You will wear the uniform of a great and unique country. America has no empire to extend or utopia to establish. We wish for others only what we wish for ourselves -- safety from violence, the rewards of liberty, and the hope for a better life.

In defending the peace, we face a threat with no precedent. Enemies in the past needed great armies and great industrial capabilities to endanger the American people and our nation. The attacks of September the 11th required a few hundred thousand dollars in the hands of a few dozen evil and deluded men. All of the chaos and suffering they caused came at much less than the cost of a single tank. The dangers have not passed. This government and the American people are on watch, we are ready, because we know the terrorists have more money and more men and more plans.

The gravest danger to freedom lies at the perilous crossroads of radicalism and technology. When the spread of chemical and biological and nuclear weapons, along with ballistic missile technology -- when that occurs, even weak states and small groups could attain a catastrophic power to strike great nations. Our enemies have declared this very intention, and have been caught seeking these terrible weapons. They want the capability to blackmail us, or to harm us, or to harm our friends -- and we will oppose them with all our power. (Applause.)

For much of the last century, America's defense relied on the Cold War doctrines of deterrence and containment. In some cases, those strategies still apply. But new threats also require new thinking. Deterrence -- the promise of massive retaliation against nations -- means nothing against shadowy terrorist networks with no nation or citizens to defend. Containment is not possible when unbalanced dictators with weapons of mass destruction can deliver those weapons on missiles or secretly provide them to terrorist allies.

We cannot defend America and our friends by hoping for the best. We cannot put our faith in the word of tyrants, who solemnly sign non-proliferation treaties, and then systemically break them. If we wait for threats to fully materialize, we will have waited too long. (Applause.)

Homeland defense and missile defense are part of stronger security, and they're essential priorities for America. Yet the war on terror will not be won on the defensive. We must take the battle to the enemy, disrupt his plans, and confront the worst threats before they emerge. (Applause.) In the world we have entered, the only path to safety is the path of action. And this nation will act. (Applause.)

Our security will require the best intelligence, to reveal threats hidden in caves and growing in laboratories. Our security will require modernizing domestic agencies such as the FBI, so they're prepared to act, and act quickly, against danger. Our security will require transforming the military you will lead -- a military that must be ready to strike at a moment's notice in any dark corner of the world. And our security will require all Americans to be forward-looking and resolute, to be ready for preemptive action when necessary to defend our liberty and to defend our lives. (Applause.)

The work ahead is difficult. The choices we will face are complex. We must uncover terror cells in 60 or more countries, using every tool of finance, intelligence and law enforcement. Along with our friends and allies, we must oppose proliferation and confront regimes that sponsor terror, as each case requires. Some nations need military training to fight terror, and we'll provide it. Other nations oppose terror, but tolerate the hatred that leads to terror -- and that must change. (Applause.) We will send diplomats where they are needed, and we will send you, our soldiers, where you're needed. (Applause.)

All nations that decide for aggression and terror will pay a price. We will not leave the safety of America and the peace of the planet at the mercy of a few mad terrorists and tyrants. (Applause.) We will lift this dark threat from our country and from the world.

Because the war on terror will require resolve and patience, it will also require firm moral purpose. In this way our struggle is similar to the Cold War. Now, as then, our enemies are totalitarians, holding a creed of power with no place for human dignity. Now, as then, they seek to impose a joyless conformity, to control every life and all of life.

America confronted imperial communism in many different ways -- diplomatic, economic, and military. Yet moral clarity was essential to our victory in the Cold War. When leaders like John F. Kennedy and Ronald Reagan refused to gloss over the brutality of tyrants, they gave hope to prisoners and dissidents and exiles, and rallied free nations to a great cause.

Some worry that it is somehow undiplomatic or impolite to speak the language of right and wrong. I disagree. (Applause.) Different circumstances require different methods, but not different moralities. (Applause.) Moral truth is the same in every culture, in every time, and in every place. Targeting innocent civilians for murder is always and everywhere wrong. (Applause.) Brutality against women is always and everywhere wrong. (Applause.) There can be no neutrality between justice and cruelty, between the innocent and the guilty. We are in a conflict between good and evil, and America will call evil by its name. (Applause.) By confronting evil and lawless regimes, we do not create a problem, we reveal a problem. And we will lead the world in opposing it. (Applause.)

As we defend the peace, we also have an historic opportunity to preserve the peace. We have our best chance since the rise of the nation state in the 17th century to build a world where the great powers compete in peace instead of prepare for war. The history of the last century, in particular, was dominated by a series of destructive national rivalries that left battlefields and graveyards across the Earth. Germany fought France, the Axis fought the Allies, and then the East fought the West, in proxy wars and tense standoffs, against a backdrop of nuclear Armageddon.

Competition between great nations is inevitable, but armed conflict in our world is not. More and more, civilized nations find ourselves on the same side -- united by common dangers of terrorist violence and chaos. America has, and intends to keep, military strengths beyond challenge -- (applause) -- thereby, making the destabilizing arms races of other eras pointless, and limiting rivalries to trade and other pursuits of peace.

Today the great powers are also increasingly united by common values, instead of divided by conflicting ideologies. The United States, Japan and our Pacific friends, and now all of Europe, share a deep commitment to human freedom, embodied in strong alliances such as NATO. And the tide of liberty is rising in many other nations.

Generations of West Point officers planned and practiced for battles with Soviet Russia. I've just returned from a new Russia, now a country reaching toward democracy, and our partner in the war against terror. (Applause.) Even in China, leaders are discovering that economic freedom is the only lasting source of national wealth. In time, they will find that social and political freedom is the only true source of national greatness. (Applause.)

When the great powers share common values, we are better able to confront serious regional conflicts together, better able to cooperate in preventing the spread of violence or economic chaos. In the past, great power rivals took sides in difficult regional problems, making divisions deeper and more complicated. Today, from the Middle East to South Asia, we are gathering broad international coalitions to increase the pressure for peace. We must build strong and great power relations when times are good; to help manage crisis when times are bad. America needs partners to preserve the peace, and we will work with every nation that shares this noble goal. (Applause.)

And finally, America stands for more than the absence of war. We have a great opportunity to extend a just peace, by replacing poverty, repression, and resentment around the world with hope of a better day. Through most of history, poverty was persistent, inescapable, and almost universal. In the last few decades, we've seen nations from Chile to South Korea build modern economies and freer societies, lifting millions of people out of despair and want. And there's no mystery to this achievement.

The 20th century ended with a single surviving model of human progress, based on non-negotiable demands of human dignity, the rule of law, limits on the power of the state, respect for women and private property and free speech and equal justice and religious tolerance. America cannot impose this vision -- yet we can support and reward governments that make the right choices for their own people. In our development aid, in our diplomatic efforts, in our international broadcasting, and in our educational assistance, the United States will promote moderation and tolerance and human rights. And we will defend the peace that makes all progress possible.

When it comes to the common rights and needs of men and women, there is no clash of civilizations. The requirements of freedom apply fully to Africa and Latin America and the entire Islamic world. The peoples of the Islamic nations want and deserve the same freedoms and opportunities as people in every nation. And their governments should listen to their hopes. (Applause.)

A truly strong nation will permit legal avenues of dissent for all groups that pursue their aspirations without violence. An advancing nation will pursue economic reform, to unleash the great entrepreneurial energy of its people. A thriving nation will respect the rights of women, because no society can prosper while denying opportunity to half its citizens. Mothers and fathers and children across the Islamic world, and all the world, share the same fears and aspirations. In poverty, they struggle. In tyranny, they suffer. And as we saw in Afghanistan, in liberation they celebrate. (Applause.)

America has a greater objective than controlling threats and containing resentment. We will work for a just and peaceful world beyond the war on terror.

The bicentennial class of West Point now enters this drama. With all in the United States Army, you will stand between your fellow citizens and grave danger. You will help establish a peace that allows millions around the world to live in liberty and to grow in prosperity. You will face times of calm, and times of crisis. And every test will find you prepared -- because you're the men and women of West Point. (Applause.) You leave here marked by the character of this Academy, carrying with you the highest ideals of our nation.

Toward the end of his life, Dwight Eisenhower recalled the first day he stood on the plain at West Point. "The feeling came over me," he said, "that the expression 'the United States of America' would now and henceforth mean something different than it had ever before. From here on, it would be the nation I would be serving, not myself."

Today, your last day at West Point, you begin a life of service in a career unlike any other. You've answered a calling to hardship and purpose, to risk and honor. At the end of every day you will know that you have faithfully done your duty. May you always bring to that duty the high standards of this great American institution. May you always be worthy of the long gray line that stretches two centuries behind you.

On behalf of the nation, I congratulate each one of you for the commission you've earned and for the credit you bring to the United States of America. May God bless you all. (Applause.)

END 10:05 A.M. EDT

###
Throwing out the rule book - Daniel Pipes
http://www.danielpipes.org/article/1125

"Our goal is two states, Israel and Palestine, living side by side, in peace and security." So spoke President Bush at a Middle East summit on June 4. Then, despite the jump in violence over the next 10 days, leaving 63 dead, he reiterated on Sunday his belief in "a peaceful Palestinian state, living side by side with the Israelis," though now adding "we've got a lot of work to do."

Bush's goal may appear to be just another diplomatic twist in the half-century search for an Arab-Israeli resolution. But it is much more. Indeed, it could well be the most surprising and daring step of his presidency. Here's why:

It is surprising, first, because he largely stayed away from this issue during his first two years as president. To be sure, he met with Middle East leaders, made speeches and rapped some knuckles - but his general approach was to stand aloof and let Palestinians and Israelis sort out their mess on their own. Then, in recent weeks, Arab-Israeli diplomacy moved very quickly from the periphery to the center, becoming as high a priority as it had ever been under prior administrations, perhaps even higher.

Second, the president in late 2001 surprised observers by adopting the idea that the creation of a Palestinian state would solve the Arab-Israeli conflict, a policy no U.S. government has proposed since 1947, before the State of Israel had come into existence.

Third, this policy did not emerge from the usual process of consensus-building of White House aides brainstorming, State Department proposals, think tank studies and congressional initiatives. Rather, it reflects the president's personal vision.

Fourth, aiming to create a Palestinian state is surprising because it turns the domestic calculus upside-down. The "right and the left have both switched their opinion of Bush," observes Jonathan Tobin in the Philadelphia Exponent. Exactly so: Conservatives who were applauding the president's demand for Palestinian democracy now fret about the impact of a Palestinian state on Israel's security. Conversely, liberals not usually counted among his supporters now enthusiastically endorse the goal of a Palestinian state.

Finally, Bush threw out the rulebook for American mediators in Arab-Israeli diplomacy.

Rules of thumb he is ignoring include:

Don't pre-judge the final status. Presidents usually content themselves with vague intentions, leaving it to the combatants to decide on the specifics; "the time has come to put an end to the Arab-Israeli conflict," for example, was how vaguely George H. W. Bush expressed his plans in 1991.
Don't try to impose a settlement. Not since the failed Vance-Gromyko discussions in 1977 has the U.S. government proposed an internationalized format for resolving the Arab-Israeli dispute. More typical was James Baker's famously irritated statement in 1990; he gave out the White House phone number and told the Israelis, "When you're serious about peace, call us."
Don't tie yourself to a timetable. Negotiators have shied away from calendar-specific goals, noting how often dates slip by with goals unfulfilled.
Don't choose leaders. Until now, American presidents have accepted Arab dictators as a given; the Bush administration (having already deposed the tyrants in Afghanistan and Iraq) undertook to sideline Yasser Arafat and replace him with his deputy Mahmoud Abbas (Abu Mazen).
Don't involve the president until the endgame. Lower-ranking officials typically test the waters and clear the path before the president himself joins the fray. For the president personally to involve himself from the get-go, as is now the case, amounts to high-wire diplomacy without a net.
In all, President Bush has made "a radical break" from past U.S. policies, says the Washington Institute's Robert Satloff, an authority on American diplomacy.

Just as the Arab-Israeli theater has provided some of the peak and trough moments of recent presidencies, it could well leave its marks on this one.

Jimmy Carter's single finest moment was the Camp David agreement between Egypt and Israel in 1978. Ronald Reagan's worst moment was withdrawing American troops from Lebanon in 1984. Bill Clinton enjoyed the triumph of the Oslo accord signing in 1993 and suffered signal failure with the collapse of the Camp David talks in 2000.

The fate of "Israel and Palestine, living side by side, in peace and security," in short, can be expected profoundly to influence the course of George W. Bush's presidency.

###
Bush the Radical - By Daniel Pipes
http://www.danielpipes.org/article/1304
"Sixty years of Western nations excusing and accommodating the lack of freedom in the Middle East did nothing to make us safe."

This sentence, spoken last week by George W. Bush, is about the most jaw-dropping repudiation of an established bipartisan policy ever made by a US president.

Not only does it break with a policy the US government has pursued since first becoming a major player in the Middle East, but the speech is audacious in ambition, grounded in history, and programmatically specific. It's the sort of challenge to existing ways one expects to hear from a columnist, essayist, or scholar – not from the leader of a great power.

Bush spoke in a candid manner, as heads of state almost never do: "In many Middle Eastern countries, poverty is deep and it is spreading, women lack rights and are denied schooling. Whole societies remain stagnant while the world moves ahead. As long as the Middle East remains a place where freedom does not flourish, it will remain a place of stagnation, resentment, and violence ready for export."

This is not the first time Bush has dispatched decades' worth of policy toward a Middle East problem and declared a radically new approach.

He also did so concerning Iraq and the Arab-Israeli conflict:

Iraq: He brushed aside the long-standing policy of deterrence, replacing it in June 2002 with an approach of hitting before getting hit. US security, he said, "will require all Americans to be forward-looking and resolute, to be ready for preemptive action when necessary to defend our liberty and to defend our lives." This new approach provided justification for the war against Saddam Hussein, removing the Iraqi dictator from power before he could attack.

Arab-Israeli conflict: I called Bush's overhaul of the US approach to the Arab-Israeli conflict in June 2003 perhaps "the most surprising and daring step of his presidency." He changed presumptions by presenting a Palestinian state as the solution, imposing this vision on the parties, tying results to a specific timetable, and replacing leaders of whom he disapproved.

And this time:

Democracy: The president renounced a long-accepted policy of "Middle East exceptionalism" – getting along with dictators – and stated US policy would henceforth fit with its global emphasis of making democracy the goal.

He brought this issue home by tying it to American security: "With the spread of weapons that can bring catastrophic harm to our country and to our friends, it would be reckless to accept the status quo." Then, on the premise that "the advance of freedom leads to peace," Bush announced "a forward strategy of freedom in the Middle East."

Drawing explicit comparisons with the US success in sponsoring democracy in Europe and Asia, he called on Americans once again for "persistence and energy and idealism" to do the same in the Middle East.

Understanding the rationale behind the old dictator-coddling policy makes clear the radicalism of this new approach. The old way noticed that the populations are usually more anti-American than are the emirs, kings, and presidents. Washington was rightly apprehensive that democracy would bring in more radicalized governments; this is what did happen in Iran in 1979 and nearly happened in Algeria in 1992. It also worried that once the radicals reached power, they would close down the democratic process (what was dubbed "one man, one vote, one time").

Bush's confidence in democracy – that despite the street's history of extremism and conspiracy-mindedness, it can mature and become a force of moderation and stability – is about to be tested. This process did in fact occur in Iran; will it recur elsewhere? The answer will take decades to find out.

However matters develop, this gamble is typical of a president exceptionally willing to take risks to shake up the status quo. And while one speech does not constitute a new foreign policy – which will require programmatic details, financial support, and consistent execution – the shift has to start somewhere. Presidential oratory is the appropriate place to start.

And if the past record of this president in the Middle East is anything by which to judge – toppling regimes in Afghanistan and Iraq, promoting a new solution to Arab-Israeli conflict – he will be true to his word here too. Get ready for an interesting ride.

###

Lenghty Euphimism - Pipes
http://www.danielpipes.org/article/4739

When Dwight D. Eisenhower dedicated the Islamic Center in Washington, D.C., in June 1957, his 500-word talk effused good will ("Civilization owes to the Islamic world some of its most important tools and achievements") even as the American president embarrassingly bumbled (Muslims in the United States, he declared, have the right to their "own church"). Conspicuously, he included nary a word about policy.

Exactly fifty years later, standing shoeless, George W. Bush rededicated the center last week. His 1,600-word speech also praised medieval Islamic culture ("We come to express our appreciation for a faith that has enriched civilization for centuries"), but he knew a mosque from a church – and he had more on the agenda than flattery.

Most arresting, surely, was his statement that "I have invested the heart of my presidency in helping Muslims fight terrorism, and claim their liberty, and find their own unique paths to prosperity and peace." This cri du coeur signaled how Mr. Bush understands to what extent actions by Muslims will define his legacy.

Should they heed his dream "and find their own unique paths to prosperity and peace," then his presidency, however ravaged it may look at the moment, will be vindicated. As with Harry S Truman, historians will acknowledge that he saw further than his contemporaries. Should Muslims, however, be "left behind in the global movement toward prosperity and freedom," historians will likely judge his two terms as harshly as his fellow Americans do today.

Of course, how Muslims fare depends in large part on the future course of radical Islam, which in turn depends in some part on its understanding by the American president. Over the years, Mr. Bush has generally shown an increased understanding of this topic. He started with platitudinous, apologetic references to Islam as the "religion of peace," using this phrase as late as 2006. He early on even lectured Muslims on the true nature of their religion, a presumptuous ambition that prompted me in 2001 to dub him "Imam Bush."

As his understanding grew, Mr. Bush spoke of the caliphate, "Islamic extremism" and "Islamofacism." What euphemistically he called the "war on terror" in 2001, by 2006 he referred to with the hard-hitting "war with Islamic fascists." Things were looking up. Perhaps official Washington did understand the threat, after all.

But such analyses roused Muslim opposition and, as he approaches his political twilight, Mr. Bush has retreated to safer ground, reverting last week to decayed tropes that tiptoe around any mention of Islam. Instead, he spoke inelegantly of "the great struggle against extremism that is now playing out across the broader Middle East" and vaguely of "a group of extremists who seek to use religion as a path to power and a means of domination."

Worse, the speech drum-rolled the appointment of a U.S. special envoy to the Organization of the Islamic Conference, directing this envoy to "listen to and learn from" his Muslim counterparts. But the OIC is a Saudi-sponsored organization promoting the Wahhabi agenda under the trappings of a Muslim-only United Nations. As counterterrorism specialist Steven Emerson has noted, Bush's dismal initiative stands in "complete ignorance of the rampant radicalism, pro-terrorist, and anti-American sentiments routinely found in statements by the OIC and its leaders."


Sitting in the audience at the Islamic Center on June 27, 2007, three senior Bush administration staffers wore makeshift hijabs: Fran Townsend (far left), Assistant to the President for Homeland Security and Counterterrorism, NSC Senior Director for European Affairs Judy Ansley (left), and Under Secretary of State for Public Diplomacy and Public Affairs Karen Hughes (right).


Adding to the event's accommodationist tone, some of the president's top female aides, including Frances Townsend and Karen Hughes, wore makeshift hijabs as they listened to him in the audience.

In brief, it feels like "déjà vu all over again." As columnist Diana West puts it, "Nearly six years after September 11 — nearly six years after first visiting the Islamic Center and proclaiming ‘Islam is peace' — Mr. Bush has learned nothing." But we now harbor fewer hopes than in 2001 that he still can learn, absorb, and reflect an understanding of the enemy's Islamist nature.

Concluding that he basically has failed to engage this central issue, we instead must look to Mr. Bush's potential successors and look for them to return to his occasional robustness, again taking up those difficult concepts of Islamic extremism, Shariah, and the caliphate. Several Republicans – Rudy Giuliani, Mitt Romney, and (above all) Fred Thompson – are doing just that. Democratic candidates, unfortunately, prefer to remain almost completely silent on this topic.

Almost thirty years after Islamists first attacked Americans, and on the eve of three major attempted terrorist attacks in Great Britain, the president's speech reveals how confused Washington remains.

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Oct. 31, 2007 update: Well, Karen Hughes can discard her makeshift hijab, for she today resigned as undersecretary of state for public diplomacy, a job she has been struggling at since September 2005. The self-styled "Mom" from Texas never understood the threat of lawful Islamism and steered the State Department in exactly the wrong direction.

Nov. 19, 2007 update: Fran Townsend can also toss her hijab, having resigned today as the president's top staff adviser on terrorism and homeland security. Like Hughes, she has a too-narrow view of who the enemy is, limiting it to the violent fringe. - those who use "violence to achieve ideological ends."