Arguably: Selected Essays (112 page)

Wearying of this, I return to my e-mail and discover a letter from someone who signs himself as Dr. but who turns out to have a degree in something other than medicine. If I am correct in describing Terri Schiavo as dead, says this indignant correspondent, then how can I object to her receiving nourishment through a tube? It surely cannot do her any harm. I admit that I am caught out by this fallacy in my own position, and I briefly ponder the image of rows and rows of deceased Americans, all connected to life-support until the crack of doom. Dead? Yes, absolutely. But first do no harm. The mind reels.

My own bias is very strongly for the choose life position. I used to have horrible and exhausting arguments with supposedly pro-choice militants who only reluctantly conceded that the fetus was alive but who then demanded to know if this truly was a human life. I know casuistry when I see it, and I would respond by asking what other kind of life it could conceivably be. Down the years, there has been an unacknowledged evolution of the argument. Serious Catholics no longer insist that contraception is genocide, and pro-choice advocates have become quite squeamish about late-term abortions. Sensitive about consistency in the life ethic, the church has also moved to condemn if not to anathematize the death penalty. Things were improving slowly. Until now.

There is also a secular analogue of this debate. In the late eighteenth century, Jefferson and Madison had a serious argument about whether the earth belonged only to the living. Thomas Paine, proposing that man has no property in man, had condemned some traditional attitudes for, in effect, enfranchising the dead. Jefferson was inclined to agree, writing that past generations could be allowed no veto. Madison riposted that the deceased did have some rights and should be accorded some respect, since they had labored to create many of the benefits that the living actually enjoyed. But for this argument to be conducted reasonably, there had to be an agreement that the dead had actually died. Nothing can be done if the case is held in a permanent state of suspended animation.

If there was the least reason to believe that the late Terri Schiavo was not the ex-wife of her husband, I should say that he owed her a duty. But as it is—and here is my reply to the man who demanded that we ignore all responsible medical evidence yet still treat her as if she were alive—I think it is obscene that she is held in absentia to exert power from beyond the grave. As for the idea that this assumed power can be arrogantly ventriloquized by clerical demagogues and self-appointed witch doctors, one quivers at the sheer indecency of the thing. The end of the brain, or the replacement of the brain by a liquefied and shrunken void, is (to return to my earlier point) if not the absolute end of life, the unarguable conclusion of human life. It disqualifies the victim from any further say in human affairs. Tragic, perhaps, unless you believe in a better life to come (as, oddly enough, the parents of this now non-human entity claim that they do).

Meanwhile, the rest of us also have lives to live. And I hope and believe that we shall say, as politely and compassionately as we can, that we do not intend to pass our remaining days listening to any hysteria from the morbid and the superstitious. It is an abuse of our courts and our Constitution to have judges and congressmen and governors bullied by those who believe in resurrection but not in physical death. Which post-terminal patient could not now be employed, regardless of his or her expressed wish, to convene a midnight court or assemble a hasty nocturnal presidency? Not content with telling us that we once used to share the earth with dinosaurs and that we should grimly instruct our children in this falsehood, religious fanatics now present their cult of death as if it were a joyous celebration of the only life we have. They have gone too far, and they should be made to regret it most bitterly.

(
Slate
, March 28, 2005)

Don’t Mince Words

W
HY ON EARTH do people keep saying, “There but for the grace of God”? If matters had been very slightly different over the past weekend, the streets of London and the airport check-in area in Glasgow, Scotland, would have been strewn with charred body parts. And this would have been, according to the would-be perpetrators, because of the grace of God. Whatever our own private theology or theodicy, we might at least agree to take this vile belief seriously.

Instead, almost every other conceivable explanation was canvassed. The June 30
New York Times
report managed to quote three people, one of whom attributed the aborted atrocity in London to Tony Blair’s foreign policy; one of whom (a New Zealand diplomat, at that) felt “surprisingly all right about it”; and one of whom, described as “a Briton of Indian descent,” was worried that “if I walk up that road, they’re going to suspect me.” The “they” there was clearly the British authorities, rather than the Muslim gangsters who have declared open season on all Hindus as well as all Jews, Christians, secularists, and other
kuffar
—or infidel—filth.

On the following day, July 1, the same newspaper informed us that Britain contained a “disenfranchised South Asian population.” How this was true was never explained. There are several Muslim parliamentarians in both houses, often allowed to make the most absurdly inflammatory and euphemistic statements where acts of criminal violence are concerned, as well as several districts in which the Islamic vote keeps candidates of all parties uneasily aware of what may and may not be said. True, the Muslim extremist groups boycott elections and denounce democracy itself as profane, but this does not really count as disenfranchisement.

Only at the tail end of the coverage was it admitted that a car bomb might have been parked outside a club in Piccadilly because it was “ladies night” and that this explosion might have been designed to lure people into the street, the better to be burned and shredded by the succeeding explosion from the second car-borne cargo of gasoline and nails. Since we have known since 2004 that a near-identical attack on a club called the Ministry of Sound was proposed in just these terms, on the grounds that dead “slags” or “sluts” would be regretted by nobody, a certain amount of trouble might have been saved by assuming the obvious. The murderers did not just want body parts in general but female body parts in particular.

I suppose that some people might want to shy away from this conclusion for whatever reason, but they cannot have been among the viewers of British Channel 4’s recent
Undercover Mosque
, or among those who watched Sunday’s report from Christiane Amanpour on CNN’s Special Investigations Unit. On these shows, the British Muslim fanatics came right out with their program. Straight into the camera, leading figures like Anjem Choudary spoke of their love for Osama bin Laden and their explicit rejection of any definition of Islam as a religion of peace. On tape or in person, mullahs in prominent British mosques called for the killing of Indians and Jews.

Liberal reluctance to confront this sheer horror is the result, I think, of a deep reticence about some furtive concept of “race.” It is subconsciously assumed that a critique of political Islam is an attack on people with brown skins. One notes in passing that any such concession implicitly denies or negates Islam’s claim to be a universal religion. Indeed, some of its own exponents certainly do speak as if they think of it as a tribal property. And, at any rate, in practice, so it is. The fascistic subculture that has taken root in Britain and that lives by violence and hatred is composed of two main elements. One is a refugee phenomenon, made up of shady exiles from the Middle East and Asia who are exploiting London’s traditional hospitality, and one is the projection of an immigrant group that has its origins in a particularly backward and reactionary part of Pakistan.

To the shame-faced white-liberal refusal to confront these facts, one might counterpose a few observations. The first is that we were warned for years of the danger, by Britons also of Asian descent such as Hanif Kureishi, Monica Ali, and Salman Rushdie. They knew what the village mullahs looked like and sounded like, and they said as much. Not long ago, I was introduced to Nadeem Aslam, whose book
Maps for Lost Lovers
is highly recommended.

He understands the awful price of arranged marriages, dowry, veiling, and the other means by which the feudal arrangements of rural Pakistan have been transplanted to parts of London and Yorkshire. “In some families in my street,” he writes to me, “the grandparents, parents, and the children are all first cousins—it’s been going on for generations and so the effects of the inbreeding are quite pronounced by now.” By his estimate and others, a minority of no more than 11 percent is responsible for more than 70 percent of the birth defects in Yorkshire. When a leading socialist member of Parliament, Ann Cryer, drew attention to this appalling state of affairs in her own constituency, she was promptly accused of—well, you can guess what she was accused of. The dumb word Islamophobia, uncritically employed by Christiane Amanpour in her otherwise powerful documentary, was the least of it. Meanwhile, an extreme self-destructive clannishness, which is itself “phobic” in respect to all outsiders, becomes the constituency for the preachings of a cult of death. I mention this because, if there is an “ethnic” dimension to the Islamist question, then in this case at least it is the responsibility of the Islamists themselves.

The most noticeable thing about all theocracies is their sexual repression and their directly related determination to exert absolute control over women. In Britain, in the twenty-first century, there are now honor killings, forced marriages, clerically mandated wife-beatings, incest in all but name, and the adoption of apparel for females that one cannot be sure is chosen by them but which is claimed as an issue of (of all things) free expression. This would be bad enough on its own and if it were confined to the Muslim “community” alone. But, of course, such a toxin cannot be confined, and the votaries of theocracy now claim the God-given right to slaughter females at random for nothing more than their perceived immodesty. The least we can do, confronted by such radical evil, is to look it in the eye (something it strives to avoid) and call it by its right name. For a start, it is the female victims of this tyranny who are “disenfranchised,” while something rather worse than “disenfranchisement” awaits those who dare to disagree.

(
Slate
, July 2, 2007)

History and Mystery

W
HEN THE
NEW YORK TIMES
scratches its head, get ready for total baldness as you tear out your hair. A doozy classic led the “Week in Review” section on Sunday. Portentously headed “The Mystery of the Insurgency,” the article rubbed its eyes at the sheer lunacy and sadism of the Iraqi car bombers and random murderers. At a time when new mass graves are being filled, and old ones are still being dug up, writer James Bennet practically pleaded with the authors of both to come up with an intelligible (or defensible?) reason for his paper to go on calling them insurgents.

I don’t think the
New York Times
ever referred to those who devastated its hometown’s downtown as insurgents. But it does employ this title every day for the gang headed by Abu Musab al-Zarqawi. With pedantic exactitude, and unless anyone should miss the point, this man has named his organization al-Qaeda in Mesopotamia and sought (and apparently received) Osama bin Laden’s permission for the franchise. Did al-Qaeda show interest in winning hearts and minds in building international legitimacy in articulating a governing program or even a unified ideology, or any of the other things plaintively mentioned as lacking by Mr. Bennet?

The answer, if we remember our ABC, is yes and no, with yes at least to the third part of the question. The bin Ladenists did have a sort of governing program, expressed in part by their Taliban allies and patrons. This in turn reflected a unified ideology. It can be quite easily summarized: the return of the Ottoman Empire under a caliphate and a return to the desert religious purity of the seventh century (not quite the same things, but that’s not our fault). In the meantime, anyway, war to the end against Jews, Hindus, Christians, unbelievers, and Shiites. None of the experts quoted in the article appeared to have remembered these essentials of the al-Qaeda program, but had they done so, they might not be so astounded at the promiscuous way in which the Iraqi gangsters pump out toxic anti-Semitism, slaughter Nepalese and other Asian guest-workers on video and gloat over the death of Hindus, burn out and blow up the Iraqi Christian minority, kidnap any Westerner who catches their eye, and regularly inflict massacres and bombings on Shiite mosques, funerals, and assemblies.