Israel

Standing on the high moral ground is hard work!

Paul Hemphill 6 Comments

The most surprising thing about recent turmoil surrounding the Adelaide Writers Festival – its brief disinvitation of Australian Palestinian academic, author and activist Randa Abdel-Fattah, the rapid apology and reinstatement, the boycotts, denunciations, and counter-accusations – was these events generated so much newsprint, TV, radio, blogs, substacks, podcasts, memes and Facebook posts. It wasn’t because it’s summertime and the slow news weeks between Christmas and Australia Day. After all, there were some remarkable stories making their melancholy rounds: the Iranian bloodshed, Maduro kidnapping, Donald Trump’s Greenland fantasia … But this literary scandal held its own against all of these. 

 It was widely presented as yet another skirmish in the culture wars, a familiar clash between free speech and censorship, principle and power. But to read it that way is to miss what the episode actually illuminated. Beneath the noise lay a deeper unease about how cultural institutions confer legitimacy, how moral certainty now polices intellectual life, and how concepts such as freedom of speech, cancellation, and accountability have been stretched, moralised, and hollowed out by performative outrage. The Adelaide Writers’ Festival affair was not an aberration so much as a stress test – of institutional courage, historical understanding, and a cultural milieu increasingly unused to constraint, yet convinced of its own moral infallibility.

The brief removal of Randa Abdel-Fattah from the 2026 program – followed by an apology, a reinvitation, and institutional retreat – was framed almost instantly as a free-speech scandal, a cancellation, an act of racist silencing. In fact, it was something more revealing and more uncomfortable: a momentary hesitation by a cultural institution about whether platforming is neutral, and a swift lesson in how difficult it has become to impose even minimal constraints on those who speak in the language of moral certainty.

Cultural institutions do not merely host conversations; they legitimise them. To be invited onto a festival program is not simply to be given a microphone but to be publicly endorsed as a credible participant in civic discourse. That endorsement carries responsibilities, both for the institution and for those it platforms. One of them is to ensure that political critique does not slide into eliminationist moralism – particularly when that moralism operates in a social climate where anti-Jewish vilification is no longer theoretical but lived.

The reaction to the Adelaide Festival board’s initial decision was immediate and predictable. Abdel-Fattah accused the board of “stripping” her of humanity and agency. Fellow writers and cultural figures denounced the decision as betrayal, censorship, capitulation to dark forces. Boycotts were announced – 180 authors of all genres fled for the exits – solidarities declared, moral lines drawn. What was striking was not merely the ferocity of the response but its underlying assumption: that any boundary placed around speech—however provisional, however context-specific – was illegitimate by definition.

Their reaction demonstrates how unused some cultural actors have become to any constraint at all.

In fact, much of the subsequent withdrawal by authors – most of whom had never engaged with the specifics of Abdel-Fattah’s record or statements nor adopted a public stance with regard to one of the world’s most intractable conflicts – reflects a convergence of social, psychological, and institutional dynamics rather than principled assessment. This is tangentially corroborated by the ABC suggesting that many of its star presenters – including John Lyons, Laura Tingle and Louise Milligan – withdrew for various reasons and that actual support for Al Fattah was not one of them. However, Lyons has no love for the Israeli government and the occupation, and harbours an intense animus for “the Jewish Lobby” whilst Tingle strained credulity after December 7 when she stated that the atrocity was not Islamic terrorism.

A writer who did not pull out was Peter Goldsworthy, author, poet and general physician. He wrote in The Australian, 30 January 2026:

“Did I boycott this year’s event? Not a chance – too many writers, and too many audience members, and booksellers, had too much to lose. Again, I would have protested before my sessions, which is what I believe the other 180 writers might have been better off doing. I acknowledge they each made a big personal sacrifice, with honourable intentions, whether in the name of free speech, or solidarity with a colleague – and I know that many would have boycotted the 2024 event, too, if they had known that Friedman had effectively been cancelled. I also know that some of them, including several high-­profile names, felt an overwhelming social media pressure to withdraw – and now regret it”.

“Who could blame them?”, he asked. “The lynch mobs of social media are implacable. The Iranian-­Australian writer Shokoofeh Azar wrote in these pages of such pressures applied to her. A supporter of Palestinian rights but an opponent of Hamas, she received revolting threats because she refused to join the boycott. “You should be killed along with the Israelis,” one read.  I hope she is reinvited next year. I hope Abdel-Fattah accepts the invitation that has already been extended to her. I hope more Jewish writers are invited. I hope Tony Abbott is reinvited. And Thomas Friedman. And yes, I hope I am re­invited.”

In contemporary literary culture, silence is read as complicity, and once the loudest voices framed the decision as racist censorship, a moral script snapped into place. Authors who had no prior engagement with the issue were suddenly presented with a binary: signal solidarity or risk suspicion. Pulling out became reputational insurance, a way to declare moral correctness without actually examining the facts. In such moments, gesture substitutes for judgment; moral theatre displaces deliberation.

The same pattern was reinforced by what can only be described as delegated thinking under moral capture. Once a cause is deemed righteous, individuals stop asking what actually happened and start asking what someone like them is supposed to do. The fact that Abdel-Fattah had previously advocated silencing others – the so-called silencing of critics, journalists, and even Jewish voices – was largely irrelevant. The narrative did not permit contradiction. Nor did the historical record: Jewish creatives had been mass-doxxed, their identities and private lives circulated as punishment for wrong beliefs, while the same festival had previously cancelled Thomas Friedman, a liberal American Jewish columnist, without similar outcry. Nor was there much opposition to the ejection of Jewish singer and author Deborah Conway and her partner from the Australian cultural space. Conway wrote in today’s Australian of how in February 2024, “I was eventually apprised of a letter circulating that was demanding Perth Writers Festival drop me from its speakers schedule. Entitled “Perth Festival and Writing WA’s decision to platform Deborah Conway causes suffering for Palestinians: an open letter from Australian writers and artists”, the letter would eventually garner 500 signatures, including Abdel-Fattah’s. To Writing WA’s credit it stood by its decision to book me and tried to ameliorate the pitchfork squad by including more diverse authors in the program. That and a lot of security”.

There was also an element of low-cost virtue in the withdrawals of most of the festival’s invited guests. Pulling out of a festival is a small personal inconvenience but a large symbolic payoff: moral courage performed for peer applause, self-indulgence masquerading as ethical clarity. Complexity, nuance, and historical literacy are optional; alignment, visibility, and performative righteousness are not. Once momentum builds, hesitation or refusal appears as betrayal, and the act of withdrawal is transformed into a statement of principle rather than a reflection of principle.

This is not a defence of state censorship; it is a recognition of institutional reality. No one in this episode was silenced in any meaningful sense. No books were banned, no speech criminalised, no platforms eradicated. What was briefly withdrawn was a single form of institutional endorsement. To describe this as an assault on free speech is to inflate a contingent editorial judgment into a moral catastrophe – and to quietly assert that some voices are entitled to public platforms as a matter of right.

That inflation depends on a broader cultural habit: the conflation of consequence with persecution. “Cancellation” has become a moralised misdescription, collapsing everything from online criticism to contractual decisions into a single melodrama of victimhood. In environments shaped by moral capture, refusal is reimagined as violence, disagreement as erasure, and restraint as dehumanisation. Withdrawal is not reluctant; it is theatrical. Boycott becomes a badge of purity. Moral signalling replaces argument.

The substance of what is being defended matters here. Criticism of Israeli policy – severe, uncompromising, even angry criticism – is not antisemitic in itself. But there is a line between critique and negation, and it is a line that has increasingly been crossed with impunity. Anti-Zionism, in its eliminationist form, does not argue with Israel’s conduct; it denies Jewish collective existence altogether, treating the very fact of a Jewish state as uniquely criminal among the world’s nations.

This distinction is not merely theoretical. Abdel-Fattah’s public record – celebration of October 7, denial or inversion of Jewish suffering, rhetoric of irredeemability, chants of “intifada” involving children – pushes beyond critique into erasure. Language of liberation becomes language of elimination, moralised as justice. “Resistance by any means necessary” is not an analytical position; it is a slogan that sanitises violence while denying responsibility for its consequences.

Here historical illiteracy and political naivety quietly do their work. Concepts such as genocide, apartheid, and colonialism are deployed as totalising metaphors, severed from their historical specificity and redeployed as instruments of moral annihilation. The irony – that Holocaust inversion once central to Soviet anti-Zionism has been seamlessly absorbed into contemporary activist rhetoric – is rarely acknowledged. That this rhetoric positions Jews everywhere as implicated in an illegitimate state is treated not as a problem but as a feature.

All of this unfolds within a broader climate of intimidation and fear. Jewish creatives have been mass-doxxed, their personal details circulated as punishment for wrong beliefs. Jewish students and artists conceal their identities. Synagogues are attacked. And yet, when institutions attempt – tentatively – to draw lines around eliminationist speech, they are accused of racism and cowardice. The harm that prompts boundary-setting is rendered invisible, while the discomfort of those encountering limits is elevated into moral injury.

The inconsistency is instructive. The same Adelaide Writers Festival that briefly balked at hosting Abdel-Fattah had no difficulty cancelling Thomas Friedman, a liberal American Jewish columnist, without comparable anguish or apology. Standing on the high moral ground is evidently easier when the cancellation flows in the culturally approved direction. Accountability, it seems, is only intolerable when it is applied to one’s own side.

This is where freedom of speech, cancellation, and intellectual honesty must be rescued from their rhetorical misuse. Freedom of speech protects expression from coercive suppression; it does not guarantee institutional endorsement. Cancellation is not a synonym for criticism or refusal; it is a narrative deployed to short-circuit scrutiny. And intellectual honesty requires more than fervour – it demands a willingness to distinguish critique from negation, to acknowledge historical complexity, and to accept that one’s own moral universe may contain blind spots.

What the Adelaide affair ultimately exposes is not a failure of liberalism but the strain placed upon it by cultures of moral purity and value signalling. In such cultures, self-indulgence masquerades as courage, self-importance as solidarity, and certainty as virtue. Institutions are pressured to choose between complicity and chaos, knowing that any attempt to impose standards will be met with outrage.

Had the Adelaide Festival held its ground, the resulting mess would not have been a tragedy but a clarification. It would have affirmed that legitimacy is not cost-free, that language has consequences, and that standing on the right side of history requires more than shouting one’s righteousness into the void. If accountability is uncomfortable – if it disrupts festivals, friendships, and reputations – that may be precisely the point.

The alternative is not harmony but habituation: a slow acclimatisation to eliminationist rhetoric wrapped in the language of justice, and an intellectual culture so unused to constraint that it mistakes every limit for oppression. In that light, the mess is not a sign of failure. It is the sound of a moral ecosystem being tested – and, however briefly, resisting capture.

To step back from the drama, the Adelaide affair is less a story about one author or one festival than a mirror held up to the cultural field itself. It reveals how easily moral certainty can ossify into capture, how virtue signalling can masquerade as courage, and how intellectual honesty can be sacrificed to the allure of alignment and applause.

Institutions, in turn, are forced into an ethical calculus: to platform freely is to risk complicity; to refuse is to provoke outrage. Standing on the high moral ground – truly standing, not merely performing – is therefore hard, uncomfortable, and rarely rewarded. Yet that difficulty is precisely its value. If accountability requires a mess, a moment of collective awkwardness and public testing, then enduring it may be the only way to cultivate a cultural ecosystem in which words are not cost-free, principles are not performative, and freedom of speech coexists with responsibility. In other words, the test of courage is not in the applause it earns, but in the restraint, discernment, and historical awareness it demands.

In That Howling Infinite December 2025

Author’s Note…

This opinion piece is one of several on the the attitudes of progressives towards the Israel, Palestine and the Gaza war. The first is Moral capture, conditional empathy and the failure of shock

There are moments when public argument stops being a search for truth and becomes a test of belonging. Facts are no longer weighed so much as auditioned; empathy is rationed; moral language hardens into a badge system, issued and revoked according to rules everyone seems to know but few are willing to articulate. One learns quickly where the trip-wires are, which sympathies are permitted, which questions are suspect, and how easily tone can outweigh substance.

What interests me here is not the quarrel itself – names, borders, histories—but the habits of mind it exposes. The ease with which conviction can slide into choreography. The way intellectual honesty is praised in the abstract and punished in practice. The curious transformation of empathy from a human reflex into a conditional licence, granted only after the correct declarations have been made.

Across these pieces I circle the same uneasy terrain: the shaping of facts to fit feelings; the capture of moral language by ideological gravity; the performance of righteousness as both shield and weapon. Cultural spaces that once prided themselves on curiosity begin to resemble courts, where innocence and guilt are presumed in advance and the labour lies not in thinking, but in signalling.

This is not an argument against passion, nor a plea for bloodless neutrality. It is, rather, a meditation on how quickly moral seriousness curdles into moral certainty – and how much intellectual work is required to stand on what we like to call the high ground without mistaking altitude for clarity.

The position of In That Howling Infinite with regard to Palestine, israel and the Gaza war is neither declarative nor devotional; it is diagnostic. Inclined – by background, sensibility, and experience – to hold multiple truths in tension, to see, as the song has it, the whole of the moon. It is less interested in arriving at purity than in resisting moral monoculture and the consolations of certainty. That disposition does not claim wisdom; it claims only a refusal to outsource judgment or to accept unanimity as a proxy for truth.

On Zionism, it treats it not as a slogan but as a historical fact with moral weight: the assertion – hard-won, contingent, imperfect – that Jews are entitled to collective political existence on the same terms as other peoples. According to this definition, this blog is Zionist. It is not interested in laundering Israeli policy, still less in romanticising state power, but rejects the sleight of hand by which Israel’s existence is transformed from a political reality into a metaphysical crime. Zionism is not sacred, but its delegitimisation is revealing – because it demands from Jews what is demanded of no other nation: justification for being.

On anti-Zionism, it has been unsparing. It sees it not as “criticism of Israel” (which you regard as both legitimate and necessary) but as a categorical refusal to accept Jewish collective self-determination. What troubles it most is not its anger but its certainty: its moral absolutism, its indifference to history, its willingness to borrow the language of justice to license erasure. It is attentive to how anti-Zionism recycles older antisemitic patterns – collectivisation of guilt, inversion of victimhood, and the portrayal of Jews as uniquely malignant actors – while insisting, with studied innocence, that none of this concerns Jews at all. If not outright antisemitism, the line separating it from anti-Zionism is wafer—thin, and too often crosses over. 

The interest in moral capture is analytical rather than accusatory. It is not arguing that writers, academics, or institutions are malicious; rather, it are argues that they have become intellectually narrowed by the desire to belong to the “right side of history.” Moral capture explains how good intentions curdle into dogma, how solidarity becomes performative, and how the fear of social exile replaces the discipline of thought. It accounts for the strange phenomenon whereby intelligent people outsource their moral judgment to slogans, and experience constraint not as an intolerable injury to the self.

The Adelaide Writers’ Festival affairis seen not primarily about Randa Abdel-Fattah, nor even about free speech. It is a case study in institutional failure and cultural self-deception. The mass withdrawals are viewed not as acts of courage or principle but as gestures of affiliation – ritualised displays of virtue by people largely untouched by the substance of the dispute. What is disturbing is the asymmetry: the speed with which a festival collapsed to defend eliminationist rhetoric, and the silence that greeted the doxxing, intimidation, and quiet cancellation of Jewish writers and artists. Adelaide did not fall because standards were enforced, but because those standards were applied selectively and then disowned at the first sign of reputational discomfort.

Running through all of this is a consistent stance: a resistance to moral theatre, an impatience with historical amnesia, and a belief that intellectual honesty requires limits – on language, on fantasy, and on the indulgent belief that one’s own righteousness exempts one from consequence.

We are not asking culture to choose sides; you are asking it to recover judgment

.See in In That Howling Infinite, A Political World – Thoughts and Themes, and A Middle East Miscellany. and also: This Is What It Looks Like, “You want it darker?” … Gaza and the devil that never went away … , How the jihadi tail wags the leftist dog, The Shoah and America’s Shame – Ken Burns’ sorrowful masterpiece, and Little Sir Hugh – Old England’s Jewish Question

 

Feints, refrains and unfinished business. 2025 in review

Paul Hemphill 1 Comment

And we are here as on a darkling plain
Swept with confused alarms of struggle and flight,
Where ignorant armies clash by night.
Mathew Arnold, Dover Beach

We called 2024 a “year of everything, everywhere, all at once”, and it earned the name. Crises collided, news arrived faster than we could process it, and the world seemed to exist in a state of constant shock. 2025 did not bring relief. Instead, the chaos began to settle. Wars dragged on, political divides hardened, social tensions deepened, and technology reshaped how we saw and understood it all.

It was the year the world stopped exploding in real time and started being what it had already become: messy, uneven, morally complicated, and stubbornly persistent. A year, indeed, in a world of echoes, refrains and unfinished business. And we spent the year watching power bargain brazenly in plain sight, trying to describe what was happening while it unfolded around us.

From Gaza to Ukraine, Sudan to Syria, from America’s self-inflicted fracture to Australia’s sudden wake-up call on Bondi Bondi, 2025 forced a reckoning: the world did not pause, but it did sort itself – deciding what we would notice, what we would ignore, and what we would learn to live with. Alongside human crises came the continuing advance of AI and chatbots, and the dominion of the algorithms that now govern attention, proving that disruption can be structural as well as geopolitical.

Gaza: War, Then “Ceasefire”

The war in Gaza dominated the year internationally and here in Australia, even as attention ebbed and flowed. Military operations continued for months, followed eventually by a “ceasefire” – a word doing far more work than it should or even justified. Fighting paused, hostages living and dead were returned and prisoners released, but the devastation remained: tens of thousands dead, cities demolished, humanitarian catastrophe unresolved. And the causes of the consequences standing still amidst the ruins and the rubble.

Western governments continued to back Israel while expressing concern for civilians, a contradiction that grew harder to defend, while street protests and online anger seethed all across the world. At the same time, antisemitism surged globally, often hiding behind the language of anti-Zionism. Two realities existed together, and too many people insisted on choosing only one.

By the end of the year, the war had not been resolved – merely frozen. Trust in Western moral leadership had been badly damaged, and Israelis and Palestinians remain in bitter limbo.

See Gaza sunrise or false dawn? Spectacle or Strategy

Iran, Israel and America’s bunker busters

Long-simmering tensions between Israel and Iran spilled into open conflict. What had once been indirect – proxies, cyberattacks, covert strikes – became visible. A brief but destructive war of missile exchanges ended with the United States asserting ordinance, deterrence and control.

The episode was brief but telling. It showed that America still reaches for its guns quickly, even as it struggles to define long-term goals. Another line was crossed, then quickly absorbed into the background of “normal” geopolitics.

Russia, Ukraine and Trump’s “Peace”

Ukraine entered 2025 mired in stalemate. Front lines barely moved. Casualties continued to mount. Western support held, but with clear signs of fatigue. And Donald Trump’s re-emergence reshaped the conversation. His promise to deliver instant “peace” reframed the war not as a question of justice or sovereignty, but of exhaustion. Peace was no longer about what Ukraine deserved, but about what the world was tired of sustaining and what the “art of the deal” could deliver.

The war didn’t end. It simply became something many wanted to stop thinking about. Not Ukraine and Russia, but. The carnage continues.

Donald Trump’s one-way crush on Vladimir gave us the one of the+most cringeworthy moments in global politics – Trump greeting the Russian president in Alaska: As the US president rolled out the red carpet for the world’s most dangerous autocrat, Russia’s attack on Ukraine accelerated. Trump got precisely nothing out of the meeting, except for the chance to hang out with a gangster he so obviously admires and of whom he is embarrassingly in awe.

Syria: Free, but stranded at the crossroads

A year after Assad’s fall, Syria remained unstable and unresolved. The regime was gone, but the future was unclear. Old sectarian tensions resurfaced, often in bloodshed, new power struggles emerged, powerful neighbours staked claims and  justice for past crimes remained distant.

Syria in 2025 was neither a success story nor a collapse – but suspended between heaven and hell, a country trying to exist after catastrophe with the rest of the world largely moving on.

See Between heaven and hell … Syria at the Crossroads

Women in Damascus celebrate the fall of the Assad regime

Sudan: what genocide actually looks like

Sudan’s civil war continued with little international attention. Mass killing, ethnic cleansing, famine, and displacement unfolded slowly and relentlessly. This was genocide without spectacle. No clear narrative. No sustained outrage. It showed how mass atrocity can now occur not in secrecy, but in plain sight – and still be ignored.

see The most nihilistic war ever …Sudan’s waking nightmare

America: a country divided against itself

The United States spent 2025 deeply divided, with no sign of healing. Pew Research polling showed that seven out of ten republicans think that the opposite side is immoral while six of ten democrats thinks the same of their rivals.

Trump’s return to power sharpened those divisions. His administration governed aggressively: mass deportations, punitive tariffs, the dismantling of foreign aid, political retribution, and pressure on democratic institutions. The country looked inward and outward at the same time – less cooperative, more transactional, more openly nationalist. Democratic norms eroded not overnight, but through constant stress and disregard. With three years still to run and the tell-tale midterms approaching, allies and cronies are adjusting, bickering rivals are taking notes, and uncertainty has become the defining feature of American leadership. Meanwhile, #47 is slapping his name on everything he can christen, from bitcoins to battleships.

See, for light relief, Danger Angel … the ballad of Laura Loomer 

Monroe Redux: the return of “the Ugly American”

US foreign policy took on a blunt, old-fashioned tone. Pressure on Canada and Mexico increased. Talk of annexing Greenland resurfaced. Venezuela, caught in the maw of Yanqui bullying and bluster, waits nervously for Washington’s next move. The administration promised imminent land operations – and then bombed Nigeria! The revival of the old Monroe Doctrine felt, as baseball wizz Yogi Berra once remarked, like déjà vu all over again, not as strategy, but as instinct. Influence asserted, consultation discarded. The “ugly American” was back, and unapologetic.

See Tales of Yankee power … Why Venezuela, and why now?

Europe at a inflection point

Europe in 2025 didn’t collapse, as many pundits suggested it might, but it shifted. Far-right ideas gained ground even where far-right parties didn’t win and remained, for now, on the fringes albeit closer to electoral success. Borders tightened; policies hardened; street protests proliferated – against immigration and against Israel, Support for Ukraine continued, but cautiously. The continent stood at a crossroads: still committed to liberal values in theory, but increasingly selective in practice.

Uncle Sam’s  cold-shoulder

Rumbling away in the background throughout year was the quiet but  cumulative alienation of America’s allies. Not with a single rupture, but through a thousand small slights. transactional diplomacy dressed up as realism, alliances treated as invoices rather than covenants, multilateralism dismissed as weakness. Europe learned that security guarantees come with a mood swing; the Middle East heard policy announced via spectacle; Asia watched reassurance coexist uneasily with unpredictability.

The new dispensation was illustrated by the Trump National Security Strategy. It is at once candid and contradictory: it outlines a narrower, realist vision of American interests, emphasising sovereignty, burden-sharing, industrial renewal, and strategic clarity, yet it is riddled with silences, evasions, and tensions between rhetoric and likely action. Allies are scolded for weakness while the document avoids naming Russia’s aggression, underplays China, and projects American cultural anxieties onto Europe. These contradictions expose both strategic incoherence and the limits of paper doctrine against presidential temperament, leaving Europe facing an irreversible rupture in trust and revealing a strategy as much about America’s insecurities as its actual global posture.

The post-WW2 order has not so much been dismantled as shrugged at, and indeed, shrugged off. Trust eroded not because the United States has withdrawn from the world, but because it has remained present without being reliable, and presumed itself to be in charge. Power, exercised loudly but inconsistently, has discovered an old truth: allies can endure disagreement, but they struggle with contempt.

Australia in 2025 … high flight and crash landing

Though beset by a multitude of crises – the cost of living, housing, health and education services – the Albanese Labor government was returned comfortably in May, helped by a divided, incoherent, and seemingly out of touch opposition. For the rest the year, federal politics felt strangely frictionless with policy drift passing for stability. The Coalition remained locked in internal conflict, unable to present a credible alternative. The Greens, chastened by electoral defeat and in many formerly friendly quarters, ideological disillusionment, treaded water.

But beneath the surface, social cohesion frayed. Immigration debates sharpened. Antisemitism rose noticeably, no longer something Australians could pretend belonged elsewhere. Attacks on Jewish Australians forced a reckoning many had avoided and hoped would resolve once the tremors of the war in Gaza had ameliorated. Until 6.47pm on 7th December, a beautiful evening on Sydney’s iconic Bondi Beach. Sudden, brutal and in our summer playground, sectarian violence shattered the sense of distance Australians often feel from global disorder. At that moment, politics stopped feeling abstract. The world, with all its instability, barged in and brought the country down to earth.

See This Is What It Looks Like

Lifesavers on Bondi Beach, 20 December 2025. Edwina Pickles

Featured photograph and above:

A handful of bodies on Bondi Beach, and behind them, the howling infinite of expectation, obligation, and the careful rationing of human empathy. The smallness of the beach against the vastness of consequences. On December 20, 2025, Bondi’s iconic lifesavers formed a line stretching the entire length of the beach -silent, solemn, a nation visibly in mourning. Similar tributes unfolded from Perth to Byron Bay, gestures of unity in the face of a shock that touched the whole country.

The Year of the Chatbot: Promise, Power, and Risk

And now, a break from the doom and gloom …

2025 was the year when artificial intelligence became part of daily life. Chatbots ceased to be experimental and became integral, transforming from novelty to utility seemingly overnight. People used it to write, research, translate, plan, argue, comfort, and persuade; institutions and individuals adopted it instinctively. Setting tone as much as content, the ‘bots have lowered barriers to knowledge, sharpened thinking, and helped people articulate ideas they might otherwise struggle to express. Used well, they amplified curiosity rather than replace it.

The opportunities are obvious – but so are the risks. Systems that can clarify complexity can also flatten it. Chatbots sound confident even when wrong, smooth over disagreement, and made language cleaner, calmer, and more persuasive – but not necessarily truer. They reinforce confirmation bias, outrage, and tribal certainty, generating arguments instantly and flooding the zone with plausible-sounding text. As information has became faster, cheaper, and less reliable, Certainty has spread more easily than truth, so truth has to work much harder.

Dependence is subtler but real. Outsourcing thinking – summaries instead of reading, answers instead of wrestling – did not make humans stupid, but less patient. Nuance, doubt, and slow understanding became harder to justify in a world optimised for speed. Yet conversely, man people still seek context, history, and complexity. Used deliberately, AI could slow the pace, map contradictions, and hold multiple truths at once.

By the end of 2025, the question was no longer whether AI would shape public life – it already had. The real question is whether humans would use it as a shortcut, or as a discipline. The technology is neutral. The danger – and the promise – lies in how much thinking we are willing to give up, and how much responsibility we are prepared to keep.

See The promise and the peril of ChatGPT 

Algorithm and blues

Alongside the chatbot sat a quieter, more insidious force: the algorithm itself. By 2025 it no longer simply organised information – it governed attention. What people saw, felt, and argued about was shaped less by importance than by engagement. To borrow from 20th century philosopher and communication theorist and educator Marshall McLuhan, the meme had become the message. Complex realities were compressed into images, slogans, clips, and talking points designed not to inform but to travel. The algorithm rewarded speed over reflection, certainty over doubt, heat over light. Politics, war, and grief were all flattened into content, stripped of context, and ranked by performance. What mattered most was not what was true or necessary, but what disseminated.

Passion without Wisdom

I wrote during the year that we seemed “full of passionate intensity” – Yeats’ phrase still apt in the twenty first century- but increasingly short on wisdom and insight. 2025 confirmed it. Anger was everywhere, empathy highly selective, certainty worn like armour. People felt deeply but thought narrowly. Moral energy surged but rarely slowed into understanding. The problem was not indifference; it was excess – too much feeling, too little reflection. In that environment, nuance looked like weakness and patience like complicity. What was missing was not information, but judgement – the harder work of holding contradiction, of resisting instant conclusions, of allowing complexity to temper conviction. Passion was abundant. Insight, increasingly rare.

Looking Toward 2026

Looking back on 2025, it seems that there  were no endings, neither happy or sad. Just a promise, it seems, of more of the same. The year didn’t solve anything. It clarified things. And if it clarified anything, it was that the world has grown adept at managing, ignoring, or absorbing what it cannot fix. It revealed a world adjusting to permanent instability. In this year of echoes, refrains, and unfinished sentences.

Passion, intensity, and outrage were abundant, but patience, wisdom, and insight remained scarce. Democracies strained under internal and external pressures. Wars lingered unresolved. Technology reshaped thought and attention.

Some argue that hope springs eternal, that yet, even amid the drift and the fractures, glimpses of understanding and resistance persisted, that although the world has settled into its chaos, we can be riders on the storm. But, I fear, 2026 arrives not as break, a failsafe, a safety valve, but as continuation. It looms as a test of endurance rather than transformation.  In my somnolent frame of mind, I’ve reached again for my Yeats. “Things fall apart; the centre cannot hold; mere anarchy is loosed upon the world, the blood-dimmed tide is loosed …”

After the chaos of 2024 and the hardening of 2025, the question is no longer what might go wrong. It’s what we’re prepared to live with.

And so we come to what In That Howling Infinite wrote in 2025.

What we wrote in 2025

It was a year that refused neat endings.

It began in a wasteland – Gaza as moral ground zero – and moved, restlessly, through revolutions real and imagined: Trump as symptom and accelerant, Putin as a man racing his own shadow, Syria forever at the crossroads where history idles and then accelerates without warning. Gaza returned, again and again, sunrise and false dawn, as spectacle and strategy; Sudan burned in near silence; Venezuela re-entered the frame as empire’s backyard as the US disinterred its Monrovian legacy. In That Howling Infinite featured pieces on each of these – several in many cases , twenty in all, plus a few of relevance to them, including an overview of journalist Robert Fisk’s last book (The Night of Power – Robert Fisk’s bitter epilogue). A broadranging historical piece written in the previous year and deferred, Modern history is built upon exodus and displacement, provided a corrective of sorts to the distorted narratives that have emerged in recent years due to a dearth of historical knowledge and the partisan weaponisation of words. 

It was almost as light relief that we turned to other subjects. Of particular interest was AI. Approaching remorselessly yet almost unrecognised in recent years, it banged a loud gong and crept from curiosity to condition, from tool to weather system, quietly rewriting the newsroom, the internet, and the idea of authorship. ChatGPT and other chatbots appeared not as saviours but as promise and peril in equal measure. By year end, we were fretting about using ChatGPT too much and regarding it as something to moderate like alcohol or fatty foods. We published three pieces on the subject in what seemed like rapid succession, and then pestered out – sucked into the machinery, I fear.

What with so much else attracting our attention, we nevertheless managed to find time for some history – including a  particularly enthralling and indeed iconoclastic book on the fall of the Ottoman Empire; the story of an Anzac brigade lost in Greece in 1942; “the Lucky Country” revisited after half a century;  and a piece long in the pipeline on the iconic singer and activist Paul Robeson.

In August, as on a whim, for light relief, we summoned up a nostalgic old Seekers’ song from the mid-sixties, a time when the world was on fire with war and rage much as it is today, but for us young folk back in the day, a time of hope and hedonism. For us, the carnival, clearly, is not over. The machinery is still whirring, the music still loud, and the lights still on. History is insisting on one more turn of the wheel, and the dawn, so often promised, so frequently invoked, has not yet broken.

January
The Gaza War … there are no winners in a wasteland
The way we were … reevaluating the Lucky Country

February
Let’s turn Gaza into Mar e Largo
Trump’s Second Coming … the new American Revolution
Cold Wind in Damascus … Syria at the crossroads

March
Trumps Revolution… he can destroy but he cannot create
Where have all the big books gone?
Putin’s War … an ageing autocrat seeks his place in history

April
The Trump Revolution … I run the country and the world
The Fall of the Ottoman Empire and the birth of Türkiye
Let Stalk Strine .. a lexicon of Australian as it was spoken (maybe)

May
The phantom of liberty … the paradoxes of conservativism
Shadows in search of a name … requiem for a war
The continuing battle for Australia’s history

July
A mighty voice … the odyssey of Paul Robeson

August
109 years of Mein Kampf … the book that ravaged a continent
High above the dawn is breaking … the unlikely origin of a poo song

September
Gaza sunrise or false dawn? Trump’s peace plan
Gaza sunrise or false dawn? Spectacle or Strategy
Will there ever be a Palestinian state?
Why Osana bin lost the battle but won the war
The Night of Power … Robert Fisks bitter epilogue
The promise and peril of ChatGPT
Who wrote this? The newsroom’s AI dilemma

October
AI and the future of the internet
Danger Angel … the ballad of Laura Loomer

November
A forgotten Anzac story in Greece’s bloody history
The most nihilistic war ever … Sudan’s waking nightmare
Answering the call … National Service in Britain 1945-1963
Tales of Yankee Power … at play in Americas backyard

December
Delo Kirova – the Kirov Case … a Soviet murder mystery
Between heaven and hell … Syria at the crossroads
This Is What It Looks Like
Tales of Yankee power … Why Venezuela, and why now?
Marco Rubio’s Venezuelan bargain

Read out reviews of prior years:

That was the year that was – retrospectives

A song for 2026: Lost love at world’s end …

It is our custom to conclude our annual wrap with a particular song that caught our attention during the year. Last year, we chose Tears for Fears’ Mad World.  It would be quite appropriate for 2025. But no repeats! so here is something very different. An outwardly melancholy song that is, in the most ineffable way quite uplifting. that’s what we reckon, anyway …

The Ticket Taker is on the surface a love song for the apocalypse; and it’s it’s one of the prettiest, most lyrically interesting songs I’ve heard in a long while. I could almost hear late-period Leonard Cohen and his choir of angels.

The apocalypse is both backdrop and metaphor. We’re not sure which. Is it really about a world ending, or just about the private ruin of a man left behind by love and fortune. The lyrics are opaque enough to evade final meaning, but resonant enough to keep circling back, like the ferry itself, between hope and futility. A love song, yes, but also a confession of entrapment: the gambler’s hope, the ark one cannot board.

The “Ticket Taker” song was written by Ben Miller and Jeff Prystowsky and is featured on The Low Anthem’s album Oh My God, Charlie Darwin. It features on Robert Plant’s latest foray into roots music – this time with English band Saving Grace. This flawless duet with Suzi Dian is mesmerising and magical.

Jeff will tell you that the song is “pure fiction,” that Ben “just made it up one day” – but fiction, as we know, has a way of smuggling deeper truths than fact dares admit.

Tonight’s the night when the waters rise
You’re groping in the dark
The ticket takers count the men who can afford the ark
The ticket takers will not board, for the ticket takers are tied
For five and change an hour, they will count the passers-by

They say the sky’s the limit, but the sky’s about to fall
Down come all them record books, cradle and all
They say before he bit it that the boxer felt no pain
But somewhere there’s a gambling man with a ticket in the rain

Mary Anne, I know I’m a long shot
But Mary Anne, what else have you got?
I am a ticket taker, many tickets have I torn
And I will be your ark, we will float above the storm

Many years have passed in this river town, I’ve sailed through many traps
I keep a stock of weapons should society collapse
I keep a stock of ammo, one of oil, and one of gold
I keep a place for Mary Anne, soon she will come home

Mary Anne, I know I’m a long shot
But Mary Anne, what else have you got?
I am a ticket taker, many tickets have I torn
And I will be your ark, we will float above the storm

Mary Anne, I know I’m a long shot
But Mary Anne, what else have you got?
I am a ticket taker, many tickets have I torn
And I will be your ark

This Is What It Looks Like

Paul Hemphill 7 Comments

For two years the chant was rehearsed, circulated, aestheticised: “globalise the intifada!”. A resistance moment. A noble liberation struggle, cleansed of consequence. Now that it has arrived not as metaphor but as blood, the same people who normalised the rhetoric – progressive activists, influencers, podcasters, the Greens, the Labor left – present themselves as mourners. Today it is condolences, unity, and prayers.

But you do not get to globalise the intifada and then feign surprise when it turns up.

This did not erupt spontaneously. It was built – patiently, rhetorically – until violence no longer felt aberrant but earned. Shock, at this point, is not innocence; it is evasion.

The Prime Minister calls for unity and convenes the National Security Committee of Cabinet. Necessary, yes – but no longer enough. The problem he faces is credibility. For two years the response to antisemitism has been managerial rather than moral: statements instead of lines, calibration instead of resolve.

The record is plain. Within hours of the October 7 Hamas massacre, and before Israel inflicted its biblical rage upon Gaza, Jews were openly abused outside the Sydney Opera House. Synagogues and childcare centres were firebombed and homes and vehicles vandalised. Hate preachers operated freely. Jewish students and academics were harassed on campus. Jewish artists were doxed and frozen out of cultural life. Antisemitism was rhetorically dissolved by equating it with Islamophobia, converting a specific hatred into a moral blur.

Week after week, marches moved through our cities celebrating “resistance”, praising terrorism, calling for Israel’s elimination, and chanting explicitly for the globalisation of the intifada: violence against Jews, everywhere – for what else could that word mean?  

The Second Intifada (2000–2005) was not a civil-rights uprising or a campaign of mass non-violent resistance. It was a sustained period of armed violence marked by suicide bombings, shootings, lynchings and rocket attacks against Israeli civilians—buses, cafés, nightclubs, markets—alongside heavy Israeli military responses, incursions, assassinations and widespread Palestinian casualties. Over 4,000 people were killed, the majority Palestinian but with a deliberate campaign of mass-casualty attacks on civilians at its core. It ended the Oslo peace process, entrenched mutual radicalisation, and normalised the targeting of civilians as political theatre.

So when activists chant “globalize the intifada,” they are not invoking protest or solidarity in the abstract. They are gesturing – whether knowingly or not – toward the export of that model: decentralised, ideologically justified violence against civilians, transposed from one conflict zone into the wider world. The slogan’s power lies precisely in its ambiguity; its danger lies in what history makes unambiguous.

Step by step, the chant has been normalised.

The year ends with an Islamist terrorist attack at Bondi Beach –  an ordinary, intimate place, place many of us walk, eat, linger. We were in Sydney last weekend, and had we stayed another night, we would very likely have been there ourselves, walking the promenade and then taking refreshment, as is our custom, at the North Bondi RSL, just across the road from the park where the atrocity occurred. Authorities had warned such an incident was probable. They were not speculating; they were reading the climate.

Antisemitism in Australia has risen to levels unseen in living memory – even in small country towns like the one we live near and in Byron Bay, meccas of alternative lifestyles and long-styled as havens of inclusion and wellness. Alongside this rise sits another failure: the government’s inability to confront antisemitism with clarity and force, preferring symbolic gestures and offshore moral posturing while hatred hardened at home.

Now, suddenly, our leaders discover grief. Social media is more revealing. Facebook fills with empathetic words and memes from politicians, public figures and keyboard activists who spent the past two years condemning Israel in ways that blurred – and often erased – the distinction between Israeli policy and Jewish existence, creating at best, indifference to Jewish fear and, at worst, a permissive climate of hostility toward Jews as such. Today it is all tolerance, inclusivity and unity – and an air of regret and reverence that reeks of guilt.

But not all. Social media has fractured along familiar lines. At one extreme are conspiracy theories — false flags, invented victims, claims the attackers were Israeli soldiers. At the other is denial: what antisemitism? Between them sits a more revealing response. There is genuine shock and horror, even remorse – but also a careful foregrounding of the Syrian-Australian man who intervened, coupled with a quiet erasure of the victims’ Jewishness; a reflexive turn to whataboutism; and a refusal, even now, to relinquish the slogans and moral habits of the past two years. If antisemitism is acknowledged at all, it is ultimately laid at the feet of Benjamin Netanyahu.

Why this reticence, this resistance to reassessment after the Bondi attack? Perhaps it lies less in ideology than in psychology. For some, there is a simple inability to relinquish prior convictions- positions publicly held, repeatedly performed, and now too entangled with identity to abandon without cost. For others, perhaps a deeper reluctance to acknowledge having been misinformed or misdirected, an admission that would require not just intellectual correction but moral self-reckoning. Empathy, too, has become selective: extending it fully to Jewish victims would require suspending, even briefly, a framework that collapses Jewish identity into the actions of the Israeli state. And finally, many are no longer reasoning freely at all, but are caught inside the machinery – the rhythms of platforms, slogans, group loyalties and algorithmic reinforcement – where reconsideration feels like betrayal and pause feels like capitulation.

So the question must be asked plainly: can many on the left side of politics, no matter how well-intentioned (and ill-formed) honestly say that nothing they have posted over the past two years contributed, even indirectly, to prejudice against Jewish people? Nothing that helped turn anxiety and empathy into hostility, criticism into contempt?

Australian Jews warned that today’s chant would become tomorrow’s attack. They were told they were exaggerating, weaponising history, crying wolf. Yet despite inquiries, legislation, and repeated arson and vandalism, the ecosystem of hate was allowed to deepen. Two years of weekly protests chanting “From the river to the sea”, “Globalise the intifada” and “Death to the IDF” – calling for the eradication of a nation state and its people – were treated as politics, not incitement. 

In July 2024 the government appointed Jillian Segal, a lawyer and businesswoman, as Australia’s first Special Envoy to Combat Antisemitism (followed soon afterwards by the appointment of Aftab Malik as Special Envoy to Combat Islamophobia). Her report, released a year later, was unambiguous: antisemitism had become “ingrained and normalised” across universities, schools, media and cultural institutions. She called for curriculum reform, university accountability, migration screening, and a serious national effort to explain what antisemitism is and why it corrodes societies.

Five months on, the government is still considering it. It has been under heavy pressure from many quarters to hasten slowly, including from within its own ranks: there were calls from the Labor left, including motions from branches and petitions, for Segal to be sacked and her report shredded.

Mere days after Bondi, the pushback has already begun. Pro-Palestinian platforms – and even some Labor branches and members – have denounced Jillian Segal, her report, and Prime Minister Albanese’s intention to implement its recommendations as an assault on democratic institutions and civil liberties. So, argue that that the Australian government is using the atrocity as a pretext to accelerate its repression of the Palestine movement, and, even, to protect and defend Australia’s complicity in what is viewed as the Gaza genocide. What this framing conspicuously avoids is any reckoning with the antisemitism the report documents-  or with the immediate, practical questions now facing authorities. Among these are the potential for copycat attacks, and what duty of care is owed to the Syrian-Australian man who intervened to stop the attack? Hamas and sections of Middle Eastern media have already branded him a traitor. In this moral economy, even heroism is conditional – and quickly becomes a liability.

The partisan responses have been opportunistically predictable. The Murdoch media accused the government of weakness. The Liberal Party, led by Opposition Leader Sussan Ley, accused Labor of neglect. Pauline Hanson followed, reliably. None of it alters the central fact identified by historian Simon Sebag Montefiore: the taboo on antisemitism has collapsed. Perhaps because Jewish identity is lazily collapsed into Israel. Perhaps because the world’s oldest hatred never disappears; it waits for permission. That permission was granted – gradually, rhetorically, respectably. And antisemitism does not arrive announcing itself. It seeps. It jokes. It chants. It flatters those who believe they are on the right side of history, until history arrives and asks what they tolerated in its name.

This did not come out of nowhere. It arrived exactly as advertised, and this is what it looks like. 

And shock, now, is not a moral position.

Lifesavers line Bondi Beach, 19 December 2026, Oscar Colman

Postscript … just saying …

The following is a précis of an opinion piece in the  Sydney Morning Herald on 20 December 2025 by satirist and presenter Josh Szeps entitled “What kind of Australia do we want to be? Let’s stop dodging the hard questions”. It encapsulates succinctly the questions we must ask ourselves. It is no satire: 

In the aftermath of Bondi, everyone has an explanation and a slogan. Blame is flung in all directions – Israel, its critics, Muslims, the prime minister, “the world’s oldest hatred” – and consensus collapses into a hollow refrain: say no to hate. Comforting, yes; clarifying, no. Meanwhile, Jewish Australians now fear public gathering, and Muslim and Palestinian Australians brace for backlash of their own. This is the brittle edge of multiculturalism when the shared glue has weakened.

That glue once went by a plain name: liberal universalism – free speech, equality before the law, scepticism toward dogma, the right to criticise ideas without condemning people. Over the past decade it has been displaced by a politics of identity, grievance management, and performative outrage, leaving us unwilling to ask hard but necessary questions: how to integrate insular communities, how to criticise religious fanaticism without collapsing into bigotry, how to balance pluralism with a shared civic culture. Into that vacuum rush provocateurs, algorithms, and foreign actors only too happy to inflame old hatreds.

The weekly Gaza marches exposed this failure. Slogans like “globalise the intifada” or “from the river to the sea” may sound abstract or benign to some, but to many Jews they carry a very concrete historical threat – especially after October 7. That most marchers may not have grasped the implications is precisely the problem. Chanting borrowed slogans in mass, without curiosity or restraint, is not moral seriousness. Nor is pretending that theocratic, homophobic, antisemitic religious doctrines are merely “cultural differences” compatible with the values that made Australia attractive in the first place.

Multiculturalism survives only if it demands something of everyone: discomfort and openness from the majority; reciprocity, restraint and abandonment of imported feuds from minorities. If liberals won’t defend universal values — plainly, without euphemism or ritual throat-clearing — others, far less liberal, will step in and do it for them.

Here are three particularly resonant paragraphs: 

“Week after week, chunks of our cities were overtaken by protesters carrying signs that had nothing to do with Israeli policies, such as “globalise the intifada” and “by any means necessary”. The ubiquitous “from the river to the sea”, benign-sounding to bystanders, proposes that an Arab state ought to sit on top of all the land of Israel – that Jewish people should live at the pleasure of rulers whose theocratic education would make Australia’s most radical imam look like a Jew-loving hippy. Is such a sentiment just innocent political speech? Or, in the wake of the jihadism on October 7, 2023, could it be understood as a threat to conquer the world’s only Jewish safe space? 

… if you found yourself marching across the Sydney Harbour Bridge chanting slogans you didn’t write, about a complex issue you’re not really across, surrounded by crowds chanting the same thing, which others found intimidating … you may, in fact, not have been elevating the discourse. “Intifada” technically means “uprising”, but in the context of Palestinian resistance it implies exploding buses, drive-by shootings and suicide bombers in cafes. (See: “Second Intifada” in Wikipedia, kids). Presumably, most of the protesters didn’t know this. After last weekend, they do. The Intifada has been globalised …

It’s up to all of us to refresh multiculturalism by tethering it to universal values and admitting that it demands sacrifices all around. It demands that people in the majority make themselves uncomfortable, around unfamiliar languages, faiths, customs and food. And it demands that people in the minority give up dogmatism, grudges and cultural feuds”.

i couldn’t express it better myself …

Josh Szeps, satirist and presenter Sydney Morning Herald 20 December 2025

For more on the Middle East in in That Howling Infinite, see A Middle East Miscellany.

Sydney July 2025 (Getty)

Between heaven and hell … Syria at the Crossroads

Paul Hemphill 2 Comments

There are moments in the Middle East when history suddenly shift gears and takes us all by surprise. Lenin knew the cadence: there are decades, he wrote, where nothing happens; and then, weeks in which decades happen. A year ago, Syria – trapped in the vortex of its civil war for almost fourteen years  and virtually ignored by the rest of the world since October 7 2023 – suddenly leapt into one of those crazy weeks, leaving allies, enemies, and analysts alike blinking in the dust. Even now, a year after the astonishing fall of Damascus, the country sits like Kipling’s Tomlinson at the gates of judgement: not quite damned, not fully redeemed, suspended between heaven and hell.

Sleepers awake …

For years, as The Independent’s Bel Trew observed last December (see Syria. Illusion, delusion and the fall of tyrants) the world forgot about Syria – notwithstanding the courageous efforts of western and Syrian reporters and humanitarian workers who strove in perilous circumstances to bear witness. The civil war had become the background hum of the region, a grim drone many had learned to tune out as Ukraine and Gaza dominated the world stage. The regime of Hafez al Assad, brutal and immovable, bolstered by Russia, Iran and Hezbollah, looked set to endure indefinitely. The jihadi rebel enclave in Idlib, though supported by Türkiye, was dismissed as a besieged hold-out. Even those who professed expertise couldn’t reliably tell you whether the war was still ongoing, who was fighting whom, or what stage the conflict had reached. It was as if the wheels of war had stopped spinning.

Then, over the space of days – eleven, to be precise – the wheels spun again. Hay’at Tahrir al-Sham’s fighters burst from their confined redoubt with a momentum no one expected (including, it seems, themselves), sweeping through Aleppo and racing down the highway to the capital. Analysts reached instinctively for historical parallels: Havana 1959, Saigon 1975, Kabul 2021. Analyst David Kilcullen pointed instead to Timur Kuran’s theory of the “preference cascade”: the sudden collapse of a regime that had mistaken silence for loyalty and compliance for consent. Assad’s security apparatus – omnipresent, omniscient, yet somehow oblivious – realised too late that its soldiers had no stomach left for the fight. The all-powerful giant had feet of clay.

It didn’t help that Iran, Assad’s indispensable patron, had stumbled into the most grievous strategic miscalculation of its post-1979 history. Flush with revolutionary zeal, Tehran had kicked the hornet’s nest in Lebanon, prompting Israel to pivot from Gaza to Hezbollah with stunning force. Suddenly Iran’s expeditionary assets were exhausted, its proxies over-extended, and its clerical leadership exposed as both ageing and isolated. Even the Ayatollah’s conspiratorial refrain – that the fall of Damascus was all a plot by the Great Satan, the Little Satan, and the Sultan in Ankara – couldn’t mask the fact that this was less Zionist cunning than simple imperial overreach. When the rebels came, neither Iran nor Hezbollah, nor Russia, entangled in its Ukrainian quagmire, could ride to the rescue.

But the rebels, too, were surprised. Their mandate from Ankara was modest – expand the borders of their statelet a little, test the regime’s nerve. Instead, they found themselves virtually unopposed on the road to Damascus.  In an Informative article in E-zine Unherd republished below, British writer and investigative journalist Tam Hussein  writes how many of the fighters interpreted the victory as divine intervention – not jihadi zealotry, but a sincere theological attempt to explain the inexplicable. The suddenness of Damascus’s collapse felt, to them, like an echo of Muhammad’s bloodless conquest of Mecca. And in a land where the eschatological imagination has always saturated politics, it didn’t take long before social media brimmed with end-times speculation. Ahmed al Shara’a – formerly Abu Mohammad al-Jolani, with a $10 million American bounty on his head – was seen by some as “the one”, and the precursor of the Mahdi and the foretold end of days.

Yet as Hussein rightly notes, miracles make poor policy. The survival of the new Syrian administration will depend not on prophecy but on governance, and on whether Shara’a, interim president and ex-jihadi turned statesman, can transform a miraculous seizure into a sustainable state.

To his credit, he has avoided the catastrophic purges that helped destroy post-invasion Iraq. He has kept the civil service intact, flirted audaciously with Western diplomacy, and allowed at least the theatrical semblance of elections. He has restored the embassy in London, opened channels to Washington, even  visiting the White House  and played the charm-game with Gulf capitals that only recently readmitted Assad into their fold. As Hussein writes, he has shown political finesse: keeping the constitution, appointing seventy parliamentarians himself, and balancing piety with pragmatism.

But the tightrope is frayed. Sectarian wounds – Druze, Alawite, Sunni, Christian – remain raw and unstitched, with the Latakia massacres now entering their fraught judicial phase, and Israel stirring the Druze pot. Kurdish anxieties simmer: the old “Arab-first” chauvinism must be abandoned if Syria’s patchwork is ever to become a tapestry again. Foreign fighters, once lionised, now loiter between hero and hazard, implicated in sectarian atrocities. Kurds clash with Syrian forces; Turkish troops press deeper into Rojava; Israel remains the unpredictable neighbour bestride the Golan; and Iran, though weakened, is never entirely out of the game. It is not inconceivable that the forces that helped topple Assad could yet turn their sights toward Jerusalem in the belief that prophecy demands it.

And there are darker portents too – those flickering shadows that hint the wind of freedom may be blowing from the wrong quarter. The new government’s early gestures toward Islamisation – the hair-covering admonition, the curriculum purge, the dismissal of women from key posts, the torching of a Christmas tree in Hama – suggest that pro-Russia and anti-western platforms like RT and Mint may have a point when they warn that the leopard has not fully changed its theological spots. Shara’a’s declaration that elections may be four years away, the dissolution of the old constitution, and the folding of all rebel factions into state structures recall less a liberal transition than a consolidation of revolutionary power.

Meanwhile, the country remains a mosaic of mini-wars. In the north, Turkish proxies grind against Kurdish forces in Rojava. In the south, local militias continue to resist HTS’s claim to national authority. In the west, Alawite formations cling to their shrinking redoubts. To the east, Islamic State survivors eye the chaos, waiting for the prison gates to break. And overhead, as ever, the Americans and Israelis fly their competing deterrents, ensuring the war never quite ends.

So: Syria stands at the crossroads. Will Syria’s future be heaven, hell, or merely another circle of the inferno?

Optimism is possible – cautiously so. If the West can avoid its habitual fatalism, if, when sanctions are lifted, investment flows, if Turkey and Israel can be coaxed into tolerable coexistence, if Kurdish autonomy is honoured, if sectarian grievances are handled with equity and not vengeance — then Syria could, in time, become a conservatively stable hub. Shara’a’s Idlib experiment shows he can build an economy under duress.

But the inverse is equally imaginable: a Lebanon-style implosion, a Yugoslav-style partition, or a Gaza-style fortress of permanent mobilisation. As Isreali commentator and contributor to Haaretz Zvi Bar’el wrote a year ago, writes, the warm international “envelope” around Damascus is generous but tentative. Nobody quite knows where Shara’a is heading. They simply assume anyone is better than Assad – the same mistake Syrians once made about the old Ba’athi patriarch Hafez al-Assad himself.

Right now, the future’s not ours to see. Something’s happening, but we don’t know what it is, and anyone with a deep knowledge of the Middle East knows that one must expected the unexpected. The old regional wars – Gaza, Lebanon, the Red Sea, Iran’s Axis of Resistance – though seemingly on hold, have not paused to let Syria breathe. The war in Ukraine grinds into winter, the bizarre Gaza peace plan shuffles on, and there are constant political shifts in Washington. Each of these could rewrite the geopolitical chess board yet again.

Still, as Robert Fisk wrote in the final line of the final book he never lived to promote: all wars come to an end, and that’s where history restarts. Syria is restarting now – painfully, precariously, imprecisely –  but restarting nonetheless.

Whether Syria walks toward heaven or hell remains to be seen. The choice –  as ever in the Levant – will not be its alone.

Syria Today: Walking Through the Wreckage

A year after the Assads fell, Syria still moves through its own ruins – startled by its freedom, and half-afraid of it. The dynasty’s collapse ended the nightmare but did not usher in a dream; it simply exposed, in unforgiving daylight, the damage done over half a century of dictatorship and more than a decade of war. The smashed cities are visible to any passer-by; the deeper wreckage – the traumas, resentments, and debts of blood – is harder to map and harder still to mend.

Sednaya prison’s opened gates remain the sharpest indictment. The men who stumbled out were not just survivors but witnesses, their bodies forcing the nation to acknowledge what many had whispered and few had dared investigate. Yet even this reckoning has not united the country. Sectarian reprisals and atrocities on the coast, more atrocity and calls for Druze autonomy demands in Sweida, tribal restlessness in the south and northwest, Kurdish self-rule in the north, and Alawite fear of collective punishment keep the national psyche taut and divided. Bitterness circulates like a second economy.

The economy, meanwhile, balances on a fraying tightrope. Western aid and investment have brought cranes, reopened highways, and a flicker of commerce, but also inflation that is hollowing out households. Reconstruction glimmers like a desert mirage: real enough to chase, never close enough to touch. Corruption accompanying nepotism and patronage has survived the revolution, and many returnees discover that rebuilding a home now costs more than earning one.

Politically, the country sits in an improvised equilibrium. Al Shara’a rules as both liberator and question mark – trusted by some, tolerated by others, watched by all. His pivot toward Washington, his quiet coordination with US forces, and his break with former comrades offer a new direction, but also a gamble. Around him, sovereignty is nibbled at the edges: Israel digs deeper into Quneitra province; Türkiye tightens its grip in the Kurdish north. Liberation has shifted the map without fully restoring control over it.

So Syria stands on the threshold, like Tomlinson, neither damned nor redeemed, simply called to account. The war is over, but its aftershocks and tremors linger in regional loyalties, local vendettas and regional manoeuvres. The people are free, yet unsure of that freedom’s limits and what it asks of them. And the vast machinery of the state still creaks with old habits and temptation.

And yet – a small, highly qualified yet – Syrians are imagining a future again. Not the predetermined script of dictatorship, nor the fatalism of war, but something open, negotiable, theirs’. For a people long told that nothing changes, the mere possibility of change is its own quiet revolution. Hope is not guaranteed; neither is stability. But the impossible has already happened once, and that alone shifts the horizon.

Postscript: the strange, messianic weather of revolutions

Among the HTS fighters Tam Hussein describes, the astonishingly swift and almost bloodless collapse of Damascus could never be reduced to battlefield arithmetic. After over a decade of stalemate and slaughter, the conquest of Damascus and the fall of Assad felt too abrupt, too neat, too historically implausible to be merely human. And so they reached, perhaps instinctively, for the vocabulary of prophecy that has long circulated in the Levant: the old stories of tyrants toppled in the final days, of a just ruler rising at history’s eleventh hour, of a brief season of peace before a climactic confrontation with “the Romans,” a term that in popular imagination now stretches elastically to include Israel, America, or the West at large.

In this folk-level cosmology – not the carefully parsed doctrine of scholars, but the lived, emotional scripture of men who have lived too long fear, death and loss loss – the victory in Damascus reads like a prophetic epic ballad. When a fighter told Hussein that Syria would enjoy “ten years of peace before the war with Israel,” he was drawing from a hazy amalgam of hadith traditions and battlefield folklore to make sense if the improbable: the idea of a lull before the storm, a breathing space before the world tilts into its final reckoning. It is vernacular eschatology, shaped as much by trauma and longing as by text.

Within that register, the murmurs that Shara’a/Jolani might be “the one” carry an unmistakable Mahdist echo. No fatwas or proclamations like when Da’ish leader Abu Bakr  al-Baghdadi famously declared the caliphate from the minbar of Mosul’s al-Nuri Mosque in 2014; but the emotional charge behind the phrase is unmistakabl: an intuitive reach for a Mahdi-shaped idea of the righteous restorer, the unifier, the man who appears when everything has fallen apart. It’s not that anyone literally thinks Jolani is the Mahdi; it’s that the mood of the moment makes such thoughts feel briefly within arm’s length. A silhouette on the horizon, nothing more.

And here, Syria is not unique. Revolutionary periods everywhere – the Protestant Reformation, the French Revolution, the Russian Revolution and Civil War, the Arab Spring even, have their magical phase — those jittery days when people begin to speak as if the world has cracked open, meaning is pouring through the seams, and events blur into myth. When a regime that seemed immovable collapses in a fortnight, people fall back on stories larger than themselves. Sudden upheaval, long suffering, and the ascent of a charismatic figure combine to crack open the ordinary world. Prophecy offers a narrative frame when history seems to be behaving like fable.

So the eschatological edge in these fighters’ conversations tells us less about doctrine and more about psychology. It’s a very human response: a form of magical thinking that arises when reality becomes too strange to process, a way of giving shape to chaos, of telling themselves that their suffering fits into a larger story. A coping mechanism, if you like –  a mythic vocabulary for a moment when Damascus fell, and the ordinary rules stopped making sense and the earth seemed briefly to tilt on its axis.

See also in In That Howling Infinite, Syria. Illusion, delusion and the fall of tyrants and Cold wind in Damascus – Syria at the crossroads. And  on the subject of messianism in general, see A Messiah is needed – so that he will not come

Will civil war return to Syria?

Its future is in the balance

Tam Hussein, Unherd December 8, 2025

A few months ago in Damascus, I discovered a medieval hospital. The door had been left slightly ajar, and I wandered in with my companion Hassan Idlibi — a rebel fighter and old friend. He hadn’t been in the Old City since the fall of Syria’s capital, exactly a year ago today. “When Damascus fell,” he told me, “we were at our lowest ebb. Even the attack on Aleppo was our last gasp. We wanted to break the stalemate. And then we just pushed and pushed, and we ended up sleeping inside the Umayyad Mosque. It was a miracle.”Idlibi, like many Syrians, did not interpret the taking of Damascus through geopolitics — but as divine intervention. This wasn’t because he was a mindless zealot. Far from it. He is one of the most well-read men I know. But, to his mind, the fall of Damascus was so sudden, so unexpected, that only the miraculous could explain it. The victory, he noted, had been achieved by those who had been motivated by Islam. Help had come from foreign fighters, the mujahideen, who travelled from across the globe to aid their co-religionists. And the campaign had been led by a former jihadi, Ahmed al-Sharaa, now the interim president of Syria. At the time, the old al-Qaeda operative, then known by his nom de guerre, Abu Mohammad al-Jolani, had a $10 million American bounty on his head.

After more than a decade of slaughter, no one had expected the capital to collapse. Assad, then president, had seemed like a stubborn wart: unpleasant but immovable. Jolani’s rebel enclave in the northern city of Idlib looked too small, too besieged, to pose a serious threat — though in fact it was performing better economically than inflation-ravaged Damascus, helped along by a reliable flow of Turkish hard currency. I myself expected the rebels to negotiate. What leverage did they have? Yet this rebel government, roughly the size of Croydon, took over the instruments of state, and since then has avoided stumbling into a new civil war.

The unexpected and largely peaceful victory was attributed to piety, prophecy, steadfastness. Some have even compared the final conquest of Damascus to Muhammad’s bloodless conquest of Mecca in 630. The idea of a “miracle”, here, is not mere rhetoric — it shapes political expectations. Some Syrians, at least based on my social media, think all this makes Sharaa “the one”, with my Facebook messages and WhatsApp chats awash with prophetic readings of the present. One believed Syria would now enjoy 10 years of peace before the war with Israel begins. Perhaps, he suggested, this was the prelude to the end of times. After all, so-called “Greater Syria” — encompassing much of the Levant — plays an important role in the Syrian and indeed Muslim sacral imagination. It is where prophets walked and is the place where many of the end of times narratives will play themselves out.

Yet if the fall of Damascus seemed miraculous to many Syrians, the survival of the new administration will depend less on providence than on governance. Despite his past, Sharaa has so far demonstrated an unexpected level of political finesse. He has kept the constitution, held elections — albeit with 70 seats appointed by himself — and all the while has acted the statesman. He is savvy enough to not mind having President Trump spray his latest fragrance on him in the Oval Office, or Syrian Jewish rabbis blessing him.

Sharaa has made some promising early decisions. By keeping the civil service intact, he has avoided the catastrophic purge that helped destroy post-invasion Iraq. He should continue recruiting highly-educated young Syrians from the diaspora — people familiar with Western administrations and political norms. Even so, the administration still has a tendency to fear scrutiny and behaves as if under siege. It should welcome a regulated free press, which would expose blind spots, not undermine authority. The British press has reported that Jonathan Powell’s Inter Mediate is working with the new government. This should be welcomed rather than criticised — not only for reasons of conflict resolution and soft power, but for its value in statecraft and building institutional capacity.

Sharaa’s priorities for the coming year are clear. The country remains immensely fragile, caught in a regional tug-of-war between Israel and its neighbours, and divided along ethnic and sectarian lines. The situation could easily drift into a reprise of Lebanon’s civil war. Sharaa’s first task is therefore to mend Syria’s sectarian and ethnic fractures with a sense of equity. The trials that began this month over the coastal massacres in Latakia will be an important test of how the country intends to move forward. The Druze and Alawite communities — already bruised by conflict and mistrust — require justice delivered without the language of sectarianism.

Meanwhile, Kurdish anxieties must be addressed by ending the Arab-first ideology of the old regime. Syria has never been a purely Arab country: even its favourite son, Saladin, the builder of that hospital I visited and whose grave in Damascus still draws multitudes, was a Kurd. Last year’s tentative permission for Kurdish new year celebrations (Newroz) suggests that a more pluralist future is possible. Yet it remains unclear how far Kurdish cultural expression will be allowed to develop. Already this month, exchanges of fire between Syrian government forces and Syrian Democratic Forces (SDF) units under Kurdish command show how fragile the situation is.

Perhaps the most difficult balancing act involves the foreign fighters who fought on Sharaa’s side. They carry immense symbolic weight in Syrian society — and are the cause of immense fear in the West. Many are ready to resume normal life, but others still see themselves as Islam’s warriors. Recent clashes in the Idlib countryside involving French foreign fighters reflect anxieties that any rapprochement with the West might see them handed over to their home governments. The image of Sharaa standing beside Trump, receiving a symbolic “anointing” of his new fragrance, alarms them even if such engagement is politically necessary.

Granting these fighters legal status, regularising their papers, integrating some into the national army or demobilising them with stipends and educational opportunities — not unlike the GI Bill for US veterans — could go a long way toward neutralising one of Syria’s most volatile pressures.

Then there is the conundrum of Israel. On this, Sharaa has cultivated deliberate ambiguity. At the United Nations, Syria has repeatedly noted its restraint regarding Israel’s illegal strikes on Syrian territory, yet Sharaa has resisted pressure to join Trump’s flagship Abraham Accords. Signing them now would be political suicide. But ambiguity buys him room to manoeuvre — and time to consolidate the state. The question is how long this can last.

For its part, the West has worked to prevent Syria from sliding into another civil war — one that would inevitably spill over into Europe, potentially replaying the exodus of 2015. With regional partners like Saudi Arabia and Turkey, Western governments have effectively restrained Israeli escalation, aware that renewed instability would eventually reach Jerusalem’s door. It’s not impossible to imagine rebels, having overthrown a “pro-Western stooge” like Sharaa and aided by foreign fighters, actually marching toward Israel, convinced that “the infidels” will never allow them to determine their own future. As they did in Damascus, so too — in their imagination — must they do in Jerusalem.

Thus far Sharaa has governed with surprising openness. He has welcomed Britain’s foreign secretary David Lammy, met American diplomats and General David Petraeus, played basketball with US soldiers, and cooperated in counter-terrorism operations. He has also restored relations with London, with foreign minister Asaad al-Shaibani reopening the Syrian embassy.

If Western governments refuse to work with him because of his Islamist roots, they will share responsibility should Syria fracture again. Sharaa’s past is not erased; he may remain an uncomfortable partner. But what is the alternative? That he be excluded from political life and drift into a Castro- or Maduro-like role on the sidelines? If the Saudi Crown Prince can be brought in from the cold after the Khashoggi murder, then almost anything is possible.

Here I recall a meeting with former Saudi spy chief Turki al-Faisal in his South Kensington apartment after the release of his memoir. Faisal lamented how his advice went unheeded after the Afghan-Soviet war. He had urged the international community to launch something akin to a Marshall Plan — an investment programme to stabilise Afghanistan. Had that happened, the region might not have unravelled. Instead, the country collapsed into years of civil war.

Likewise, fully lifting sanctions on Syria and providing a major investment programme, coupled with training and cultural exchange, could restrain the country’s more radical elements. Reining in Israeli escalation, de-escalating the Druze conflict, and mediating between the SDF and Damascus would all help prevent new wars. On this, the West could also spare itself a future security headache by helping Damascus regularise or demobilise foreign fighters rather than leaving them to drift. This would all help to displace messianism.

What, then, would such investment bring the West, beyond avoiding another gaping wound on its eastern flank? For sure, it will not turn Damascus into another Beirut, a place for foreign journalists to party, nor into a Deano-friendly Dubai. Syria will likely remain socially conservative, more like Muscat in Oman. Given time, however, it could become a commercial hub with a distinct cultural life, just as it has been for much of its epic history. This isn’t mere optimism: Sharaa turned Idlib, once a distant town, into a magnet for Damascenes seeking commercial opportunity. Investment now would bring the West a friendly partner, business prospects and political influence. The choice is stark. With support, Syria could become a kind of West Germany: rebuilt, integrated, and stable. Without it, the country risks becoming a new Jerusalem — a battleground charged with fire and prophecy.

Tam Hussein is an award winning investigative journalist and writer. His work has been recognised by the Royal Television Society Awards.

Gaza Sunrise or False Dawn?(2) … spectacle or strategy?

Paul Hemphill 3 Comments

Trump’s Gaza Peace Plan: Spectacle, Strategy, and the Limits of Diplomacy

In late September 2025, US President Donald Trump unveiled a sweeping 20‑point peace plan for Gaza, accompanied by the familiar trappings of performance: the East Room of the White House, cameras flashing, a florid declaration of “eternal peace in the Middle East,” and a newly anointed “Board of Peace” with Trump as chair and Tony Blair as his deputy. On paper, the plan promises ceasefire, reconstruction, hostage releases, demilitarization, a staged Israeli withdrawal, and a technocratic administration in Gaza overseen by an international board. In practice, it reads as equal parts showmanship, improvisation, and coercive diplomacy, an audacious gambit with enormous potential benefits and equally enormous pitfalls.

For the Trump administration, the plan is a chance to rewrite the narrative: to isolate Hamas, reassert US influence in the Gulf, forestall further annexation of the West Bank, and offer Netanyahu a politically palatable off‑ramp from the brutal two‑year campaign in Gaza. For the international community — including the Arab Gulf states, Qatar, Jordan, Turkey, and Indonesia — it presents an opportunity to participate in a stabilizing initiative and to demonstrate relevance after years of watching humanitarian crises unfold from the sidelines. Yet beneath the pageantry lie structural asymmetries, enormous trust deficits, and profound omissions, particularly the conspicuous absence of the Palestinians themselves from meaningful negotiation.

In That Howling Infinite reserves its opinion in these early days. It’s the only show in town right now and it is generating interest and potential commitment by all those parties who would have to make it happen. There are already dissenting voices on all sides – the pro-Palestinian “progressive” left have been predictably dismissive  of what is indeed an imposed solution to an intractable problem – although it would appear that there are many cooks in the kitchen other than Donald Trump and Binyamin Netanyahu. Some have even condemned it for its demand that Hamas, the instigator of the war, to surrender unconditionally. But at the end of the day, they have little to offer except more war and vitriol. You don’t use gasoline to put out a fire. The reality is that the parties that can make this happen, including providing the proposed security forces and the resources to rebuild the devastated enclave and rehouse and rehabilitate its homeless and harrowed people, appear at this stage to have signed on. Early days, but, to  borrow from J Lennon, “all we are saying is give peace a chance”.

Read part 1 here: Gaza sunrise or false dawn? Trump’s 20 point peace plan

Also, in In That Howling Infinite, see A Short History of the Rise and Fall of the West and A Middle East Miscellany

[The following analysis is the outcome of a conversation and collaboration between In That Howling Infinite and ChatGPT.

Screenshot

Mechanics of the Plan

The plan’s framework is deceptively simple:

  1. Immediate Ceasefire and Hostage Exchange: Hamas must release all remaining Israeli hostages, alive or dead, within 72 hours. In return, Israel promises a staged withdrawal to a security perimeter.
  2. Prisoner Release and Amnesty: Israel would release approximately 2,000 Palestinian prisoners, including those detained after the October 2023 attacks. Hamas fighters willing to renounce violence could gain amnesty; those choosing exile would receive safe passage.
  3. Board of Peace and Reconstruction: A transitional authority, the so-called Board of Peace, would oversee governance and reconstruction, with Trump as chair and Blair as deputy. Aid delivery, infrastructure rebuilding, and the restoration of hospitals, water, electricity, and sewage would be managed under this international technocratic oversight.
  4. International Stabilization Force (ISF): Western and Arab troops would replace Israeli forces in Gaza, ensuring security during reconstruction and the reestablishment of governance. The exact composition and mandate remain undefined, a critical gap given the operational risks.
  5. Pathway to Palestinian Statehood: A vague promise of “conditions for self-determination” exists, contingent on PA reform, reconciliation between Gaza and the West Bank, and adherence to technocratic administration under international oversight.

On paper, it is a plan that offers incentives to every major party: Hamas faces conditional amnesty; Israel gains hostages, de-escalation, and security assurances; the Gulf states gain influence; and the PA is positioned to regain a governance role in Gaza. It is, in principle, a diplomatic masterstroke — if it can be implemented.

Gaps, Omissions, and Absurdities

Yet the devil — and much of the comedy — lies in the details not addressed:

Hamas Exclusion: The central conflict party, Hamas, was neither consulted nor invited. Trump openly admitted, “I have not dealt with them,” and proposed outsourcing the group’s compliance to Arab and Muslim mediators. The result is a coercive ultimatum dressed as a peace initiative: accept the terms or face complete annihilation with US backing.

Palestinian Agency Ignored: The two million Gazans whose lives are at stake had no seat at the table. Aid, reconstruction, and governance are treated as top-down deliverables, with no credible mechanism for local input. Gaza becomes a theatre set, not a living society.

Unclear Implementation: The ISF, Board of Peace, and PA reform mechanisms are vaguely defined. Who will command the stabilization troops? How will the PA be reformed to earn legitimacy in Gaza? What safeguards prevent reconstruction materials from being diverted to military purposes? These questions are unanswered, leaving enormous operational and political gaps.

West Bank Neglected: Despite daily settler-Palestinian clashes, the plan offers almost no operational framework for the West Bank. New settlements, such as the E1 project, threaten to fracture any contiguous Palestinian state. The plan’s silence on this is a glaring omission.

Asymmetry and Risk: The plan favors Israel far more than Hamas. The militant group is asked to surrender hostages and arms simultaneously, a leap of faith in a context of zero trust. The amnesty offer is conditional and uncertain; refusal triggers an existential threat. Israel, by contrast, faces comparatively modest obligations, particularly given the indefinite “security perimeter” it maintains.

Domestic Israeli Politics: Netanyahu’s right-wing cabinet, notably Bezalel Smotrich and Itamar Ben-Gvir, remain uncompromisingly hawkish. Trump’s backing gives Netanyahu room to sell the plan domestically, but hardliners could sabotage implementation, and prior experience demonstrates Netanyahu’s readiness to resume military operations when politically expedient.

Performance Over Policy: The East Room spectacle was classic Trump: a reality-TV cadence applied to diplomacy. Grandiose claims of “eternal peace,” self-anointment, photo ops with global leaders, and theatrical references to “the ocean” Israel ceded in 2005 illustrate a plan heavy on optics and light on enforceable substance.

International Reception

The plan has drawn broad, if cautious, support:

  • Arab and Muslim States: Qatar, Jordan, UAE, Saudi Arabia, Indonesia, and Turkey issued a joint endorsement emphasizing aid delivery, hostages, non-displacement, and the integration of Gaza with the West Bank under a Palestinian state framework.
  • Europe: Macron and Starmer endorsed the effort to secure hostages and reduce conflict.
  • Australia: Prime Minister Anthony Albanese welcomed the initiative as a constructive step, while opposition figures criticized Canberra’s earlier symbolic recognition of Palestinian statehood as performative and irrelevant.

Yet these endorsements are conditional and aspirational, recognizing the plan’s promise without committing to enforcement.

Perspectives of Israelis, Palestinians, and Activists

Israeli Public: Polls indicate two-thirds of Israelis want the war to end. The hostage release and cessation of bombardment offer tangible relief. Hardline right-wing factions, however, may resist compromises that limit continued Israeli military prerogatives. Indeed, the far-right, whose ethnic cleansing designs are explicit and who have driven so much of Netanyahu’s prosecution of this war appear to hate Trump’s plan: “a tragedy of leadership” and “an act of wilful blindness” in the phrase of Finance Minister Bezalel Smotrich.

Palestinians: Exhausted by years of blockade and bombardment, Gazans desire immediate relief. But the lack of agency and the conditional, externally imposed nature of governance and reconstruction make the plan potentially resented as foreign administration rather than liberation.

Progressives and Activists: Pro-Palestinian advocates will likely view the plan skeptically. While it promises aid and reconstruction, it circumvents local agency, substitutes technocratic administration for democratic governance, and leaves Palestinian sovereignty largely aspirational. International human rights groups will monitor for coercion, displacement, and military overreach.

Political Theatre

The plan is an exercise in spectacle: Trump as self-styled savior, Netanyahu as pliant yet menacing partner, Palestinians and Hamas as props off-stage. The terminology — “Board of Peace,” “International Stabilisation Force,” “demilitarization” — evokes bureaucracy rather than genuine power-sharing. It is as much a political theatre as a policy framework, designed to satisfy domestic and international optics. In that sense, it is both brilliant and cynical: brilliant in its choreography of alliances and threats; cynical in its disregard for the lived realities of Gaza’s population.

Promise and Peril

Trump’s plan is audacious. It isolates Hamas, engages Gulf wealth, nudges Netanyahu toward tactical concessions, and offers a narrow window for reconstruction and peace. Yet structural asymmetries, zero trust, vague operational mechanisms, potential sabotage from hardliners, and the absence of Palestinian agency render it precarious.

If Hamas accepts, the plan could relieve immediate humanitarian crises, return hostages, and establish a technocratic administration capable of rebuilding Gaza — a diplomatic triumph in a region long starved of them. If it fails, it will cement perceptions of American theatre in place of effective policy, leaving Gaza’s suffering unresolved and occupation repackaged as transition.

And if Hamas actually accepts, and the plan moves ahead, what would happen if, having received the hostages, Israel simply decided to remain in Gaza, or refused to return Palestinian prisoners. Given how Netanyahu’s political survival depends on his far-right coalition partners, and given how clearly those partners want the war to continue and Israel to remain in Gaza, this is not remotely a fanciful scenario. And if it transpired, who aside from Trump could do anything about it? Netanyahu highlighted this feature of the plan for a reason: almost certainly as a signal to those far-right allies that they needn’t fear.

The plan is shot through with such difficulties. Netanyahu notes that Israel’s withdrawal from Gaza will be gradual and “linked to the extent of disarmament and demilitarisation” of Hamas. What happens if Israel decides progress on this is too slow and resumes bombing?

The deal envisages a technocratic Palestinian committee to provide day-to-day services, until the Palestinian Authority is adequately reformed. Who would be the arbiter of whether this has been satisfied? And more specifically, what would happen if Israel simply declared it hasn’t? Given this is the precursor to the possibility of the Palestinian state Netanyahu has always opposed, it’s again a perfectly likely scenario. Will some independent body resolve this?

All of this is a reflection of the fact that this is not a deal in any sense. No Arab nation was present at that press conference. The plan was developed with no discernible Palestinian involvement at all. Trump has declared there’s “not much” room for Hamas to negotiate terms, and that it had days to accept or “pay in hell”.
The Arab and Muslim nations that welcomed this, and whose involvement will be crucial in it working, have set out conditions Netanyahu explicitly rejects and which the Trump plan doesn’t allow for, including that Israel withdraw fully from Gaza and commit to a pathway for a Palestinian state. Moreover, they want the Palestinian Authority to invite them to provide troops to stabilise Gaza so they aren’t seen as yet another occupying force. Trump’s plan provides for none of that.

The lesson is stark: diplomacy without inclusion, even when performed at the highest theatrical scale, is fragile. For now, the Board of Peace is more a symbol of hope than a guarantor of change — a test of whether spectacle can ever substitute for governance, and whether exhausted populations, international actors, and political opportunists will allow vision to overcome reality.

It is all down to will. The will of Hamas to accept its dismantling, when this has always been non-negotiable for it. The will of Netanyahu to end a war he has shown every interest in prolonging. The will of Trump to force Israel to abide faithfully by the plan, even where it’s politically inconvenient. The worry isn’t just that this seems unlikely on all fronts. That’s inevitable in such an intractable tragedy. 

In short, the plan may well work; or it may simply provide another act in a two-decade-long tragedy, with Trump and Netanyahu as performers and Gaza as the stage.

The Night of Power – Robert Fisk’s bitter epilogue

Paul Hemphill 5 Comments

“All wars come to an end and that’s where history restarts”

“History stretches out into the future as well as the past”

“All wars may end in negotiations, but not all negotiations end wars”

The indefatigable British journalist, author, and longtime Beirut resident Robert Fisk Robert Fisk died of a stroke in St Vincent’s Hospital, Dublin, on October 30, 2020. He was 75. Fearless and inquisitive, often iconoclastic and controversial, “Mister Robert,” as he was known from Algeria to Afghanistan, was one of the finest journalists of his generation—the greatest reporter on the modern Middle East. There is probably no better body of work for understanding the region. Respected and reviled in equal measure by left and right alike, Fisk spoke truth to power for more than half a century.

He was obsessive, he was angry, and – having read many of his books – I believe he suffered from undiagnosed PTSD throughout his career in the Middle East. His lifelong obsessions were the arrogance and misuse of power, the lies and impunity of the rulers: presidents and prime ministers, kings and emirs, dictators and theocrats, torturers and murderers. And always the countless innocents who endured and suffered, dying in their tens – and tens – of thousands on the altar of power and greed.

The Night of Power 

His last book, The Night of Power: The Betrayal of the Middle East, published posthumously in 2023, takes up where his monumental The Great War for Civilisation (2005) ended—with the contrived U.S.-British-Australian invasion of Iraq. The Great War for Civilisation was a tombstone of a book, literally and figuratively, as was its predecessor Pity the Nation (1990), his definitive history of the Lebanese civil war.

The Night of Power  is no less harrowing, covering the occupation of Iraq, the 2006 Israel–Lebanon war, the Arab Spring, the rise of Egypt’s new pharaoh Abdel Fattah al-Sisi, the lonely death of Mohammed Morsi, Israel’s occupation of the West Bank and seize of Gaza, and the Syrian civil war. It ranges widely – but its coherence lies in Fisk’s unrelenting theme: the cycle of war, the corruption of power, and the persistence of memory. To read it is to feel Fisk’s own cynicism, sadness and anger.

The title is deeply symbolic. In Islamic tradition, Laylat al-Qadr, the Night of Power, is the night the Qur’an was first revealed to the Prophet Muhammad: “The Night of Power is better than a thousand months … Peace it is, until the rising of the dawn” (Qur’an 97). It is a night of blessing beyond measure, greater than a lifetime of devotion. The title is bitterly ironic: the “night of power” he recounts is one of betrayal, cruelty, and endless war.

It is both a summation of his life’s work and a testament to his method. Over four decades, Fisk was a witness to almost every major conflict in the Middle East — Lebanon, Iran, Iraq, Palestine, Algeria, Afghanistan, Syria, Egypt — and the wars of the Yugoslav succession. His dispatches carried both forensic detail and moral outrage. This last work, published in the year of his death, is less a memoir than a vast chronicle of empire, war, betrayal, and resistance.

Fisk had long insisted that reporters must “be on the side of those who suffer.” He was no neutral stenographer of official sources. He distrusted governments – Western and Arab alike – and prized first hand testimony, walking the ruins, speaking to survivors, writing down the words of the powerless. The Night of Power continues in this vein, but with a sharpened sense of history. Fisk threads together centuries of conquest and resistance, showing how imperial arrogance, local despotism, and religious zealotry have conspired to devastate the region.

The last two paragraphs Robert Fisk wrote before his death, closing The Night of Power, cut like a blade through the pieties of Western journalism:

“Failure to distinguish between absolute evil, semi-evil, corruption, cynicism and hubris produced strange mirages. Regimes which we favoured always possessed ‘crack’ army divisions, ‘elite’ security units, and were sustained by fatherly and much revered ruling families. Regimes we wished to destroy were equipped with third-rate troops, mutineers, defectors, corrupt cops, and blinded by ruling families. Egypt with its political prisoners, its police torture and fake elections, was a tourist paradise. Syria with its political prisoners, police torture and fake elections, would like to be. Iran, with its political prisoners, police torture and fake elections was not — and did not wish to — be a tourist paradise.” (p. 533)

In the end, according to those closest to him, including his wife Nelofer Pazira-Fisk, an award-winning Afghan-Canadian author, journalist and filmmaker, who edited the book and wrote its final chapter, Fisk despaired. He feared that nothing he had written over four decades had made any difference – that things had, in fact, grown worse. As Kent says to the blinded King Lear, “All is cheerless, dark, and deadly”.

And yet the worst was arguably still to come: the chaotic retreat of America and its allies from Afghanistan and the Taliban’s reimposition of rule, including the literal silencing of women’s voices; Russia’s invasion of Ukraine and its murderous war of attrition that has now passed its thousandth day; Hamas’s atrocity of October 7, 2023, Israel’s biblical-scale revenge, and the utter destruction of Gaza; and the latest Israel–Lebanon war that saw the decapitation and emasculation of Hezbollah.

The Legacy of a Fearless Reporter

The Night of Power stands as a testament to Robert Fisk’s fearless journalism and his relentless moral compass. Across decades of war reporting, Fisk bore witness to suffering few dared to confront. He was unflinching in exposing the hypocrisies of Western powers, the brutality of dictators, and the costs of occupation, war, and empire. Yet he also captured the human dimension: the courage, endurance, and resilience of those who suffered, whether in Iraq, Gaza, Egypt, or Syria.

This final work synthesizes Fisk’s signature qualities: exhaustive research, direct engagement with the people whose lives were upended, and an ethical rigor that held both oppressors and complicit outsiders accountable. The Night of Power is not merely a chronicle of events; it is a meditation on power, betrayal, and history itself.

Fisk’s prose, vivid and often lyrical, reminds readers that journalism can be a form of witness — bearing truth against overwhelming odds. Even in despair, he recognized the persistence of human agency, the cycles of history, and the moral imperative to see, to name, and to remember. His death in 2020 marked the end of a career unparalleled in courage and conscience, but his work, particularly this last book, endures as both a warning and a guide for understanding the Middle East and the forces that shape our world.

In reading The Night of Power, one cannot avoid Fisk’s central lesson: history may restart at the end of every war, but the witness to injustice is what shapes the moral memory of humanity. The quotations at the head of this review, indeed, the final words of the book, weary yet resolute, are a fitting epitaph. Fisk saw the world as it was, not as we wished it to be: corrupt, cruel, but always turning, always restarting.

All wars come to an end and that’s where history restarts
Robert Fisk, The Night of Power

Postscript

The final chapter of The Night of Power was written by Fisk’s wife Nelofer Pazira-Fisk, She was based in Beirut for fifteen years working alongside her late husband and reported from Iraq, Afghanistan, Turkey, Egypt and Syria. The following podcast by American war correspondent Chris Hedges, with Fisk’s first wife Lara Marlowe is a worthy tribute .

See also, in In That Howling Infinite The calculus of carnage – the mathematics of Muslim on Muslim mortality 

The following briefly summarizes the main themes of The Night of Power drawing largely upon his own words

Robert Fisk’s Catalogue of Carnage

Hear the cry in the tropic night, should be the cry of love but it’s a cry of fright
Some people never see the light till it shines through bullet holes
Bruce Cockburn, Tropic Moon

Iraq: Catastrophe Foretold

Fisk argued that Iraq’s occupation was fraudulent from the start, brutal in execution, and ferocious in its response to insurgency. The Americans tolerated the inhuman behaviour of their own soldiers, relied on mercenaries and “greedy adventurers,” and mixed Christian religious extremism with an absurd political goal of “remaking the Middle East.” It was “tangled up in a web of political naivety and Christian muscularity”.It was bound, he wrote, to end in catastrophe.

“We were pulling at the threads of the society with no sense of responsibility as occupiers just as we had no serious plans for state reconstruction. Washington never wanted Iraq’s land. Of course the countries resources were a different matter, but its tactics did fit neatly into the prairies of the old West. The tribes could be divided and occupiers would pay less in blood. as long as they chose to stay. One set of tribes were bought off with guns and firewater the other with guns and dollar bills. Serious resistance, however, would invoke “the flaming imperial anger” of all occupation armies.

The rhetoric echoed the 19th century missionary zeal of empire. Western fascination with the Biblical lands was used to justify conquest: as Lieutenant General Stanley Maude told the people of Baghdad in 1917, the Allies wished them to “prosper even as in the past when your ancestors gave to the world Literature, Science, and Art, and when Baghdad city was one of the wonders of the world” (p. 92).

The modern occupation, Fisk observed, was nothing but “the rape of Iraq”. Oil wealth was divided up in a scandal of corruption involving US contractors and Iraqi officials. “The costs were inevitably as dishonest as the lies that created the war … I knew corruption was the cancer of the Arab world but I did not conceive of how occupying Power supposedly delivering Iraqi their long sort freedom could into a mafia and at such breathtaking speed”.

Security became a malignant industry; by 2006 mercenaries accounted for half of Western forces, sucking money out of the country. The food system, 10,000 years old, was destroyed by Paul Bremer’s infamous Order 81, which forbade farmers from saving their own seed. Iraq became a “giant live laboratory for GMO wheat,” its people “the human guinea pigs of the experiment”.

And through it all, a campaign of suicide bombings –  unprecedented in scale –  turned Iraq into the crucible of modern terror. Editors never tried to count them. The figures, Fisk noted, were historically unparalleled.

The trial of Saddam Hussein

The US ambassador to Iraq once claimed she had been “unable to convince Saddam that we would carry through what we warned we would.” Fisk dismissed this as absurd. Saddam, he argued, was well aware of Western threats, but the framing of his trial was designed to obscure deeper truths.

If Saddam had been charged with the chemical massacre at Halabja, defence lawyers could have pointed out that every US administration from 1980 to 1992 was complicit in his crimes. Instead, he was tried for the judicial murder of 148 men from Dujail — heinous, but “trifling in comparison” (p. 92). The great crimes of the Baathist regime — the 1980 invasion of Iran, the suppression of Shia and Kurdish revolts in 1991 — were deemed unworthy of the court’s attention.

Pakistan: Fragile State, Useful Pawn

Fisk’s lens widened to Pakistan, where he recorded with scorn the ISI’s admission that the reality of the state was defined not by American might but by “corrupt and low-grade governance”. A US intelligence officer boasted: “You’re so cheap … we can buy you with a visa, with a visit to the US, even with a dinner.”

This, Fisk suggested, was not just Pakistan but almost every Arab or Muslim state in thrall to Washington: Egypt, Jordan, Syria, the Gulf states under their dictators and kings, even Turkey. He wrote that Osama Bin Laden’s choice to hide in Pakistan embodied a weird symmetry: the man who dreamed of a frontierless caliphate sought refuge in the very sort of corrupt, Western-backed dictatorship he despised.

Rendition: Complicity in Torture

The “war on terror” extended beyond borders. CIA, MI5 and MI6 operatives were deeply involved in rendition. Prisoners were knowingly dispatched to states where torture was inevitable, even fatal. Fisk insisted on repeating this uncomfortable truth: Western democracies had integrated torture into their security architecture.

Israel and Palestine: The Last Colonial War

Fisk was unsparing in his treatment of Israel’s expansion. He rejected any obfuscation: Israel seized the opportunity to consolidate its control with a land grab for the most prominent hilltops and the most fertile property in the West Bank for settlements constructed on land legally owned for generations by Arabs, destroying any chance the Palestinian Arabs could have a viable state let alone a secure one.”). These settlements, he wrote, “would become the focus of the world’s last colonial war.”

He surmised: “Will the Jews of what was Palestine annex the West Bank and turn its inhabitants into voteless guest workers and all of mandate Palestine into an apartheid state? There was a mantra all repeat that only other way to resolve Israeli rule in the West Bank would be a transfer of the Palestinians across the Jordan into the Hashemite kingdom on the other side of the river. In other words, expulsion”

The Wall 

Fisk’s Fisk’s description of the Separation Wall is dramatic and unforgettable: an   “immense fortress wall” which snakes “firstly around Jerusalem but then north and south of the city as far as 12 miles deep into Palestine territory, cutting and escarping its way over the landscape to embrace most of the Jewish colonies … It did deter suicide bombers, but it was also gobbled up more Arab land. In places it is 26 feet or twice the height of the Berlin wall. Ditches, barbed wire, patrol roads and reinforced concrete watchtowers completed this grim travesty of peace. But as the wall grew to 440 miles in length, journalists clung to the language of ‘normalcy’ a ‘barrier’ after all surely is just a pole across the road, at most a police checkpoint, while a ‘fence’ something we might find between gardens or neighbouring fields. So why would we be surprised when Italian Prime Minister Silvio Berlisconi, traveling through the massive obstruction outside Bethlehem in February 2010 said that he did not notice it. But visitors to Jerusalem are struck by the wall’s surpassing gray ugliness. Its immensity dwarfed the landscape of low hills and Palestinian villages and crudely humiliated beauty of the original Ottoman walls Churches mosques and synagogues .. Ultimately the wall was found to have put nearly 15% of West Bank land on the Israeli side and disrupted the lives of a third of the Palestine population. It would, the UN discovered, entrap 274,000 Palestinians in enclaves and cut off another 400,000 from their fields, jobs, schools and hospitals. The UN concluded that many would “choose to move out.” Was that the true purpose?“.

Leftwing Israeli journalist Amira Haas, who lives in the West Bank, takes Fisk on a tour of the wall: “Towering 26 feet above us, stern, monstrous in its determination, coiling and snaking between the apartment blocks and skulking in wadis and turning back on itself until you have two walls, one after the other. You shake your head a moment – when suddenly through some miscalculation surely – there is no wall at all but a shopping street or a bare hillside of scrub and rock. And then the splash of red, sloping rooves and pools and trees of the colonies and yes, more walks and barbed wire fences and yet bigger walls. And then, once more the beast itself, guardian of Israel’s colonies: the Wall”.

See also, in In That Howling Infinite, Blood and Brick … a world of walls

Banksy on The Wall. Paul Hemphill, May 2016

Gaza: Junkyard of History

Although Oslo’s creators fantasied that it would become part of the Palestinian state, Gaza’s destiny was isolation. It has been a junkyard of history variously ruled by Christians and Muslims, ruined and rebuilt under the Ottomans, and fought for by the British and Turks in the First World War, and now reduced to a prison state.,

Egypt: A Revolution Betrayed

Mohammed Morsi embodied both hope and tragedy. “An intelligent, honourable, obtuse, arrogant and naïve man”. No visionary, he was “was shambolic, inspiring, occasionally brutal and very arrogant”.  He set off down the road to Egyptian democracy with no constitution no parliament and no right to command his own countries army …set off down the road to democracy “with no constitution, no parliament and no right to command his own country’s army”. And when the end came, as come it must, he could not smell trouble; he did not see what was coming.

In a coup that was not a coup, which former British prime minister Tony Blair called “an awesome manifestation of power”, “the democratically elected president was suspended, the constitution annulled, tekevion stations closed, the usual suspects arrested … Yet President Obama could not bring himself to admit this. He asked the Egyptian military “to return full authority back to a democratically elected civilian government… Through an inclusive and transparent process” without explaining which particular elected civil civilian government he had in mind”.

This was just the beginning. In the six years that followed, Egypt’s executioners and jailers were kept busy. “They hung 179 men, many of them tortured before confessing to murder, bomb attacks or other acts of terrorism”. It was claimed that Al Sisi had returned the country to a Mubarak style dictatorship in the seven years of his own war against the brotherhood between 1990 and 1997. Mubarak’s hangman had executed only 68 Islamists and locked up 15,000. By 2019  Al Sisi had 60,000 political prisoners

To Fisk, this was a sign of fear as much as it was evidence of determination to stamp out terror. Al Sisi had three separate conflict on his hands: his suppression of the brotherhood on the ground that they were themselves violent terrorists, the campaign by Islam extreme groups against Egypt’s minority Christian cops, and most frightening of all the very real al Qaeda and ISIS war against Al Sisi’s own regime. “The prisons of the Middle East, Fisk concluded, were “universities for future jihadi”.

See also, in In That Howling Infinite and Sawt al Hurriya – remembering the Arab Spring

Remember and witness

Silencing the women of the revolution 

The misogyny if the counterrevolution was stark. Fisk wrote: “… if the senior officers wished to prune the branches of the revolution the participation of women was something that could not be tolerated. Why did there suddenly occur without apparent reason a spate of sexual attacks by soldiers that were clearly intended to frighten young women off the street,  revealing a side to the Egyptian military that none of us had recognised. The misogynistic and shocking display of brutality towards women that could not have been the work of a few indisciplined units”. With sexual assaults on women protesters, virginity tests and public humiliation, “heroes of the 1973 war had become molesters”.

The lonesome death of Muhammad Morsi

Morsi would struggle on for years before a series of mass trials would entrap him and his brotherhood colleagues and quite literally exhaust him to death. Morsi’s slow death in solitary confinement was, Fisk insisted, “utterly predictable, truly outrageous and arguably a case of murder”. He was denied treatment, denied family visits, denied a funeral. “To die in a dictator’s prison, or at the hands of a dictator’s security services”, Fisk wrote, “is to be murdered.”

It did not matter, he continued “if it was the solitary confinement, the lack of medical treatment or the isolation, or if Morsi had been broken by the lack of human contact for those whom he loved. “The evidence suggested that Morsi’s death must’ve been much sought after by his jailers, his judges, and the one man in Egypt who could not be contradicted. You don’t have to be tortured with electricity to be murdered”.

Fisk’s description of Morsi’s death is a sad one. “Symbolism becomes all”, he wrote. “The first and last elected president of a country dies in front of his own judges and is denied even a public funeral. The 67-year-old diabetic was speaking to the judges, on trial this time for espionage, when he fainted to the floor. Imagine the response of the judges when he collapsed. To be prepared to sentence a man to the gallows and to witness him meeting his maker earlier than planned must’ve provoked a unique concentration of judicial minds. could they have been surprised groups had complained of Morsi’s treatment for the world media and the world had largely ignored the denunciations. What might have been surprising to his judges was that he managed to talk for five minutes before he departed the jurisdiction forever?”

See also, in In That Howling Infinite, Nowhere Man – the lonesome death of Mohamed Morsi 

Mohammed Morsi in the cage of justice

Russia in the Syrian Cockpit

Regarding Russia’s critical intervention in the Syrian civil war, Fisk wrote:

“We Westerners have a habit of always looking at the Middle East through our own pious cartography, but tip the map 90° and you appreciate how close Syria is to Russia and its Chechen Muslim irredentists. No wonder Moscow watched the rebellion in Syria with the gravest of concern. Quoting Napoleon, who said “if everyone wants to understand the behaviour of a country, one has to look at a map”, my Israeli friend (the late) Uri Avnery wrote that “geography is more important than ideology, however fanatical. Ideology changed with time”.

The Soviet Union, he continued was most ideological country in the 20th century. “It abhorred it predecessor, Tsarist Russia. It would have abhorred its successor, Putin‘s Russia. But Lo and behold – the Tsars, Stalin and Putin conduct more or less the same foreign policy. I wrote that Russia is back in the Middle East. Iran is securing its political semicircle of Tehran, Baghdad Damascus, and Beirut. And if the Arabs – or the Americans – want to involve themselves, they can chat to Putin”.

Yarmouk camp, Damascus. Once the thriving home of Syria’s Palestinian refugees, September 2025

Author’s note

Laylatu al Qadri

لَْيلَُةاْلَقْدِر َخْيٌر ِّمْنأَْل ِف َشْھٍر. َسَلاٌم ِھَي َحَّتى َمْطلَِعاْلَفْجِر
Laylatu alqadri khayrun min alfi shahriin.Salamun hiya hatta matla’i alfajrii
The night of power is better than one thousand months.
(That night is) Peace until the rising of the dawn.
Al Qur’an al Karīm, Surat Al Qadr 97

I first learned about the Quran and The Night of Power in Cairo when I was staying at the home of Haji Abd al Sami al Mahrous a devout Muslim doctor who had cared for me when I had fallen ill. There was a particular beauty and magic about the idea of a night that surpassed all other nights in sacredness. The fascination stayed with me, and when I returned to London and was learning Arabic and studying Middle East politic at SOAS, it inspired a song.

Shape without form, a voice without sound,
He moves in an unseen way;
A night of power, eternal hour,
Peace until the break of day;
The doubter’s dart, the traveller’s chart,
An arrow piercing even to the coldest heart,
A hand surpassing every earthly art,
And shows everyone his own way
Paul Hemphill, Embryo

When Freedom Comes, She Crawls on Broken Glass

In an earlier post in In That Howling Infinite, I wrote:

My song  When Freedom Comes is a tribute to Robert Fisk (1946-2020), indomitable, veteran British journalist and longtime resident of Beirut, who could say without exaggeration “I walk among the conquered, I walk among the dead” in “the battlegrounds and graveyards” of “long forgotten armies and long forgotten wars”. It’s all there, in his grim tombstone of a book, The Great War for Civilization (a book I would highly recommend to anyone wanting to know more about the history of the Middle East in the twentieth century – but it takes stamina – at near in 1,300 pages – and a strong stomach – its stories are harrowing).

The theme, alas, is timeless, and the lyrics, applicable to any of what Rudyard called the “savage wars of peace” being waged all across our planet, yesterday, today and tomorrow – and indeed any life-or-death battle in the name of the illusive phantom of liberty and against those intent on either denying it to us or depriving us of it. “When freedom runs through dogs and guns, and broken glass” could describe Paris and Chicago in 1968 or Kristallnacht in 1938. If it is about any struggle in particular, it is about the Palestinians and their endless, a fruitless yearning for their lost land. Ironically, should this ever be realized, freedom is probably the last thing they will enjoy. They like others before them will be helpless in the face of vested interest, corruption, and brute force, at the mercy of the ‘powers that be’ and the dead hand of history.

The mercenaries and the robber bands, the warlords and the big men, az zu’ama’, are the ones who successfully “storm the palace, seize the crown”. To the victors go the spoils – the people are but pawns in their game.

In 2005, on the occasion of the publication of his book, Fisk addressed a packed auditorium in Sydney’s Macquarie University. Answering a question from the audience regarding the prospects for democracy in the Middle East, he replied:

“Freedom must crawl over broken glass”

When Freedom Comes, She Crawls on Broken Glass 

There goes the freedom fighter,
There blows the dragon’s breath.
There stands the sole survivor;
The time-worn shibboleth.
The zealots’ creed, the bold shahid,
Give me my daily bread
I walk amongst the conquered
I walk amongst the dead
Paul Hemphill, When Freedom Comes

I reference this melancholy state of affairs in man of my songs:

High stand the stars and moon,
And meanwhile, down below,
Towers fall and tyrants fade
Like footprints in the snow.
The bane of bad geography,
The burden of topography.
The lines where they’re not meant to be
Are letters carved in stone.
They’re hollowed of all empathy,
And petrified through history,
A medieval atrophy
Defends a feeble throne.
So order goes, and chaos flows
Across the borderlines,
For nature hates a vacuum,
And in these shifting tides,
Bombs and babies, girls and guns,
Dollars, drugs, and more besides,
Wash like waves on strangers’ shores,
Damnation takes no sides.
Paul Hemphill, E Lucevan Le Stelle

Syria. Illusion, delusion and the fall of tyrants

Paul Hemphill 4 Comments

So we march to the rhythm of the revolution;
Oh it is our shining hour.
Move to the rhythm of the revolution,
And the revolution’s power.
Run with the rhythm of the revolution,
Storm the palace, seize the crown.
Rise to the rhythm of the revolution,
Shake the system, break it down!
Paul Hemphill, Rhythm of the Revolution

Recent events in the Middle East seem to validate Vladimir Lenin’s aphorism, “there are decades where nothing happens; and there are weeks where decades happen”.

”For years” wrote Bel Tru, the Independent’s correspondent in the Levant, a worthy successor to the late Robert Fisk and now retired Patrick Cockburn.East, “the world forgot about Syria. Many believed it was lost in an unsolvable abyss following the collapse of the 2011 revolution into a bloody civil war – made increasingly complex by the intervention of a mess of internal and international actors. Most assumed that the immovable regime of Bashar al-Assad had won, and that nothing would ever change. Few could even tell you if the war was still ongoing, let alone what stage it was at”.

Until Syrian rebel fighters stormed out of their fastness in Idlib province, which had been besieged and contained and for years by government forces and Russian bombers, and in an off sense that too the world by surprise, they took control of Aleppo, Syria’s largest city?

Over the space of a week, it seemed as if the nightmares of the past had come rushing into the present as the current wars in Gaza and Lebanon were pushed to the sidelines.

Iran’s theocratic tyrant Ayatollah Khamenei declared that the rebel offensive that destroyed the 52-year-old Assad dynasty in a mere eleven days was all a foreign plot concocted by the Great Satan and the Little Satan, aided and abetted by the wannabe Sultan of Türkiye (and there might indeed be a kernel of truth in that). In his opinion, it had nothing to do with the fact that the brutal and irredeemably corrupt Syrian regime was rotten to its core and that like the Russian army in 1917, its reluctant conscript soldiers, neglected, poorly paid and hungry, refused to fight for it whilst its commanders ran for their lives. Built to fight Israel and then to subdue Syrians, it had over time ate itself in corruption, neglect and ineptitude. Western radicals of the regressive left will doubtless believe the good ayatollah because that is what they are conditioned to believe rather than learning anything about Syria or the region generally.

if Khamenei could only have removed the mote from his eye, he’d have seen that the fall of Bashar al Assad was the indirect result of the most disastrous series of foreign policy miscalculations since the theocratic regime took power in Tehran in 1979. In the wake of Hamas’s murderous attack on Israel on October 7, 2023, Iran made the fatal error of ordering its proxy Hezbollah in Lebanon to begin a low-level war against northern Israel, lobbing missiles and drones into it almost daily. What Tehran did not calculate was that once Israel had largely destroyed Hamas in Gaza it would turn its guns on to Hezbollah with stunning force. The indirect effect of Iran’s miscalculation was that neither Hezbollah nor Iran was in a position to help Assad repel the rebels when they launched their assault. Iran has now lost its regional ally Syria, in addition to Hezbollah and Hamas, leaving it unusually isolated in the region when its ageing clerical leadership is increasingly unpopular with its own people.

Over the coming weeks and months, commentators, pundits and so-called experts will ruminate on the causes of the fall of one of the Middle East’s most enduring and also, even by the region’s low standards, brutal regime, and on what may or may not happen now.

I republish below two excellent opinion pieces offering some answers to each question respectively. Each in their own way follow the advice of most scholars of the Middle East: expect the unexpected. And whilst most observers admit to having been taken by surprise when Hayat al Tahrir al Sham fell upon Aleppo, including intelligence organizations that ought to have known better, none were perhaps more surprised than the insurgents themselves when only a fortnight ago, they were given the nod by their Turkish patron to endeavour to expand the borders of their statelet and suddenly found themselves on an almost empty highway to Damascus.

Analyst and commentator David McCullen (who has featured prominently on this blog in the past) examines warning signs that may have indicated that all was not well in the Assad kingdom, drawing on on historical parallels to explain why the Bashar al Assad and his longtime all-pervasive and ever-watching security apparatus failed to see the gathering storm unlit it had engulfed them.

He references particularly the political scientist Timur Kuran, the originator of the concept of “preference cascade”: “… under repressive regimes (or ostensibly democratic ones that censor dissent) the gap between public pronouncements and private opinions increases over time, until many individuals dissent from the approved narrative and lose faith in institutions that promote it but remain reluctant to reveal their real views. This “preference falsification” creates a deceptive impression of consensus. It can make regimes believe they have more support than they really do, while convincing dissidents they are all alone so there is no point expressing a contrary opinion. But when an unexpected shock reduces the regime’s power to suppress dissent, people suddenly feel empowered to express their real opinions. They realise these opinions are widely shared and the false consensus evaporates. This can trigger a “preference cascade”, where individuals or institutions suddenly change sides and support for the government collapses overnight”.

Kilcullen concludes: “Given the speed and totality of Assad’s collapse, some observers seem to be assuming that HTS will now, by default, become the dominant player in Syria. On its face, this may seem a reasonable assumption, given what happened in similar situations – Havana 1959, Saigon 1975, Kabul 2021 and so on”. But he cautions that “it would be premature in Syria’s case since the war is very much ongoing. As the northern hemisphere winter closes in and Western allies prepare for a change of administration in Washington, Syria – along with Gaza, Lebanon, the Red Sea, Ukraine, Taiwan and the Korean peninsula – will remain a major flashpoint into the new year”.

Indeed, the immediate future is far from clear. It is axiomatic to say that most commentators who say they understand what is going to happen in the Levant often don’t. To quote B Dylan, something’s happening, and we don’t yet know what it is …

In the second article republished below, Israeli commentator Zvi Bar’el examines possibilities, including the Herculean task of putting the fractured state of Syria back together again. As Australian diplomat David Livingstone wrote in the Sydney Morning Herald on 3 December, “Syria and its conflict is a mosaic of combatants rather than a dichotomy of good versus evil. Loyalties usually reflect a person’s religion or ethnicity. The Sunnis hate the nominally Shiite regime of Assad; Assad himself is the inheritor of atrocities by his father’s regime against the Sunni, including the destruction of Hama and slaughter of many of its inhabitants in 1982; the Kurds want an autonomous homeland; and the Turkmen are no friends to Assad or extremist Sunnis”.

So, where to from here? Syria now pauses at a crossroads, where both hope for a better future, and scepticism that it will be achieved, are equally warranted. Whether or not the new Syrian regime can succeed is an open question.

There is much to be done, with little time and meagre resources to do it. Forces, factions and faiths will now have to be reconciled. The divided country is shattered physically, economically and psychologically. Some 410,000 Syrians are estimated to have been killed in war-related violence up to the end of last year making it the bloodiest conflict of the 21st century to date. The dead will have to counted and accounted for, including tens and tens of thousands lost in the regime’s jails and prisons, and the survivors of rehabilitated. Scores may have to be settled either in blood or in spirit. About half of the country’s pre-war population has either fled abroad or internally displaced. The new government will need to ensure civilians’ safety, enable the return of millions of refugees and internally displaced, and rehabilitate the infrastructure and civil services. But the country is broke, while one economist estimates that the physical damage across the country amounts to $150 billion.

What form will a government take? Does the new administration intend to hold elections? Will HTS leader Ahmed al Shara and his comrades set up a government that will be agreed on by all the communities, factions, militia, and foreign forces? Will the new constitution be Islamic? To this his new prime minister replies, “God willing, but clearly all these details will be discussed in the constitutional process.” When Italian journalist Andrea Nicastro asks him “do I understand correctly when I say you’re ready to make peace with Israel and that you’re hostile to Iran, Hezbollah and Russia?” Al-Bashir thanks him and leaves without answering.

Meanwhile, Arab states, who once spurned Assad’s regime and were tentatively cozying up to him only recently, having invited Syria back into the Arab League. European states are contemplating whether or not to remove HTS from their lists of proscribed terrorist organizations. Assad’s erstwhile backers, Iran and Russia, which in fact controlled large parts of Syria, left Dodge in haste and are now replaced by two new-old occupiers, Israel, and Turkey. One took over the “Syrian Hermon” and a little further – to the condemnation of Arab regimes and the United Nations, the other is completing the occupation of the Kurdish regions in northern Syria.

No love is lost between the two of them, but it seems fate insists on making them meet in war fronts. As Bar’el adds, “… once as partners when they helped Azerbaijan in its war against Armenia and once as enemies in the Gaza front or now on Syrian soil. There’s no knowing, maybe al Shara will be the best man who will get to reconcile between them. Miracles happen, even if under the nose of the best intelligence services in the world, who didn’t know and didn’t evaluate the complete collapse of the Assad regime”. “The warm Arab and international envelope tightening around Damascus”, he writes, “is ready to give him credit although it doesn’t know yet where he’s heading, assuming any leader will be better than Assad. That, by the way, is what the Syrians also believed Assad senior would be when he toppled the rule of General Salah Jedid, only to get a new mass murderer.

Right now, as the old song goes, “the future’s not ours to see …” But we might take hope from the last line of the late Robert Fisk‘s last book, The Night of Power, published posthumously earlier this year: “… all wars come to an end and that’s where history restarts”. 

Author’s note

There have been many stunning pictures published to date of the Syrian revolution, but none that I’ve found as personally poignant as this one. It depicts jubilant Syrians lining the Roman archway that stands at the eastern end of Damascus’ historic Suq al Hamadiyah. When we were last in Syria, in the Spring of 2009, I photographed the arch from inside the darkened Suq (during one of the city’s frequent power cuts) , revealing the impressive remnants of the Roman Temple of Jupiter and the magnificent Omayyad Mosque, the fourth holiest place in Islam (after Mecca, Medina and Al Quds/Jerusalem).

For more on the Middle East in in That Howling Infinite, see A Middle East Miscellany:  

Syrians atop the Roman archway at the end of Damascus’ historic Suq al Hamadiyah

The Suq Al Hamadiyah, Temple of Jupiter and the Umayyad Mosque Mosque. P Hemphill 2009

The Suq Al Hamadiyah, Temple of Jupiter and the Umayyad Mosque Mosque. P Hemphill 2009

Aleppo shock to Hama huge leap forward: triggers in Syria’s 11-day blitz that unravelled Assad

David Kilcullen, The Australian, 13th December 2024

The speed of the regime’s collapse was startling, but it should not have been. Beyond the general dynamics of government collapse, something else was happening.

The regime’s collapse accelerated dramatically after the fall of the central Syrian city of Hama on the evening of Thursday, December 5, Syria time. Picture: Emin Sansar/Anadolu via Getty Images

The regime’s collapse accelerated dramatically after the fall of the central Syrian city of Hama on the evening of Thursday, December 5, Syria time. Picture: Emin Sansar/Anadolu via Getty Images

Last week’s offensive by Hayat Tahrir al-Sham escalated quickly, as the kids say. In 11 days, HTS routed regime forces, captured masses of military materiel and seized three cities, triggering the collapse of the Syrian Arab Republic and ending the Assad family’s 54-year rule. Even for many analysts who track the Middle East for a living, the assault seemed to come from nowhere.

This was not strictly true: HTS had been biding its time in its stronghold of Idlib province, on Syria’s northwestern border with Turkey, for five years since a ceasefire brokered by Turkish and Russian negotiators in 2020, avoiding direct confrontation with the regime and building its own structure outside state control.

Its parallel government included several ministries and a civil administration, the Syrian Salvation Government, governing a population of four million, the size of Croatia or Panama. Though dominated by HTS, the SSG has been somewhat politically inclusive, and several non-HTS leaders have had key roles in its administration.

It sought to include the independent governance councils that had arisen organically during the early days of the anti-Assad rebellion, and it established local municipal managers to provide essential services across its territory.

HTS’s small combat groups operated like a fast-moving light cavalry force. Picture: Omar Haj Kadour / AFP

HTS’s small combat groups operated like a fast-moving light cavalry force. Picture: Omar Haj Kadour / AFP

American analysts in 2020 assessed the SSG as technocratic, “post-jihadi”, focused on internal stability and non-ideological governance, seeking acceptance from Turkey and the US, and unlikely to become a launch pad for external attacks.

Aaron Zelin – the Western expert most familiar with HTS and the author of an important book on the organisation, The Age of Political Jihadism – has observed that despite still holding extremist beliefs, HTS acts more like a state than a jihadist group.

While the SSG was focusing on social services and economic activity, HTS commanders were investing in advanced military capabilities. Building on experience from before the 2020 ceasefire, HTS organised its forces into small combat groups of 20 to 40 fighters that could mass quickly to swarm a target using several teams, or disperse to avoid enemy airstrikes or artillery.

They were highly mobile, operating like a fast-moving light cavalry force, mounted in a mix of hard and soft-skinned vehicles that included captured armoured vehicles and armed pick-up trucks (known as technicals).

Reconnaissance teams, scouts and snipers moved in civilian cars or on motorcycles. HTS combat groups carried heavy and light weapons including rocket launchers, captured artillery pieces, mortars, recoilless rifles, anti-tank missiles and Soviet-bloc small arms seized from the government or rival resistance groups including Islamic State.

Rebel fighters stand next to the burning gravesite of Syria's late president Hafez al-Assad at his mausoleum in the family's ancestral village of Qardaha. Picture: Aaref Watad / AFP

Rebel fighters stand next to the burning gravesite of Syria’s late president Hafez al-Assad at his mausoleum in the family’s ancestral village of Qardaha. Picture: Aaref Watad / AFP

HTS also used the ceasefire to professionalise itself, studying the wars in Ukraine, Gaza and Lebanon. It established a military academy to educate officers in “military art and science”, and created civil affairs units, humanitarian agencies and a specialised organisation to convince government supporters to defect.

It used drones for reconnaissance, for leaflet drops on regime-controlled areas and as one-way attack munitions to strike targets with explosive warheads. It manufactured weapons and drones, and modified technicals with additional armour. HTS leaders built intelligence networks and command-and-control systems while allegedly also forging relationships with regional intelligence services and special operations forces.

Thus, the strength of HTS was not unexpected in itself. On the other hand, the rapidity of the regime’s collapse – which accelerated dramatically after the fall of the central Syrian city of Hama on the evening of Thursday, December 5, Syria time – was startling. It probably should not have been. Governments, unlike resistance movements, are tightly coupled complex systems that rely on numerous institutions and organisations, all of which must work together for the state to function.

As Joseph Tainter showed in The Collapse of Complex Societies, once co-ordination begins to break down, these interdependent systems unravel, the collapse of each brings down the next, and the entire structure falls apart. For this reason, in a process familiar to practitioners of irregular warfare, resistance groups (which tend to be loosely structured and thus more resilient to chaos) degrade slowly under pressure – and rebound once it is relieved – whereas governments collapse quickly and irrevocably once initial cohesion is lost.

As a team led by Gordon McCormick showed in a seminal 2006 study, governments that are losing to insurgencies reach a tipping point, after which they begin to decay at an accelerating rate. The conflict then seems to speed up and the end “is typically decisive, sudden and often violent”.

This pattern was very noticeable during the fall of the Afghan republic in 2021, for example, which also occurred in an 11-day period. The final Taliban offensive captured every province but one, and took the capital, Kabul, in a series of victories between August 4 and 15, 2021. Many garrisons surrendered, fled without fighting or changed sides.

Initial rebel successes made the regime look weak, allies failed to offer support, the security forces defected and other rebel groups suddenly rose up across the country. Picture: Aaref Watad / AFP

Initial rebel successes made the regime look weak, allies failed to offer support, the security forces defected and other rebel groups suddenly rose up across the country. Picture: Aaref Watad / AFP

To be sure, the Taliban’s final campaign was built on years of coalition-building and insurgent warfare. Similar to HTS, the Taliban relied on patient construction of parallel networks largely illegible to an Afghan state increasingly alienated from, and seen as illegitimate by, its own people.

It also was enabled by a stunningly shortsighted political deal with the US in 2020 and an incompetent US-led withdrawal in 2021. Even so, the collapse of the Kabul government was faster than expected, with president Ashraf Ghani fleeing by helicopter in a manner remarkably similar to Bashar al-Assad’s exit last weekend.

The fall of South Vietnam in 1975 was likewise extraordinarily rapid, occurring in just nine days after the decisive battle of Xuan Loc, with South Vietnam’s last president, Nguyen Van Thieu, fleeing for Taiwan on a military transport plane.

Similarly, Fulgencio Batista’s government in Cuba fell in only five days, between December 28, 1958 – when a rebel column under Che Guevara captured the town of Santa Clara – and the early hours of January 1, 1959, when Batista fled by aircraft to the Dominican Republic. He had announced his resignation to shocked supporters a few hours earlier at a New Year’s Eve party in Havana, starting a scramble for the airport.

 

In Syria’s case, beyond these general dynamics of government collapse, something else was happening: a military version of what political scientists call a “preference cascade”.

As Timur Kuran, originator of the concept, points out, under repressive regimes (or ostensibly democratic ones that censor dissent) the gap between public pronouncements and private opinions increases over time, until many individuals dissent from the approved narrative and lose faith in institutions that promote it but remain reluctant to reveal their real views. This “preference falsification” creates a deceptive impression of consensus. It can make regimes believe they have more support than they really do, while convincing dissidents they are all alone so there is no point expressing a contrary opinion.

But when an unexpected shock reduces the regime’s power to suppress dissent, people suddenly feel empowered to express their real opinions. They realise these opinions are widely shared and the false consensus evaporates. This can trigger a “preference cascade”, where individuals or institutions suddenly change sides and support for the government collapses overnight.

In particular, the moment when security forces, particularly police, refuse to fire on protesters is often decisive, as seen in the fall of the Suharto government in 1998, the overthrow of Hosni Mubarak in 2011 or the collapse of the East German regime in 1989.

Kuran’s initial work centred on the East European revolutions of 1989, which were unexpected at the time but seemed inevitable in retrospect, something Kuran later came to see as inherent in revolutionary preference cascades.

The most extreme case was the fall of Nicolae Ceausescu in Romania. During a mass rally on December 21, 1989 the dictator suddenly realised, his face on camera registering utter shock, that what he had initially perceived as shouts of support were actually calls for his downfall. When his security ser­vices refused to fire on the protesters, Ceausescu was forced to flee by helicopter. Four days later, he and his wife Elena were dead, executed after a brief military trial.

A woman poses for a photograph with a rebel fighter's gun in Umayyad Square in Damascus. Syria’s population finally felt free to dissent from the dominant narrative. Picture: Chris McGrath/Getty Images

A woman poses for a photograph with a rebel fighter’s gun in Umayyad Square in Damascus. Syria’s population finally felt free to dissent from the dominant narrative. Picture: Chris McGrath/Getty Images

Syria this week was another example of a preference cascade. Initial rebel successes made the regime look weak, allies failed to offer support, the security forces defected and other rebel groups suddenly rose up across the country. Syria’s population – previously reluctant to express anti-regime sentiment for fear of repression or social ostracism – finally felt free to dissent from the dominant narrative. Assad lost control, was forced to flee, and his government collapsed. It is worth briefly recounting the sequence of events.

On November 27, the HTS offensive began with a sudden attack on Aleppo City. The outskirts of Aleppo are only 25km from the HTS stronghold in Idlib, so although the outbreak of violence was a surprise, there was little initial panic. The regime responded with airstrikes and artillery, with Russian warplanes in support.

The first major shock was the fall of Aleppo on November 30, after three days of heavy fighting. As Syria’s second largest city, scene of a bloody urban battle in 2012-16, Aleppo’s sudden collapse was a huge blow to the government. The HTS capture of Aleppo airport, east of the city, denied the regime a key airbase from which to strike the rebels, and cut the highway to northeast Syria. At this point the regime seemed capable of containing HTS, though clearly under pressure, and there was still relatively little panic.

But then on December 4, HTS attacked the city of Hama, which fell on the evening of December 5. This was a huge leap forward – Hama is 140km south of Aleppo down Syria’s main north-south M5 highway, meaning the rebel forces had covered a third of the distance to Damascus in a week. The fall of Hama was another political and psychological blow to Assad’s regime: Hama had never been under rebel control at any time since 2011.

Syrian rebel fighters at the town of Homs, 40km south of Hama, a critically important junction controlling the M5 and the east-west M1 highway that links Damascus and central Syria to the coast, and dominating Syria’s heavily populated central breadbasket. Picture: Aaref Watad / AFP

Syrian rebel fighters at the town of Homs, 40km south of Hama, a critically important junction controlling the M5 and the east-west M1 highway that links Damascus and central Syria to the coast, and dominating Syria’s heavily populated central breadbasket. Picture: Aaref Watad / AFP

The collapse at Hama – and the perception of regime weakness this created – triggered a preference cascade. Immediately, commanders began negotiating with or surrendering to the rebels or evacuating their positions. Also, after Hama’s fall, Iranian forces negotiated safe passage and began withdrawing from Syria, denying the government one of its key allies, further weakening Assad’s credibility, and encouraging yet more supporters to defect.

The regime’s other main ally, Russia, had already retreated to its bases at Khmeimim and Tartous, on Syria’s Mediterranean coast, after losing large amounts of military equipment and a still-unknown number of casualties. The same day, Hezbollah declined to offer material assistance to the Syrian government, given that it was still under Israeli pressure and had taken significant damage in 66 days of conflict.

The town of Homs lay 40km south of Hama – not much closer to Damascus but a critically important junction controlling the M5 and the east-west M1 highway that links Damascus and central Syria to the coast, and dominating Syria’s heavily populated central breadbasket. By early Friday, December 6, HTS combat groups were massing to assault Homs, but the city’s defences collapsed and it fell without a significant fight. By this point, security forces were dispersing, some retreating to Damascus but many fleeing to coastal areas.

The fall of Hama and Homs in quick succession encouraged other rebel groups to pile on, with several now mounting their own offensives against the regime. Uprisings broke out in the southern cities of Daraa and As-Suwayda on Friday and Saturday, December 6 and 7. These were less of a shock than the loss of Hama – Daraa was, after all, the cradle of the revolution in 2011 – but given everything else that was happening, the government simply lacked the forces to suppress them.

Simultaneously, US-backed forces in the far south advanced north from their base at al-Tanf, near the Jordanian border, while US-allied Kurdish troops of the Syrian Democratic Forces attacked in the east, crossing the Euphrates and seizing regime-controlled territory near Deir Ezzour. American aircraft flew airstrikes to support the SDF, which also seized the border post at Bou Kamal, blocking access to Iraqi militias that had been crossing into Syria to support the regime.

By Sunday, the regime had collapsed and the rebels occupied Damascus without a fight. Picture: Louai Beshara / AFP

By this point – last Saturday evening, December 7, Syria time – the government was on its last legs. That night an uprising broke out in Damascus, launched by civilian resistance groups and disaffected military units keen to distance themselves from the regime as the rebels closed in. Government troops began abandoning their posts, changing into civilian clothes, ditching their equipment and disappearing into the night. Large numbers of armoured vehicles, including T-72 tanks, were abandoned in the streets of the capital. Assad had planned to address the nation that evening but did not appear.

Later that night, apparently without asking Assad, the high command of the Syrian armed forces issued an order to all remaining troops to lay down their weapons and disperse. Assad fled about 2am on Sunday, flying out in a Russian transport aircraft. Assad’s prime minister, Mohammed al-Jalali, announced that he was willing to act as caretaker during transition to a provisional government, showing that Syria’s civil government, like the regime’s military forces, had collapsed. Despite initial reports that Assad’s aircraft had been denied entry into Lebanese airspace then shot down over Homs, Russian media reported later on Sunday that he had arrived in Moscow.

By Sunday, the regime had completely collapsed and the rebels, led by HTS commander Ahmed al-Sharaa, formerly known as Abu Mohammed al-Jolani, occupied Damascus without a fight.

The same day, US aircraft mounted dozens of airstrikes across the country, targeting Islamic State or regime forces, while Israeli troops crossed the Golan Heights buffer zone and began advancing towards Damascus. By Monday, despite initially claiming their incursion was limited and temporary, Israeli forces were 25km from Damascus, Israeli politicians had announced the permanent annexation of the Golan, and Israeli aircraft were striking Syrian military bases and sinking Syrian ships at the Latakia naval base.

Israel has denied media reports that its troops have taken control of Syrian territory.
In addition to the Israeli incursion through the Golan, Turkish-backed troops of the Syrian National Army are attacking the SDF across a strip of northern Syria, apparently attempting to create their own buffer zone separating the SDF – which Ankara sees as allied to the Kurdistan Workers Party – from Turkish territory.

The SDF has seized a chunk of eastern Syria, other US-allied rebel groups hold key parts of the south, and Islamic State still has numerous supporters and active cells in the country. Russia still controls its two Syrian bases, while Syria’s ethnic and religious minorities including Christians and Alawites are deeply anxious about the future, despite promises of tolerance from HTS.

Given the speed and totality of Assad’s collapse, some observers seem to be assuming that HTS will now, by default, become the dominant player in Syria. On its face, this may seem a reasonable assumption, given what happened in similar situations – Havana 1959, Saigon 1975, Kabul 2021 and so on.

But it would be premature in Syria’s case since the war is very much ongoing. As the northern hemisphere winter closes in and Western allies prepare for a change of administration in Washington, Syria – along with Gaza, Lebanon, the Red Sea, Ukraine, Taiwan and the Korean peninsula – will remain a major flashpoint into the new year.

David Kilcullen served in the Australian Army from 1985 to 2007 and was a senior counter-insurgency adviser to General David Petraeus in 2007 and 2008, when he helped design and monitor the Iraq War troop surge.

The Most Courted Leader in the Middle East Still Has No State

Arab and European heads of state are lining up to meet Ahmed A-Shara, the leader of the Syrian rebel organizations that ousted Assad, who has returned to his original name and is no longer calling himself al-Golani

Zvi Bar’el, Haaretz ,Dec 13, 2024
After taking control, he hastened to renounce his underground name and resumed his local name, Ahmed A-Shara. He ousted Bashar Assad’s horror regime and started to sprout the first buds of “new Syria,” whose outcome is still hard to fathom. The race for shaking his hand is in full swing.
Qatar is an old friend of A-Shara (one has to practice the name) and during the years of his organization’s existence it supported the militias that made up Hayat Tahrir al-Sham, which he set up on the ruins of Jabhat a-Nusra and it’s also expected to help him rehabilitate his country.

Qatar isn’t alone. In the race to the presidential palace in Damascus the Turkish Foreign Minister Hakan Fidan came first to shake A-Shara’s hand. The foreign ministers of other Arab states, such as Egypt, Saudi Arabia, and the UAE are preparing to land in Damascus in the coming days to personally congratulate the leader of the sister state.

At the same time Biden’s administration is examining the possibility of removing A-Shara and his group from the terrorists’ list while European leaders, headed by Italian Prime Minister Giorgia Meloni, who only two weeks ago spoke of the possibility to normalize their relations with the Assad regime, are already trying to coordinate meetings with the new regime’s leadership.

The irony doesn’t stop there. Iran and Russia, which in fact controlled large parts of Syria, are now replaced by two new-old occupiers, Israel, and Turkey. One took over the “Syrian Hermon “and a little further, the other is completing the occupation of the Kurdish regions in North Syria. No love is lost between the two of them, but it seems fate insists on making them meet in war fronts.

Once as partners when they helped Azerbaijan in its war against Armenia and once as enemies in the Gaza front or now on Syrian soil. There’s no knowing, maybe A-Shara will be the best man who will get to reconcile between them. Miracles happen, even if under the nose of the best intelligence services in the world, who didn’t know and didn’t evaluate the complete collapse of the Assad regime.

The warm Arab and international envelope tightening around Damascus is ready to give him credit although it doesn’t know yet where he’s heading, assuming any leader will be better than Assad. That, by the way, is what the Syrians also believed Assad senior would be when he toppled the rule of General Salah Jedid, only to get a new mass murderer.

The first declarations and interviews of A-Shara and senior officials of his administration sound good and even encouraging. The temporary prime minister, Mohammed al-Bashir, said in an interview to the Italian newspaper Corriere della Sera on Wednesday that at this stage the new administration has three top goals – to ensure the civilians’ safety, to return the refugees and to rehabilitate the infrastructure and civil services.
How to achieve those goals? “It will take time but we’ll get there,” says the former prime minister of the Idlib region’s rescue government under A-Shara’s command and was blasted publicly for the brutal way he ran the rebel province.
Al-Bashir also says the temporary government will serve until the beginning of March, but does not clarify what will happen after that date. Will he manage to draft a new constitution and election law by then? Does the new administration even intend to hold elections, or does he hope within that time to set up a government that will be agreed on by all the communities, factions, militia, and foreign forces?
Will the new constitution be Islamic? To this he replies, “God willing, but clearly all these details will be discussed in the constitutional process.”
Journalist Andrea Nicastro asks him “do I understand correctly when I say you’re ready to make peace with Israel and that you’re hostile to Iran, Hezbollah and Russia?” Al-Bashir thanks him and leaves without answering.
There can be no complaints about a prime minister or organization head who only two weeks ago merely prepared to expand the borders of his control region and suddenly found himself on an empty highway to Damascus, for having no political, economic, or strategic plan and for having to wriggle around ideological and religious issues. A-Shara has more urgent business, for example, an empty state coffer.
If he wants to ensure civilian safety and public services he’ll have to pay wages to thousands of policemen, teachers, judges, garbage contractors, rebuild the crushed electric system, mend roads and traffic lights when not a single dollar, according to al-Bashir, remain in the till.
Head of the Syrian trade bureau said this week Syria will move from a state-controlled economy to a free market economy. This is encouraging but to apply it they will need investors and ensure their investment.
Government ministers, most of them served in the “rescue government” in Idlib, estimate they’d be able to raise funds from Arab countries and mainly the UAE and Turkey, persuade Syrian businesspeople in exile to invest in the homeland and also return to Syria funds that were smuggled out by the Assad regime. But Arab and international aid usually comes with a list of rigid conditions, like demands for a profound economic reform, preserving human rights and minority rights, civilian safety, and no less important a political agenda that is compatible with the donor states’ aspirations.
Syria is not an only child. Soon the donor states will be asked to help to rebuild Lebanon and perhaps later Gaza as well. A conservative estimate sets Syria’s national debt at some $31 billion, $5 billion of them to the IMF and $26 billion to Russia and to Iran.
More realistic estimates cite a debt of more than $30 billion to Iran alone, which invested some $50 billion in the last 14 years.
The oil wells that remained in the Assad regime’s control produced only some 9,000 oil barrels a day, now the new administration can produce oil from the oil fields controlled by the Kurds in the northeast of the state after they retreated from Dir A-Zur, which was reoccupied by the pro-Turkish militias.
But perhaps this will no longer be enough to reinstate the agriculture and food production industry, or to generate millions of workplaces that were lost during the war.
A-Shara portrays himself as “everyone'” leader and his prime minister aspires to set up an administration that represents all the ethnic communities and minorities. But will he gain the cooperation of the Alawite minority, which makes up 10 percent of the population? Will the Kurds in the north give up their aspirations for autonomy?
A large concentration of Alawites resides in the Latakia province on the Mediterranean coast, its people are well armed and afraid that armed militias or the regime itself would want to take revenge on them. Will they agree to disarm?
The Kurds are being pushed out of some of their provinces and only this week retreated from Manjib city west of the Euphrates River, after the Syrian National Army, the large pro-Turkish militia, conquered the city.
This retreat is the outcome of American mediation leaning on a Turkish commitment not to harm Kurdish civilians who leave the city. But Kurds continue to control the regions east of Euphrates, and Turkey wants to keep them away from those too. AT the same time their conduct has made it clear it is ready to cooperate with the A-Shara regime and be an integral part of Syria.

But it’s not clear yet under what terms. Will they want to preserve their provinces’ autonomy, and will the Syrian regime agree, when Turkey operates its military and economic leverages. Will the Kurds even have a bargaining chip left when Trump enters the White House? Trump tried already in 2019 to withdraw U.S. forces from Syria and was blocked by internal and external pressure. Now he may implement his wish with his ally Recep Erdogan.

Syrian commentators have begun to draw a map in which Syria could be a federation divided into autonomous cantons, Kurdish in the north, Sunni-Arab in the center, Alawite in the west and perhaps Druze in the south, a sort of expansion of the Iraqi model where an autonomous Kurdish region exists. The Shi’ites in the south are demanding their own province.
It is doubtful whether this model has a chance of being implemented in Syria but bringing it up in itself shows the explosives in store for the new Syrian regime. This is only a partial list because beyond the various ethnic communities and minorities, A-Shara will have to deal with a population that is mostly Sunni but secular. Will this population toe the line with a radical religious agenda, on which A-Shara was raised and has preached?
So far Syria has conveniently been attached to the “Shi’ite axis though it was an organ of Iran’s Islamic revolution.
But the Alawite faction doesn’t count in Iran as an authentic Shi’ite faction. Hafez Assad himself had to ask his friend, the influential religious leader Moussa al-Sader, to issue a ruling that the Alawite religion is part of the formal “Shi’a” and therefore part of the Islam religion.
This was after a long violent clash he conducted against Sunni and Shi’ite religious leaders who ruled the Alawite faction wasn’t Muslim at all and therefore Assad senior cannot be president, because the constitution stipulated the state’s president had to be Muslim.
A-Shara won’t have that dilemma, but as one who hasn’t concealed his aspiration to set up a religious state, he will have to decide how to settle between the religious vision and the character of the population and the state that hasn’t yet been established

Modern history is built upon exodus and displacement

Paul Hemphill 1 Comment

“We are cursed to live in a time of great historical significance: when future historians look back at 2023, the distinguishing feature of this year will likely be the recurrence of ethnic cleansing on a vast scale”.

Thus wrote Unherd columnist and former war correspondent Aris Roussinos in December. 2023, but he would draw the same conclusion in 2024 and in 2025. He notes that ethnic cleansing is taking place on a vast scale in many parts of the world. Yet, apart from the current outrage at Israel’s war on Hamas in Gaza, turbocharged as it is by unprecedented and arguably one-sided mainstream and social media coverage, international reaction has been muted to the point of indifference. Roussinos’ article is republished below, and the following overview is inspired by and draws on his observations.

The term ethnic cleansing is elusive and politically charged. In an age of endemic conflict, identity politics and competing narratives, it has become a contested and often diluted concept invoked with increasing frequency. Yet, it remains undefined in law. Unlike genocide or war crimes, it has never been codified as a distinct offence under international law, and so its use is contested.

A United Nations Commission of Experts investigating violations during the wars in the former Yugoslavia offered the most widely cited descriptions. In its interim report it defined ethnic cleansing as “rendering an area ethnically homogeneous by using force or intimidation to remove persons of given groups from the area.” In its final report the following year, the Commission elaborated: it is “a purposeful policy designed by one ethnic or religious group to remove by violent and terror-inspiring means the civilian population of another ethnic or religious group from certain geographic areas.” What is clear in these descriptions is that ethnic cleansing is deliberate, systematic, and political in nature.

The Commission also catalogued the methods through which such policies are carried out. They include murder, torture, arbitrary arrest and detention, extrajudicial executions, rape and sexual violence, severe injury to civilians, confinement of populations in ghettos, forcible deportation and displacement, deliberate military attacks or threats of attacks on civilian areas, the use of human shields, the destruction and looting of property, and assaults on hospitals, medical staff and humanitarian organisations such as the Red Cross and Red Crescent. The Commission concluded that these acts could amount to crimes against humanity, war crimes, and in some instances, fall within the meaning of the Genocide Convention.

Many people today use the term ethnic cleansing interchangeably with genocide, since both involve the violent removal and destruction of communities and often lead to similar outcomes of death, displacement, and cultural erasure. Ethnic cleansing, which refers to the forced expulsion of a group from a territory through intimidation, violence, or coercion, frequently overlaps with acts that fall under the 1948 UN Genocide Convention, such as mass killings and the destruction of cultural or religious life. This blurring of concepts reflects not only the moral outrage provoked by such crimes but also frustration at the narrowness of legal categories, which can leave survivors feeling their suffering has been minimized by technical distinctions. Historical cases illustrate how the line between the two has often been perilously thin: the mass deportations and killings of Armenians in 1915, which many scholars and states regard as genocide and even describe as a holocaust – though Türkiye denies it and Israel avoids official recognition for fear of diluting the unique status of the Shoah – the expulsions and massacres of Bosnian Muslims in the 1990s, and the flight of the Rohingya from Myanmar all show how ethnic cleansing has so often carried genocidal dimensions – as is particularly the case today with the war in Gaza which has polarized and politicized ordinary people and activists alike worldwide who have through lack of knowledge or opportunism conflated the two.

Yet it is important to recognize that genocide and ethnic cleansing are not strictly interchangeable. Genocide requires proof of an intent to destroy, in whole or in part, a national, ethnic, racial, or religious group, whereas ethnic cleansing focuses primarily on expulsion, which may or may not involve that deeper intent to annihilate. Ethnic cleansing can amount to genocide when the purpose is to eradicate a group, but not all instances meet this threshold. In public discourse, however, people motivated more by empathy and emotion than by detailed knowledge of history or law are often inclined to conflate the two, since the lived experience of the victims—violence, displacement, and cultural obliteration – appears indistinguishable from destruction itself. More informed observers, by contrast, emphasize legal precision and historical context, recognizing that while the outcomes often overlap, preserving the distinction remains vital for accurate analysis and accountability.

The moral revulsion ethnic cleansing excites is the natural and humane reaction, but historically and also presently, it is not an uncommon phenomenon. For the American sociologist and academic Michael Mann, ethnic cleansing is the natural consequence of modernity, “the dark side of democracy”: a recurring temptation of the modern nation-state. The following sections provided examples from the last thirty years, followed by a survey of instances of ethnic cleansing during the early to mid Twentieth Century. They describe how ethnic cleansing is not only a crime of forced removal and murder but also an assault on identity, memory, and the very visibility of a people.

[The featured picture at the head of this blog post is one of Palestinian artist Ismail Shammout’s striking illustrations of Al Nakba, the dispossession of tens of thousands of Palestinian Arabs during Israel’s war of independence, from In That Howling Infinite’s Visualizing the Palestinian Return – the art of Ismail Shammout]. More of his art is included below]

Expulsion, eradication and exile

The Wars of the Yugoslav Succession in the 1990s – encompassing Croatia, Bosnia, and Kosovo – offer a clear illustration of ethnic cleansing in a modern European context. As Yugoslavia disintegrated, political and military leaders pursued campaigns aimed at creating ethnically homogeneous territories, often through the systematic targeting of civilians. In Bosnia, Serb forces carried out mass killings, forced deportations, rape, and the deliberate destruction of homes, schools, and cultural heritage sites, culminating in the Srebrenica massacre of 1995, in which more than 8,000 Muslim men and boys were killed. In Croatia and Kosovo, similar tactics were deployed: ethnic minorities were expelled, villages razed, and communities terrorised into flight. The International Criminal Tribunal for the former Yugoslavia (ICTY) documented and prosecuted these actions as crimes against humanity and war crimes, establishing that the campaigns were not chaotic consequences of war, but deliberate, coordinated policies of ethnic removal. The tribunal’s rulings provide a legal benchmark for understanding ethnic cleansing as the purposeful removal of populations through violence, intimidation, and coercion, a pattern that recurs across history and geography—from the forced expulsions of Armenians in 1915, to the population exchanges of Greece and Turkey in 1923, to the contemporary displacement of Rohingya, Palestinians, Ukrainians, and Afghans. These cases demonstrate that ethnic cleansing combines physical violence, forced migration, and cultural erasure, often leaving long-term social, political, and demographic scars that endure generations after the immediate conflict.

Sudan has witnessed repeated waves of ethnic cleansing over recent decades, most infamously in Darfur in the early 2000s, when government-backed Arab Janjaweed militias targeted non-Arab communities with systematic violence. Villages were burned, civilians massacred, women subjected to mass rape, and more than 2.5 million people displaced, in what the International Criminal Court later described as crimes against humanity, war crimes, and genocide. The displacement and destruction in Darfur followed earlier campaigns of forced removal during Sudan’s long north–south civil war, where entire communities in the south and Nuba Mountains were uprooted by aerial bombardment, scorched earth tactics, and starvation sieges. Today, ethnic cleansing has returned with devastating intensity: since April 2023, renewed fighting between the Sudanese Armed Forces and the Rapid Support Forces (successors to the Janjaweed) has triggered mass atrocities, including the killing of thousands and the flight of more than 7 million civilians, many across borders into Chad, South Sudan, and Egypt. Reports of targeted massacres against non-Arab groups in West Darfur suggest continuity with earlier campaigns, underscoring how ethnic cleansing in Sudan is not an isolated event but a recurring feature of its violent political landscape.

The Rohingya expulsions in Myanmar provide a stark contemporary example of ethnic cleansing. Since 2017, Myanmar’s military has carried out systematic campaigns of violence, including mass killings, sexual violence, arson, and the destruction of villages, aimed at driving the Rohingya Muslim population from Rakhine State. More than 700,000 Rohingya have fled to neighbouring Bangladesh, creating one of the world’s largest refugee crises. The violence has been accompanied by measures of cultural and social exclusion: denial of citizenship, restrictions on movement, and the erasure of Rohingya identity from official records. The United Nations and international observers have described these actions as ethnic cleansing, noting the deliberate intent to remove an entire ethnic group from a geographic area, while some investigators have determined that elements of the campaign meet the criteria for genocide.

Armenia and its surrounding regions have been scarred by cycles of ethnic cleansing for more than a century. The Armenian genocide of 1915–1916, carried out by the Ottoman Empire, combined forced deportations, massacres, and cultural destruction with the intent of removing Armenians from their ancestral lands in Anatolia. More than a million were killed or died on death marches, and countless others were scattered into diaspora communities across the Middle East, Europe, and the Americas. Later, in the Soviet period, Armenians and Azerbaijanis experienced repeated forced movements, with pogroms and expulsions erupting during times of political instability. Most recently, the 2023 offensive by Azerbaijan in Nagorno-Karabakh resulted in the flight of almost the entire Armenian population of the enclave—around 120,000 people—into Armenia proper, effectively erasing a centuries-old community. These waves of displacement illustrate how ethnic cleansing in Armenia is not confined to the past but has recurred across generations, leaving lasting demographic, cultural, and political consequences for the region.

During the past two years, mass expulsions from neighbouring countries returned large numbers of Afghans to Taliban-run Afghanistan. Pakistan has deported nearly half a million Afghans; Iran has driven out hundreds of thousands more. What is packaged as “repatriation” is, in many cases, forced displacement: exiles who had tenuous livelihoods, access to education, or limited civil freedoms in exile are now returned to a polity where the rights — especially the rights of women and girls — are ruthlessly curtailed. The Taliban’s record on gender is well known: it controls a society where women are barred from education and work, forced into early marriages, and denied even minimal public freedoms. Public-life prohibitions and systematic punishments disproportionately harm women and girls. Returning families are therefore being pushed into what many observers describe as among the worst possible places in the world for women — a profoundly gendered and life-threatening form of displacement.

The erasure of culture and historical memory

Like genocide, ethnic cleansing may not be limited the physical expulsion or eradication of people. It can be political, cultural and geographical, and often works through more insidious forms of erasure.

China’s policies in Xinjiang are an example. It has renamed at least 630 villages in Xinjiang, erasing references to Uyghur culture in what human rights advocates say is a systematic propaganda rebrand designed to stamp out the Muslim minority group’s identity. Human Rights Watch has documented a campaign of renaming thousands of villages across the region, stripping out references to Uyghur religion, history and culture. At least 3,600 names have been altered since 2009, replaced by bland slogans such as “Happiness,” “Unity” and “Harmony.” Such bureaucratic changes appear mundane, but they are part of a systematic project to erase Uyghur identity from the landscape itself.

Ukraine illustrates another, more violent dimension of contemporary ethnic cleansing. Russia is coercively integrating five annexed Ukrainian regions — an area the size of South Korea — into its state and culture. Ukrainian identity is being wiped out through the imposition of Russian schooling and media, while more than a million Russian citizens have been settled illegally into the occupied zones. At the same time, some three million Ukrainians have fled or been forced out. Torture centres have been established, with one UN expert describing their use as “state war policy.” Russian forces have employed sexual violence, disappearances and arbitrary detentions, and carried out massacres. Civilian deaths officially stand at around 10,000, but independent estimates suggest a figure closer to 100,000. Homes and businesses have been seized and redistributed to the cronies of Russian officials and officers. On top of these abuses, thousands of Ukrainian children have been taken from their families and deported into Russia for adoption and assimilation, with the threat that when they reach 18 they will be conscripted into the Russian military. This programme of child transfers has been declared a war crime by international courts, and represents perhaps the most chilling element of the campaign to erase Ukrainian identity across generations. Russian propagandists, including ideologues such as Alexander Dugin, routinely describe Ukrainians as “vermin” to be eliminated — language that many experts say is consistent with genocidal intent.

The long arm of history

Historical precedent is sobering, underscoring how entrenched practices definable as ethnic cleansing are. Some examples follow.

The Armenian genocide of 1915–1916 is a historical example where the term “ethnic cleansing” can be applied alongside, though not identical to, the legal concept of genocide. Ottoman authorities systematically deported, massacred, and starved Armenians from their ancestral homelands in Anatolia, often under the guise of military necessity. Entire villages were emptied, survivors forced on death marches into the Syrian desert, and cultural and religious heritage deliberately destroyed. These actions aimed to remove the Armenian population from the territory of the Ottoman Empire, making the region ethnically and religiously homogeneous, which aligns closely with contemporary definitions of ethnic cleansing. The genocide combined mass killing with forced displacement and cultural erasure, illustrating how ethnic cleansing and genocide can overlap in both intent and method. (See The Fall of the Ottoman Empire and the birth of Türkiye)

The Armenian case also illustrates how recognition of genocide is often bound up not only with history but with contemporary politics. Türkiye continues to deny that the mass deportations and killings of Armenians in 1915 amounted to genocide, framing them instead as wartime relocations within the collapsing Ottoman Empire. Israel, despite wide acknowledgment among its own scholars of the genocidal character of the events, has avoided official recognition, partly out of diplomatic considerations toward Türkiye, once a key regional ally, but also out of concern that equating the Armenian tragedy with the Shoah might dilute the unique historical and moral status attached to the Holocaust in Jewish memory and international discourse. This reluctance is not unique to Israel: several states have long hesitated to employ the term “genocide” for fear of straining relations with Ankara or complicating their own foreign policy priorities. Such debates demonstrate how the line between ethnic cleansing and genocide is not only a matter of legal precision but also of political narrative, with governments and institutions sometimes reluctant to apply the most condemnatory labels even where evidence overwhelmingly supports them.

As the Northern Irish writer Bruce Clark observed in his excellent book Twice A Stranger on the euphemistically termed “population exchanges” between Greece and Turkey exactly a century ago, “Whether we like it or not, those of us who live in Europe or in places influenced by European ideas remain the children of Lausanne,” the 1923 peace treaty, finalizing the dismemberment of the Ottoman Empire after the First World War, which decreed a massive, forced population movement between Turkey and Greece”, and in effect, One and a quarter million Greek Orthodox Christians were removed from Anatolia, the heartland of the new republic of Türkiye, and nearly 400,000 Muslims from Greece, in a process overseen by the Norwegian diplomat Fridtjof Nansen leading a branch of the League of the Nations which would later – perhaps ironically – evolve into today’s UNHCR.

During the Second World War, Soviet Union alone deported half a million Crimean Tatars and tens of thousands of Volga Germans to Siberia. In 1945, the victorious Allied powers oversaw the removal of some 30 million people across Central and Eastern Europe to create ethnically homogeneous states. At Yalta and Potsdam, Britain, the US, and the Soviet Union endorsed the expulsion of 12 million Germans, over 2 million Poles, and hundreds of thousands of Ukrainians, Hungarians, and Finns.

The partition of British India in 1947 produced one of the largest and bloodiest forced migrations in modern history. As the new states of India and Pakistan were created, an estimated 12 to 15 million people crossed borders in both directions – Muslims moving into Pakistan, Hindus and Sikhs into India – in a desperate effort to reach what they hoped would be safer ground. The upheaval was marked by extreme communal violence, massacres, abductions, and sexual assaults. Between 500,000 and 1 million people are thought to have been killed, and millions more were uprooted from ancestral homes they would never see again. The trauma of Partition continues to shape Indian and Pakistani national identities, as well as the politics of South Asia to this day. (See Freedom at Midnight (2): the legacy of partition) and Freedom at Midnight (1): the birth of India and Pakistan

The dismemberment of Mandate Palestine by the new state of Israel, Jordan and Egypt in 1948 brought two simultaneous mass displacements that remain unresolved. During the first Arab–Israeli war more than 700,000 Palestinians fled or were expelled from their homes in what became Israel. Known as the Nakba or “catastrophe,” this created a vast refugee population now numbering in the millions, many still stateless. Jews living in what is now the Old City and East Jerusalem, and the West Bank seized by Jordan were expelled. Jews living across the Arab world in Iraq, Yemen, Egypt, Libya, Syria and elsewhere – faced growing hostility, persecution, and expulsion. Between 1948 and the 1970s, an estimated 800,000 to 1,000,000 Jews left or were forced out, many stripped of property and citizenship. Most resettled in Israel, where their presence profoundly altered the country’s politics and culture. Palestinians and Jews alike endured dispossession, trauma and exile, and both experiences fuel competing narratives of grievance that continue to define the conflict.

Israelis are themselves, for the most part, the product of 20th-century ethnic cleansings, in the Middle East as well as Europe: indeed the descendants of Middle Eastern Jews, like the Security Minister Itamar Ben-Gvir, are the country’s most radical voices on the Palestinian Question. But unlike the Mizrahim,  and displaced of Eastern and south-eastern Europe, the Palestinians have no Israel to go to. There is no Palestinian state waiting to absorb them. Indeed, for Gaza’s population, the vast majority of whom descend from refugees from what is today Israel, Gaza was their place of refuge, and the 1948 Nakba the foundational event in their sense of Palestinian nationhood. For all that ethnic cleansing punctuates modern history, there is no precedent for such a process of double displacement, and the political consequences cannot at this stage be determined. We may assume they will not be good, and an analogue to Europe’s post-war neighbourly relations will not be found.

Conclusion: The Age of Dispossession 

In many historical cases, expulsions, however brutal, were stabilized by the existence of ethnic homelands ready to absorb the displaced. Refugees were incorporated into nationalist projects in Greece and Türkiye, or into newly homogenized states such as Poland and Ukraine, where they became central to the shaping of modern politics. The Karabakh Armenians driven into Armenia may follow this precedent, potentially reshaping the political order of a small and embattled state.

Ethnic cleansing in the twenty-first century, however, combines these older methods with new techniques. Violence, rape, deportation, and massacre continue, but are now accompanied by cultural erasure, bureaucratic renaming, engineered resettlement, propaganda, and the deliberate targeting of children for assimilation. Unlike many twentieth-century precedents, today’s displaced populations often have nowhere safe to go, forced into territories with no protective homeland or into environments of repression, creating open-ended cycles of dispossession. The erasure of identities in Xinjiang, the coercive integration of Ukrainian territories, the expulsion of Rohingyas and Afghans, the depopulation of Karabakh, and the looming threat of Gaza – where Palestinians face the looming threat of another mass displacement, echoing the 1948 Nakba – collectively demonstrate that ethnic cleansing is not a relic of the past.

It remains a recurring feature of our age – modern history is indeed built upon exodus and displacement – and its human cost is profound and incalculable.

© Paul Hemphill 2024,2025. All rights reserved

Nagoorno Karabakh

Postscript … Al Nakba, a case study in dispossesion

In the late nineteenth and early twentieth centuries, European Jews came to a land that was already inhabited by another, different people. Over two decades, they forced the guarantor power out by terrorism and took the land by conquest, expelling most of  its original inhabitants by force. They have sowed their share of wind, too. Both sides want all the land for themselves.

Al Nakba, is the Arabic name for the “catastrophe” that befell the Arab inhabitants of Mandate Palestine during the war that was fought between Arabs and Jews in 1947-1948, resulting in the expulsion of upwards of 700,000 Arab Palestinians. That it happened is incontrovertible. But the facts, even those that are attested to by all reputable politicians and academic authorities, including Israelis, have long been subject to doubt and distortion by all sides of what has since been called “The Middle East Conflict” – notwithstanding that there have been conflicts in the Middle East more devastating and bloodier in terms of destruction and mortality including in Lebanon, Iraq, Syria, Algeria, Libya, and Sudan.

I do not to intend here to retell the history of Al Nakba. There many accounts available in print including those by Arab and Israeli authors, and in film, particularly an excellent documentary broadcast by Al Jazeera in May 2013 and repeated often?

June 17th, 2018, I wrote about it in a Facebook post:

Al Nakba did not begin in 1948. Its origins lie over two centuries ago….


So begins this award-winning series from Al Jazeera, a detailed and comprehensive account of al Nakba, the establishment of the State of Israel in 1948 and the dispossession and expulsion of the Palestinians who lived within its borders.

It is a well-balanced narrative, with remarkable footage, that will not please the ardent partisans of both sides who prefer their story of 1948 to be black and white.

Revisionist Israeli historians Ilan Pappe, Avi Shlaim, and Teddy Katz describe the ruthless and relentless military operations to clear and cleanse “Ha’aretz”, the land, of its Arab inhabitants and their history, whilst Palestinian historians tell the story from the Palestinian perspective, describing the critical failings of Palestinian’s political leaders and neighbouring Arab governments. Elderly Palestinians who were forced into exile and to camps in Jordan and Lebanon tell their sad stories of starvation and poverty, violence and death, and of terrible sadness, homesickness and longing that the passing years and old age have never diminished.

“When I left my homeland, I was a child. Now, I’m an old man. So are my children. But did we move forward? Where is our patriotism? Patriotism is about the pockets of our current leaders. They build high buildings and go to fancy banquets. They pay thousands for their children’s weddings”. Refugee Hosni Samadaa.

“We’re repeating the same mistakes. Before 1948 the Palestinian National Movement was split on the basis of rival families. Today, it is split into different parties over ideology, jurisdiction and self-interests. We didn’t learn our lesson. We were led by large, feudal landowners. Today, we are led by the bourgeoisie. Before 1948, we were incapable of facing reality. Today, we are just as inept. Before 1948, people chose the wrong leadership. And today, we are following the wrong leaders”. Researcher Yusuf Hijazi.

https://www.aljazeera.com/program/featured-documentaries/2013/5/29/al-nakba

I republish below Roussinos’ article in full, also a brief but comprehensive account about Al Nakba by economist and commentator Henry Ergas.

al Nakba, Ismail Shammout

al Nakba, Ismail Shammout

The truth about the ethnic cleansing in Gaza – modern Europe was built on exodus and displacement

Aris Roussinos, Unherd, December 18 2023

We are cursed to live in a time of great historical significance: when future historians look back at 2023, the distinguishing feature of this year will likely be the recurrence of ethnic cleansing on a vast scale. In just the past few months, Pakistan has deported nearly half a million Afghan migrants, while Azerbaijan has forced 120,000 Armenians — the statelet’s entire population — from newly-conquered Karabakh, both to broad international indifference. As the UNHCR has warned, the forced expulsion — that is, the ethnic cleansing — of Gaza’s Palestinian population is now the most likely outcome of the current war.

With no prospect of Palestinians and Israelis living together peaceably, anything short of absolute military victory unacceptable to both the Israeli government and its voters, but no meaningful plan for who will rule the uninhabitable ruins of post-war Gaza, the only realistic solution to the Palestinian problem, for Israel, is the total removal of the Palestinians. As Israel’s former Interior Minister has declared: “We need to take advantage of the destruction to tell the countries that each of them should take a quota, it can be 20,000 or 50,000. We need all two million to leave. That’s the solution for Gaza.”

Israeli officials have not been shy in promoting this outcome to a war, according to the President Isaac Herzog, for which “an entire nation… is responsible”. Israel’s agriculture minister Avi Dichter has asserted that “We are now rolling out the Gaza Nakba,” adding for emphasis that the result of the war will be “Gaza Nakba 2023. That’s how it’ll end.”Israel’s Intelligence Ministry has published a “concept paper” proposing the expulsion of Gaza’s entire population to the Sinai desert, and Israeli diplomats have been trying to win international support for this idea. According to the Israeli press, Israeli officials have sought American backing for a different plan to distribute Gaza’s population between Egypt, Turkey, Iraq and Yemen, tying American aid to these countries’ willingness to accept the refugees. In a Wall Street Journal opinion piece, two Israeli lawmakers have instead urged Western countries — particularly Europe — to host Gaza’s population, asserting that: “The international community has a moral imperative—and an opportunity—to demonstrate compassion [and] help the people of Gaza move toward a more prosperous future.” The outcome for Gaza’s Palestinians does not appear to be in doubt: what remains to be haggled over is their final location.

The only actor that can prevent the ethnic cleansing of Gaza is the United States, and for domestic political reasons it is disinclined to do so. While the Biden administration declaresit does not support “any forced relocation of Palestinians outside of the Gaza Strip”, it is not taking any action to prevent it. If the expulsion of Gaza’s 2.3 million population comes to pass, the result will be the most significant instance of ethnic cleansing in a generation, which will define Biden’s presidency for future historians. Yet outrage over such events is selective. It is not entirely true, as some Middle Eastern commentators claim, that Western complicity in the looming ethnic cleansing of Gaza highlights a lesser interest in Arab or Muslim lives: the Armenian case highlights that eastern Christians also barely flicker on the world’s moral radar.

This week’s awarding of the right to host next year’s COP29 climate conference to Azerbaijan, just a few months after its ethnic cleansing of Karabakh, reminds us that the supposed international taboo on the practice does not, in reality, exist. When ethnic cleansing is permissible, and when it is a war crime, depends, it seems, on who is doing it, and to whom. Azerbaijan is oil-rich, useful to Europe, and able to buy favourable Western coverage; Armenia is poor, weak and friendless in the world. Similarly, the extinction of much of the Christian population of the Middle East as a result of the chaos following the Iraq War won very little international attention or sympathy: communities which survived in their ancient homelands from Late Antiquity, riding out the passage of Arab, Mamluk, Ottoman and European imperial rule, did not survive the American empire.

Yet while the moral revulsion such events excite is the natural and humane reaction, ethnic cleansing is less rare an event than the crusading military response to its Nineties occurrence in the Balkans may make us think. For the sociologist Michael Mann, ethnic cleansing is the natural consequence of modernity, “the dark side of democracy”. As the Northern Irish writer Bruce Clark observed in his excellent book Twice A Stranger on the euphemistically termed “population exchanges” between Greece and Turkey exactly a century ago, “Whether we like it or not, those of us who live in Europe or in places influenced by European ideas remain the children of Lausanne,” the 1923 peace treaty “which decreed a massive, forced population movement between Turkey and Greece”. One and a quarter million Greek Orthodox Christians were removed from Anatolia, and nearly 400,000 Muslims from Greece, in a process overseen by the Norwegian diplomat Fridtjof Nansen leading a branch of the League of the Nations which would later — perhaps ironically — evolve into today’s UNHCR.

It was a cruel process, wrenching peoples from ancestral homelands in which they had lived for centuries, even millennia— and by the end of it half a million people were unaccounted for, presumably dead. Yet it was viewed as a great diplomatic triumph of the age, perhaps with good reason: without meaningful minorities on each side of each others’ borders to stoke tensions, Greece and Turkey have not fought a war in a century. Indeed, as late as 1993, the Realist IR scholar John Mearsheimer could propose a “Balkan Population Exchange commission” for the former Yugoslavia explicitly modelled on the 1923 precedent, asserting that “populations would have to be moved in order to create homogeneous states” and “the international community should oversee and subsidize this population exchange”. For the younger Mearsheimer, ethnic cleansing was the only viable solution to Yugoslavia’s bloody and overlapping ethnic map: “Transfer is a fact. The only question is whether it will be organized, as envisioned by partition, or left to the murderous methods of the ethnic cleansers.” Thirty years later, however, Mearsheimercondemns Israel’s planned expulsions from Gaza outright.

There is a dark irony here: the forced expulsion of peoples is an affront to liberal European values, yet it is rarely acknowledged that our modern, hitherto peaceful and prosperous Europe is built on the foundation of ethnic cleansing. Perhaps the ramifications of such a truth are too stark to bear, yet it is nevertheless the case that the peaceable post-1945 order depended on mass expulsions for its stability. Using the 1923 exchange as their explicit model, the victorious allies oversaw the forced removal of 30 million people from their homes in Central and Eastern Europe towards newly homogeneous ethnic homelands they had never seen. At the Yalta and Potsdam conferences, Britain, the United States and the Soviet Union settled upon the expulsion of 12 million Germans, more than 2 million Poles and hundreds of thousands of Ukrainians, Hungarians and Finns from their ancestral homes.

As Churchill declared in Parliament in 1944, “expulsion is the method that, so far as we have been able to see, will be the most satisfactory and lasting. There will be no mixture of populations to cause endless trouble, as has been in the case of Alsace-Lorraine. A clean sweep will be made.” Only two years later, once the Cold War had begun and the Soviet Union and its vassal Poland become a rival, did Churchill fulminate against the “enormous and wrongful inroads upon Germany, and mass expulsions of millions of Germans on a scale grievous and undreamed of” by “the Russian-dominated Polish Government”. In ethnic cleansing, as in so many other things, political context is the final arbiter of morality.

But as a result, Germany has never since unsettled Europe with revanchist dreams; both Poland and Western Ukraine became, for the first time in their histories, ethnically homogenous entities. As the Ukrainian-Canadian historian Orest Subtelny has observed, the forced separation of Poles and Ukrainians, once locked in bitter ethnic conflict against each other, has led to today’s amicable relationship: “It seems that the segregation of the two peoples was a necessary precondition for the development of a mutually beneficial relationship between them. Apparently the old adage that ‘good fences make for good neighbors’ has been proven true once more.” That we have forgotten the vast scale of the forced expulsions which established Europe’s peaceful post-war order is, in a strange way, a testament to their success.

Yet what made the mass expulsions following the First and Second World Wars broadly successful was that those expelled at least had ethnic homelands to receive them. In Greece and Turkey, the refugees fully adopted the ethnic nationalism of their new countries, in Greece providing the bedrock of later republican sympathies, and in Turkey the core support for both secular Kemalist nationalism and occasional bouts of military rule. In the newly-homogenous Poland and Ukraine, refugees shorn of their previous local roots and at times ambiguous ethnic identities fully adopted in recompense a self-identification with their new nation-states which has helped define these countries’ modern politics. The 120,000 Karabakh refugees will likely become a political bloc in tiny Armenia, affecting the country’s future political order in ways yet hard to discern.

Israelis are themselves, for the most part, the product of 20th-century ethnic cleansings, in the Middle East as well as Europe: indeed the descendants of Middle Eastern Jews, like the Security Minister Itamar Ben-Gvir, are the country’s most radical voices on the Palestinian Question. But the Palestinians, like the ethnic French narrator of Houellebecq’s Submission, have no Israel to go to. Unlike the 20th century displaced of Eastern and south-eastern Europe, there is no Palestinian state waiting to absorb them. Indeed, for Gaza’s population, the vast majority of whom descend from refugees from what is today Israel, Gaza was their place of refuge, and the 1948 Nakba the foundational event in their sense of Palestinian nationhood. For all that ethnic cleansing punctuates modern history, there is no precedent for such a process of double displacement, and the political consequences can not at this stage be determined. We may assume they will not be good, and an analogue to Europe’s post-war neighbourly relations will not be found.

Egypt’s disinclination to host two million Gazan refugees is not merely a matter of solidarity, but also self-preservation: flows of embittered Palestinian refugees helped destabilise both Lebanon, where their presence set off the country’s bloody ethnic civil war, and Jordan, where they make up the demographic majority. It is doubtful too, given the recent tenor of its politics, that Europe will be eager to receive them, no matter how humanitarian the language with which Israeli officials couch their planned expulsion. Rendered stateless, driven from their homes and brutalised by war, Gaza’s refugees remain unwanted by the world, perhaps destined to become, as the Jews once were, a diaspora people forever at the mercy of suspicious hosts.

A terrible injustice for the Palestinians, their ethnic cleansing may yet provide Israel with a measure of security, even as it erodes the American sympathy on which the country’s existence depends. The broader question, perhaps, is whether or not the looming extinction of Palestinian life in Gaza, like the expulsion of Karabakh’s Armenians, heralds the beginning of a new era of ethnic cleansing, or merely the settling of the West’s unfinished accounts. Like the movements which bloodily reshaped Central Europe, Israel’s very existence is after all a product of the same nationalist intellectual ferment of fin-de-siècle Vienna. In 1923, while acknowledging its necessity, the British Foreign Secretary Lord Curzon called the Greco-Turkish population exchange “a thoroughly bad and vicious [idea] for which the world would pay a heavy penalty for a hundred years to come”. Exactly a century later, Gaza’s Palestinians look destined to become the final victims of Europe’s long and painful 20th century

Nakba, where Palestinian victim mythology began

‘Nakba Day’ was commemorated this week with even more vehemence than usual. The greatest tragedy is that the Palestinian people who fled remain frozen in time.

The Australian, 18th May 2024

Pro-Palestinian protesters hold banners and flags as they listen to speakers at a rally held to mark the anniversary of the ‘Nakba’ or ‘catastrophe’ of 1948, in Sydney on Wednesday. Picture: David Gray/AFP

Protestors at a Sydney rally to mark the anniversary of the ‘Nakba’. David Gray/AFP

On Wednesday, “Nakba Day” was commemorated around the world with even more vehemence than usual as outpourings of hatred against Israel, sprinkled with ample doses of anti-Semitism, issued from screaming crowds.

What was entirely missing was any historical perspective on the Nakba – that is, the displacement, mainly through voluntary flight, of Palestinians from mandatory Palestine. Stripped out of its broader context, the event was invested with a uniqueness that distorts the processes that caused it and its contemporary significance.

It is, to begin with, important to understand that the displacement of Palestinians was only one facet of the sweeping population movements caused by the collapse of the great European land empires. At the heart of that process was the unravelling of the Ottoman Empire, which started with the Greek war of independence in 1821 and accelerated during subsequent decades.

As the empire teetered, religious conflicts exploded, forcing entire communities to leave. Following the Crimean War of 1854-56, earlier flows of Muslims out of Russia and its border territories became a flood, with as many as 900,000 people fleeing the Caucasus and Crimea regions for Ottoman territory. The successive Balkan wars and then World War I gave that flood torrential force as more than two million people left or were expelled from their ancestral homes and sought refuge among their co-religionists.

The transfers reshaped the population geography of the entire Middle East, with domino effects that affected virtually every one of the region’s ethnic and religious groups.

The formation of new nation-states out of what had been the Ottoman Empire then led to further rearrangements, with many of those states passing highly restrictive nationality laws in an attempt to secure ethnic and religious homogeneity.

Nothing more starkly symbolised that quest for homogeneity than the Convention Concerning the Exchange of Greek and Turkish Populations signed on January 30, 1923. This was the first agreement that made movement mandatory: with only a few exceptions, all the Christians living in the newly established Turkish state were to be deported to Greece, while all of Greece’s Muslims were to be deported to Turkey. The agreement, reached under the auspices of the League of Nations, also specified that the populations being transferred would lose their original nationality along with any right to return, instead being resettled in the new homeland.

Underlying the transfer was the conviction, articulated by French prime minister (and foreign minister) Raymond Poincare, that “the mixture of populations of different races and religions has been the main cause of troubles and of war”, and that the “unmixing of peoples” would “remove one of the greatest menaces to peace”.

That the forced population transfers, which affected about 1.5 million people, imposed enormous suffering is beyond doubt. But they were generally viewed as a success. Despite considerable difficulties, the transferred populations became integrated into the fabric of the recipient communities – at least partly because they had no other option. At the same time, relations between Turkey and Greece improved immensely, with the Ankara Agreements of 1930 inaugurating a long period of relative stability.

The result was to give large-scale, permanent population movements, planned or unplanned, a marked degree of legitimacy.

Thus, the formation of what became the Irish Republic was accompanied by the flight of Protestants to England and Northern Ireland, eventually more than halving, into an insignificant minority, the Protestant share of the Irish state’s population; that was viewed as easing the tensions that had so embittered the Irish civil war.

It is therefore unsurprising that further “unmixing” was seen by the allies in World War II as vital to ensuring peace in the post-war world. In a statement later echoed by Franklin Roosevelt, Winston Churchill made this explicit in 1944, telling the House of Commons he was “not alarmed by the prospect of the disentanglement of populations, nor even by these large transferences, which are more possible in modern conditions than they ever were before”.

The immediate effect, endorsed as part of the Potsdam Agreements and implemented as soon as the war ended, was the brutal expulsion from central and eastern Europe of 12 million ethnic Germans whose families had lived in those regions for centuries. Stripped of their nationality and possessions, then forcibly deported to a war-devastated Germany, the refugees – who received very little by way of assistance – gradually merged into German society, though the scars took decades to heal.

Even more traumatic was the movement in 1947 of 18 million people between India and the newly formed state of Pakistan.

As Indian novelist Alok Bhalla put it, India’s declaration of independence triggered the subcontinent’s sudden descent into “a bestial world of hatred, rage, self-interest and frenzy”, with Lord Ismay, who witnessed the process, later writing that “the frontier between India and Pakistan was to see more tragedy than any frontier conceived before or since”. Yet in the subcontinent too, and especially in India, the integration of refugees proceeded to the point where little now separates their descendants from those of the native born.

All that formed the context in which the planned partition of Palestine was to occur. The 1937 Peel Commission, which initially proposed partition, had recommended a mandatory population exchange but the entire issue was ignored in UN Resolution 181 that was supposed to govern the creation of the two new states.

When a majority of the UN General Assembly endorsed that resolution on November 29, 1947, the major Zionist forces reluctantly accepted the proposed partition, despite it being vastly unfavourable to them. But the Arab states not only rejected the plan, they launched what the Arab League described as “a war of extermination” whose aim was to “erase (Palestine’s Jewish population) from the face of the earth”. Nor did the fighting give any reason to doubt that was the Arabs’ goal.

At least until late May 1948, Jewish prisoners were invariably slaughtered. In one instance, 77 Jewish civilians were burned alive after a medical convey was captured; in another, soldiers who had surrendered were castrated before being shot; in yet another, death came by public decapitation. And even after the Arab armies declared they would abide by the Geneva Convention, Jewish prisoners were regularly murdered on the spot.

While those atrocities continued a longstanding pattern of barbarism, they also reflected the conviction that unrestrained terror would “push the Jews into the sea”, as Izzedin Shawa, who represented the Arab High Committee, put it.

Arabs flee in 1948 ahead of the ‘war of extermination’ against Israel. Picture: History/Universal Images Group via Getty Images
Arabs flee in 1948 ahead of the ‘war of extermination’ against Israel.
History/Universal Images Group via Getty Images

A crucial element of that strategy was to use civilian militias in the territory’s 450 Arab villages to ambush, encircle and destroy Jewish forces, as they did in the conflict’s first three months.

It was to reduce that risk that the Haganah – the predecessor of the Israel Defence Force – adopted the Dalet plan in March 1948 that ordered the evacuation of those “hostile” Arab villages, notably in the surrounds of Jerusalem, that posed a direct threat of encirclement. The implementation of its criteria for clearing villages was inevitably imperfect, but the Dalet plan neither sought nor was the primary cause of the massive outflow of Arab refugees that was well under way before it came into effect.

Nor was the scale of the outflow much influenced by the massacres committed by Irgun and Lehi – small Jewish militias that had broken away from the Haganah – which did not loom large in a prolonged, extremely violent, conflict that also displaced a very high proportion of the Jewish population.

Rather, three factors were mainly involved. First, the Muslim authorities, led by the rector of Cairo’s Al Azhar Mosque, instructed the faithful to “temporarily leave the territory, so that our warriors can freely undertake their task of extermination”.

Second, believing that the war would be short-lived and that they could soon return without having to incur its risks, the Arab elites fled immediately, leaving the Arab population leaderless, disoriented and demoralised, especially once the Jewish forces gained the upper hand.

Third and last, as Benny Morris, a harsh critic of Israel, stresses in his widely cited study of the Palestinian exodus, “knowing what the Arabs had done to the Jews, the Arabs were terrified the Jews would, once they could, do it to them”.

Seen in that perspective, the exodus was little different from the fear-ridden flights of civilians discussed above. There was, however, one immensely significant difference: having precipitated the creation of a pool of 700,000 Palestinian refugees, the Arab states refused to absorb them.

Rather, they used their clout in the UN to establish the UN Relief and Works Agency for Palestine Refugees, which became a bloated, grant-funded bureaucracy whose survival depended on endlessly perpetuating the Palestinians’ refugee status.

In entrenching the problem, the UN was merely doing the bidding of the Arab states, which increasingly relied on the issue of Palestine to convert popular anger at their abject failures into rage against Israel and the West. Terminally corrupt, manifestly incapable of economic and social development, the Arab kleptocracies elevated Jew-hatred into the opium of the people – and empowered the Islamist fanaticism that has wreaked so much harm worldwide.

Nor did it end there. Fanning the flames of anti-Semitism, the Arab states proceeded to expel, or force the departure of, 800,000 Jews who had lived in the Arab lands for millennia, taking away their nationality, expropriating their assets and forbidding them from ever returning to the place of their birth. Those Jews were, however painfully, integrated into Israel; the Palestinian refugees, in contrast, remained isolated, subsisting mainly on welfare, rejected by countries that claimed to be their greatest friends. Thus was born the myth of the Nakba.

That vast population movements have inflicted enormous costs on those who have been ousted from their homes is undeniable. Nor have the tragedies ended: without a murmur from the Arab states, 400,000 Palestinians were expelled from Kuwait after the first Gulf War, in retaliation for the Palestine Liberation Organisation’s support of Saddam Hussein. More recently, Myanmar has expelled 1.2 million Rohingya.

But the greatest tragedy associated with the plight of the Palestinians is not the loss of a homeland; over the past century, that has been the fate of tens of millions. Rather, it is the refusal to look forward rather than always looking back, an attitude encapsulated in the slogan “from the river to the sea”.

That has suited the Arab leaders, but it has condemned ordinary Palestinians to endless misery and perpetual war. Until that changes, the future will be a constant repetition of a blood-soaked past

Messing with the Mullahs – misreading the Islamic revolution

Paul Hemphill 1 Comment

Most folk who are into history like to draw parallels and identify patterns in the past that reflect upon the present. As I do also, albeit in a more ambivalent way. Cleaving to Mark (Twain, that is). am fascinated more by the rhymes than the repetitions. Five years ago, i wrote Messing with the Mullahs – America’s phoney war? Events in the Middle East since October 7 2023, not least tit-for-tat aerial exchanges on we have seen in recent months between Israel and Iran, and the potential return of the unreformed and unchained prodigal son on January 6th 2025 render it relevant still. How long will it be before the war drums start beating on the Potomac and the Iran hawks circle over Washington DC seeking the restored king’s feckless and fickle ear? As they say, fools rush in where angels fear to tread.

Back then, I wrote:

“The story of the Iranian Revolution is a complex, multidimensional one, and it is difficult for its events and essence to be compressed into brief opinion pieces of any political flavour, no matter how even-handed they endeavour to be.

The revolution began slowly in late 1977 when demonstrations against Shah Reza Pahlevi, developed into a campaign of civil resistance by both secular and religious groups. These intensified through 1978, culminating In strikes and demonstrations that paralyzed the country. Millennia of monarchy in Iran ended in January 1979 when the Shah and his family fled into exile. By April, exiled cleric and longtime dissident Ayatollah Khomeini returned home to a rapturous welcome. Activist fighters and rebel soldiers overwhelmed troops loyal to the Shah, and Iran voted by national referendum to become an Islamic republic on April 1st, 1979. A new constitution saw Khomeini became Supreme Leader in December 1979.

The success and continuing durability of the Iranian Revolution derived from many sources, and many are not touched upon by commentators and pundits.

One can’t ignore the nature of the monarchy that preceded it – modernist on the one hand, and brutally repressive on the other; nor the unwavering and hypocritical support (including infrastructure, weapons, and intelligence) provided to it by western “democracies” since Britain and the US placed Reza Shah Pahlevi on the throne in 1953.

Nor should we ignore the nature of the unprecedented regime and state that was established forty years ago – a brutal, theocratic, patriarchal, quasi-totalitarian system that endeavours to control all aspects of its citizens’ lives, its rule enforced by loyal militias like the ruthless Basij and by the Revolutionary Guard, a military-industrial complex more powerful than the regular army.

The support and succour that the US gave to the deposed Shah and his family and entourage, and later, to the opponents of the revolution, served to unite the population around a dogmatic, cruel and vengeful regime, which, in the manner of revolutions past and present, “devoured its children”, harrying, jailing, exiling and slaughtering foes and onetime allies alike. One of the ironies of the early days of the revolution was its heterodox complexion – a loose and unstable alliance between factions of the left, right and divine. History is replete with examples of how a revolution besieged within and without by enemies actual and imagined mobilizes it people for its support, strength and survival.”

This brief outline summarises the events of 1979 and the decades which followed. It does not elaborate in any detail on the reasons for the downfall of the Shah and the durability of the regime that succeeded him. An impressive essay in the Jewish cultural e-zine Mosaic endeavours to do just that, providing as it does, insights into the history of modern Iranian history that few people today would be familiar with.

In it, the author suggests that “the most impressive of our experts persist in downplaying or ignoring the Islamic Republic of Iran’s driving forces can lead to misunderstandings of current affairs that are far from academic. Both nuclear negotiations and the sanctions, for instance, are premised on the assumption that Tehran is eager above all else to improve its country’s economy. While Ayatollah Khamenei and his minions doubtless care about trade and finances, they care much more about advancing their religious ideology across the Middle East, and like most religious believers, feel that spiritual concerns must ultimately trump material ones. It’s even possible that some might find the idea of suffering material hardships to achieve ideological goals appealing …

… If I’m right that Iranians didn’t rise up en masse because of the rising costs of onions or because they wanted to drive nicer cars, but because they were passionately opposed to secularization and American influence, then the U.S. cannot make peace with Iran even if the nuclear deal succeeds. The Islamic regime doesn’t oppose America because it supports Israel or Saudi Arabia, but because it represents Western secularism. Unless mass-conversion to Islam is in America’s future, that’s not something that’s likely to go away …

… One hopes that the loss of Afghanistan will finally hammer home the truth that the loss of Iran (in 1979) so signally failed to do: it’s religion, stupid.”

On matters messianic in In That Howling Infinite, see A Messiah is needed – so that he will not come and Al Aqsa Flood and the Hamas holy war. On the Middle East generally, see  A Middle East Miscellany:  

How Iran Thinks

Ze’ev Maghen, Mosaic, 7th March 2022

With a new nuclear deal on the way, attention is again turning to Iran. Four recent books, plus the deal itself, suggest that America and Europe are blind to the regime’s motivating spirit.

A portrait of the late Ayatollah Khomeini projected on the Azadi (Freedom) Monument in western Tehran on the 43rd anniversary of Iran’s 1979 Islamic Revolution in February 2022. Morteza Nikoubazl/NurPhoto via Getty Images.

A portrait of the late Ayatollah Khomeini projected on the Azadi (Freedom) Monument in western Tehran on the 43rd anniversary of Iran’s 1979 Islamic Revolution in February 2022. Morteza Nikoubazl/NurPhoto via Getty Images.

There is a well-known Persian children’s game in which a parent recites limerick-like poems while engaging in horseplay. One version, popular in the mid-20th century, had the father of the household seat himself on a carpet in the living room with one of his progeny standing to his right and the other to his left. The father would declaim:

There once was a cat (yek gorbeh bud)
Poor and miserable (bichareh bud)
A dog came and bit him in the belly (delash-o sag gaz gerefte bud)

(At this point the first child charges across the room and dives headlong into his father’s stomach.)

Next came a bear from behind and nearly killed the cat (khers az poshtesh taghriban koshtesh)

(The second son now bounds over and leaps onto his father’s back.)

But that cat, he rose, and he roared, and . . . turned himself into a lion! (gorbeh beh shir avaz shodeh bud)

(This being the signal for the father to get up and hurl his offspring this way and that onto the soft furniture.) 

More than just child’s play, this post-dinner diversion harbored an obvious historical-ideological meaning—a meaning as relevant today as it was 130 years ago. Anyone looking at a map of modern Iran will perceive the lineaments of what the country’s inhabitants call “the sleeping cat.” This cat—the Iranian state—was indeed in miserable shape domestically and geopolitically by the reign of Naser al-Din Shah (1848-1897). What little authority this Qajar king still possessed over his realm was retained by a method that a 20th-century Iranian intellectual would dub “positive equilibrium”: the sovereign survived by parceling out large swaths of Persian territory and granting irresponsibly generous economic concessions to local potentates and foreign powers so that each would defend the capital and environs against the encroachments of his counterparts. Of the many forces that Naser al-Din Shah had to “buy off” in this manner, none was more menacing than Russia, the bear that jumped onto the cat’s back, or more influential than Britain, the (bull)dog that bit the cat’s belly.

Before ousting the last Qajar ruler in a bloodless coup, the founder of the Pahlavi dynasty (1925-1979), Reza Shah, had risen through the ranks to become commander of the only serious military force in the country, the Cossack Brigade, created with Russian assistance decades earlier by that same Naser al-Din Shah. While in this post, Reza is said to have engaged every morning in a ritual reading of the newspaper, his face waxing redder with each account of Iranian failure or humiliation until finally, in a fit of rage, he would stand up and rip the tabloid to shreds. Soon, this determined corporal would rewrite the headlines that had so dismayed him, and do much to turn the sleeping cat into a rising lion.

Assisted by a cadre of military comrades and nationalist intellectuals, the new monarch set about pacifying the countryside, developing infrastructure, implementing reforms in fields like education, sanitation, technology, agriculture, and women’s rights, and in general shoving Iran, kicking and screaming, into the 20th century. He even gave his subjects three days to come up with last names for purposes of taxation, conscription, and general modernization (hitherto everyone had been known as “so-and-so son or daughter of so-and-so” or by a nickname reflecting his profession, town of origin, or infirmity). For all that Reza Shah has been depicted in post-revolutionary Khomeinist retrospect as the epitome of an incorrigible Westernizer, it cannot be denied that he raised Iran from a trampled and torn-apart virtual protectorate and a conspicuous consumer of European goods to the status of an essentially independent and self-respecting polity boasting border integrity and assiduously cultivating import-substitution industry. That the method employed to achieve all this progress was despotic was a price that even many liberal Iranian thinkers of the time were willing to pay.

Ousted by the allies in 1941 on the pretext of harboring Nazi sympathies—sympathies partially tied to the “Aryan Thesis” that made Germans and Persians ethnolinguistic cousins and that was all the rage in both countries at the time—Reza Shah was replaced by his twenty-one-year-old son Mohammad Reza Shah. In awe of his father, and having spent his teenage years in Switzerland at an elite boarding school, the new king was prepped to take up where the dynasty’s founder had left off. His career, and his overthrow in 1979 by the Islamist movement that now rules Iran, is at the center of four books published in the past decade which I will consider here. These books offer much in the way of fresh insights and original research, correcting some of the misconceptions that plague commentary about the country. And yet, for all their merits, they fail to grasp fully why the shah fell, what motivated the revolutionaries, and by extension, what motivates the current regime. For if we want to be able to make sense of the revolutionary ideologues who now rule Iran, we have to understand the political and cultural order they rebelled against, and why they rose up against it.

By looking at what these four works get right and, more importantly, what they get wrong, we can also better understand why so many Western experts and policymakers so consistently misread the Islamic Republic, its sensitivities, its hierarchies of honor and shame, holy and profane, just and unjust—and why academics are so ill-equipped to figure out a society that doesn’t conform to their own ideas of secular rationalism. With the U.S. about to conclude a second nuclear deal with the Islamic Republic, if press reports are to be believed, it’s worth considering how this regime came to be, and what makes it tick.

I. The Last Shah

As the Council on Foreign Relations scholar Ray Takeyh has shown better than any previous author in The Last Shah, Mohammad Reza’s reign began with an impressive geostrategic victory: with a little help from astute advisors at home and a determined postwar American administration, the fledgling Iranian sovereign induced no less a megalomaniacal expansionist than Joseph Stalin, at the zenith of his power, to pull his troops out of the northwestern province of Azarbayjan (not to be confused with the neighboring Soviet Republic of the same name), where they had supported local socialist secessionist movements. The cold war had begun, and Tehran was poised to reap the benefits.

Mohammad Reza’s next major challenge came from within, in the person of the charismatic prime minister Mohammad-e Mosaddeq (in office 1951-3), perceived ever since in popular imagination—and in much scholarship—as Iran’s fatefully foregone hope for true democracy.

Takeyh sets the record straight, demonstrating more effectively than any writer to date that Mosaddeq was, to the contrary, a highly unstable personality with dangerous dictatorial tendencies. (He also quashes once and for all the myth that the CIA and MI6 were primarily responsible for the 1953 coup that removed him.) The shah, argues this author, though no friend of democracy himself, was ultimately better for Iran than the prime minister. Indeed, Mohammad Reza eventually realized the very dream that Mosaddeq had failed so badly to achieve: not just oil independence, but oil hegemony for Iran. (Remember when we switched the limousine-like sedans we used to drive for the cramped, sardine-cans-on-wheels that we squeeze into today? That was because of the shah.)

Surrounding himself instead with one-dimensional, sycophantic technocrats, the shah soon became the lonely autocrat, a one-man-show.

The second Pahlavi sovereign got so good at his job, Takeyh maintains, that he felt he could dispense with the independent aristocratic elite whose corruption, bickering, and jostling for advantage threw a spoke into his rapidly rotating wheel of progress—even though it was just these aristocrats who had been the agents of his success, and had saved his throne on more than one occasion. Surrounding himself instead with one-dimensional, sycophantic technocrats, he soon became the lonely autocrat, a one-man-show. When the Middle East-wide, and worldwide, revolutionary fever of the second half of the 20th century finally caught up with him in 1979—another significant connection Takeyh makes—Iran’s ruler faced it bereft of the crucial assistance he needed to weather the storm.

II. The Fall of Heaven

The inability to delegate and insistence upon ruling instead of merely reigning that Takeyh perceives as a shortcoming, Andrew Scott Cooper sees as a strength: Mohammad Reza’s hands-on approach to monarchy got things done for his country. To Cooper, the shah is something very different from the corrupt autocrat of most histories, whose disastrous mistakes supposedly smothered democracy and brought about the revolution. Indeed, in The Fall of Heaven, Cooper’s 2016 history of the decline and fall of the Pahlavi dynasty, there is little that has traditionally been held against this despot that isn’t deftly turned into a virtue, or at worst a well-intentioned miscalculation. The abolition of the multiparty system in 1975, itself largely nominal by that time, and the inauguration in its place of the single Rastakhiz (“Resurrection”) party to which all citizens were obligated to pledge allegiance, is presented as a (botched) stepping-stone toward democracy—a claim doubly audacious since, as Takeyh had shown, Rastakhiz’s own leaders admitted that it was a bad joke from day one. Cooper does not scruple to attribute the refusal of Iran’s Westernizing monarch to rule constitutionally to “his skeptical attitude to the 1906 constitution, which he regarded as a European invention imposed on Iran by former colonial powers.” The shah’s innumerable affairs with married women and regular visits to Paris prostitutes were evidence of his “boundless energy,” and usefully cleared his head to attend to matters of state. Even the king’s leisurely helicopter rides (and those of his siblings) over a capital city choked to a stand-still by some of the worst traffic jams in history are depicted by this creative and sometimes credulous author as his majesty’s noble attempt to help alleviate that same congestion.

These impressive feats of legerdemain aside, however, Cooper is no cheap apologist. The Fall of Heaven is a stunning achievement, and will go down in literary-scholarly history as the book that did more to rehabilitate the Pahlavi family’s reputation than any volume published before or since the revolution. Cooper accomplishes this formidable task—punching a corridor through decades of pervasive and unrelenting vilification—primarily by amassing, organizing, analyzing, and presenting in vivid color an unprecedented amount of detail surrounding the final years of the monarchy. On top of play-by-play accounts of the political ins-and-outs, the economic ups-and-downs, the burgeoning unrest and the frantic diplomatic maneuverings, Cooper can tell us for any given date of 1978 what pop song topped the charts, which jewels Queen Farah Diba was wearing, whose child was killed in a hit-and-run accident, what TV series garnered the highest ratings, whether the king had indigestion (and what he took for it), which night-club was the hottest in town, and what the weather and pollution levels were like. Who knew, for instance, that on November 5, 1978, as the Khomeinist tidal wave crested and began to break over the Land of the Lion and the Sun, Fiddler on the Roof was playing to a full house at the Goldis movie theater in Tehran?

Cooper’s broad and meticulous sweep allows him to put a human face to Iranian society on the eve of what may plausibly be called the first genuinely popular revolution in modern times.

Such an accumulation of detail may seem frivolous; it is anything but. Cooper’s broad and meticulous sweep allows him to put a human face to Iranian society on the eve of what may plausibly be called the first genuinely popular revolution in modern times. It also allows him to put a human face to the royal couple—Mohammad Reza and his wife Farah Diba—painting them convincingly as benevolent, idealistic, patriotic, hard-working, fragile but fortitudinous, beleaguered but long-suffering, intelligent and generally likeable. Finally, this author’s wide grasp facilitates the assembly of an incomparably variegated collage of factors that, so he maintains, together contributed to the uprising of 1979. Beyond the usual suspects—a regime that educated the hell out of its subjects but denied them political participation; rapidly rising but no less rapidly disappointed economic expectations; the alienation and radicalization accompanying mass urbanization—Cooper adduces: a milk shortage, an egg shortage, a power outage, a cholera outbreak, a heatwave, a UFO sighting, an earthquake, a tax increase, the kidnapping and murder of a young boy, drought (on the one hand), unseasonably heavy rains (on the other), “a slew of disaster movies” that “emphasized failure of leadership, loss of control, and public panic,” the fact that according to the Asian zodiac 1978 was the Year of the Horse when people are prone to ”let loose” and “ignore the consequences of their actions,” and, to top it off, a plague of locusts.

The present writer admits to entertaining doubts about the “coalescence of causes” approach to historical convulsions. I remain convinced that people make history, and on the rare occasions when the particular person typing these lines does anything at all important, I tend to feel like I do it for one reason. Extrapolating to the relevant macrocosm, I’m basically with Ruhollah Khomeini, who famously remarked that “the Iranian people did not make the Islamic revolution to lower the price of watermelons” but rather did so “for the sake of throwing off the foreign yoke and restoring their kidnapped culture and creed.” (That’s two reasons, but they are closely related). Nevertheless, it cannot be denied that the human will, independent and focused though it may be, is nourished, guided, and battered this way and that by the context surrounding it, and for this reason Cooper’s litany is highly enlightening. Ironically, the only one of our four authors who is not Iranian digs more deeply into daily Iranian reality than any of his colleagues.

III. Moods of Self-Assurance and Insecurity

Louis XIV’s famous quip, L’etat c’est moi (“the state—is me”), rarely rang as true as it did in Iran of the 1960s and 70s. Flush with eleven-figure oil revenues and spoiled rotten by U.S. support that had gone from conditional to unconditional, Mohammad Reza neutered the government apparatuses, military command structures, and traditional pillars of the Persian state—court, bazaar, and mosque—that he saw as so many obstacles to his imperious charge in the direction of the “Great Civilization.” The king became the only game in town, his picture on the wall of every home and business, his decisions the only ones that mattered. Thus, an intimate biography of the man on the throne is essential to an understanding of the state of the Iranian nation in the decades immediately prior to the Khomeinist debacle. In his 2012 The Shah, Abbas Milani—a Stanford political scientist and Hoover Institution fellow—provides us with the best example of such a biography.

Milani chronicles the initially reluctant sovereign’s rise to power with an apposite mixture of objectivity, sympathy, and drama. He masterfully interweaves the personal and political, offering probing analyses of Mohammad Reza’s ambitions and inhibitions, phantoms and phobias, worldviews and prejudices. He covers more widely and perceptively than any earlier scholar the experiences and influences of the prince’s formative years, and arrays before the reader the alternating moods of self-assurance and insecurity, tenaciousness and irresolution, optimism and depression that helped make his reign something akin to a non-stop roller-coaster ride. Milani aptly points out that “many of [the shah’s] weaknesses as a leader were his virtues as a human being,” referring, inter alia, to this embattled ruler’s unwillingness to spill gallons of his countrymen’s blood in order to stay in power.

The king made use of authoritarian methods to propel Iranian society forward—which set that society on a direct collision course with those same authoritarian methods.

No work details and dissects to the same degree the myriad challenges facing this well-meaning monarch on the foreign and domestic scenes (not the least of which was the rampant corruption of his own family), challenges which—by exploiting the cold war, dispersing petrodollars, repressing Communists and clergymen, and generally playing his cards right—he faced down successfully for almost four decades. His inability to face down the final challenge Milani ascribes to a paradox: the king had made use of authoritarian methods to propel Iranian society forward in the direction of literacy, industry, professionalism, research, technology, consumerism, capitalism, nationalism, intellectualism, secularism, and individualism—all of which set that society on a direct collision course with those same authoritarian methods. (Or as Takeyh puts it, the shah “built the modern middle class, but refused to grant it a voice in national affairs.”) Indeed, Milani asserts, monarchy itself as an institution, and the squelching of political participation it inevitably entails, was fast becoming an anachronism by the mid-20th century, especially in the countries that Mohammad Reza held up to his subjects as models, and to whose universities he sent thousands of college students.

IV. Reasons for Ruination

Whereas from Milani we learn about the general from the particular—about the situation in the country from the personality of its ruler—the Yale historian Abbas Amanat, in Iran: A Modern History(2012), takes the reader on an oceanic voyage in the opposite direction. One of the many advantages of this impressively ambitious magnum opus is the historical depth and topical breadth it brings to bear on the issues that have preoccupied us so far, and that preoccupy all who think about contemporary Iran: Mohammad Reza’s record as leader, and the reasons for his ruination.

Amanat, one of the premier Iranologists of our time, whose vast and diverse erudition is matched only by the humanity that permeates his texts, is uniquely qualified to construct the stage upon which the 20th-century showdown between Pahlavism and Khomeinism would be played out. By the time we reach the reign of Mohammad Reza Shah—some 500 pages into the book—we have been exposed repeatedly to an interlocking network of patterns and trends that have functioned as the matrix of Iranian history for centuries, sometimes millennia. Many of these are couched in terms of dichotomies: centripetal versus centrifugal forces, tribal versus sedentary existence, antinomian heterodoxy versus a state-supported clerical establishment, Persian versus Arab, Turk versus Persian, Russian versus British, religion versus nationalism, tyranny versus just rule.

Amanat tackles the tenure of the “King of Kings, Light of the Aryans” (Mohammad Reza’s self-chosen moniker) with all these tensions in mind, while simultaneously illuminating the political, economic, social, and especially cultural mise en scene of the period. We do not get the shah as a willful individual, as a volatile jumble of psychological traits, as with Milani, but the shah as one actor among hundreds of others, in what sometimes feels like a non-fiction Persian version of War and Peace. The dense tangle of processes that eventually led to the fall of the monarchy cannot be easily untangled here, but it should be said that unlike Tolstoy, Amanat does not present the tragic denouement of 1979 as the inevitable result of an amalgam of impersonal forces. The hundreds of authors, artists, ambassadors, academics, activists, and agitators, together with no few vendors, workers, thugs, and other ordinary Iranians who contributed to this momentous event are more often than not introduced by name, their dreams and activities fleshed out, and these many human threads woven together into a kaleidoscopic revolutionary tapestry.

Amanat’s presentation is painfully balanced: he rakes the post-revolutionary regime over the coals for its many human-rights violations, but criticizes the Western supporters of Iraq during its war with Iran in the same breath, and no less fiercely. He takes Mohammad Reza to task for curtailing liberty and stifling creativity, but overall—as with Takeyh, Cooper, and Milani—appreciates much of what the ill-fated Pahlavi sovereign did for Iran, depicting him as a driven reformer with high ideals who transformed his country so profoundly that even the Islamists could not turn back the clock.

Certainly, one must be careful not to overdo such revisionist rehabilitation. It is one thing to debunk Amnesty International’s ridiculous claim— popularized with most effect by Reza Barahani’s powerful but unreliable 1977 Crowned Cannibals—that over 100,000 political prisoners were tortured in the shah’s jails. It is quite another to claim—as does Ervand Abrahamian, the highly regarded scholar who literally wrote the book on the subject—that torture as a method of repression virtually disappeared from the Iranian scene under the Pahlavis, re-emerging with a vengeance only with the onset of the Islamic Republic. The shah was a more benevolent dictator than the image conjured up for the West by the various shrill (and ungrateful) Iranian Students Associations that regularly marred his visits to Europe and the United States; but no small number of atrocities were carried out in his name and with his knowledge. Even Cooper, the Pahlavis’ biggest fan, saddles the king with the ultimate responsibility for decades of state-sponsored prisoner abuse, including not a few extrajudicial murders.

Women in today’s Iran may have to cover their hair, but they vote like maniacs and there are more of them in the universities and in a whole slew of prestigious professions than their male counterparts.

Still, to read these four authors, Iran’s final monarch did far more good than harm. He took a particularly ignorant populace (tellingly, Jewish academicians concluded that even Persian Jews were less knowledgeable than their co-religionists anywhere on the planet) and increased their literacy level sevenfold in less than two decades. He used the endless supply of black gold that percolated up through the Khuzestan flats not just to purchase tanker-loads of state-of-the-art weaponry (useless, in the event, as they had been for his father), but also to build schools, roads, hospitals, clinics, orphanages, universities, vocational colleges, sports centers, airports, sea-ports, factories, research laboratories, parks, zoos, commercial centers, chemical plants, railroads, theaters, galleries, and museums by the thousands. He divvied up latifundia all over the country, compensating the owners fairly and doling out hundreds of thousands of acres to the peasantry. (The fact that these peasants often preferred migration to shantytowns on the edge of big cities to farming their newly acquired plots was a worldwide problem, and not Mohammad Reza’s fault). He protected minorities—Jews, Bahais, Sunni Muslims—and, though a dyed-in-the-wool chauvinist himself, energetically promoted women’s causes. The last achievement was one that Khomeinism could not roll back: women in today’s Iran may have to cover their hair, but they vote like maniacs and there are more of them in the universities and in a whole slew of prestigious professions than their male counterparts.

The king made Iran into a respected player on the international scene, encouraging and inspiring other third-world countries by example, to say nothing of financing their development projects. Though easily irritated by independent thinking among his subordinates, he tolerated more societal dissent than is generally acknowledged, and his “liberalization program” of the late 1970s, as Takeyh points out, actually saw that tolerance increase just before things got really hairy. When the revolutionary tsunami finally hit, thousands of oppositionist intellectuals and activists were of sound enough body and mind to surf on it all the way to victory.

V. Economy or Religion?

So why did the tsunami hit at all? Why, in the end, did the country choose Islamist rule instead? If so many impressive accomplishments can be laid at Mohammad Reza’s door—and they indubitably can—then why did his people, whom he had benefited so greatly, give him the heave-ho in such a peremptory and humiliating fashion? For many, the answer revolves around the bottom line. Despite the dazzling economic success story that was Pahlavi Iran—between 1957 and 1977 the standard of living among the Persian populace rose no less than 500 percent—many Middle East specialists persist in seeking the underlying causes of the Khomeinist revolution in economic woes of one sort or another. Scores of analysts have proffered such confident assertions as the following, from the pen of the astute student of Islamism Nazih Ayubi, drawing on the no-less-astute Iran expert Fred Halliday:

“The revolution was the outcome of a complex and painful process of rapid and uneven economic development. The main reason why it occurred was that “conflicts generated in capitalist development intersected with resilient institutions and popular attitudes which resisted the transformation process.” (Political Islam: Religion and Politics in the Arab World, p. 387)

Takeyh himself opens his study with a question, “Why did Iran have a revolution in 1979?,” and an answer: “The immediate causes can be easily summarized: the economic recession of the mid-1970s had halted the shah’s development projects and created expectations that the state could not meet.” (This is the well-known but discredited “J-curve” theory, which states that an economic boom followed by a sudden downturn tends to cause revolution and unrest.) To his credit, Takeyh contradicts his own assessment at the very end of the book: “The economic recession of the mid-1970s is sometimes casually blamed for the revolution, but the Iranian people were frustrated with the shah’s dictatorship even when the economy was performing well.”

The main problem with such claims is that the various processes they blame for engendering discontent and consequent unrest in Iran—including “inflationary pressures,” “rising expectations,” and the catch-all urbanization and its manifold consequences—were in no way unique to Iran, and were in many if not most cases more moderate versions of simultaneous developments in other third-world polities where no comparable revolutions ensued. One of Amanat’s arguments, for instance, is not only questionable in itself, but could be applied just as well to any other country in the developing world:

”Since the beginning of the Pahlavi era, the Iranian population had improved in every generation physically, hygienically, and medically, from the frail, malnourished, and diseased population at the turn of the 20th century . . . to a relatively healthy, sanitary, and better nourished people in the last quarter of the century. The need for greater quantities and greater varieties of food, home appliances, electronics, and cars thus was bound to become a burden for a government anxious to keep its population economically content. “(p. 655)

None of this holds water. The citizens of Iran did not bare their chests to the bullets of the largest and best-equipped army in the region, overthrow their sovereign, and put an end to a millennia-old monarchical tradition, all for the lack of a toaster oven. The Washington Post had it right way back in 1978: “Rarely would contemporary history appear to provide such an example of a people’s ingratitude towards a leader who has brought about an economic miracle of similar proportions.”

The citizens of Iran did not bare their chests to the bullets of the largest and best-equipped army in the region all for the lack of a toaster oven.

Though no amount of counterargument will eliminate the widespread post-facto imagining of Iranian economic distress (which somehow went unnoticed before the revolution), if we seek to isolate the sui-generis ingredients that went into making the Khomeinist upheaval of 1979, we must look elsewhere. Admittedly, this additionally rules out factors like irritation on the part of the educated classes at the lack of opportunities for political participation: such irritation, too, existed in spades in other countries, and although secular democracy-seekers had kept the embers of Iranian dissidence glowing for years, it was not they who ignited the conflagration. The central motivations for the mass revolutionary action of 1978-9 must be sought in factors more specific to Iran, or at least more unique to the situation in the country at the time.

Where shall we look? Here our masters all fall short. Ask the average Joe who was compos mentis 40 years ago why the Iranians rose up against their ruler. (Mind you, not your average Iranian Joe: Persian-speakers are conspiracy freaks of a caliber beyond anything one finds in the West, and they are convinced to a man that the U. S. was behind the whole thing. Even the shah thought so.) Anyone who paid attention at the time—and who was not an academic and could therefore think straight—was cognizant of the simple truth that the king got canned because he had spat on his people’s most hallowed traditions. He and his coterie of “Westoxified” sophisticates had mocked their rituals, stripped their women, insulted their clergymen, blasphemed their god, replaced their sacred paragons with pagan nymphomaniacs, gotten drunk on their solemn holidays, razed their mosques (sometimes building banks and stadiums in their place), and made common cause with heretics and infidels—all in the name of progress.

We should pause to admit that Milani, Cooper, and others don’t see it this way: they make much of what they claim was the second Pahlavi sovereign’s backpedaling of his father’s harsh secularizing policies, pointing to everything from the son’s oath of office, which included appeals to Allah and commitments to promote Shiism; the widely publicized visit paid by the new monarch to the hospitalized Grand Ayatollah Borujerdi, head of the seminary system in the holy city of Qom; mystical experiences in which Mohammad Reza claimed to have received blessings from this or that imam; his habit of carrying a mini-Quran into his breast pocket; and a significant increase in the number of new places of worship, and a partial easing of the restrictions on the veil, under his reign.

While there is truth to all of this, the broader picture tells a different story. Oaths of office and hospital visits are recognized by the genuinely pious for just what they are: lip service. While assertions of dream visitations by saintly figures can be a feather in the turban of a respected theologian, in the case of non-observant ignoramuses like Mohammad Reza Shah—who once boasted to a gathering of Muslim divines that “I say my prayers every night before bed,” a decidedly non-Muslim comment—such claims merely point to the claimant’s abject irreligiosity. And, one might add, the irreligiosity of those who record and build theories upon such empty gestures.

More importantly, while the father’s anti-clericalism and march toward modernization may have been gruffer, under the son these tendencies matured and expanded relentlessly, to a large extent due to Iran’s exponentially proliferating contacts with Europe and even more so the United States. There were, albeit, more mosques built during this period, but the mushrooming cinemas were the up-and-coming place to be. The veil, it is true, could now be worn, but it was scorned by refined society, and more and more women preferred bouffant hairdos and mini-skirts. As uncomfortable and un-moored as traditional members of Iranian society began to feel in the 1930s, they would feel so to a far greater extent in the 1960s, and if they did not, that was because they had grown accustomed to the direction the country had been taking for decades, not because that direction had changed or been reversed.

The few supposedly regressive features that characterized the reign of the second Pahlavi monarch in connection with religion were offset ten times over by the juggernaut of modernization that was the hallmark of the era. And while traditionalism would on occasion receive disingenuous royal support as a counterweight to radicalism, the shah and his governments were, if anything, more inclined toward socialism than Shiism. Above all, as all our authors readily admit, their lodestar was always the West. In the eyes of the vast conservative sector of Iranian society, Pahlavism was hedonism, plain and simple. In the eyes of the increasing number of students who subscribed to the lay theoretician Ali Shari’ati’s militant neo-Shiiism—young people for whom faith had become cool again, and for whom the imperative of the hour was “the return to ourselves”—Pahlavism was the contemptible, traitorous antithesis of religio-cultural authenticity.

Political Islam has been eulogized by untold analysts almost since its birth, the classic example being Olivier Roy’s 1992 L’échec de l’islam politique (“The Failure of Political Islam”), a book that, given all that has transpired since its publication, should long ago have been renamed “My Failure as a Middle East Expert.” Incurable rationalist-materialists that so many Western thinkers are, it is extremely difficult for them to credit the power of the spiritual or theological, and they accordingly search high and low for alternate motivations, especially economic ones, to explain the behavior of individuals and collectives. Such an approach both informs, and is informed by, schools of thought like Marxism and realpolitik, as well as no few social sciences. Immune to religious passions themselves, scholars and journalists simply can’t accept that these passions can motivate tens of thousands of people.

If there is one deficiency common to the four undeniably outstanding studies we have been reviewing, it is that whereas Ayatollah Khomeini and company were sure that they had risen in revolt because Westernization in Iran had gone too far, our authors are all convinced that the revolution occurred because Westernization had not gone far enough. A related argument has been advanced by the prominent postmodernist scholar Ali Mirsepassi in his 2019 Iran’s Quiet Revolution. Mirsepassi notes correctly that intellectuals close to the Pahlavi court, and the sovereign himself, sometimes coopted the anti-“Westoxification” discourse of leftists and Islamists in order to take the wind out of their sails and, at the same time, delegitimize democracy as a foreign implant. He then maintains, based on this paradox, that it was the Pahlavi rejection rather than the Pahlavi adoption of modernity that led to the dynasty’s destruction, a theory as creative and counterintuitive as it is utterly spurious.

Islam as the central propelling factor in the resistance movement to the shah receives extremely short shrift from Takeyh, Cooper, Milani, and even Amanat. The last scholar’s profound knowledge of Shiism is matched only by his dislike for it: for instance, he calls the premier intellectual pursuit of the ayatollahs in their seminaries “tedious” on no less than four separate occasions in his massive tome. The revolutionaries aver in no uncertain terms that they did it for Islam; but our four authors, and scores of their colleagues, claim to know better.

Certainly, there were other modernizing rulers in other Middle Eastern countries who antagonized their Muslim constituents, both before and after the Iranian revolution. Taking Islam seriously as a motivating and enabling factor means, however, familiarizing ourselves with this confession’s considerable inner diversity. Iranian Islam has been Shiite Islam for over 500 years, and Shiism is a revolutionary vehicle like no other. Thanks to the circumstances of its evolution, the slogan “Fight the Powers that Be” is virtually encoded on its DNA. Moreover, Shiite clerics are comparatively independent of temporal rulers, while enjoying the wall-to-wall obedience of their flocks. Not for nothing did Khomeinism succeed so spectacularly where other Islamist movements had succeeded only partially or failed: the creed on which it is based provided both the impetus and the instrument for its triumph.

VI. Missing the Point

That the most impressive of our experts persist in downplaying or ignoring the Islamic Republic of Iran’s driving forces can lead to misunderstandings of current affairs that are far from academic. Both nuclear negotiations and the sanctions, for instance, are premised on the assumption that Tehran is eager above all else to improve its country’s economy. While Ayatollah Khamenei and his minions doubtless care about trade and finances, they care much more about advancing their religious ideology across the Middle East, and like most religious believers, feel that spiritual concerns must ultimately trump material ones. It’s even possible that some might find the idea of suffering material hardships to achieve ideological goals appealing.

Likewise, President Obama’s negotiations with Iran sought to recognize the country’s “equities” in the Middle East, with the ultimate aim of creating a balance among Iranian, Saudi, and Israeli spheres of influence. Again, Tehran may not be immune to such realpolitik considerations. But ultimately the Islamic Republic is engaged militarily in Yemen, Iraq, and Lebanon to advance the Islamic Revolution. The idea that well-meaning Western diplomats can simply sit Iranian diplomats down with their Saudi, Emirati, and Yemeni counterparts and work out a compromise based on mutual interests completely ignores the theological aspect of Khomeinist foreign policy.

Both nuclear negotiations and the sanctions are premised on the assumption that Tehran is eager above all else to improve its country’s economy.

And all this is even more true when it comes to Israel. Economics and power politics simply fail to explain the conflict between the two countries, which share no borders and had cordial relations under the shah. While Shiism historically contains ample anti-Semitic currents, it is not indelibly anti-Semitic—but Khomeinism is. And it views Jewish sovereignty in the Middle East as an unacceptable offense, which must be eradicated at almost any cost.

But Israel is only the Little Satan. The Great Satan is America, the main driver of “Westoxification.” If I’m right that Iranians didn’t rise up en masse because of the rising costs of onions or because they wanted to drive nicer cars, but because they were passionately opposed to secularization and American influence, then the U.S. cannot make peace with Iran even if the nuclear deal succeeds. The Islamic regime doesn’t oppose America because it supports Israel or Saudi Arabia, but because it represents Western secularism. Unless mass-conversion to Islam is in America’s future, that’s not something that’s likely to go away.

Only several months have elapsed since the richest and most powerful country in the world, having spent $300 million per day for twenty consecutive years on the restoration of the various branches of the national economy and on the creation of a 300,000-strong national army, was sent ignominiously packing with its tail between its legs by a bunch of ill-equipped local amateurs wearing turbans, robes, and sandals. One hopes that the loss of Afghanistan will finally hammer home the truth that the loss of Iran so signally failed to do: it’s religion, stupid

Ze’ev Maghen is chair of the department of Arab and Islamic studies at Bar-Ilan University. His latest book is Reading the Ayatollahs: The Worldview of Iran’s Religio-Political Elite. He is also the author of John Lennon and the Jews: A Philosophical Rampage.

Qatar’s caliphate – taqiyyah or hasbara?

Paul Hemphill 1 Comment

Two Islamic terms and one Hebrew have been making the media rounds of late.

Taqiyyah is the employment of deception and dissimulation in an ostensibly Islamic cause. The term تقیة taqiyyah is derived from the trilateral root wāw-qāf-yā, literally denoting caution, fear, prudence, guarding against a danger), carefulness and wariness. It is related to kitmān (كتمان), the act of covering or dissimulation.  While the terms taqiyya and kitmān may be used synonymously, kitmān refers specifically to the concealment of one’s convictions by silence or omission. Kitmān derives from Arabic katama “to conceal, to hide”.

The Hebrew word ishasbara. It has no direct English translation, but roughly means “explaining”, a communicative strategy that seeks to explain actions, whether or not they are justified). It is often interpreted by critics of Israel as public relations or propaganda. It has even been described as the fool’s gold version of diplomacy.

The Hamas’ assault of October 7 2023 was an almost perfect act of Taqiyyah, It used unprecedented intelligence tactics to mislead Israel over months, by giving a public impression that it was not willing to go into a fight or confrontation with Israel while preparing for this massive operation. As part of its subterfuge over the past two years, Hamas refrained from military operations against Israel even as another Gaza-based armed group known as Islamic Jihad launched a series of its own assaults or rocket attacks.

It has been said before and often, that the Qatari-owned news platform Al Jazeera presents the non-Arabic speaking world with a markedly different narrative of to what it relays to its Arabic readers – it is the most popular news source in the Arab world, particularly among Palestinians. Viewing or reading Al Jazeera English, you would think that Israel’s ongoing onslaught in Gaza is directed entirely against the defenceless and helpless civilians of the unfortunate enclave. There are very rarely images of the militants who are engaged on a daily basis in fierce battles and deadly firefights with the IDF. Al Jazeera Arabic on the other hand, posts pictures and videos of the fighters, illustrating their courage, their resilience in the face of overwhelming odds, and their successes in the face of overwhelming military odds. In that Howling Infinite recently covered the issue of divergent narratives in Al Aqsa Flood and the Hamas holy war.

The following opinion piece published this week in Haaretz suggests that the gas-rich and influential emirate of Qatar, erstwhile mediator in many contemporary of conflicts has indeed need playing a much more subtle long game of taqiyyah and kitmān.

I leave it to the reader to determine whether there is some truth in the author’s case or whether this is part of some deceptive hasbara.It would indeed be in Israel’s interests to propagate a narrative that emphasises the existential threat posed by its Muslim neighbours.

Personally, I am inclined to take this opinion piece with a large pinch of salt. For a start, it is badly written and many of its historical references are inaccurate. And then there is the matter of ascribing caliphate ambitions to  the Gulf emirate of Qatar, a tiny autocracy, albeit one of the richest, and until recently at odds with its equally autocratic Gulf neighbours with regard to it’s having given support and succour to the Islamist Muslim Brotherhood – from which Hamas evolved in Palestine – which is similarly reviled and repressed by the rulers of Egypt, Syria and Jordan, who have dealt brutally with the organisation in the past. Other Sunni Muslim regimes were, moreover, unimpressed by Qatar’s cordial relationship, political and economic, with The Shia Islamic Republic of Iran – although the Gulf regimes have of late been increasingly conducive to improving their relationships with the hardline theocracy. Indeed, it was not so long ago that Qatar’s neighbours endeavoured to impose a blockade on the recalcitrant emirate. They would be hardly inclined to countenance Qatar as the leader of an Islamic Caliphate – even if the Muslim street in most Arab states were enthusiastic about the idea.

In a brief article in Haaretz the following week, also republished below, a former Israeli diplomat took issue with Ronit Marzan’s “one-dimensional approach” to Qatar: “…Israel’s tendency to divide the world into “good” and “bad” is not a good approach to intelligent foreign policy. Skillful diplomacy identifies common interests shared by diverse and often opposing players – partners in one area who are adversaries in another. That is precisely why the term “frenemies” exists. Qatar is a classic example”.

For more on Israel and Palestine in In That Howling Infinite, see: A Middle East Miscellany

Qatar Is Preparing a ‘Ring of Fire’ Around Israel to Supplant Iran’s

Ronit Marzan Haaretz, Oct 15, 2024

On October 7, 2023, the idee fixe that Hamas was deterred was shattered. But Israel is still mired in another idee fixe – that Qatar is a friendly country that helps resolve conflicts.

Israel is ignoring the hearts-and-minds campaign Qatar is waging against it and against the entire Western world by arguing that liberating all of Palestine will liberate the Middle East from colonialism, liberate the world from the unipolar order of American hegemony and liberate the human psyche from Western culture.

The hashtags “Spain,” “Andalusia,” “Palestine” and “history and culture,” which Qatar’s online influencers regularly use, are not understood by either Israel or Spain.These hashtags are part of a historical, cultural and psychological campaign that links two central narratives. It seeks to convince Muslims worldwide that the medieval Islamic empire in Andalusia fell as a result of jealousy and rivalry among Muslim kings. Additionally, historical Palestine isn’t being liberated because of the rivalry among Arab countries and their cooperation with the Israeli enemy against Palestinian resistance organizations.

Tweets posted online by Qatari influencers such as “Haifa is beautiful, but it will be more beautiful when it burns down,” “Don’t dream about a happy world as long as Israel exists” and “Liberating all of Palestine is possible, and it has begun” have also not been met with any effective response by Israel’s official public diplomacy network.

And Qatar’s threats that it is considering deporting Hamas leaders from the country should not be taken seriously so long as senior Hamas leader Khaled Meshal, who lives there, keeps telling Muslims around the world that the Al-Aqsa Mosque is “the explosive that sets off intifadas”; inciting residents of the West Bank and “the 1948 Arabs” (i.e. Israeli Arabs) to resume suicide bombings; urging the Arab nation to embark on both a jihad of the soul and an armed jihad against the Zionist enemy, which isn’t a natural part of the region; encouraging the Arab masses to take to the streets and pressure their leaders to sever ties with Israel; and urging student leaders worldwide to renew street protests to put an end to Zionist and American hegemony.

It’s not only Israel that has fallen asleep while on guard duty. European and American leaders also don’t understand that Qatar is working via its agents of change to bring about a clash between the global north and the global south by exploiting the distress of failed states and the woke movement in the West. They are failing to recognize that it is undermining the Western model of the modern nation-state whose borders were drawn in the past.

Its goal is to replace this Western model with that of a traditional Arab state, meaning one where the regime’s legitimacy would come from its willingness to put the interests of the Arab-Islamic nation above those of its own country, first and foremost in the battle against Israel.

Tawakkol Karman, an Islamic activist from Yemen, received aid from Qatar to promote a revolutionary discourse in her country during the Arab Spring and was awarded a Nobel Peace Prize for it.

Now, she is helping Qatar incite a revolt against Western governments among young people and indigenous peoples. At the One Young World Summit in Canada, she argued that democracy, human rights and the rule of law are in retreat in the United States, Canada, Britain and France and urged action against powerful companies and governments that had stolen the resources of indigenous peoples.

In an edited Al Jazeera video of a speech by UN Secretary-General Antonio Guterres at an Arab League summit, the following chyrons were prominently displayed: “Guterres urged the Arab states to unite and not let outside parties manipulate them,” “Guterres highlighted the golden age of Islamic culture and praised the Arab contribution over the course of hundreds of years, from the Andalusian renaissance in the Iberian peninsula to Baghdad, which was a global center of culture and civilization,” “The secretary-general blamed the Arab states’ backwardness on colonialism and the war of liberation that the Arab nation had to wage.”

All of the above show that Guterres, like many former UN employees who are today employed at Azmi Bishara’s research institute in Doha, don’t represent the values in whose name the United Nations was established. Instead, they have become Qatar’s water carriers.

Israel and the United States erred when they let Qatar send aid to the Gaza Strip.And they are erring now by allowing it to send aid to Lebanon. Now that Gaza has been devastated, and the chances of Hamas returning to power are low, Qatar is racing ahead towards Lebanon.

It is part of the five-member committee that was established to help resolve Lebanon’s political crisis, along with Egypt, Saudi Arabia, America and France.

Qatar is embracing veteran Druze politician Walid Jumblatt, the former head of Lebanon’s Progressive Socialist Party, in the hopes that the Druze community will provide help in the future to topple Bashar Assad’s regime in Syria.

It is giving millions of dollars to the Lebanese army to help pay soldiers’ salaries ($100 a month per soldier). And it is cooperating more closely with Lebanese government ministries – for instance, the internal security ministry, which is responsible for training police officers – while moving forward on agreements in the field of solar energy.
Israel’s ground operation in Lebanonis giving Qatar an opportunity to settle itself in the hearts of the Lebanese people. After Israel dismantles Shi’ite Hezbollah for it, along with the ring of fire Iran has for years nurtured in the region, Qatar will appear in the role of the “savior” and repeat what it did with Sunni Hamas in Gaza.
But this time, it will do so with the Sunni Muslim Brotherhood in Lebanon, Syria, Iraq and Jordan. And Iran’s Shi’ite ring of firewill be replaced with Qatar’s Sunni ring, which will be no less dangerous, and might well lead Israel to new versions of the October 7 attacks, just as Meshal has been promising.

Saladin liberated Palestine, Jerusalem and Al-Aqsa after securing geographic and demographic depth for himself in Turkey, Syria, Iraq, Egypt and Jordan. That’s what Meshal and Mohamed El-Shinqiti, a faculty member at Qatar University, have been saying, and presumably not by chance.

Lolwah Al-Khater, the country’s minister for international cooperation, landed in Beirut a few days ago with a generous supply of aid and promises of “plans for the medium and long term.” We should believe what she says, because Qatar is a long-distance runner, and patience is a key value in the Muslim Brotherhood’s ideology.

Ronit Marzan is a researcher of Palestinian society and politics at the Tamrur-Politography

Qatar Can Be Part of the Solution, and Not Just Part of the Problem

Nadav Tamir Haaretz, Oct 21, 2024

In her article “Qatar is preparing a ‘ring of fire’ around Israel to supplant Iran’s,” (Haaretz, October 15), Dr. Ronit Marzan takes a one-dimensional approach toward Qatar. However, Israel’s tendency to divide the world into “good” and “bad” is not a good approach to intelligent foreign policy. Skillful diplomacy identifies common interests shared by diverse and often opposing players – partners in one area who are adversaries in another. That is precisely why the term “frenemies” exists.

Qatar is a classic example. It does indeed support the Muslim Brotherhood, but the conclusion that it therefore supports terrorism is mistaken and misleading. The Muslim Brotherhood spans a wide spectrum. Anyone who understands the dramatic difference between MK Mansour Abbas and Hamas, or Raed Salah and the late Mohammed Morsi, the former Egyptian president who, during his presidency, upheld the peace agreement with Israel, realizes this. Unlike Iran, Qatar has never sought to promote terrorism, even though it has not avoided connections with those involved in it.

The transfer of Qatari aid to Hamas was carried out in response to an Israeli-American request to create Western leverage over Hamas and mechanisms for ending the fighting in Gaza. Hosting the political leadership of Hamas in Qatar was part of a broader approach, aimed at distancing the movement from Iran.

Qatar’s assistance is highly valued by Israeli and American negotiators in the efforts to release hostages held by Hamas and this is a good example of the importance of working with Qatar. But even after the war, we will still need the Qataris as mediators and stabilizers, because Hamas will not disappear from Gaza and other Palestinian territories.

Qatar hosts the largest U.S. airbase in the Middle East, Al-Udeid Air Base. It is also home to branches of some of the most important American universities. Qatar and Iran are partners in a large offshore gas field, which allows it to influence and moderate Iran. Being the richest country per capita in the world enables Qatar to invest significant resources in rebuilding countries like Syria and Lebanon, and in Gaza – a capability that may be critical to any political settlement following the war.

Qatar’s soft power diplomacy could serve as an alternative to the ongoing military conflicts, which is perhaps a strategy Israel should also consider adopting. We should also learn from the U.S., which utilizes Qatar for diplomatic moves with hostile countries and organizations. For example, Qatar helped release American citizens from Iranian prisons and facilitated the agreement that allowed U.S. forces to exit Afghanistan.

After the Oslo Accords, Israel opened an Israeli interest office in Doha, Qatar’s capital. From this and other actions, we learned that Qatar is interested in helping create processes that promote peace and stability in the region through soft power. While Prime Minister Benjamin Netanyahu used Qatar to fund Hamas with the declared goal of weakening the Palestinian Authority and the chances of a political settlement, I propose using Qatar to help advance a settlement with the Palestinians as part of a regional agreement. Similarly, it is important to leverage Qatar, one of the five key countries assisting governance in Lebanon, to help weaken Hezbollah domination in Lebanon.

A country does not choose its surroundings and Qatar is not a friendly state, but it is a state that can serve as a counterforce to Iran’s rise. Qatar is an actor with economic and political interests in both the Western and Arab-Muslim worlds. It should be approached with caution but utilized rather than kept away.

Therefore, instead of denigrating Qatar’s significant influence in the region, we should consider how to leverage its skills in navigating among different regional alliances, which give Qatar unique capabilities – not as a sole player or even central one but as a country with influence that even much larger nations, such as Egypt and Saudi Arabia, don’t posses