What I Learned Studying the Qur’an (I)

This winter, during a period of unemployment, I studied the Qur’an at the Howard University School of Divinity. I have the course instructor, Dr. Zainab Alwani, to thank first, followed by her students and Howard University, for this extraordinary opportunity.  I am profoundly grateful to them and to the many generous friends who have guided and encouraged me along this illuminating interfaith journey. How I came to Dr. Alwani’s class is a good story worth telling, but not here. Suffice it to say my friends tell me it is no coincidence that I was without work when the opportunity presented itself.

Anyone approaching the Qur’an recognizes that it is a daunting volume. For those who don’t speak Arabic – which includes the majority of Muslims – the book is usually read in translation. This should not be an obstacle until we realize that the Christian Bible has been translated into European languages from its original languages for more than a millennium. The oldest English Bibles predate the Norman Conquest and the Tyndale and King James translations have had centuries to pervade our language. By contrast, the earliest English translation of the Qur’an dates from the 17th century and translations do not occur nearly as frequently as the Bible. Consequently, its influence on Western and Anglophone culture was less profoundly absorbed, even setting aside the political conflicts dating from the Crusades onward.

The first English translation of the Qur’an, completed by George Sale, 1734

The Qur’an’s rhetorical structure may not be immediately familiar to the late, modern or Christian reader. It is interesting how much even secular Westerners accept without notice being raised in the Church and Christian-influenced culture. The Qur’an, for someone not raised with it and steeped in the culture it has influenced, requires a strategy. Attempting to read it alone and unaided, I had none, which led me in large measure to Dr. Alwani’s class.

The Book is the Miracle

I joined Dr. Alwani’s seminar in upper northeast Washington, D.C.  The Howard University School of Divinity is a small, quiet, bucolic campus near the National Shrine of the Immaculate Conception and the Franciscan Monastery of the Holy Land.  I had never taken a religion course before and now I would sit in a class with master’s students who were Christian scholars.  The seminar was small, about five students, among them a prison pastor’s son, a retired Air Force officer working for the Veteran’s Administration, and an accountant who could quote Bible verse at will.

I quickly realized an introduction to such a book was like an introduction to Constitutional law, or the Bible, or moral philosophy.  The Qur’an is an intellectual and spiritual universe and there was no conceivable way we could capture its entirety or plumb deeply the entire book or even explore single themes, surahs (chapters) or characters in great depth.  Indeed – to provide a sense of scale in this endeavor – Dr. Alwani told us, “Every word in the Qur’an is a concept.” If my friend in Sarajevo, who had set me down this path by inviting me into her intellectual and spiritual home, in this survey course Dr. Alwani had invited us into a library – a vast civilizational Alexandria, with the surahs of the Qur’an marking the stacks.

Nevertheless, I was not daunted or dismayed. In fact, I was invigorated. I had been discouraged when a friend’s gift of a book (The Road to Mecca by Muhammad Asad) revealed to me the profound gulf that existed, quite in spite of my efforts, between my knowledge and the vast range of Islamic scholarship available in English. Now, Dr. Alwani was laying out guideposts that would become more familiar as I moved through the Qur’an.

This was a different way of thinking. By way of example, one of the early questions for the Prophet Muhammad (Peace Be Upon Him) was why, if he was delivering the word of God, he should not perform miracles like his predecessors. Indeed, the notion of miracles is so ingrained in American, Christian and even secular Western society that we may not know that unlike most prophets of Judeo-Christian tradition, few miracles are attributed to Muhammad.(1)  The Qur’an reveals that the message is the marvel – that (Dr. Alwani, striking a pose like Charleton Heston, her Qur’an held aloft for emphasis) the book is the miracle.

I found this profoundly satisfactory but I had to think about it to understand why. Partly, I realized, was the fundamental humility of the assertion. The focus of the Qur’an, while clearly aspiring to the hereafter, is nonetheless on questions of how to live in the here and now. The book is stripped of all supernatural trappings save the revelation itself. It draws the reader’s attention to its word, message and actions rather than the “magic” of the super-endowed ur-humans Westerners are accustomed to as our prophets – parting seas, walking on water, healing the sick, and the rest. Without these distractions, we can concentrate on what is important: our behavior towards one another.

But much more of my personal satisfaction is rooted in language. I write; I live through and in language. We are immersed in language. The Qur’an as we comprehend it now – written down, printed, and bound in a book or transmitted by electronic means (six translations are available free on my smart phone) – existed before the means to record it. Indeed, as Dr. Alwani noted, this points directly to the notion that the words existed before the revelation and that they are one and the same with God. They are eternal and exist quite separately from the “book” itself. This illuminates one of the most famous lines from the New Testament, indeed, in all of English: “In the beginning, the word was with God, and the word was God.”  (John 1:1)

The Qur’an itself means “the recitation,” and the thrilling first words of the revelation to the Prophet – “Recite!” (Qur’an 96:1) – is a divine exhortation to public language.

Muhammad recited for 20 years until his death. His Companions, at that time, memorized the recitation. This is important to contemplate for a moment. I recalled the oral traditions of the early epic poems such as the Odyssey or Iliad, which existed in large measure in the mind of the bards who recited them. I also remembered the ending of Fahrenheit 451, when the hero joins a band of other men who have memorized whole volumes that have been destroyed by burning. Literature, indeed language as we know it, began in the mind and was transmitted in the spoken word. This is how the Qur’an was first communicated and preserved. That alone seems miracle enough.

But of course that is not the miracle Dr. Alwani was speaking of. The Qur’an asserts it is the direct word of God without intermediation. Only when reading in translation is there something lost, although it is clear in its reading, and reading the tafsir (exegesis) and Islamic jurisprudence, that the original language leaves much to interpret. (We who must read the Qur’an in language other than Arabic are at a further disadvantage.) Nevertheless, it is both comforting and awe-inspiring to hold the book and know that God’s revelation is contained between the covers.

For anyone remaining skeptical that the text is miraculous in either the divine or human sense, Dr. Alwani shared with us the tradition of tajweed, or beautiful recitation of the Qur’an. For Muslims this is taken as given; the nearest modern analogy for Christians I can think of is devotional music such as G.F. Handel’s Messiah, in which Biblical verses are set to music. In tajweed, the Qur’an itself is sung. Here is an example, made all the more astonishing for the spectacle of children memorizing the entire Qur’an and reciting ayah, or verses, in tajweed:

I believe I can speak for the other students who were spellbound listening to the children, many of whom did not speak Arabic. It only takes a rudimentary understanding of music to recognize the beauty of tajweed, which lies at the very heart of the Qur’an and Islamic belief. Tajweed is by necessity bound up with the language of Arabic and Arabic script. My father remembers a colleague who expressed the three-fold beauty of Qur’anic inscriptions that illuminate mosques the world over: “The writing is beautiful, the sound is beautiful, and the thoughts are beautiful.”

Detail of Qur’anic inscription from the interior of the Blue Mosque of Herat, Afghanistan. Photo by Mark Schlagel

Again I thought of how much my own belief was directly affected by language (specifically and necessarily English); how much I enjoyed reading scripture when bored by homilies during Mass; the ecstatic feeling I experienced joining hundreds singing Messiah’s Hallelujah chorus; Wynton Marsalis describing the sacred music of J.S. Bach, “like God entering the room”; how so many forge a relationship to the divine through music whether it is Cantor Helfgot’s or Ali Khan’s or John Coltrane’s.

NEXT: The Book is a Conversation.

(1) This is not without debate, of course. Islamic scholars attribute many miracles and miraculous aspects to Muhammad. Qur’an 54:1-2 relates the miracle of “splitting of the moon” in the presence of the Prophet and the rest of the surah enumerates the scourges of the Old Testament (significantly, this surah names the Qur’an as a miracle several times. The Qur’an (17:1) also notes Muhammad’s miraculous miraj to Jerusalem.

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Russia and the Information Purification Directives

What we are witnessing in Russia and parts of Ukraine has been unprecedented since the consolidation of control after the Bolshevik Revolution in 1917 , (I hesitate with this historical analogy) the collapse of the Weimar Republic, and the occupation of Eastern Europe after World War II: the systematic centralization of the means of communication and the destruction of independent news media and civil society.

This has been long in coming as the Kremlin and its allies have steadily co-opted the press, attacked independent journalists, consolidated control of the Internetunified all organized “political” parties, brought petty prosecution against non-governmental organizations, harassed independent political actors, and persecuted those few remaining who dare raise their voice against the now-raging retrograde, unilithic nationalism sweeping over the country.

Taking all these actions together is a kind of inverted information warfare — a war on information, a purging of all wrongthink, of anything that doesn’t resolutely advance the official ideology of the Center. It’s important to remember the point to this war on information, which is to reinforce political control in the Kremlin. While the state has the means to do this, it is not an expression or exercise of genuine political power — it is a substitute, in the form of brute control, for it.

Observing these actions and watching their culmination, it was impossible, strangely, not to remember the brilliant advertisement for Macintosh broadcast in 1984 (see above). It’s worth quoting the ad’s copy in full (which can be found here, penned by Steve Hayden) which is chilling both in its pitch-perfect mimicry of totalitarian language and for its weird anticipation of the course of current events. We can almost imagine some crude translation of a transcript from a bug on Kremlin walls recording a recent conversation taking place therein:

“My friends, each of you is a single cell in the great body of the State. And today, that great body has purged itself of parasites. We have triumphed over the unprincipled dissemination of facts. The thugs and wreckers have been cast out. And the poisonous weeds of disinformation have been consigned to the dustbin of history. Let each and every cell rejoice! For today we celebrate the first, glorious anniversary of the Information Purification Directive! We have created, for the first time in all history, a garden of pure ideology, where each worker may bloom secure from the pests of contradictory and confusing truths. Our Unification of Thought is a more powerful weapon than any fleet or army on Earth! We are one people. With one will. One resolve. One cause. Our enemies shall talk themselves to death. And we will bury them with their own confusion! We shall prevail!”

Of course, for the advertisement this was meant as an allegorical assault on the great IBM/Microsoft monopoly, but the “Information Purification Directive” could easily be a real mandate from the Duma — the assault on any source of information that does not conform to the Center’s dictation of Truth. “Our enemies shall talk themselves to death. And we will bury them with their own confusion.” This sounds like the pablum that authoritarian and totalitarian governments feed their people: don’t think, we’ll do that for you; the people of so-called free countries are enslaved and overwhelmed by the chaos and disorder of “freedom”. Forfeit the freedom of thought and moral action to us, the state, and in exchange we will take care of you.

While no doubt not all Russians are falling for this line again — let us remember, as even those who live and work in these countries have forgotten, that part of information monopoly is the absence of opposition and alternative narratives — it is amazing (though according to Czeslaw Milosz it should hardly be surprising) how many are signing up for it. See this video posted by Radio Free Europe where a Russian “journalist” — in fact, a paid stooge of the Kremlin, given that virtually all communications in the country are now controlled by state — equates all journalism to propaganda. It is an appalling prostitution of the human mind.

Many observers continue to insist that Vladmir Putin is concerned with international opinion, the position of Russia as a global actor, and the greater glory of his country. This is exactly inverted. His only concern is with Russian domestic opinion, which is the tiger he must ride lest it devour him. Consequently, the only way to change the course of events in Russia and Ukraine is to alter domestic Russian public opinion. (It is no coincidence that the Ukrainian separatists attacked TV stations to broadcast Russian state channels.) This is the challenge facing both the local opposition and anyone trying to help them — the ability to develop alternative narratives, communicate and organize — because all the available means to do so have been coopted and corrupted.

I’m not so naive to suggest this quarter-century-old advertisement provides a realistic model for political development in repressive states. But in its own strange way it goes some of the way to understand the challenge.

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The ontology of the ‘Unknown’

Errol Morris’ documentary on Donald Rumsfeld, “The Known Unknown,” was accompanied by an extraordinary series of interview-essays in The New York Times where the filmmaker acknowledged that he felt he now knows less about the former twice-serving Defense Secretary and White House chief of staff than he did before he made the film. Rumsfeld’s clear pleasure engaging in verbal and semantic sparring, combined with a maddening lack of concern for concrete truth and that opaque Cheshire grin of his, made for an utterly compelling subject but brought no more illumination to his character or the matters of state that he influenced during his tenure.

I always felt that in the great “mystery” — John Keegan’s words — of the Iraq war, the political, strategic, and tactical dynamics of the conflict hinged on any number of key individual decisions and judgments. Had the French been convinced early on to join the Coalition and adopt the latter U.N. Security Council resolution authoring the invasion. Had the coalition force package been doubled or tripled for the invasion. Had the Iraqi Army not been disbanded. Had more time been allowed the U.N. weapons inspectors. The war would have gone very differently, and we would think about very differently. And so on.

The most important variable in the conflict were the weapons of mass destruction. If they had existed, and if they had been found, the political understanding of the conflict would be irreparably altered. (That may not have affected the insurgency afterward, but perhaps it would have if a larger, U.N.-backed coalition were on the ground.) This is, of course, the largest question involved in Morris’ Times essays, and yet unfortunately he forgets to mention (although this may be in the film, which I have not yet seen) perhaps the most important aspect of these weapons — that while they did not exist, Saddam Hussein acted as if they existed, and the fear of these weapons was just as important to the survival of his regime as their existence.

This ontological paradox is examined in one of the post-war CIA reports on the intelligence failures. It notes, in effect, that the CIA had little ability to interpret what looked like a cover-up of something as a cover-up of nothing because Saddam needed to appear to have weapons that had been destroyed in 1998 to deter internal threats rather than outside attack. This is at least as a complex puzzle to solve as any verbal jujitsu Donald Rumsfeld engaged in from the podium at the Pentagon.

But to unpack it also requires something that neither Rumsfeld really demonstrated during his years at the Pentagon nor what Morris (or, for that matter, many political observers during those years) manifests in his articles: keen analytical judgment. The conventional history of the “intelligence” about the weapons of mass destruction in Iraq says it was made up entirely by those looking for a pretext for invasion. But that’s not entirely the case.

I worked for a nonproliferation nonprofit at the time of the invasion. I knew about Iraq’s chemical weapons program and had studied deeply Iraq’s crash nuclear weapons program prior to its destruction after the 1991 Gulf War. In the lead-up to the 2003 invasion, I felt it was highly unlikely that Iraq had restarted its nuclear weapons program because of the intense capital development that would require. But I also knew how well Iraq had hidden their nuclear weapons development program prior to 1991 — and the lengths to which the regime went to deceive weapons inspectors — and felt that it was possible it had hidden a chemical weapons program about as well since then. Not having any access to classified information, it was reasonable to assume that the Administration had better data. Many people in our coalition made the same assumption. Indeed, I think there was a broad presumption that Iraq had something, but our political position was to force Iraq to submit to U.N. inspections that would eventually uncover it. In other words, our judgment was faulty, too.

If there were others out there putting together the pieces and drawing the opposite conclusion — that Saddam had no clothes, that he had no weapons of mass destruction — I don’t know who they are. But that is the nature of good, keen judgment — facing incomplete information (especially when “incomplete” actually means absent, an abstract point about which Morris and Rumsfeld argue) and drawing the most accurate conclusion.

Morris is so disturbed by Rumsfeld’s deflection and penchant for argument that he wonders if there is anything substantial behind the quip and self-satisfied grin. Maybe there’s nothing more beyond the clever debate team captain’s tricks, he argues, and a mind made up to invade Iraq. Maybe there is no actual mind there capable of pure reason and problem-solving; no mind dedicated to, never mind interested in, concrete truth in the actual world.

It would seem from Rumsfeld’s record that Morris would be right. A mind like his is designed for and honed by a life in politics — arguing a point, driving a cause, giving no quarter, relentlessly in pursuit until he wins. The winner defines the political reality and that was how his political career evolved. But the one reality he could not shape was Iraq after the fall of Saddam in April 2003 and he did not have the imagination (a term he used relentlessly and with great irony prior to the invasion) to comprehend what was happening nor the ability to find a way out of the debacle he created. He fell back on the tools that had served him so well for so long, which were mostly language. But at a point early on those tools failed him — when his language no longer had any connection to the reality of the chaos in Iraq.

Morris doesn’t write about this, either, and Rumsfeld doesn’t seem to have been humbled by his experience.  Morris appears amazed by this, and perhaps we are, too, given the experience he and we had with former Secretary of Defense Robert McNamara. Rumsfeld doesn’t give us the satisfaction of McNamara’s comeuppance, but that doesn’t mean we can’t learn from his experience and judge him for it.

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“What Forever Stirs in the Human Heart”

I have been critical of President Barack Obama’s rhetoric on matters of war and peace, here and in my recent book. I respect and admire his ease, eloquence, and ability to communicate on virtually all other issues (“Between Two Ferns” was risky and unintuitive, but it is now clearly a contemporary masterstroke of political communications), but when it comes to matters of warfare, force and power he clearly struggles to articulate himself.

Not so in Belgium. Speaking first in Flanders, he captured the tragedy of the First World War while affirming European unity and transatlantic fidelity. Then, in this speech in Brussels, he rallied our allies again in the “battle of ideas” against the aggression of Russia in Crimea by taking on directly the sophistic arguments Moscow has made during recent weeks: that Crimea is no different from Iraq, or Kosovo, or Libya. No, he said, they are different, and here’s why: We actually stand for something. Russia is acting out of naked political interest. It was important not just for somebody to say that out loud, but for the President of the United States to say it. We used to say with more conviction that the office was the leader of the free world. It means something again given the sharp cynical shift in the Kremlin.

It is easy to overlook the symbolic importance of the speech’s location. Belgium is a small, bilingual country historically coveted and overrun by its neighbors. Its own domestic situation has been scrambled by the inability of the language communities (three if you count the German minority in the south) to get along. And yet Brussels hosts both NATO and the European Union, two of the most successful experiments in international comity ever attempted. The President’s themes, heightened in this capital, are subtly broadcast to Europe’s most recent bilingual hot-spot, now pawed by a covetous larger neighbor that once possessed it.

Given this context, we cannot deny the political nature of this speech. It was not simply a statement of abstract principles. It was designed to rally NATO Allies and partner countries to the United States in order to isolate and weaken the current leadership in Russia. In that, the speech uses the power of dozens of states in lieu of force as a bulwark against the violence, real or implied, threatened and applied, by Russia. Given the situation Russia is in — no longer the Soviet Union or leader of the Warsaw Pact, and surrounded by the cowed and abject neighbors of its near abroad — the country faces perhaps its most serious political and economic situation since the end of the Cold War.

It has been argued better by others that NATO’s military position remains strong against Russia. The flip side of the other coin of that argument is that NATO’s expansion has provoked Russia’s reaction. But that ignores how the West has included Russia in the G8, NATO, the OSCE, the WTO and other international organizations, accorded Russia the respect as an equal, all the while preserving peace, security and prosperity among a growing community of democratic nations.

Moreover, we must understand the choice that Russia — or any other country inside or outside the membership of NATO and the European Union — must make about war and peace.  The United States has fought many of its former Allies, with Russia, and yet the idea of fighting our friends today and war in Europe is considered an absurdity. The expansion of NATO and the European Union is an unmitigated good. It constantly pushes out the boundary of peace, security and prosperity. That community is for Russia’s taking if only its leadership made the choice to accept it.

Matters of war and peace are inherently political decisions like these. As the president made plain, they are not inevitable, driven by historical exigency, immutable racial hatred, or power dynamics.  As I have argued before, political decisions are moral choices, which means we are in control, always.

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Religion, politics, and public diplomacy

Today my interview with the Public Diplomacy Council — the association of retired US Information Agency and Foreign Service Officers involved in public diplomacy activities — was published online. I talked to Donald Bishop about my recent book and some other subjects of recent import in the arena of public diplomacy. I was especially pleased to be able to talk about religion and faith.

Once again I am happy to extend my sincere and great thanks to Don Bishop and the Public Diplomacy Council for publishing this interview.

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Thinking Through Ukraine

(via The DailyKos)

I was at NATO when Russia invaded its neighbor, Georgia, in August 2008. The action caught anyone not paying attention by surprise. The experts knew it was long in coming. I’m sure the same is for the unfurling crisis in Ukraine, which nonetheless doesn’t help us steer a course away from general war on the Black Sea, the doorstep of the European Union.

At the time of that short, brutal war I remember there were many calls for NATO to intervene and a tremendous amount of frustration that the Allies did not. But a French colleague pointed out to those of us assembled in my division — we were short-staffed during the August holidays — that NATO’s contribution at that point was not to inflame the situation but to defuse it. The European Union, led by French President Nicholas Sarkozy, led the political charge to end the war within a week.

I remember a little-noted post scriptum to that war — NATO’s inadvertent (I think) contribution — that may be useful to keep in mind in this crisis. That was the introduction of the NATO Standing Maritime Group 1 into the Black Sea after fighting had ended. SMG1 entered the Black Sea on a planned and routine patrol — either it was deliberately allowed into this highly primed theater or nobody thought to turn it back — and the Russian reaction was hysterical. After the Russians sank the small Georgian fleet and basically did what they wanted across the country, SMG1 fundamentally altered the force dynamic in the theater. SMG1 really got the Russians’ attention, and it suggests to me that Moscow will never pick a fight with an equal or superior adversary if it can avoid it.

It’s probably obvious, but an excellent commentary by Radio Free Europe/Radio Liberty noted that the territorial grab in Crimea is not an isolated action but opens a second political front for Moscow. The revolution in Kiev was a green light to similarly minded activists in Moscow that thuggish regimes have their weaknesses, especially if the military can be sidelined. By mobilizing the armed forces against Ukraine, Russia both moved to crush the nascent west-leaning government in Kiev and communicated clearly to the domestic Russian opposition what consequences would follow for attempting to duplicate what happened there in Moscow.

This action also plays into the Kremlin’s interests by forcing our eyes off of other crises where it has waning influence, like Syria and Iran. Moscow can continue to back its client state and Damascus can destroy its internal opposition and rebellion (and weaken its neighbors with refugees) while we are diverted by Ukraine and Crimea. But we are powerful enough not to be distracted and must continue to pressure Syria and Iran while also resolving the crisis in Ukraine.

While Russia may look strong at the moment, it’s important to recognize that the country is acting from a position of weakness — and that the country’s action in Crimea is a fundamental and tremendous risk. If the Kremlin fails in Crimea or Ukraine, the weakness of the regime will be virtually impossible to ignore. No amount of propaganda about fighting fascists and the intransigent enemies of Russia will be able to cover for a failure of this kind. And with this failure, the domestic Russian opposition to the Kremlin will feel emboldened to move against the regime just as the opposition did in Kiev. So instead of being in a position of strength, in reality the Kremlin is extremely exposed. When Vladimir Putin fails, he will lose everything. So he can’t afford to fail, which is what makes this crisis so particularly dangerous.

Another reality I learned from the war with Georgia was the entangling nature of Russia’s relationship with the West. I think we were far more worried about this state of affairs than the Kremlin, but it was important and interesting (if not a little infuriating) to stop and deliberate on all the ways that NATO (and more broadly, the United States and the European Union) cooperated with Russia on issues and initiatives of mutual interest. We on the NATO staff literally cataloged all the ways we were working together with Russia, which still has a diplomatic mission on the same compound at NATO Headquarters. At that time, we were working together on overflight rights for resupply to to Afghanistan, nuclear disarmament (both START and the more concrete aspects of securing fissile material), ballistic missile defense, anti-piracy, anti-terrorism, energy security, and the High North. We’re still working with Russia on all those things, more or less — not least or more recent of which was the successful execution of a safe and secure Winter Olympics. All of these issues of mutual interest (and undoubtedly more) are on the table if we escalate this crisis.

It’s important to consider that the political situation in Ukraine may not be as polarized or volatile as it appears. Consider the map at the top of this post. Much as been made about how the country is split between western Ukrainian speakers and eastern Russian speakers. But a view of a linguistic map (and the CIA World Factbook) demonstrates the picture is far more complex than that. First, Ukrainian-speakers and Russian-speakers blend fairly evenly throughout most of the country, especially in Kiev. The exceptions are the extreme west and extreme east. Second, Ukrainian-speakers are the outright majority in the entire country. Only in the south and the far east do Russian-speakers hold something close to an absolute majority, which explains in part why the Kremlin seized Crimea (which includes Sevastopol, home of the Black Sea Fleet), first.

So the larger lesson is: don’t take the linguistic or ethnic divide as concrete or immutable. Nobody has polled the Ukrainians about this situation. Nobody knows how much Ukrainian-speakers and Russian-speakers have intermingled and inter-married. Nobody has even bothered to ask them much about what’s going on in their country. Only the most radical elements are speaking out. Do we want to make decisions about war and peace and secession and rebellion based on what we see on television or have read on the Internet just in the last few days?

What can we do? Other observers, not least of which include individual Allies, have been maddened by the endless emergency sessions of the UN, OSCE, EU and NATO, which have issued a stream of statements but taken no tangible action. Here is what we could do, almost immediately, for Ukraine in its time of need that doesn’t involve military provocation:

  • Deliver $15 billion in loan guarantees to secure the country financially.
  • Grant Ukraine and Georgia Membership Action Plan (MAP) status, fast-tracking the countries for NATO membership.
  • Finalize the Eastern Partnership with the European Union.
  • Prepare to ship LNG to Ukraine (and Romania and Bulgaria).
  • Prepare to airlift humanitarian, medical and food supplies to Ukraine.
  • Impose sanctions on Russia’s leadership.
  • Prepare to close off European trade with Russia.

It’s important to know that the force differential favors Ukraine in the East-West face-off. While Ukraine may be at a disadvantage right now facing Russia, Ukrainians are fighting on their own territory and with the support of the West. A variety of military options are available to NATO and Ukraine’s European backers. I hesitate to offer them here because I am not an operational or regional expert. But suffice to say NATO controls access to the Black Sea and the North Atlantic, and could control at will the airspace over the Black Sea. The Russian Black Sea Fleet is made up mostly of anti-submarine ships, which are vulnerable to surface combatants and aircraft, and as one observer noted, “The Italian navy alone could easily destroy it.” Any action taken by NATO or even by any individual Ally would fundamentally alter the military balance in this nascent conflict to Russia’s detriment.

But getting to a point I made earlier, that’s what makes this conflict so potentially dangerous. Putin can’t afford to lose. And the escalation ladder goes right up to the nuclear trigger. While I think cooler heads will prevail, and I think it’s possible for everyone to fight without drawing in that option, those are the stakes involved. Indeed, that has to be in the back of everyone’s mind, if for no other reason than that was how one proxy war was brought to a close. The 1973 Yom Kippur War ended when the United States put its nuclear weapons on worldwide alert following a Soviet resupply to the embattled Arab armies. The alert got Moscow’s attention, and, not willing to escalate the crisis, both superpowers forced their proxies to the negotiation table. But in this situation, can we be sure the bluff won’t be called?

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Some Dreamers of the Impossible Dream

The Church of St. John, Ohrid, Macedonia (via The Guardian)

With nods to George KennanJoan Didion, and Cervantes, enjoy this excerpt from my book, The United States and the Challenge of Public Diplomacy about an extraordinary visit I made to Macedonia in 2006 published in The Foreign Service Journal.

Although I wrote this many months (even years) ago, the article is particularly apropos given very recent events in Bosnia-Herzegovina. It documents the activities many young people in the region are making to turn toward each other and articulate a new future for themselves and their countries.

Once again I send my sincere thanks to the editors of The Foreign Service Journal for agreeing to publish this article.

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