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      in Elections

      Kim Kardashian requests compassion for Kanye West's bipolar disorder

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      Kim Kardashian West has spoken for the first time about her husband Kanye West’s bipolar disorder after he posted and deleted a string of erratic tweets regarding his family life after the launch of his presidential campaign in Charleston, South Carolina, on Monday.“Those who are close with Kanye know his heart and understand his words sometimes do not align with his intentions,” she wrote on her Instagram Stories.The fashion and reality TV mogul said she had previously avoided commenting on West’s mental health in order to protect her children and West’s right to privacy. In breaking that silence, she said she wished to address the “stigma and misconceptions” surrounding mental health.She wrote: “Those that understand mental illness or even compulsive behaviour know that the family is powerless unless the member is a minor. People who are unaware or far removed from this experience can be judgmental and not understand that the individual themselves have to engage in the process of getting help no matter how hard family and friends try.”In the US, involuntary hospitalisation and treatment is deemed to violate an individual’s civil rights. An individual must pose a danger to themselves or others in order to be held, for evaluation only, which typically lasts no longer than 72 hours. An elderly or “gravely disabled” person may be placed under a conservatorship. Britney Spears has been subject to such an arrangement since she experienced a breakdown in 2008, which has given rise to controversy over its appropriateness to her situation.West was willingly admitted to hospital in 2016, after an emergency call regarding his welfare during a period of erratic behaviour.Kardashian West added: “I understand Kanye is subject to criticism because he is a public figure and his actions at times can cause strong opinions and emotions. He is a brilliant but complicated person who on top of the pressures of being an artist and a black man, who experienced the painful loss of his mother, and has to deal with the pressure and isolation that is heightened by his bipolar disorder.”West has been subject to more widespread media attention than usual since he announced his presidential campaign in early July. While he is not thought to have filed official paperwork, he has tweeted asking fans to get him on the ballot in certain states.In Charleston on Monday, he gave a rambling address referencing the terms of his deal with Adidas for his fashion brand Yeezy, his faith in God and racism in the US, including an assertion that “[abolitionist] Harriet Tubman never actually freed the slaves, she just had the slaves go work for other white people”. He has since expressed doubt over whether to continue with his run this year, or postpone until 2024.Kardashian West asked the media and the public to give their family “compassion and empathy” and thanked those who had expressed concern for her husband’s wellbeing. “We as a society talk about giving grace to the issue of mental health as a whole, however we should also give it to the individuals who are living with it in times when they need it the most,” she wrote.West has said he will release a new album, Donda: With Child – named after his late mother – this Friday. More

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      in World Politics

      Political Behavior and Basketball Correctness

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      Like an elementary school, the United States has a permanent problem defining and enforcing the boundary between acceptable and unacceptable behavior. It has reached a point at which every issue becomes focused not on general interest but on individual behavior, largely because the notion of social behavior appears to have been definitively lost.

      Recent weeks have seen an acceleration of the trends associated with what is often called the “culture wars.” Politics itself has been increasingly reduced to accepting or denouncing someone else’s rules to live, work and breathe by. Ironically, in some cases, breathing itself has become the issue.

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      In a context in which the deprivation of one man’s breath has spawned massive and ongoing protests, the National Basketball Association (NBA), a sports league comprised of a majority of black players, announced that it would allow its players to display on their jerseys a message of solidarity in response to the questions raised by the killing of George Floyd at the hands of a Minneapolis policeman.

      US Senator Josh Hawley of Missouri — a populist Republican in a state that not only has no NBA team but has, in recent years, been rocked by racist violence — audaciously stepped in to deviate the discussion toward themes he considers more legitimate. In the face of recent attacks against the tradition of slavery, Hawley has embraced the sacred cause of defending the memory of the Confederacy and its heroes. He accuses his enemies, the Democrats, of using the pretext of anti-racism to dismantle the police, neuter the military and erase the history of the Confederacy. In his mind, none of those three entities can be suspected of racism, not even the Confederacy, which was just about brave white people defending their traditions.

      Embed from Getty Images

      As a senator, Hawley has no authority over a sports league. But he does have access to public platforms, which he uses to promote his political agenda. He complained that the NBA “is limiting its social messages on jerseys.” Hawley wants the NBA to include in its list of authorized messages his own preferred political mantra, “Free Hong Kong,” which of course has nothing to do with the Floyd drama or with the players’ lives, or, for that matter, the US Senate.

      One of the most respected commentators on the NBA, Adrian Wojnarowski, reacted on Twitter with a simple but deliberately impolite message: “F–k you!” What he meant was: You may be a senator but you have no stake in this; you don’t have the faintest idea of what it is about or what it means to the players, and, moreover, this has nothing to do with China or any other demagogic message you probably want to broadcast to your electoral base.

      That might have been too long for a tweet. The two words he used conveyed the message much more succinctly.

      Alas, for Woj (as the commentator is familiarly known), once Hawley expressed his shock at the crudity of the response, his employer, the sports network ESPN, suspended the seasoned reporter after making this statement on July 13: “This is completely unacceptable behavior and we do not condone it. It is inexcusable for anyone working for ESPN to respond in the way Adrian did to Senator Hawley. We are addressing it directly with Adrian and specifics of those conversations will remain internal.”

      Here is today’s 3D definition:

      Unacceptable behavior:

      The expression of justified emotion toward an impertinent figure of authority by someone employed by an organization professionally dedicated to containing expression within a rigidly controlled framework that must avoid offending its audience

      Contextual Note

      Senator Hawley framed his message in populist terms, complaining that by refusing to mention Hong Kong, the NBA was stifling the players’ freedom of expression out of fear of upsetting the Chinese government and losing the lucrative Chinese market. In his letter to the NBA’s commissioner, Adam Silver, Hawley claimed “that the league’s policy on social injustice messages ‘appears to stop at the edge of your corporate sponsors’ sensibilities.’”

      Hawley remembers that the NBA’s delicate attitude toward China had briefly become a hot-button issue in 2019. It resonated with the populist anti-China sentiment pushed by the Trump administration. But that issue has since been eclipsed by something far more dramatic that directly impinges on the lives of players and their families.

      As a senator and supposedly responsible citizen, Hawley should be aware that the NBA’s intention was not to turn players’ jerseys into a new open social media platform for the expression of random political opinions, but rather as an opportunity to express solidarity on an issue that affects their lives.

      Hawley, the politician, sees it as an occasion to score a political point that has nothing to do with the question of racial justice. It would even have the effect of undermining its importance. Race is not a serious issue for Hawley, certainly not as urgent as protecting the political rights of the Hong Kong Chinese. He seems less concerned by the plight of the Saudis, who are far more oppressed.

      As a response to such twisted reasoning, Woj found the best two words to use in the English language.

      Historical Note

      In a speech on June 11 from the floor of the Senate, Josh Hawley invoked Abraham Lincoln’s Gettysburg address and even called one of the most violent battles of the American Civil War a “shared struggle.” He seems to have retained the idea that when two groups of brave people spent four years massacring each other, they were engaged in an act of sharing.

      In a fundamentally hyperreal way, Hawley has a point. Intolerance and even murderously violent behavior in the US have come to exist as a form of sharing to the extent that everyone willingly and often eagerly participates. His message about the Civil War seems to be that white people disagreed only to end up agreeing in the end, which allowed them to emancipate the slaves for the betterment of the nation.

      This view of history implies that once that was done, the problem ceased to exist. That may be why Hawley feels that what the NBA should be focusing not on saving its season interrupted in March by the COVID-19 pandemic, nor on allowing its players to grapple with their racial identity in US society, but addressing the issue he considers vital for his constituents in Missouri: humiliating the Chinese government, if only to comfort President Donald Trump’s and other Republicans’ chances of being reelected.

      In defending the tradition of the South’s role in the war, Hawley claims that his aim is “not to embrace the cause of the Confederacy, but to embrace the cause of union, our union shared together as Americans.” This is particularly ironic coming from a senator from Missouri, since the status of Missouri played a key role in provoking the Civil War. But, as Hawley notes, once the bloodshed and the sacrifice of more than 600,000 American lives was over, the nation came together.

      As author David Rothkopf notes in an article in Haaretz, Trump “has embraced a defense of the losers in the American Civil War as a central theme of his campaign.” Hawley has stepped up to support both of those causes: defending the memory of slave-holders and reelecting Trump. “Let us work together … to build on the history and the responsibility that we share as Americans,” Hawley said. He never stops insisting that it’s all about “sharing.”

      On July 16, Hawley asked for an investigation of a prosecutor focused on the needs of the black community. St. Louis Circuit Attorney Kim Gardner, an African American, “has sought to reduce incarceration and low-level marijuana cases and has angered the St. Louis police union with her reform efforts.” Most objective observers agree that Gardner’s efforts correspond to the most basic reforms aimed at reducing the patent inequality of a system designed to disproportionately imprison members of the black community. Gardner described Hawley’s demand as “a dog whistle of racist rhetoric and cronyism politics.”

      Some of the new “enlightened” populists on the right, such as the otherwise open-minded and anti-racist Saagar Enjeti, see Hawley as a hero, a defender of a working class that includes oppressed minorities. Adrian Wojnarowski begs to differ. A generation of descendants from former slaves probably feels the same way.

      *[In the age of Oscar Wilde and Mark Twain, another American wit, the journalist Ambrose Bierce, produced a series of satirical definitions of commonly used terms, throwing light on their hidden meanings in real discourse. Bierce eventually collected and published them as a book, The Devil’s Dictionary, in 1911. We have shamelessly appropriated his title in the interest of continuing his wholesome pedagogical effort to enlighten generations of readers of the news. Click here to read more of The Daily Devil’s Dictionary on Fair Observer.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      The Political Implications of the Hagia Sophia Reconversion

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      On July 10, Turkish President Tayyip Erdogan issued a decree reconverting the Hagia Sophia museum into a mosque, thus realizing a long-cherished dream of conservative currents in Turkish society. Originally built as a cathedral by the Romans, the Hagia Sophia functioned as Istanbul’s main mosque throughout the Ottoman era. Its conversion into a museum in 1934 was one of a series of moves intended to distance Mustafa Kemal Ataturk’s new secular republic from the Islamic heritage of the defunct Ottoman Empire — and became a totem of conservative resentment toward the Kemalist regime.

      Why Making Hagia Sophia a Mosque Again Is Good News

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      The reconversion of Hagia Sophia should, therefore, be considered a significant symbolic achievement for the conservative side and a settling of scores with the early republican period. Erdogan is also seeking political gain by treating this issue as an identity battle between conservatives and secularists.

      A Tactical Move?

      According to a poll conducted in June by MetroPOLL, a majority of the Turkish population regard the Hagia Sophia controversy as an attempt by the government to divert attention from economic problems and reverse its declining support. Only 30% said they felt it was really just about a change of use from a museum to a mosque. This means that even among supporters of the ruling Justice and Development Party (AKP) and its ultranationalist junior partner, the Nationalist Movement Party (MHP), significant numbers consider the move to be more tactical than ideological — even if they ultimately agree with the outcome.

      Erdogan’s earlier statements also suggest that this is a tactical move. During campaigning for the local election in 2019, he responded angrily to a crowd that raised the topic of Hagia Sophia, pointing out that the adjacent Sultan Ahmad Mosque (Blue Mosque) is almost always empty during prayer times. He told his audience that he would consider reconverting the Hagia Sophia if they first filled the Sultan Ahmed Mosque. Given that this was consistent with previous remarks and little has changed since the exchange, political expediency now seems to have outweighed religious or ideological considerations. Erdogan expects reconversion to produce three political benefits.

      Erdogan’s Political Expectations

      The first benefit is to energize the more conservative segments of his power base by meeting one of their longstanding symbolic demands, in particular in light of the emergence of two splinter parties from the AKP, with the potential to appeal to this electorate. The prominence of the controversy suggests he has succeeded in this.

      The second benefit would be to distract the public from the country’s serious socioeconomic problems. Where the youth unemployment rate — including those who have given up seeking work — has reached 24.6%, the government would like to talk about anything but the economy. Here, Erdogan has gained relief, but probably not to the extent he hoped.

      Embed from Getty Images

      The third and most important benefit would be to establish yet another identity battle between conservatives and secularists. This is the arena where Erdogan feels most secure, and the Hagia Sophia issue appeared ideally suited for the AKP’s identity wars. Its symbolism is multi-layered.

      First of all, a fight over mosque versus museum slots easily into a religion/modernity binary. It can also be used to create an Islam/Christianity binary as Hagia Sophia was originally built as a church and functioned as such for nine centuries until the Ottoman conquest of Istanbul. Secondly, it awakens historical allusions and underlines the real or perceived dichotomy between the Ottoman Empire and the Republic. Reversing a decision taken by Ataturk also inflames existing debates over the early republican reforms. Finally, the move is also expected to provoke adverse international reactions, thus offering a perfect opportunity for Erdogan to breathe new life into his narrative of Turkey encircled by enemies, with Western powers subverting its sovereignty.

      Domestically, Erdogan would expect the reconversion to provoke uproar among secularist circles and lead the secularist People’s Republican Party (CHP) in particular to condemn the decision and mobilize public opposition. This would create another opportunity for him to stir the “culture wars.”

      In fact, however, the CHP and most of the other opposition parties avoided this ploy and either supported the reconversion or remained neutral. This approach is in line with the new strategy of CHP leader Kemal Kilicdaroglu, who has been careful to avoid such traps in recent years. While he has received much criticism from his party base — especially the secularist intelligentsia — for his calculated lack of interest in cultural conflicts, Kilicdaroglu seems to have been successful in preventing Erdogan from picking his fights.

      In light of the lack of domestic push-back, the Turkish president will focus on international condemnation to fan the flames of identity conflicts, presenting these reactions as interference in Turkey’s internal affairs — if not outright Islamophobia. Given that certain European countries have their own problems with accommodating Muslim places of worship, European criticisms can easily be framed as hypocritical and anti-Islamic.

      In that sense, Hagia Sophia is the perfect fight for Erdogan: it is symbolic, emotionally charged, politically polarizing and consolidates political camps. And all this is achieved with scant real-life consequences. European policymakers should follow the example set by the opposition parties in Turkey and deny Erdogan the trivial rhetorical fights he clearly seeks.

      *[The German Institute for International and Security Affairs (SWP) advises the German government and Bundestag on all questions related to foreign and security policy. An earlier version of this article was first published on the SWP website.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in US Politics

      God, abortion and better acoustics: Kanye West launches campaign with chaotic rally

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      Kanye West

      Rapper’s rambling and emotional address – which included an apparent $1m for new mothers – was almost drowned out by a rowdy crowd in Charleston

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      0:33

      Kanye West makes chaotic presidential rally debut in South Carolina – video

      Kanye West has launched his campaign tour for the US presidential election in chaotic fashion at an event in Charleston, South Carolina, delivering a rambling address that touched on theology, homelessness, corporate power, and involved a long debate with an audience member about abortion. West also suggested that women should be given $1m when they have a baby.
      The rapper took to the stage at the event wearing a bulletproof vest, and “2020” shaved into his head. Without a mic, he proceeded to address a rowdy audience of a few hundred people, asking for complete silence before asserting that future events “will be in rooms where the acoustics will be incredible because I will be involved with the design”.
      West repeatedly referenced the terms of his deal with Adidas, his faith in God and racism in the US, including an assertion that “[abolitionist] Harriet Tubman never actually freed the slaves, she just had the slaves go work for other white people”.
      Tubman is one of the most respected figures of 19th century America. An African American who escaped slavery, she helped enslaved Black men and women travel north to freedom and fought for the Union during the Civil War. She later became a supporter of women’s suffrage.
      But the event hit peak emotional intensity when West began to tell a story about what he believed was divine intervention into his life in a way that caused his wife, Kim Kardashian West, to refuse to terminate a pregnancy.
      “I was having the rapper’s lifestyle,” he said. “I was sitting up in Paris, and I had my leather pants on … and I had my laptop up and I got all of my creative ideas … And the screen went black and white and God said, ‘if you fuck with my vision I’m going to fuck with yours’.
      “And I called my wife and she said, we’re gonna have this baby. I said we’re gonna have this child … So even if my wife were to divorce me after this speech, she brought North into the world when I didn’t want to. She stood up and she protected that child.”
      West then started crying when speaking about his father, who he said had wanted his mother to have an abortion when she was pregnant with him.
      “My mom saved my life. My dad wanted to abort me. My mom saved my life. There would have been no Kanye West because my dad was too busy,” he said, sobbing into his hand, before shouting: “I almost killed my daughter! I almost killed my daughter!”
      Referencing the media coverage of the event, he then said: “They’re going to run this, they’re going to tell you that I’m crazy. [Well] the world’s crazy!”
      He then called up to the stage a pro-choice activist who had been yelling questions to him in response to his story. He claimed he understood “why someone would make the choice of getting an abortion” and eventually clarified that his position wasn’t that abortion should be banned, but rather that maximum financial assistance should be made available to women who do have children.
      “My stance is not to make abortion illegal at all. It should always be legal. But there should be an option of maximum increase available … Maximum increase would be, everybody that has a baby gets a million dollars,” he said. He did not say where this money would come from.
      “It takes a village to raise a child,” he said. “Society has been set up for single moms to not have a village, to not have a child.”
      West’s remarks, which were mostly yelled in order to be heard by the crowd, repeatedly circled back to his Christianity.
      “We are all equal in God’s eyes,” he said. “Sometimes people are controlled by demons, sometimes people are controlled by the environment that we are in but we are all God’s people, there [are] no bad people. There are lost people, but we are all God’s people.”
      Struggling to be heard, West repeatedly told audience members to be quiet at the same time as assuring them that he was “not trying to quiet their voices”. The event ended after West was substantially drowned out by the shouting crowd.
      West announced his intention to run for president on 5 July but he missed the deadline to qualify for the ballot in several states, and it was unclear if he was willing or able to collect enough signatures required to qualify in others.
      Last week, he qualified to appear on Oklahoma’s presidential ballot, the first state where he met the requirements before the filing deadline.
      West needed to collect 10,000 signatures by noon Monday to appear on the South Carolina ballot, according to state law. The entertainer tweeted out a list of locations around the Charleston area where petitions could be signed.

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      in World Politics

      What Will Future Generations Say About Us?

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      This week, 216 years ago, one founding father killed another in a duel in Weehawken, New Jersey. On that early July morning, the vice president of the United States squared off against the former secretary of the treasury. As virtually everyone in America now knows, thanks to Lin-Manuel Miranda, Alexander Hamilton didn’t survive the shootout with Aaron Burr.

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      At the beginning of this month, Disney released the film version of Miranda’s blockbuster musical, “Hamilton.” So, I could finally see this extraordinary synthesis of history, biography, music and dance. As a musical, it’s riveting. As political commentary, however, it’s surprisingly dated.

      America’s Musical

      “Hamilton” debuted five years ago, in the middle of Barack Obama’s second term as president. Just as Obama was daily reimagining the American presidency, “Hamilton” reimagined the American Revolution and the creation of the United States.

      By casting people of color as the Founding Fathers — George Washington, Thomas Jefferson, James Madison —  the musical speaks to the universality of that 18th-century struggle and visually links the oppression of Americans at the hands of British colonialism to the oppression of people everywhere. It’s both a projection backward of Obama’s breakthrough and a lyrical version of an Obama speech.

      “Hamilton” is radical in form: the casting, the incorporation of rap. The content, however, is quite mainstream. Aside from a couple of references to slavery and the interests of wealthy bankers, it celebrates the spirit of 1776 in a way that Americans of all political persuasions can embrace.

      And have embraced. On November 18, 2016, only a week after that gut punch of an election, Mike Pence attended a show, which prompted the actor portraying Burr to say at the close, “We, sir — we — are the diverse America who are alarmed and anxious that your new administration will not protect us, our planet, our children, our parents, or defend us and uphold our inalienable rights. We truly hope that this show has inspired you to uphold our American values and to work on behalf of all of us.” It was a message from one rogue vice president to another.

      Embed from Getty Images

      Pence “appeared to enjoy the show and applauded liberally,” NPR reported. And for the next three years, he ignored the remonstration. Pence and Donald Trump, too, portrayed themselves as revolutionary underdogs — rather than the reactionary overlords they really were — who wanted to be in “the room where it happens.” They, too, were not going to throw away their shot.

      Now, in perhaps the supreme designation of mainstream status, Disney has made “Hamilton” available to the masses. How times have changed.

      In 2020, thanks to the coronavirus, live theater seems impossibly risky (why are the performers touching each other? How can the audience sit so close together?). And, with protesters on the street challenging Washington and Jefferson over their slave ownership, the musical suddenly seems behind the times, though not nearly as backward as Aunt Jemima and the soon to be former Washington Redskins.

      As A.O. Scott recently pointed out in The New York Times, “There’s been a bit of a backlash from the left against what’s perceived as an insufficiently critical perspective on slavery (and also on Hamilton’s role in the birth of American capitalism). At the same time, the extent to which Miranda celebrates America’s political traditions has been taken up as a cudgel against the supposed illiberalism of the statue-topplers and their allies.” Miranda himself has acknowledged the criticisms from the left. History doesn’t stand still for anyone, not Jefferson, not Hamilton, not Lin-Manuel Miranda.

      The Great and the Not-So-Great

      What’s remarkable, of course, is the speed with which the political temperament has changed. In a few short months, statues have fallen throughout the United States, and not just those dedicated to the Confederate cause.

      Also torn down or relocated are statues honoring figures associated with the genocide of indigenous people (Christopher Columbus), with slave-owning (Hamilton’s father-in-law, Philip Schuyler) and with racist policing (former Philadelphia Mayor Frank Rizzo). Statues connected to colonialism have fallen in the UK, Belgium and elsewhere. Everything, it seems, is up for debate, even monuments to the heroes of the American Revolution.

      We fully expect books and plays written in the 1950s to seem dated. Ditto those produced in the 1970s or even the 1990s. But 2015? The critiques of American failings — slavery, colonialism, racist policing — are not new. What’s changed is that the powerful have been forced to listen.

      Perhaps “Hamilton,” despite its slighting of slavery and reverence for the Founding Fathers, even played a role in preparing the powerful for this shift. But let’s be real: The destruction of images — literally, iconoclasm — is a lighter lift than the transformation of structures. It’s one thing to take down Confederate statues, but quite another to remove racism’s grip on housing, education and employment. Likewise, it’s more politically palatable to recast a play about the Founding Fathers than to grapple with the ugly truths that accompanied the founding of this nation.

      At a deeper level, the musical and the statues share a common veneration of the great person. History, we are constantly reminded in art and monuments, is the product of founding fathers, great conquerors, kings, presidents and prime ministers. Campaigns are launched to diversify those numbers to include women, people of color, perhaps even an activist or two like Martin Luther King Jr. But the focus remains on the individual, not the countless people who turned the gears of history, planted the fields of history, occupied the streets of history and, ultimately, changed the course of history.

      As “Hamilton” acknowledges, great persons are always a product of their time and place, and they’re always flawed in some way or another. Sometimes, those flaws are of an individual nature, like Alexander Hamilton’s adultery (or, more recently, the sexual harassment charges against Park Won Soon, the progressive activist and former mayor of Seoul who committed suicide last week).

      More often, the famous personages are as blind to their faults as most everyone else in their society. Transforming society requires a collective effort to shine a light on these blind spots, as the Black Lives Matter movement has done, at home and abroad, around police violence, racist iconography and the legacy of colonialism.

      Iconoclasts of the Future, Unite!

      So, perhaps it’s time to conduct a thought experiment. We’ve seen how quickly culture has moved on and left the blind spots of “Hamilton” more readily visible. How will future generations condemn us for our blind spots as they tear down today’s statues tomorrow?

      I can almost hear our children gathering in the street to pull down the statues of the famous as they chant, “Carbon hog!” For will not contribution to the destruction of the planet ultimately be seen in the same light as colonialism, as the plunder and robbery of future generations?

      The emancipation of slaves was a radical act in 18th-century America. The Polish revolutionary Tadeusz Kosciuszko berated Jefferson — his friend — at length to free his slaves, and Jefferson ignored him because, just as Pence shrugged off Burr, he could. Jefferson certainly had mixed feelings about slavery, but he was able to maintain the contradiction in his life of slave ownership and sentiments like “all men are created equal” because popular opinion, as opposed to Kosciuszko’s opinion, allowed him to do so.

      Future generations may feel the same way about our simultaneous recognition of the perils of climate change and our car ownership, air travel and use of air conditioning. Greta Thunberg, our generation’s Kosciuszko, similarly berates world leaders and with as little immediate impact.

      Future generations may also look askance at our nationalism. Why do we believe that we owe debts of obligation to strangers who live within certain borders and not strangers who live outside those borders? How could we countenance the return of desperate migrants and refugees to, in many cases, their certain death?

      And what about all the statues raised to military leaders? It seems rather ridiculous to honor men who oversaw the slaughter of others just because they were on the winning side. Future generations may well look at all the celebrated generals as so many mass murderers.

      Speaking of mass murder, how will future generations feel about the millions of animals that we kill every day for our own consumption? Or even the millions that we own as pets? The list of potential blind spots is long indeed, and there are plenty of motes in my own eye. History is constantly evolving. There is no timeless art; there are no timeless values.

      Everything reflects the moment of its production, from the American Constitution to the latest iteration of “Hamilton.” We are engaged in a long, collective conversation enlivened by a soundtrack of insightful speeches, catchy tunes and the rising roar of street protest. As for those future statues, I dearly hope that they are pulled down, defaced, disgraced. Because that would mean, in a future of superstorms and nuclear threats and periodic pandemics, that at least there are still people around to take them down.

      *[This article was originally published by FPIF.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      Albania’s Ancient Blood Feuds Trap Entire Generations

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      Basmir Gjeloshaj, a young man from the north of Albania, has been confined to his home for most of his life, as described by Vincenzo Mattei for Al Jazeera. Walking outside could be deadly, not because of the novel coronavirus, but because his father’s murder has pulled him into a gjakmarrja (pronounced Jyak-MARR-Ya) — an Albanian blood feud. In recent months, the COVID-19 pandemic has swiftly halted daily life around the world and forced millions into isolation in their homes. The same fate has befallen hundreds of Albanians trapped inside, some for years on end, as a result of the region’s tradition of revenge killing.  

      These blood feuds are part of an ancient Albanian code of justice that obliges murder to be repaid with murder. Many of those involved in the feuds, including children or teenagers born into feuding families, are only safe from retaliation killings inside their homes. To step outside is to risk your life.

      A Question of Honor

      “I’m well, I’m isolating at home,” Nikollë Shullani said by phone from Shkodër, 100 kilometers (62 miles) north of the capital Tirana. He was referring to the government orders to self-isolate amid the spread of COVID-19 that has even reached his remote city. “Ngujim në shtëpi,” he said, using the same word for coronavirus-related isolation that is used for those locked inside because of a gjakmarrja. Shullani heads an organization called Missionaries of Peace and Reconciliation of Bloodshed, whose aim is to mediate the conflicts between feuding families.

      The goal is pajtimi, or reconciliation, which is achieved through a negotiation process between families. Traditionally the elderly, who are highly respected in Albanian culture, play a central role in these negotiations. Often, negotiations only begin years after the start of the conflict. Shullani has been successful in resolving 12 feuds, but he says that there are still at least 400 currently ongoing in northern Albania.

      These numbers are difficult to verify. In 2016, the chairman of the Committee of Nationwide Reconciliation (CNR) estimated that some 12,000 people have died in Albania’s blood feuds since 1991. The authorities recorded just three revenge killings in 2018, and Operazione Colomba, a volunteer organization, counted six murders “with blood feud elements” in 2016, two in 2015, four in 2014 and seven in 2013, according to a UK government report. But according to the CNR, as many as 1,000 families have been affected by the problem in 2018, with some 300 families living in fear for their lives.

      Blood feuds can begin from theft, threats or even insults — any action that questions one’s honor, which is of extreme importance in rural Albanian society. When such a dispute escalates to murder, the family of the victim is expected to obtain justice by killing the murderer or another male in his family. Then, the burden falls on that family to seek vengeance. This cycle can continue for generations, pulling in descendants who had nothing to do with the original conflict.

      The feuds are rooted in a code of laws known as the Kanun of Lekë Dukagjini, which dates as far back as 5th century B.C., according to some scholars. It is named for the 15th-century Albanian nobleman Lekë Dukagjini, who codified the rules of the Kanun, which consists of 12 books and 1,291 articles. These laws are still well known among the northern malisors, or mountain people, and cover all aspects of life, from family and marriage to personal property and justice. They also lay down strict social rules, including that women cannot be targeted in blood feuds and that those who owe blood may not be targeted while inside their homes.

      This is why the men of families involved in gjak (blood) are often confined to their homes at risk of being killed, relying on the women in the family to bring home food and supplies. Even young boys can be targeted according to the Kanun, and lose their chance at an education unless their school sends a teacher to instruct them at home. Some children who were born into feuding families have been trapped indoors for most of their lives. 

      Many are paying for crimes they did not commit. In his article, Mattei recounts the plight of Gjion Mhilli, who “will forever remember the date of September 19, 1992, as the day his brother shot and killed a neighbour in a dispute over land. On the few occasions that Gjion has ventured outside since, he has been threatened or chased, often having to hide in the store rooms of sympathetic shopkeepers.”

      After centuries of practice, the Kanun was outlawed during the second half of the 20th century by Enver Hoxha, Albania’s communist dictator who ruled with an iron fist. Under his authoritarian regime, the practice completely halted. However, it saw a resurgence in rural Albania after the country’s turbulent transition to democracy in the 1990s, which left behind a frail and corruption-ridden government. The Kanun is still applied in the northern and central parts of Albania, and research from the British Embassy in Tirana concluded that these blood feuds are “largely restricted to remote pockets in the mountain north of the country.”  

      The Other Path

      Judges in Albania can often be bribed to dramatically reduce prison sentences, even in cases of murder, and Shullani explains that this weakness in Albania’s justice system is why the Kanun has reemerged in recent times. “The first best thing is the rule of law,” he said. “But when the law fails, the Kanun is the other path.” 

      Shullani recalled one feud that left a particularly strong impression on him — the story of a widow in a village near Shkodër. Her husband’s murderer was released from prison after only two years, which added insult to the pain of her loss. Her four sons lived abroad in Italy, and preferred to forgive the blood rather than initiate a feud, but the widow refused to pardon the murderer. She could not live with the dishonor that this would bring on her relatives and ancestors.

      Those who do not avenge a murdered relative face intense stigma in the region. “In some areas, the tradition of ‘coffee under the knee’ still exists, [whereby] on feast or wedding days coffee is not served at the table but at the level of the feet for those who did not avenge their killed relative,” writes Mattei. 

      Shullani has visited this widow 16 times, even with the village’s kryeplaku, or wise man, and other local elders in an effort to make peace. Her sons have begged her to forgive the murder, saying, “Mother, we want to forgive the blood of our father because we want to live,” Shullani related. “That is not a problem for me,” she replied. “I have four sons; one should give his life in the name of his father.” This widow took it upon herself to seek vengeance, even though feuds are usually fought among men in Albania’s patriarchal society. Her husband’s murderer is still in hiding out of fear that she will kill him, Shullani says.

      Embed from Getty Images

      Despite the barbaric nature of this ancient system, Shullani points out that the strict rules and established process for peacemaking set the blood feuds apart from the random, merciless crime that happens elsewhere. However, some have observed that the rules of the Kanun have begun to erode in recent years. The BBC quotes Liljana Luani, a teacher of children “involved in blood,” as saying: “Nowadays neither the Kanun nor the laws of the state are being followed. It has happened that there have been women killed and children killed” — a violation of the ancient Kanun. “I think the state law enforcement authorities should do more and that they are not working properly.”

      The Albanian Penal Code carries a 30-year sentence for blood feud murders and recent years have seen renewed efforts by police to squash the problem. Still, a report by Cedoca, the Documentation and Research Department of the Office of the Commissioner General for Refugees and Stateless Persons of Belgium, cited meeting with “two experts who expressed strong doubt that the police is capable of controlling, monitoring, preventing and prosecuting the contemporary blood feud phenomenon,” stating that suspects are often released again after an initial arrest.

      Nonetheless, the British Embassy report quoted a local representative of the national ombudsman as saying “the presence of the law has very much advanced nowadays. In the last 5-6 years the law and order were reestablished. Closed cases have been re-opened and potential blood feud cases are treated with particular attention, even in the remote areas. If something happens, the police will intervene nowadays.”

      Shullani and Luani have both dedicated their life’s work to the victims of these feuds. They both agree that the blood feuds will not end until Albania’s government revitalizes its justice system once and for all.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      Why Making Hagia Sophia a Mosque Again Is Good News

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      The reaction to the decision by Turkish authorities to turn Hagia Sophia from a museum back into a mosque has been illuminating. Turkish President Recep Tayyip Erdogan is accused of playing religious politics. If so, he is not alone. When Pope Francis describes himself as “pained” by the news and says his thoughts are with Istanbul, as if some natural disaster had befallen the city, he too is playing religious politics.

      Turkey Secures a Reprieve in Libya

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      The fact that this building — with one of the largest freestanding domes in the world — has stood the test of time and conflict at all is a miracle. Yet since 1934, it has stood silent, but for the passing voices and feet of tourists, as a museum.

      Given its stature as a place of spirituality, this is an astonishing fact. Imagine the Notre Dame in Paris or St. Peter’s Basilica in Rome — or indeed the myriad religious sites built upon older religious sites — spending close to a century as museums.

      Western Hypocrisy

      Despite this, the media in the West have been almost uniform in their condemnation. UNESCO, which designates the building as a World Heritage Site, has criticized the move. Western media have noted the reaction of liberals in Turkey, lamenting the undermining of the secular state.

      The condemnation is, of course, based on a key distinction between Hagia Sophia and the likes of Notre Dame and St. Peter’s Basilica. The distinction — emphasized in almost every media report — is that Hagia Sophia was built in 537 by Justinian as the seat of the Eastern Orthodox Church and the spiritual center of the Byzantine Empire. It only became a mosque in 1453 with the conquest of Constantinople by Ottoman Sultan Mehmed II.

      Notre Dame de Paris in France © beboyGiven this history of conquest, it’s a wonder that Hagia Sophia is here at all. Consider the religious sites desecrated by conquerors with new faiths, from the Temple of Solomon to the Bamiyan Buddhas. Yet Mehmed II’s first act was to hold the Islamic Friday prayers in Hagia Sophia. He may have been a Muslim, but he recognized the sheer spiritual power and majesty of this building and honored it. 

      The Ottomans removed icon frescoes and mosaics and replaced them with Arabic calligraphy, but the spiritual life of this amazing building continued under new owners. That is a testament to the building and the comparative moderation of the conquerors.

      The Mezquita of Cordoba

      The idea that Hagia Sophia is a museum, and that this is a balanced compromise between faiths, has become received wisdom. Yet the truth is that turning Hagia Sophia into a museum was hardly an act of religious tolerance. Far from it, the move was a culminating act in a decade of cultural revolution in Turkey, in which the regime of republican leader Mustafa Kemal Ataturk pulled up the Ottoman inheritance by its roots.

      It was not a generous gesture to the Greek Orthodox Church, but a symbolic attack on the power of Islam in Turkey. It remains that to this day. Unspoken in today’s debate is the fact that Hagia Sophia became a museum in an era when the Sufi brotherhoods of Turkey were outlawed, the adhan (call to prayer) could no longer be called in Arabic and religious dress was prohibited. Into recent times, Sufism has remained persecuted and the whirling dervishes perform for tourists — rites that the secular establishment had largely destroyed in any real sense. 

      Given this backdrop, the conversion of Hagia Sophia into a museum takes on a different complexion, as if spirituality itself were a museum, which is after all what Ataturk intended by such a move. Turning the building back into a place of worship can then be seen as one more step in the reemergence of an older Turkish cultural inheritance. 

      Inside the Mezquita of Cordoba in Spain © Matej KastelicThe fact that Hagia Sophia was once a cathedral is no barrier to it now being a mosque. Consider the Mezquita in Cordoba, one of the finest architectural monuments in the Iberian Peninsula (and itself built on the site of an earlier Visigoth church). It was perhaps the greatest mosque in Muslim Spain, before being converted into a cathedral in 1236 by King Ferdinand of Castile.

      Today, a cathedral stands in its center and it remains illegal for a Muslim to kneel there in prayer. Yet few Spaniards would countenance it being converted into a museum as an act of magnanimity toward Islam, nor are there calls from global institutions for Spain to do so. Requests by the Islamic Council of Spain to allow Muslim prayer have been opposed by the Vatican and Spanish ecclesiastical authorities.

      The Loss of Greek Anatolia

      Converting Hagia Sophia back into a mosque reflects the present reality of modern-day Turkey, which is that of a Muslim-majority population. Just as you expect Westminster Abbey in London to be a Christian place of worship, it’s natural that Hagia Sophia should be a Muslim place of worship, with due interfaith dialogue and public access.

      This contemporary reality doesn’t negate the very real tragedy of the loss of Greek Anatolia. That loss is far more recent than 1453. The same regime that turned Hagia Sophia into a museum was also responsible for the ethnic cleansing of Anatolia of Greek Orthodox communities. Over 1 million Greeks were forcibly removed from their ancestral homelands and sent as refugees to modern-day Athens and Thessaloniki.

      Today, you can wander through their empty churches in Cappadocia, in central Anatolia, or at sites like Karmylassos (Karakoy) in southwest Turkey, where an entire ghost town is left sprawled on the hillside as a brutal reminder of the wholesale removal of a people and culture. 

      What was done in the name of creating an ethnically Turkish republican state was barbaric, just as what was done to create an ethnically Greek republican state. Ethnic nationalism accepts no gray areas, and ordinary people are its victims, on both sides of the dividing line.

      In Support of Islam

      Yet the violent forces that produced that ethnic cleansing also produced the zealous ideology of Westernization that uprooted the Ottoman legacy in the land of modern Turkey. It means a seam of bitterness and division runs through the very heart of the modern state. 

      Inside Hagia Sophia in Istanbul, Turkey © Artur Bogacki / ShutterstockIt is disingenuous of Western observers to say that Hagia Sophia should remain a museum for the sake of religious tolerance. If tolerance and moderation are our goals, then we should welcome the return of the call to prayer to Hagia Sophia, just as we would welcome the return of church bells at Notre Dame, had it been turned into a museum by secular revolutionaries.

      To welcome it is to support moderate Islam. To not do so is to leave moderate Muslims in a curious bind, not wishing to create conflict, yet expected to disapprove of seeing the spiritual centerpiece of Turkey’s largest city being devoted once more to worship. It also turns the building into a focal point for the more extremist.

      The remarks of Pope Francis are astonishing for a religious leader. That he is “pained” by the idea of such a site of spirituality being turned from a museum back into a place of worship smacks of the worst kind of bigotry. Must it only be “my god” who is worshipped, both here and in former mosques elsewhere?

      Equally, secular outrage is disingenuous. This is a religious building. The secularists are right to resist attempts to constrain their lifestyle, such as the prohibition of alcohol or sexual freedoms, just as Muslims in Turkey have chafed at secular restrictions on their own lifestyles. But Hagia Sophia is a religious space, first and foremost.

      The historic mistake was turning Hagia Sophia into a museum in 1934, in a cultural revolution that has impoverished Turkish society ever since. Whether the pious nationalists of the ruling party will usher in a moderate or yet more divisive era for this unique building, only time will reveal.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in US Politics

      Too Much and Never Enough review: Mary Trump thumps Donald

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      Mary Trump’s tell-all will not make her uncle’s re-election bid any easier. The president’s late-night walk of shame is already a classic campaign moment. His niece’s allegation that he paid someone else to take his college entrance exams resonates as true, because of his reported disdain for reading and capacity to inadvertently invent new words like “swiffian”.Adding insult to injury, Maryanne Trump Barry, Trump’s sister, appears to be the key source for this smorgasbord of dysfunction. She is a retired federal judge who left the bench with an ethics cloud over her head. Fittingly, as Mary Trump lacerates multiple sets of vital organs, her pen a stiletto, she thanks her aunt “for all of the enlightening information”.It is score-settling time, Trump-style. Go big or go home. Few are spared.Too Much and Never Enough doubles as mesmerizing beach reading and a memorable opposition research dump, in time for the party conventions. Think John Bolton-quality revelations, but about Trump’s family. It is the book Michael Wolff, the author of Fire and Fury, likely wishes he had written but isn’t kin so he couldn’t. It is salacious, venomous and well-sourced.Sadly, it is also a book born of tragedy and pain. The author’s father, Fred Trump Jr, died in his early 40s. He drank hard, was jettisoned by his father and siblings, and treated as a cautionary tale. Mary Trump is angry, not self-pitying. Although she casts her book as a warning to the American public, it is 200-plus pages of revenge served with the benefit of time and distance. Yet the narrative remains compelling.Fred Jr found joy in flying and serving his country. He was a member of the national guard and a TWA pilot. In most homes, that would be deemed an achievement. But the Trumps were not most folks. Fred Sr saw his oldest son as weak. His brother Donald humiliated him, his mother Mary stood by and watched. As for Fred Jr’s military service, Trump père found little value there. As for Donald, “bone spurs” were his path to avoid Vietnam.When Fred Jr was dying, in 1981, the future president thought it an opportune time to go to the movies. Past became prelude. When Roy Cohn, Trump’s friend and consigliere, was dying of Aids a decade later, Trump walked away again. A stunned Cohn reportedly remarked: “Donald pisses ice water.”But it was the aftermath of Fred Sr’s death that put Mary Trump and the older generation on a collision course. Fred Jr’s two children were cut out of Fred Sr’s will. Maryanne and her brothers did their best to thwart their claims to an inheritance.Tensions spiraled, then subsided. The matter was settled, and the parties filed a stipulation in surrogate’s court. Ostensibly, the agreement barred disclosure regarding Fred Sr and his legacy. Maryanne was an executor of the estate. Ironically, she has emerged as her niece’s muse. The judge leaked like a sieve.According to Too Much and Never Enough, Trump and Cohn played a pivotal role in Maryanne’s elevation to the federal bench. At the time, she was only an assistant federal prosecutor, an usual launchpad to a federal judgeship. Strings were pulled. When Maryanne had the temerity to tell Trump his presidency was failing, her niece now writes, he reminded her that he made her. Like Fred Sr, Trump brooks no hint of disloyalty.A New York Times investigation in the origins of Trump’s wealth brought the past roaring back. Questions surrounding the family fortune abounded. Tax evasion appears as one possibility. After resisting overtures for assistance from Susanne Craig of the Times, Mary Trump began to cooperate. In the process, she came to doubt the rationale for her own settlement.As for Aunt Maryanne’s role in the mess, Mary Trump lumps her in with the rest of them: “They all knew where the bodies were buried because they buried them together.”This may be the first time a family member of a sitting president has publicly accused him of paying a surrogate to take the SATs – a claim the alleged surrogate’s widow denies. Looking back, Trump’s obsession with Barack Obama’s college transcripts appears to have been a fusion of envy, projection and racism. As an institution of learning, Trump University was truly created in its namesake’s image.Amid all this, mockery is unavoidable. And as Mary Trump observes, the president hates to be mocked. Think of Stormy Daniels dishing about Toad and Mario-Kart – an image best forgotten. More