Since colonialism brought Western and Islamic societies crashing together over a century ago, the former has struggled to understand the rage it seems to provoke in the latter.
A protester rests on a barricade near the U.S. embassy in Cairo, Egypt. (Reuters)
In August 1857, a century before the United Nations would declare the Israeli state in what had been Palestine, before British and French diplomats would formally carve up the Middle East, before the U.S. would back a coup in Iran, before political Islamism would emerge, and before the U.S. would arm unmanned airplanes to kill Islamism's most violent and radical adherents, the British empire found itself besieged by Muslim protesters.
Officers at Fort William, in the Indian city of Calcutta, were the first to require colonial troops to grease their rifles with a compound that included cow and pig fat, a mixture guaranteed to offend both Hindus and Muslims. Many of the troops, known as sepoys, protested. The protests spread and turned violent, growing into an uprising that affected much of the British Raj at a time long before it was unified by roads or telephones, much less cell phones or the Internet. To give a sense of scale, the Raj covered about 4 million square kilometers; the countries of today's European Union make up 4.3 million.
Looking back, the cause-and-effect between the animal grease and the protests might seem obvious today, but it shocked British overseers at the time, and historians still dispute the larger causes, which seem to go well beyond just the pig fat offense. "Muslim activists called the mutiny a jihad, and their well-organized assaults suggested that the bullet-grease issue had merely been the spark," Tamim Ansary wrote in his book, Destiny Disrupted: A History of the World Through Islamic Eyes. The suddenness and vociferousness of 1857's Muslim protests, in what was then the country with the largest Muslim population in the world, as well as the West's struggle to either foresee or understand their anger, have their echoes in this past week's demonstrations against the U.S. over the anti-Islam film Innocence of Muslims.
As the Western world once again endeavors to understand the roots of apparently anti-Western rage that have again surfaced in large parts of the Muslim world, it's worth remembering the history of offense and backlash that has been a recurring theme of their intersections. Ansary's history of the 1857 Sepoy Rebellion cited "the cultural gulf between the British officers and their [Indian] foot soldiers, a gulf that had not existed before Europeans arrived." Then, as now, Western observers looked for causes political and cultural, particular to this uprising in this moment and general to the region and its history. They've found plenty: economic disenfranchisement among certain classes, conversion anxieties, political manipulation, local factors, and of course foreign domination, among many others. Islam and its followers came under special scrutiny, also like today, although the fact that so many Hindus participated suggests that the particularities of this one religion were not a good lens for understanding the rebellion.
It's entirely possible, even likely, that there is truth to a number of these theories, just as with the sometimes similar and sometimes different theories of "Muslim Rage," to borrow from a 1990 Atlanticcover story, that Westerns have explored so many times before. We've had many opportunities to theorize: the 2010 Florida Koran burning protests, the 2005 Muhammad cartoon protests, the wide 1990 demonstrations in support of Saddam Hussein that shocked the West, the near-global violence over Salman Rushdie's 1988 novel The Satanic Verses, and the deadly 1979 U.S. embassy attacks in Iran, Libya, and Pakistan. Protests and anger marked much of the colonial era as well, from the 1936 Arab Uprising in then-Palestine to the 1857 Sepoy Rebellion to the 1879 Urabi Revolt in Egypt.
It's worth considering the extent to which these movements have been connected by themes that can both encompass and be larger than the particularities of each. Many in the Middle East and South Asia are in fact furious with the U.S. for its drone program, but their anger and suspicion look awfully similar to those propelling the demonstrations in, for example, 1979 or 1988 or 1990 or 2005, during most of which drones did not exist. To say that Muslims are protesting because they're angry about drones is true in a similar way that, for example, San Francisco Democrats are likely to vote against Mitt Romney in November because they dislike his stance on gay marriage, or that people in China are protesting Japan because they disagree with Tokyo's claim over some disputed islands.
There is probably no simple, single explanation for something as old, complicated, and variegated as the anger in parts of the Muslim world against the West. Not even colonialism, perhaps the single most significant interaction between the Western and Muslim worlds since the Renaissance, is a satisfactory explanation: why, then, do the harshly colonized societies of sub-Saharan Africa report some of the highest approval ratings for American leadership in the world? (Before you answer "because oil" or "because Islam," keep in mind the Angola and Nigeria are enormous oil exporters to the U.S., and that much of Africa is Muslim.)
Perhaps the single most consistent theme in the anti-Western protests and incidents that we so often term "Muslim rage" is our perennial struggle to understand them. "Why do they hate us?" is a question we've been asking for a long time. Judging by some of the protest signs dotting Africa and Asia last week, demanding Western respect for Islam and its adherents, it might be a question that many Muslims ask of us, too. None of this is to advance a specific theory for last week's protests or the anger behind them, but rather to place them within the much longer history of offense and outrage between the Western and Muslim worlds, a generations-old mutual misapprehension that has long defied the sorts of easy answers that we might be tempted to reach for today.
When President Obama left, I stayed on at the National Security Council in order to serve my country. I lasted eight days.
In 2011, I was hired, straight out of college, to work at the White House and eventually the National Security Council. My job there was to promote and protect the best of what my country stands for. I am a hijab-wearing Muslim woman––I was the only hijabi in the West Wing––and the Obama administration always made me feel welcome and included.
Like most of my fellow American Muslims, I spent much of 2016 watching with consternation as Donald Trump vilified our community. Despite this––or because of it––I thought I should try to stay on the NSC staff during the Trump Administration, in order to give the new president and his aides a more nuanced view of Islam, and of America's Muslim citizens.
Meet the protesters who tricked conference attendees into waving Russian flags.
Two men made trouble—and stirred up a social-media frenzy—on the third day of the Conservative Political Action Conference by conducting a literal false-flag operation.
Jason Charter, 22, and Ryan Clayton, 36, passed out roughly 1,000 red, white, and blue flags, each bearing a gold-emblazoned “TRUMP” in the center, to an auditorium full of attendees waiting for President Trump to address the conference. Audience members waved the pennants—and took pictures with them—until CPAC staffers realized the trick: They were Russian flags.
The stunt made waves on social media, as journalists covering CPAC noticed the scramble to confiscate the insignia.
Long after research contradicts common medical practices, patients continue to demand them and physicians continue to deliver. The result is an epidemic of unnecessary and unhelpful treatments.
First, listen to the story with the happy ending: At 61, the executive was in excellent health. His blood pressure was a bit high, but everything else looked good, and he exercised regularly. Then he had a scare. He went for a brisk post-lunch walk on a cool winter day, and his chest began to hurt. Back inside his office, he sat down, and the pain disappeared as quickly as it had come.
That night, he thought more about it: middle-aged man, high blood pressure, stressful job, chest discomfort. The next day, he went to a local emergency department. Doctors determined that the man had not suffered a heart attack and that the electrical activity of his heart was completely normal. All signs suggested that the executive had stable angina—chest pain that occurs when the heart muscle is getting less blood-borne oxygen than it needs, often because an artery is partially blocked.
Trump is undermining America’s national security by trying to shape analysis to support his world view.
The White House recently sought to enlist the Departments of Homeland Security and Justice to build a case for its controversial and unpopular immigration ban, CNN reported on Thursday. Among intelligence professionals, the request to produce analysis that supports a favored policy—vice producing analysis, and allowing it to inform policy—is called politicization. It is anathema to the training most analysts receive and the values that lie at the heart of the vocation. There is a high cost to putting ideology over informed assessments of political, economic, and military realities.
At the Central Intelligence Agency, where I served as director of strategy in the Directorate of Analysis, the subject of politicization is introduced to analysts almost as soon as they enter into service. There is good reason for this: Politicization is not an academic issue.
The preconditions are present in the U.S. today. Here’s the playbook Donald Trump could use to set the country down a path toward illiberalism.
It’s 2021, and President Donald Trump will shortly be sworn in for his second term. The 45th president has visibly aged over the past four years. He rests heavily on his daughter Ivanka’s arm during his infrequent public appearances.
Fortunately for him, he did not need to campaign hard for reelection. His has been a popular presidency: Big tax cuts, big spending, and big deficits have worked their familiar expansive magic. Wages have grown strongly in the Trump years, especially for men without a college degree, even if rising inflation is beginning to bite into the gains. The president’s supporters credit his restrictive immigration policies and his TrumpWorks infrastructure program.
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“No… it’s a magic potty,” my daughter used to lament, age 3 or so, before refusing to use a public restroom stall with an automatic-flush toilet. As a small person, she was accustomed to the infrared sensor detecting erratic motion at the top of her head and violently flushing beneath her. Better, in her mind, just to delay relief than to subject herself to the magic potty’s dark dealings.
It’s hardly just a problem for small people. What adult hasn’t suffered the pneumatic public toilet’s whirlwind underneath them? Or again when attempting to exit the stall? So many ordinary objects and experiences have become technologized—made dependent on computers, sensors, and other apparatuses meant to improve them—that they have also ceased to work in their usual manner. It’s common to think of such defects as matters of bad design. That’s true, in part. But technology is also more precarious than it once was. Unstable, and unpredictable. At least from the perspective of human users. From the vantage point of technology, if it can be said to have a vantage point, it's evolving separately from human use.
Since the middle of last year, a group of Filipino reporters, photographers, and cameramen have been at the frontline of Philippine President Rodrigo Duterte’s war on drugs. They are a different type of war correspondent, and the drug war, a different type of war.
The correspondents work what they call the “night shift,” the unholy hours between 10 p.m. and 5 a.m., when the dead bodies are found. They wait at Manila’s main police station and rush from there to the site of the most recent kill. They keep count of the corpses, talk to witnesses and families, interview the police, attend wakes and funerals. A lot of what the world learned about the carnage, especially in the early months, is due largely to the night shift reporters.
Minimum-wage jobs are physically demanding, have unpredictable schedules, and pay so meagerly that workers can't save up enough to move on.
Fifty years ago, President Lyndon B. Johnson made a move that was unprecedented at the time and remains unmatched by succeeding administrations. He announced a War on Poverty, saying that its “chief weapons” would be “better schools, and better health, and better homes, and better training, and better job opportunities.”
So starting in 1964 and for almost a decade, the federal government poured at least some of its resources in the direction they should have been going all along: toward those who were most in need. Longstanding programs like Head Start, Legal Services, and the Job Corps were created. Medicaid was established. Poverty among seniors was significantly reduced by improvements in Social Security.
In “American Bitch,” Hannah confronts an author accused of sexual misconduct—and sees how her own past fits into a larger system.
Why do the girls of Girls act that way? That’s the question underlying five years of baffled cultural responses to Lena Dunham’s epic of questionable decisions, cruelty, narcissism, and grace. Girls has never given a straightforward answer to the question. Despite unflinching confessional dialogue and occasional backstory development and sharp cultural satire, Hannah Horvath and her friends still have an air of Athena, sprung into existence fully formed. Asking why these girls spill drinks and impulsively marry and vomit off of bunkbeds is like asking why anyone exists at all.
This has made Girls unusual in a cultural landscape where the tragic flashback is the go-to decoder of individual motivation. To take two recent examples from HBO, The Young Popeconnected Pope Pious’s childhood abandonment to his adult torment, and Westworld’s so-called “key insight” was that to be human is to remember suffering. In society more broadly, ongoing dialogues about trauma, triggering, and privilege—dialogues that Dunham often wades into as a public figure—insist that personal history needs to be taken as seriously as present conduct does.
Ellen Stofan was the only woman to testify at a congressional hearing about the future of space exploration—and the only person left out of the official tweets about the event.
Last week, the House Science, Space and Technology committee invited four witnesses from NASA’s past to discuss the agency’s future endeavors, including a human mission to Mars, a possible return to the moon, and the commercial space sector. NASA consistently polls as Americans’ favorite federal agency, and its popularity cuts across party lines. The hearing could have been a brief respite from the bickering that has seized Washington of late. And it almost was.
Near the end, Ellen Stofan, NASA’s chief science officer under President Barack Obama, gave Mars enthusiasts some reason for hope. Americans can expect a lunar habitat by the 2020s and humans in Mars orbit in 2032, she said.
That’s the clearest timeline on NASA’s “Journey to Mars” in some time. Many space enthusiasts were, well, enthused. But then last Friday, Stofan shared this picture: