Writing in the New York Review of Books, an anonymous author with “wide experience in the Middle East and [who] was formerly an official of a NATO country” reviews two new books on ISIS. It’s a long read, but well worth it, not least for the historical background it provides, even if in the end its author admits to being “baffled” by ISIS.
Some extracts…
Asking why ISIS has attracted so many foreign volunteers, the author notes this:
At first, the large number who came from Britain were blamed on the British government having made insufficient effort to assimilate immigrant communities; then France’s were blamed on the government pushing too hard for assimilation. But in truth, these new foreign fighters seemed to sprout from every conceivable political or economic system. They came from very poor countries (Yemen and Afghanistan) and from the wealthiest countries in the world (Norway and Qatar). Analysts who have argued that foreign fighters are created by social exclusion, poverty, or inequality should acknowledge that they emerge as much from the social democracies of Scandinavia as from monarchies (a thousand from Morocco), military states (Egypt), authoritarian democracies (Turkey), and liberal democracies (Canada). It didn’t seem to matter whether a government had freed thousands of Islamists (Iraq), or locked them up (Egypt), whether it refused to allow an Islamist party to win an election (Algeria) or allowed an Islamist party to be elected. Tunisia, which had the most successful transition from the Arab Spring to an elected Islamist government, nevertheless produced more foreign fighters than any other country.
Nor was the surge in foreign fighters driven by some recent change in domestic politics or in Islam. Nothing fundamental had shifted in the background of culture or religious belief between 2012, when there were almost none of these foreign fighters in Iraq, and 2014, when there were 20,000. The only change is that there was suddenly a territory available to attract and house them. If the movement had not seized Raqqa and Mosul, many of these men might well have simply continued to live out their lives with varying degrees of strain—as Normandy dairy farmers or council employees in Cardiff. We are left again with tautology—ISIS exists because it can exist—they are there because they’re there.
Yes, but they still wanted to be there, drawn by the appeal of something strong enough to overwhelm the instinct to stay put.
And, whatever the optimists claim, ISIS is, by its own revolting standards, doing well:
The movement now controls a “terrorist state” far more extensive and far more developed than anything that George W. Bush evoked at the height of the “Global War on Terror.” Then, the possibility of Sunni extremists taking over the Iraqi province of Anbar was used to justify a surge of 170,000 US troops and the expenditure of over $100 billion a year. Now, years after the surge, ISIS controls not only Anbar, but also Mosul and half of the territory of Syria. Its affiliates control large swaths of northern Nigeria and significant areas of Libya. Hundreds of thousands have now been killed and millions displaced; horrors unimaginable even to the Taliban—among them the reintroduction of forcible rape of minors and slavery—have been legitimized. And this catastrophe has not only dissolved the borders between Syria and Iraq, but provoked the forces that now fight the proxy war between Saudi Arabia and Iran in Yemen.
But, the author argues, we still do not understand it:
[T]he “ideology” of ISIS is also an insufficient explanation. Al-Qaeda understood better than anyone the peculiar blend of Koranic verses, Arab nationalism, crusader history, poetic reference, sentimentalism, and horror that can animate and sustain such movements. But even its leaders thought that Zarqawi’s particular approach was irrational, culturally inappropriate, and unappealing…..
The thinkers, tacticians, soldiers, and leaders of the movement we know as ISIS are not great strategists; their policies are often haphazard, reckless, even preposterous; regardless of whether their government is, as some argue, skillful, or as others imply, hapless, it is not delivering genuine economic growth or sustainable social justice. The theology, principles, and ethics of the ISIS leaders are neither robust nor defensible. Our analytical spade hits bedrock very fast.
I have often been tempted to argue that we simply need more and better information. But that is to underestimate the alien and bewildering nature of this phenomenon. To take only one example, five years ago not even the most austere Salafi theorists advocated the reintroduction of slavery; but ISIS has in fact imposed it. Nothing since the triumph of the Vandals in Roman North Africa has seemed so sudden, incomprehensible, and difficult to reverse as the rise of ISIS. None of our analysts, soldiers, diplomats, intelligence officers, politicians, or journalists has yet produced an explanation rich enough—even in hindsight—to have predicted the movement’s rise.
Maybe not, but a place to start might be the study, stripped of any comfortable illusions that human ‘progress’ is irreversible, of some of the millennialist eruptions of the past, convulsions that—at their worst—actually attracted recruits by the license they gave for cruelty of the most extreme kind, sanctifying sadism by the (often convenient) delusion that it was all in a great, transcendent cause, for the proletariat, for a god.
Such eruptions are obviously particularly dangerous when reinforced with the power of a state. Maoist China, ‘Democratic Kampuchea’ and Bolshevik Russia (and there are others to choose from too) ought to be proof enough of that, and a state is what ISIS is rapidly becoming.