The Roots of the Middle East Conflict

Foreign Policy Journal

Imperial DesignsDuring the research for my latest book, Imperial Designs: War, Humiliation and the Making of History (Potomac Books – the University of Nebraska Press, 2013), I came across something the Czech writer Milan Kundera said in his novel Immortality about shame. He was twice expelled from the Communist Party, forced to leave his homeland to go to live in France seven years after the 1968 Soviet invasion of Czechoslovakia, then stripped of his Czech citizenship. “The basis of shame is not some personal mistake of ours,” he said, “but the ignominy, the humiliation we feel that we must be what we are without any choice in the matter, and that this humiliation is seen by everyone.”

Another work which influenced my writing was the 1978 literary masterpiece Orientalism of the Palestinian-American intellectual Edward Said. In his book, Said examined the set of beliefs behind the Western ideology known as Orientalism, that is, the tendency of colonial administrators, philosophers, and writers to treat the East as alien, exotic, and inferior. For several centuries, this ideology emphasized the difference between the European and Asiatic parts of the world, as if each were a distinct and single entity. Said described Orientalism as “fundamentally a political doctrine willed over the Orient.”

Imperial Designs is the last volume of my trilogy. The book follows Breeding Ground, a study of Afghanistan from the 1978 Communist coup to 2011; and Overcoming the Bush Legacy in Iraq and Afghanistan that evaluates George W. Bush’s presidency in terms of the “war on terror,” focusing on the invasions of Afghanistan and Iraq and their aftermath.

I had suggested in the two previous books that among the factors contributing to the events of September 11, 2001, was a sense of humiliation felt in the Muslim world, especially in the Middle East. It made me think further about war and humiliation in international politics, and how war, humiliation and manipulation have historically affected the behavior of the humiliated and the humiliator. My focus in Imperial Designs was the Greater Middle East. For oil, geopolitics and imperial rivalries between Britain, Russia and the United States had been among my interests. The history of Arabs and Persians is rich and interesting. They have both fought numerous wars over the centuries. The history of external actors’ meddling in the region, by the Ottomans, then the British, the Russians and the Americans is intriguing. The consequences have been profound and far-reaching.

In Imperial Designs, I examine the Ottoman Empire’s collapse around the First World War in the early twentieth century; the discovery of oil in the region and the division of lands between Britain and France; the creation of the state of Israel after the Second World War and its meaning for Palestinians and Arabs; and further conflicts. In Iran, the early democracy movement; the 1953 overthrow of the democratically-elected government of Prime Minister Mohammad Mosaddeq in an Anglo-American intelligence plot; and subsequent events over a quarter century until the overthrow of the Pahlavi dynasty in the 1979 revolution. Examination of events such as these is relevant in any study of the role of humiliation and the shaping of the contemporary Middle East.

I demonstrate that the continuing upheaval in the region has its origins in the events around the First World War a century ago, when Ottoman rule was replaced by British and French colonial rule using the instrument of “Mandate.” I also discuss how conflict between tribes and wars with external invaders have determined the thinking and behavior of local peoples through history. Vast sandy deserts, a free spirit and a warrior instinct are fundamental elements of Middle Eastern cultures. Repeatedly, wars put those instincts on display and reinforced them.

Through history, where desert communities were sparsely located, interaction was less between them, but more within members of each community or tribe. The emphasis was on cohesion within each tribe. Personal possessions within the general populous were fewer, and lifestyle was frugal for most members. Wealth tended to accumulate with chiefs. Honor, its dispossession causing humiliation, and promises betrayed became strong drivers of human behavior. Defending the honor of a person, a clan, tribe or nation–and regaining it after humiliation–became of utmost importance. Past injustices and unsettled disputes persisted, and more added to the long list as time went by.

Power and humiliation are the cause and effect of human behavior. In Imperial Designs, I also discuss interventions by Russia, Britain, and the United States in Iran and the consequent radicalization of the Iranian population. My observation is that, throughout the region, the greater the scale of mobilization by opposing sides locked in conflict, the deeper, more long-term reaction it generates. The greater the defeat, the more intense and long-lasting the determination in the vanquished to extract the price for humiliation. It is this pattern of events through history that explains the making of the Middle East.

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Imperial Designs

Academic Corridor, January 9, 2013

"From the Cape to Cairo," Puck, 1902, Library of Congress

“From the Cape to Cairo,” Puck, 1902, Library of Congress

The Czech writer Milan Kundera, who was twice expelled from the Communist Party, forced to leave his homeland to go to live in France seven years after the 1968 Soviet invasion of Czechoslovakia, then stripped of his Czech citizenship, wrote about humiliation in his novel, Immortality: “The basis of shame is not some personal mistake of ours, but the ignominy, the humiliation we feel that we must be what we are without any choice in the matter, and that this humiliation is seen by everyone.” These words capture the potent emotion that humiliation is––whether it applies to an individual, a community or nation. The bigger the group that feels humiliated, the greater the chance that the humiliator’s act will have far-reaching consequences.

I discuss the role of shame in my forthcoming book, Imperial Designs: War, Humiliation and the Making of History, the final volume of a trilogy. Imperial Designs follows Breeding Ground, which is a study of Afghanistan from the 1978 Communist coup to 2011. Based on Soviet and American archives, Breeding Ground covered the gradual disintegration of the Afghan state, the Soviet invasion of December 1979, America’s proxy war against the Soviet forces in the 1980s, the collapse of Soviet and Afghan communism around 1990, the rise of the Taliban and the creation of safe havens for groups like al Qaida, the circumstances of America’s return to Afghanistan after the events of September 11, 2001 and the war thereafter. The second book, Overcoming the Bush Legacy in Iraq and Afghanistan, evaluates George W. Bush’s presidency in terms of the “war on terror,” and focuses on the invasions of both Afghanistan and Iraq and their aftermath.

I had suggested in these two books that among the factors contributing to the events of September 11, 2001 was a sense of humiliation felt in the Muslim world, especially in the Middle East. The history of Arabs and Persians is rich and interesting. They have both fought numerous wars over the centuries. External actors’ meddling in the region, by the Ottomans, then the British and the Americans is intriguing. The consequences have been profound and far-reaching.

The collapse of the Ottoman Empire around the First World War in the early twentieth century and its aftereffects; the discovery of oil in the region and the division of lands between Britain and France; the creation of the state of Israel after the Second World War and its meaning for Palestinians and Arabs; and further conflicts. In Iran, the early democracy movement; the 1953 overthrow of the elected government of Prime Minister Mohammad Mosaddeqh in an Anglo-American intelligence plot; and subsequent events over a quarter century until the overthrow of the Pahlavi dynasty in the 1979 revolution. Examination of events such as these is relevant in any study of the role of humiliation and the shaping of the contemporary Middle East.

The upheavals of recent decades in the region have their origins in the events around the First World War a century before, when Ottoman rule was replaced by British and French colonial rule using the instrument of “Mandate.” Conflict between tribes and wars with external invaders have determined the thinking and behavior of local peoples through history. Vast sandy deserts, a free spirit and a warrior instinct are fundamental elements of Middle Eastern cultures. Repeatedly, wars put those instincts on display and reinforced them.

Where desert communities were sparsely located, interaction was less between them, but more within members of each community or tribe. The emphasis was on cohesion within each tribe. Personal possessions within the general populous were fewer; lifestyle was frugal for most members. Wealth tended to accumulate with chiefs. Honor, its dispossession causing humiliation, and promises betrayed became strong drivers of human behavior. Defending the honor of a person, a clan, tribe or nation––and regaining it after humiliation––became of utmost importance. Past injustices and unsettled disputes still persist. More have been added to the long list in the new century, and we have lived only through the first decade.

The Republic

The Republic

One of the earliest references to imperial behavior in literature can be found in Plato’s Republic. There is a dialogue between Socrates and Glaucon about rapid development in society. The essence of that dialogue is that increase in wealth results in war, because an enlarged society wants even more for consumption. Plato’s explanation is fundamental to understanding the causes of war. This is how empires rise, military and economic power being essential to further their aims. A relevant section in Plato’s Republic reads, “We shall have to enlarge our state again. Our healthy state is no longer big enough; its size must be enlarged to make room for a multitude of occupations none of which is concerned with necessaries.”

Nearly two and a half millennia after Plato, Michael Hardt and Antonio Negri offered a Marxist interpretation of neo-imperialism in the twenty-first century in their book, Empire. Their core argument in the book, first published in 2001, was that globalization did not mean erosion of sovereignty, but a set of new power relationships in the form of national and supranational institutions like the United Nations, the European Union and the World Trade Organization. According to Hardt and Negri, unlike European imperialism based on the notions of national sovereignty and territorial cohesion, empire now is a concept in the garb of globalization of production, trade and communication. It has no definitive political center and no territorial limits. The concept is all pervading, so the “enemy” must be someone who poses a threat to the entire system––a “terrorist” entity to be dealt with by force. Written in the mid-1990s, Empire got it right, as events thereafter would testify.

Johan Galtung said in 2004––at an early stage of the “war on terror”––something that looks like a fitting definition of the term “empire.” Galtung described it as “a system of unequal exchanges between the center and the periphery.” For empire “legitimizes relationships between exploiters and exploited economically, killers and victims militarily, dominators and dominated politically and alienators and alienated culturally.” Galtung observed that the U.S. empire “provides a complete configuration,” articulated in a statement by a Pentagon planner. That Pentagon planner was Lt. Col. Ralph Peters, who wrote in his 1999 book Fighting for the Future: Will America Triumph?: “The de facto role of the United States Armed Forces will be to keep the world safe for our economy and open to our cultural assault. To those ends, we will do a fair amount of killing.”

To appreciate the relationship between economic interest and cultural symmetry, culture has to be understood as a broad concept. English anthropologist Edward Burnett Tylor (1832–1917) defined culture as “that complex whole which includes knowledge, belief, art, morals, law, customs and many other capabilities and habits acquired by … [members] of society.” Culture is the way of life which people follow in society without consciously thinking about how it came into being. Robert Murphy described culture as “a set of mechanisms for survival, but it also provides us with a definition of reality.” It determines how people live, the tools they use for work, entertainment and luxuries of life. Culture is a function of homes people live in, appliances, tools and technologies they use––and ambitions.

It is, therefore, possible to argue that culture is about consumption in economic terms. Culture defines patterns of production and trade, demand and supply, as well as social design. Some examples are worth considering. In Moscow, the old Ladas and Wolgas of yesteryear began to be replaced by Audi, Mercedes and BMW cars in the late twentieth century. The number of McDonalds restaurants in Russia rose after the launch of the first restaurant in the capital in 1990. In Russia, China and India, luxury goods from cars to small electronic goods and jeans became objects of desire for the growing middle classes, while grinding poverty still affected vast numbers of their fellow-citizens. Consumption of luxury goods in China and India rose as their economies grew. Following the U.S.-led invasions of Afghanistan and Iraq, sales of American brands in Kabul and Baghdad increased. Such trends form an essential part of what defines societal transformation and, at the same time, represent a powerful cause for opposition.

The hegemon flaunts its power, but also reveals its limitations. It invades and occupies distant lands, but cannot end opposition from determined resistors. Economic interests of the hegemon, and the way of life it advocates, are fundamentally interlinked. The hegemon claims superiority of its own culture and civilization over the adversary’s. Its own economic success depends on the exploitation of natural and human assets of others. The hegemon allows political and economic freedoms and protections enshrined for the privileged at home. Indeed, the hegemon will frequently buy influence by enlisting rulers in foreign lands. Rewards for compliance are high, though human labor and life are cheap in autocracies of distant lands.

The costs of all this accumulate, and their sum total eventually surpasses the advantages. Military adventures are hugely expensive. As well as hemorrhaging the economy, they drain the hegemon’s collective morale as the human cost in terms of war deaths and injuries rises. Foreign expeditions by empires tend to attain a certain momentum. But a regal power is unlikely to pause to reflect on an important lesson of history––that adventure leads to exhaustion. Only when the burden of liabilities––economic, political, moral––causes the hegemon’s own citizenry to revolt does it mean that the moment for change has arrived. There is a simple truth about the dynamic of imperialism. Internal discontent turning into outright rebellion grows as the hegemon’s involvement in foreign conflicts gets deeper and its difficulties mount. On the other hand, radicalization of, and resistance from, the adversary seem to be in direct proportion to the depth of humiliation felt by the victim. Effects of this phenomenon are durable and unpredictable, such is the desire to avenge national humiliation. For whereas every human possession comes with a price tag, honor is priceless.

The historical development of the Middle East, comprising vast desert lands between the Red Sea and the Persian Gulf, is complex and messy. A careful survey of imperial designs from the early twentieth century, when the Ottoman Empire collapsed at the end of the First World War, leaving a void, to the present time is revealing. Historically, the Middle East has had two distinct spheres of cultural influence––Arabian and Persian. The Arab provinces had been under Ottoman control whereas Iran had been a theater of rivalries between Imperial Russia, Britain and France. A clash of interests between these major powers was the primary cause of upheavals in the last century.

Khuzestan Oil Refineries

Khuzestan Oil Refineries

The race for hegemony in the contemporary Middle East has its origins in the discovery of oil in Khuzestan in southwestern Iran in 1908. The leap of technology from steam to more efficient petrol engine gave new urgency to the search for oil. Khuzestan became an autonomous province of great strategic importance, but drilling had already been going on in anticipation of vast oil reserves in what is now Iraq and was then part of Mesopotamia. Nearly twenty years after Khuzestan in Iran, oil was found in Iraq in October 1927. And a decade after, vast oil reserves were discovered in al Hasa, on the coast of the Persian Gulf, in Saudi Arabia, which at the time was among the poorest countries in the Middle East. Imperial designs by great powers in the post-Ottoman Middle East became a certainty.

The demise of the Ottoman Empire and the discovery of oil in the Middle East were two major factors which would determine the course of history for the next century and more. Victory in the First World War was to destroy the existing balance of power, and any pretense of equality and fair play when there were clear victors and vanquished. With the prospect of the war turning in the Allies’ favor, a grand plan began to emerge. In May 1916,  Sir Mark Sykes and Francois George-Picot signed what came to be known as the Sykes-Picot agreement, under which Britain and France were to divide up much of the Middle East between themselves, should the Ottoman Empire fall. That is what subsequently happened.

Balfour Declaration

Balfour Declaration

A year later, the British Foreign Secretary Arthur James Balfour gave an undertaking on behalf of the United Kingdom to Baron Walter Rothschild, a leader of the British Jewish community. Balfour wrote in his letter to Rothschild: “I have much pleasure in conveying to you … the following declaration of sympathy with Jewish Zionist aspirations which has been submitted to, and approved by, the Cabinet.” Balfour went on to say that “His Majesty’s government would view with favor the establishment in Palestine of a national home for Jewish people, and will use their best endeavors to facilitate the achievement of this object.” Despite words of assurance that this would not be at the expense of the Palestinians’ rights, contrary was the case. Jewish immigration and colonization of Palestine on a large scale was allowed and has continued since. By the time the state of Israel was established in 1948, the United States had become the most powerful nation in the West and the main backer of Israel.

The 1993 Oslo accords, which promised a permanent settlement within five years, barely limped to Oslo 2 in 1995, and finally collapsed. It was bound to happen, for virtually everything that mattered, the question of Jerusalem, the return of refugees, borders, security, and Jewish settlements, all these issues were left for future negotiations. All those issues still haunt the region. The Israeli-Palestinian conflict remains at the heart of the wider Middle East problem. And it can be argued that the fundamental nature of the cycle which started nearly a century ago has hardly changed.

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Living With the Hegemon: Extending the Empire to New Frontiers

CounterPunch, July 17, 2012

Extending the Empire to new frontiers

Recent wars from Libya to Afghanistan and Pakistan in a region of vast natural wealth and strategic importance highlight a phenomenon as old as humanity. Iraq and Libya had oil, but their leaders were longtime foes of the United States, now the world’s lone hegemon. Saddam Hussein allied with the Soviet Union before its demise, so did Muammar Gaddafi. They both displayed stubbornness. They were ready to drop the American dollar as the oil currency before bigger players like China and India dared. Saddam and Gaddafi ruled with an iron hand state systems that were brittle. They were too independent for their own good.

Saudi Arabia and tiny Arab emirates such as Bahrain and Qatar, on the other hand, are punching above their weight. Wealthy and dictatorial, their rulers accommodate the hegemon’s interests. These rulers sell their oil and amass petrodollars which they spend in vast quantities on weapons and consumer goods from the industrialized world led by the hegemon. Their relationship is far more agreeable.

The hegemon is thus left with states of two more categories of significant kind. In one category is Iran since the 1979 Revolution, Syria since the 1963 Ba’athist coup, and Sudan. The hegemon intervenes seeking to overthrow uncooperative regimes by diplomatic, economic and military means. In the second category are China, Russia and, to a lesser degree, India, where even the world’s lone hegemon has limits. Beyond these categories are the discarded––completely failed entities like Somalia, Ethiopia, Mali, where utterly poor and miserable people live.

The hegemon and satellites have not a care in the world for the welfare of such people, except sending drones or troops from neighboring client states to kill those described as “terrorists.” What desperate poverty and misery lead to has no space within the realm of this thinking.

Plato’s Republic, written around 380 BC, has a dialogue between Socrates and Glaucon about civilized society. They discuss how a society develops from primitive to higher levels of civilization. Trades and occupations multiply and population grows. The next stage of development, according to Socrates, is an increase in wealth that results in war, because an enlarged society wants even more for consumption. Plato’s explanation is fundamental to understanding the causes of war. This is how empires rise, military and economic power being essential to further their aims. A relevant section in the Republic reads:

We shall have to enlarge our state again. Our healthy state is no longer big enough; its size must be enlarged to make room for a multitude of occupations none of which is concerned with necessaries. There will be hunters and fishermen, and there will be artists, sculptors, painters and musicians. There will be poets with their following of reciters, actors, chorus-trainers, and producers; there will be manufacturers of domestic equipment of all sorts, especially those concerned with women’s dress and make-up. 

Nearly two and a half millennia after Plato, Antonio Negri and Michael Hardt offered a Marxist vision of the twenty-first century in their book Empire. Their core argument in the book published in 2001 was that globalization did not mean erosion of sovereignty, but a set of new power relationships in the form of national and supranational institutions like the United Nations, the European Union and the World Trade Organization. According to Negri and Hardt, unlike European imperialism based on the notions of national sovereignty and territorial cohesion, empire now is a concept in the garb of globalization of production, trade and communication. It has no definitive political center and no territorial limits. The concept is all pervading, so the “enemy” must now be someone who poses a threat to the entire system––a “terrorist” entity to be dealt with by force. Written in the mid-1990s, Empire got it right, as subsequent events testify.

The United States occupied “a privileged position in Empire” depicted by Negri and Hardt. Its privileges did not necessarily arise from its “similarities to the old European imperialist powers.” They derived from the assertion of  “American exceptionalism.” From the early days of its formal constitution, the founders of the United States had believed that they were creating “a new Empire with open, expanding frontiers,” where power would be distributed in networks. More than two centuries later, the idea had become global. The presidency of George W. Bush was a powerful militaristic expression of America’s will.

Like terrorism, the term “empire” is often used disparagingly by those on the left and the right. The emergence of the United States and the Soviet Union as the two greatest powers after the Second World War offered contrasting models. Advocates of each accused the other of being an empire, meaning a large population comprising many nationalities in distant territories living under subjugation or exploitation.

Different concepts of empire have existed through history. For centuries, the term referred to states that considered themselves successors to the Roman Empire, but later it came to be applied to non-European monarchies such as the Empire of China or the Mughal Empire. Most empires in history came into being as a result of a militarily strong state taking control of weaker ones. The result in each case was an enlarged, more powerful political union, before its eventual decline.

The dissolution of the Soviet bloc in the late 1980s and early 1990s was a blow against the idea of ruling an empire by brute force. Suddenly, the floodgates opened for rapid globalization and expansion of the markets to places that had previously been in the Soviet domain. Capitalism could reach where it had not been before, from newly independent countries in eastern Europe to Soviet-style economies in Asia and Africa. Two decades later, the West was to hit the most serious crisis since the Great Depression. It was brought about by a combination of impudence after the West’s Cold War triumph, false sense of moral superiority and belief in its power to destroy and recreate nations at will.

Norwegian scholar Johan Galtung, regarded as the father of conflict and peace studies, said in 2004 something that is a fitting definition of the term “empire.” He described it as “a system of unequal exchanges between the center and the periphery.” An empire “legitimizes relationships between exploiters and exploited economically, killers and victims militarily, dominators and dominated politically and alienators and alienated culturally.” Galtung observed that the U.S. empire “provides a complete configuration, articulated in a statement by a Pentagon planner.”  The Pentagon planner in question was Lt. Col. Ralph Peters:

The de facto role of the United States Armed Forces will be to keep the world safe for our economy and open to our cultural assault. To those ends, we will do a fair amount of killing. (Fighting for the Future: Will America Triumph? 1999, 141)

The American defense planner’s confession was as revealing as it was terrifying. Economic interest and cultural domination are interwoven in imperial thinking, driven by its simplistic logic. Imperial powers are expansionist by nature, always inclined to enlarge territories they control. What lies behind their ambition is access to more and more resources––energy, minerals, raw materials and markets to trade. Imperial behavior drives a great power to expand its domain of direct control or influence by military and other means to territories that have resources and a certain cultural symmetry with the center. The greater the cultural symmetry, the better for the hegemon.

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On War, Humiliation and the Making of History

CounterPunchJune 18, 2012; The Nation, June 20, 2012

The “global war on terror” started by President George W. Bush more than a decade ago has taken a new and more sinister turn. Now we know that Barack Obama, the current president, goes through the profiles of people he wants eliminated (New York Times, May 29, 2012). He decides their fate in escalating drone wars in a growing number of countries.

Those to be killed may or may not be combatants engaged in war against America. They may or may not even be involved in an armed struggle against a brutal dictatorship which is America’s regional proxy. Mere age of others or their relationship and proximity to the “target” in a loose tribal community can be enough to be given the label of “militant”––a crime punishable by death. In Obama’s world, what else could their motive be if they were in the same area as a “terrorist?” It is a license to kill at will.

But never underestimate the cost of humiliation. For in war victory is never clean, because it empowers the vanquished or their successors to struggle in the future. Recent wars in Iraq, Afghanistan and elsewhere in the Muslim world confirm this, often unheeded, lesson of history. From Alexander the Great, king of the Macedonian Empire, nearly two-and-a-half millennia ago to date, imperial powers far afield have sent their rampaging armies to conquer and to humiliate the populations of vast fertile lands, cradles of civilization, close to the four great rivers, the Nile, the Euphrates, the Indus and the Hwang He. What has transpired forms a pattern.

Those lands include modern Iran, Iraq, Afghanistan and the South Asian subcontinent, Pakistan and India in particular. Amid extreme volatility in this region, there has existed something consistent. Alexander’s campaign of conquest finally ran out of steam on the banks of the Hydaspes, modern-day Jhelum river in India and Pakistan. Exhausted, his troops mutinied, refusing to march any further. The rebellion continued later at Opis, a Babylonian city on the east bank of the Tigris, where Alexander gave a stirring speech admonishing his troops. But his rhetoric failed.

Elsewhere in the Kunar and Swat valleys, tribes put up extraordinary resistance forewarning one of history’s greatest military geniuses. However, the message from those uprisings was not enough for Alexander to overcome his hubris. After the Battle of Hydaspes, he retreated to Persia, leaving governors he had appointed in charge. They, too, misbehaved. Alexander was exhausted, injured, his aura of invincibility having abandoned him. Alexander became even more brutal. He retreated to Persia and died three years later. A remark attributed to him at the time: “I am dying from the treatment of too many physicians.”

The hills and valleys of Swat and Kunar, together with lands of the vast region of South and West Asia, have been subjected to repeated invasions through the centuries. The soil is soaked in blood spilled in violence between invaders and defenders, communities and tribes, whose fortunes and failings have attracted eagle-eyed predators far and near. The soil is fertile for resistance as it is for agriculture. Foreign armies have found this to their detriment time and again.

Subjugation by external forces renders victims helpless, but consolidates their long-term resolve. It breeds local resistance to foreign occupiers and their culture. It results in the colonization of lands occupied by foreign troops, mercenaries, and those wearing civilian hats as administrators and advisers. They engage in activities to extract and sell local assets, manufactured and agricultural goods through market mechanisms created and managed by themselves, not by those who owned them in the first place. Or they use the location of occupied lands to extend their control further.

In Chapter V of The Prince, Niccolo Machiavelli discussed three ways to hold newly acquired states that once had their own sovereign laws. His methods were: by devastating them; going and living there in person; or by letting them keep their own laws, extracting tribute and setting up an oligarchy which will keep the state friendly. Machiavelli’s work is associated with corrupt, manipulative and totalitarian government.

Examples are provided by Spartans and Romans. The Spartans ruled Athens and Thebes through the oligarchies they established there, although in the end they lost them. The Romans, in order to hold Capua, Carthage, and Numantia, destroyed them and so never lost them. They wanted to rule Greece almost as the Spartans did, freely, under its own laws, but they did not succeed. So, in order to maintain their power, they destroyed many cities in that province.

Five centuries after, Machiavellianism, a mishmash of cunning and duplicity, lives on–– despised if words of condemnation were to be believed, but witnessed extensively in practice.

Since the end of the Cold War and the defeat of Soviet communism, the terms of the United States-led Western military campaign for unrestrained access to petroleum and other strategic resources have altered. War today is fought for “freedom” against “terrorism” when both terms remain highly contested. Definitions, when attempted, are arbitrary, incoherent and irrational. The right to use unreserved force under the pretext of “self-defense” for the powerful has superseded the underdog’s right to self-defense and to resist.

We hear the absurd logic of brute military power couched in legal jargon. As an example, the rights of the Israeli state prevail over the basic rights of the Palestinians. Israel is allowed to have its clandestine nuclear weapons program, but no other country in the region. Elections in Iran are “fraudulent” in the absence of irrefutable evidence. But polls are “acceptable” in Afghanistan where plenty of evidence of fraud exists. High-altitude bombing in Afghanistan, Iraq and Libya, and drone attacks killing civilians posthumously described as “militants” or “terrorists” are justified in the “war on terror.” Talk is rare of “night raids”–– a euphemism for breaking into Afghans’ homes at night. Those at the receiving end of such treatment see it as humiliation under foreign occupation.

Loss of possessions is one thing, loss of dignity is quite another. There exists an inverse relationship between humiliation and pride. Take away a people’s dignity and they will be ever more determined to take revenge in the form that their culture and values dictate when the opportunity arises. History has repeatedly shown that the price of great power intervention is high; national humiliation caused to the victim leaves a legacy that haunts the intervenor and tempts the conqueror to resort to even more force.

The dynamic of the victor-vanquished relationship is that the fewer means the humiliated has, the more precious his honor becomes, and the stronger and more determined his retaliatory instinct is. Imperial powers like Britain and Russia––and more recently the United States––have intervened at will in the oil-rich Middle East and surroundings for resources and access to waterways. The legacy of imperial subjugation continues in the form of conflict and social upheaval.

At the advent of the twenty-first century, a decade after the Soviet Union’s collapse, the United States tried to reshape the region in President George W. Bush’s vision. The world’s greatest military power found the spirit of resistance in the peoples radicalized by past interventions as strong as ever. When Bush left the White House in January 2009, America was involved in costly wars in Iraq and Afghanistan, exhausted and in deep economic crisis. Under the Obama presidency, the “war on terror” has been expanded and the economic crisis is deeper, not only for America, but for the entire industrialized world.

Unchecked military power and hubris, seeking pleasure in the abuse and humiliation of others, are corrosive. They take the perpetrator on a path of infamy leading to the abuser’s own humiliation.

War is history’s revenge.

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