Archive for the ‘The Middle East’ Category

One of the cardinal values of a proper method of history is the pursuit of “insight” into the world around us. Only history can answer the fundamental queries we naturally pursue from our childhood, and only become discouraged of asking through the failure of modern pedagogy. “Where did the world around us come from? How did things come to be the way they are now? Who made it so? Where are we headed? Down what path? What forces shape the world, and by what means? Do we control the world we live in, and, if so, in what sense?

When Herodotus, that other great ancient Greek historian, proposed to record the results of his inquiries into the shaping of the Greek world, he explained that his purpose was “to preserve the memory of the past by putting on record the astonishing achievements of both the Greek and the non-Greek peoples; and more particularly, to show how the two races came into conflict.”

Herodotus’s goal was to help the Greeks see their land within a geographic and cultural continuum of peoples, and the events unfolding around then as part of a chain of cause and effect that had brought them where they were. To the student of the world informed by history, the moment is always to be integrated into an arc connecting past, present, and future. It is thus both the culmination of a knowable process and a link in a progression leading to yet further predictable milestones in a causal series.

One may not be able to predict, for instance, the precise moment of a revolution in post-Nasserist Egypt, but one may very well have predicted that Egypt would be the next US-supported Middle East regime to be toppled (see: The Islamist Entanglement, lecture 4) and that it would necessarily gravitate towards an Islamist government. While Western commentators were tripping over each other in the past year to find hopeful signs of a “liberal” regime emerging from the overthrow of Hosni Mubarak, the outcome could never have been in doubt for those who benefit from the insight that history provides.

One particularly sharp example of the difference between a purely journalistic outlook and a historical one was demonstrated in the exchange between MSNBC anchors and Harvard historian Niall Fergusson — available on Youtube:

One of the general themes I discuss in The Islamist Entanglement is that more democracy will always mean more Islamism in the foreseeable future of every major regime in the Middle East – including Turkey, the most “Western” regime, where growing Islamism is and always has been a popular movement in the post-Kemalist era there.

To demonstrate the importance of a proper causal perspective on history, one of the regular features of the new PHR newsletter will be a “Vectors” feature.  In this feature we will look at current events that reflect historically significant trends in order to predict the shape of the world to come.  (Coming in April, for instance, we’ll examine what I call the “debt aggregation” vector, which portends a false stability and far greater financial disruptions than the 2008 financial crisis to come. Stay tuned!)

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Death to all Juice?  No it’s not a rally against poor nutritional choices.  🙂

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In 1798, Napoleon Bonaparte changed history.  In 1868, Jean-Leon Gerome showed us why.

Bonaparte Before the Sphinx, by Jean-Leon Gerome

Few figures in history are more controversial than Napoleon.  In his scholarly work “Napoleon: For and Against”, Pieter Geyl, a highly regarded academic historian, characterizes the litany of debates concerning this key figure over the past two centuries as an “argument without end.”

Was he a destroyer of liberty or promoter of the rule of law? Was he a conqueror or liberator? Was he conservative or liberal, pragmatic or enlightened? To come to a proper evaluation of Napoleon one must develop a proper understanding of the manifold contradictions that have long mired European civilization, and especially the period which gave rise to his imperium: the French Revolution. Few individuals with such a historical footprint embody both the trend and the exception, both the tide of culture and the piercing shock of the individual, and both must be brought to account.

For the record, let me say that I find Napoleon to be a malevolent and hateful man, despite (in some cases) positive intentions and (in some cases) positive results deriving from his actions. For all the good that was done to promote the dissolution of the decrepit order of European feudalism through his conquests (and through subsequent reaction to his conquests), no excuse can be made for the cataclysmic means employed, especially when they were used to promote a rotten code which blatantly evaded the only truly salutary principles so proudly hailed across the Atlantic.

Whatever may be said morally about Napoleon, there can be no question, however, that he commands our attention. All of subsequent world history has been irrevocably conditioned by his presence in the time line, and it is in this regard that those of us who wish to change the world for the better should examine him.

What was it about Napoleon that was exceptional, not mundane? What made him (in certain aspects) a world-changer, as opposed to a mere cipher of history? The root of the answer is provided in the deceptively simple painting: Bonaparte before the Sphinx, by Jean-Leon Gerome.

In a barren landscape, in what appears to be a barren composition, a soldier–Bonaparte, of course–confronts the colossal remnant of a distant past.

The man appears to be alone, but for the shadows of his aides, who remain sufficiently far back not to intrude on this moment of reflection.

Slightly hunched, support himself by placing his hands on his thighs, Bonaparte sits in contemplation.

Bonaparte Before the Sphinx (detail)

It is important that we call him by his real name, Bonaparte.  He is not yet “Napoleon.”

The year is 1798, and Bonaparte is leading an expedition to conquer Egypt.  His army is seen in the background, moving across a vast plain.

What was Bonaparte doing in Egypt? France’s leaders at the time were as perplexed as many have been since.

Egypt itself was not Napoleon’s goal.  The ultimate target in Napoleon’s mind was India. But to reach India despite the seemingly insuperable power of the British Navy, France would have to secure a land route. An alliance with Russia would have to be arranged. Also, the Ottomans and Persians would either have to be bullied or co-opted. But Bonaparte was the kind of individual who could project such a complex line of developments and take the steps necessary to bring it to fruition. In light of his subsequent failure due to the heroics of Admiral Nelson’s navy at the Battle of the Nile, historians have tended to downplay Napoleon’s concept, but as his later conquests would show, his ambition was usually matched by perceptiveness, intellectual penetration, and an ability to carry through the most complex plans.

In addition, Jean-Leon Gerome proposes that Napoleon possessed yet another virtue: historical-mindedness.

In the painting, Gerome portrays the still young Bonaparte–whose plans to change history have yet to unfold–pondering the ruins of a once great artifact.

The particular juxtaposition of the larger-than-life Sphinx and the soon-to-be world-altering Frenchman on horseback has led some to find humor in the painting.  The man undoubtedly is smaller than the sculpture, and by making him look small, one may suppose that it makes him seem insignificant, even comically so.  However, had Gerome intended such a mood, he could easily have dwarfed the general by changing the perspective and including the Pyramids as well. Bonaparte is smaller, obviously, than the Sphinx. But this is fitting within the composition since he hasn’t yet earned a larger place in history.

That Bonaparte is not yet a great historical figure but that he must already have dreamed of conquering the world by this point in his career is what matters.  It is this individual who is juxtaposed with the mysterious deity, which once held sway over civilization but now is no more.

Thus the painting depicts a man who wishes to become important pondering something which was once important but is no longer.

“Will it matter,” wonders Bonaparte?  What does matter in history?  Who or what has a lasting effect through time?

Napoleon surely wished for a legacy.  But the Sphinx’s legacy, no matter how great it once was, had long been extinguished.

The painting invites us to consider the theme of historical significance, and proposes in a subtle manner that no matter how great something is, it is eventually discarded and forgotten.  And yet, Napoleon’s presence in history, viewed from Gerome’s vantage point, and still from our own, defies this idea.

That Napoleon did not accept this notion is a part of the reason why he occupies his unique place in story of mankind. Nobody who strives to change the world can accept that what they do doesn’t matter.  And nobody who does truly change the world in a significant way ever is lost to history.  The Sphinx also, despite lying in ruins and partially covered, still remains. Even if only as neglected ruin, it calls out through time for us to solve its mystery.

As far as history is concerned, we can enjoy Gerome’s deceptively simple painting for its ability to conjure this manifold context of thoughts.  On a personal level, we can also derive an important benefit.  We can contemplate the question of the importance of things–of the every day toils we engage in to reach a great goal, of the problems that get blown out of proportion in the moment, but then fade away.  Some things are important, and we should pay them the attention they deserve.  Others are not, and we can let them go.

Like Napoleon before the Sphinx, we have to consider the question, if we are to know the difference and act to make real changes.

To help you on your own journey towards historical-mindedness, consider joining my 20-lecture history course on Ancient History, starting October 8th.  Learn more here.  Register here. (More information to come on this blog.)

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Installment four of A First History for Adults, Ancient history. begins October 8th.  In preparation for this exciting course–and, of course, to entice you to registerI’ll be posting a number of pieces related to its themes.

Among the stories concerning the uncovering of the distant past, none is more fascinating than that of Napoleon’s expedition to Egypt in 1798.  It is at once a watershed moment in the unfolding of modern Middle Eastern history and in the origin of the study of the ancient world.

Since I have addressed the significance of Napoleon’s expedition to Egypt for Middle Eastern history at length in my newsletter, I’ll merely summarize it here.  In essence, Napoleon’s actions punctuated the West’s military, political, and cultural ascendancy over the Muslim world.  A visible trend had begun in 1683, when the Ottoman Turks were repelled from Vienna by European powers and forced to accept major territorial losses.  Soon Russia was making advances into Ottoman and Persian territory.  Then France’s prodigal son demonstrated in turn that the West was ascendant by soundly defeating the vaunted Mameluk warrior aristocracy of Egypt and taking control of the region, which was then a province within the vast Ottoman Empire.

Francois-Louis-Joseph Watteau’ s depiction of the Battle of the Pyramids

Napoleon was eventually expelled from Egypt. Ironically, however, his defeat only reinforced the fact that the West had taken a great leap forward.  It wasn’t the Mameluks, or their Ottoman overlords who ejected the French from Egypt; it was the British.  The lessons of the West’s successes was not entirely lost on either the Turks or the new regional leader of Egypt, Muhammad Ali (the Pasha, not the boxer!), and a concerted effort–already underway in some areas–was made to match Europe’s progress by mimicking its institutions.  This led to the Tanzimat reforms in Turkey, and to a host of similar projects throughout the region.  (The partial success of these reforms, combined with the West’s continued ascendancy, lies at the heart of the modern dilemna I have termed The Islamist Entanglement.)

Napoleon thus changed history, as he was soon to do in still other ways.  But he also changed our understanding of history.  Along with large army of soldiers, Napoleon brought a small army of scientists and artists to Egypt.  Their aim was to push the boundaries of knowledge about the mysterious land of Egypt.  They traveled the exotic domain of long-dead Pharaohs in the wake of Napoleon’s army, sketching, recording, seeking, and uncovering.

Arrival at Abu Simbel, by David Roberts

The first windfall of these efforts was the gargantuan Description de l’Égypte, published originally as a 23-volume edition, and later expanded to 37 volumes!  The “Description,” as the name suggests however, was merely the observations by scholars of Egypt as it was then.  The country’s distant past remained a mystery.

The great obstacle to uncovering Egypt’s history was straightforward in nature, if impossibly complex in its particulars.  The source material from which history is constructed is written records.  Although Egypt had plenty to offer, they were indecipherable.  The famous hieroglyphic writing which blanketed Egyptian temples was inaccessible, as were the other forms of Egyptian writing.  Until the linguistic code of the Ancient Egyptians could be cracked, the true nature of their culture would remain unknown.

There was hope, however. In 1799, Napoleon’s soldiers had uncovered a stele near the town of Rosetta on the Nile river delta.  Whereas the soldiers might well have ignored the stone in other circumstances, they had orders from Napoleon to preserve anything of interest.  Surely this artifact qualified. It seemed to have three different kinds of writing on it.

French scholars examined the stone, and found that one of the languages was Ancient Greek, which they could read.  The other two languages–hieroglyphics and demotic–were not readable yet, but with a key such as this one, comparisons between the three parallel versions could provide an all-important opening for linguists.

The Rosetta Stone, found by Napoleon’s soldiers in 1799

The task was torturous.  It took scholars 15 years to decipher the demotic–a later Egyptian cursive script.  The hieroglyphics remained indecipherable for a further eight years.  The problem was that the script contained a combination of phonetic and pictorial symbols.  Finally, French scholar Jean-François Champolleon cracked the code.

Work could now begin on the rediscovery of Egypt’s story. King lists and annals, religious papyri, funerary engravings on temple walls–all began to be translated, collected, compared, and ultimately integrated into narrative form.

Nearly 200 years later our understanding of Egyptian history is incomparably greater than that of any people before us–including the Ancient Egyptians themselves!  An entire science–Egyptology–thrives in academic centers around the world. Through the lens of scientific history, we can see further back and with greater clarity than anyone could have previously imagined.

And all of it stems from the unusual actions of one of history’s most brutal destroyers of life.

As far as Napoleon is concerned, many would rather dismiss his contribution.  Some interpret the scholarly dimension of his expedition as nothing more than a ploy to sway public opinion or a device for gaining political advantage.  But history is not primarily concerned with moral judgment.  Historical value-jugdment is an act of weighing the importance–not the goodnessof an individual or group’s contribution to the fate of mankind.  In this regard, one must attribute to Napoleon a unique place as a conqueror, lawgiver, transmitter of ideas–and irreplaceable contributor to a vast expansion of human knowledge.

In the first four lectures of my 20-lecture Ancient history program for adults we’ll examine the results.  I hope you’ll join us, starting October 8th!  Registration is now open, for those of you who’ve been waiting.  For more information on the course, stay tuned for the opening of the Ancient History program page–coming soon!

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One of the things I love about world sporting events such as the Olympic Games, other than the displays of fantastic athleticism, is that they provide an opportunity for people to escape from oppressive regimes by seeking asylum in freer countries. The fact that this won’t be possible in 2008 because the Olympics are being held in one of history’s most oppressive nations is only one dimension of the travesty that are Olympic games in China, but at least one athlete may have found a way around the problem.

Afghan runner Mehbooba Andyar is missing. The only female athlete from the violent tribal Islamic country of Afghanistan, who trained despite Taliban threats of enslavement and worse, has skipped town before the Olympic games. Andyar was training in Italy in preparation for the upcoming Olympics, but just a few days ago, she simply disappeared–with her personal belongings and passport–fueling speculation that she has run off to seek asylum somewhere.

Of course, one cannot imagine any athlete leaving a Muslim country in order to seek asylum in China at the upcoming games–especially a woman. That would be ludicrous. Andyar would only trading one range of threats to her person stemming from tribal and Islamic culture for an entirely new set of tortures in the  culture that brought the world foot binding and still practices coercive abortions.

Somehow, apparently, Andyar knew enough about the world to plan her escape from Afghanistan before the Olympics–while she was in Europe.

At least I hope so. There’s still the possibility that some hateful Muslim man or group has kidnapped her, and that she’ll turn up dead somewhere.

If not, and if the young runner has made the courageous choice to try to pursue her own happiness in the world by seeking freedom from Islamism, then I wish her “godspeed!”

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Apparently, the International Olympic Committee is considering a ban of Saudi Arabia.

Sounds good. The Olympic motto is “Citius, Altius, Fortius,” which is Latin for “Swifter, Higher, Stronger.” It is an ideal that encompasses all people, including women. An organization that stands for this ideal cannot rightly allow a member state that systematically denies equal rights to one sex, and indeed systematically oppresses that sex.

Obviously, the IOC doesn’t exactly have a consistent history of standing up to the world’s worst regimes (such as the Nazis and the Soviets), but it did give South Africa the boot, and it should ban the Saudis next.

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As I was preparing my lecture on Israel–listen live tonight, I wanted to try to find an apt comparison to demonstrate just how small Israel is. A quick Google search revealed a great site: IRIS.ORG.IL (IRIS stands for “Information Regarding Israel’s Security”) that has great comparative maps.

Here’s the pick of the litter:

How Big is Israel–A Special Map for Americans:

How Big is Israel–a Special Map for Canadians:

How Big is Israel–a Special Map for Arabs:

Actually, the Arab World is so big, it won’t even fit in my blog window! You can click on the map to see the original, if you like. No wonder the Arab world had so much trouble accommodating the Palestinian refugees. Where would they all fit?

(IRIS also has a decent BLOG, but I couldn’t for the life of me figure out how to leave a comment on some of their more interesting posts. If you manage to do so, let me know how!)

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