The aftermath of an Islamist bomb directed at Pakistani Shiites (Photo: AFP/Getty)
In Western news-making and opinion-forming circles, there’s a palpable reluctance to talk about the most noteworthy thing about modern Islamist violence: its barbarism, its graphic lack of moral restraint. This goes beyond the BBC's yellow reluctance to deploy the T-word – terrorism – in relation to the bloody assault on the Westgate shopping mall in Kenya at the weekend. Across the commentating board, people are sheepish about pointing out the historically unique lunacy of Islamist violence and its utter detachment from any recognisable moral universe or human values. We have to talk about this barbarism; we have to appreciate how new and unusual it is, how different it is even from the terrorism of the 1970s or of the early twentieth century. We owe it to the victims of these assaults, and to the principle of honest and frank political debate, to face up to the unhinged, morally unanchored nature of Islamist violence in the 21st century.
Maybe it’s because we have become so inured to Islamist terrorism in the 12 years since 9/11 that even something like the blowing-up of 85 Christians outside a church in Pakistan no longer shocks us or even makes it on to many newspaper front pages. But consider what happened: two men strapped with explosives walked into a group of men, women and children who were queuing for food and blew up themselves and the innocents gathered around them. Who does that? How far must a person have drifted from any basic system of moral values to behave in such an unrestrained and wicked fashion? Yet the Guardian tells us it is “moral masturbation” to express outrage over this attack, and it would be better to give into a “sober recognition that there are many bad things we can’t as a matter of fact do much about”. This is a demand that we further acclimatise to the peculiar and perverse bloody Islamist attacks around the world, shrug our shoulders, put away our moral compasses, and say: “Ah well, this kind of thing happens.”
Or consider the attack on Westgate in Kenya, where both the old and the young, black and white, male and female were targeted. With no clear stated aims from the people who carried the attack out, and no logic to their strange and brutal behaviour, Westgate had more in common with those mass mall and school shootings that are occasionally carried out by disturbed people in the West than it did with the political violence of yesteryear. And yet still observers avoid using the T-word or the M-word (murder) to describe what happened there, and instead attach all sorts of made-up, see-through political theories to this rampage, giving what was effectively a terror tantrum executed by morally unrestrained Islamists the respectability of being a political protest of some breed.
Time and again, one reads about Islamist attacks that seem to defy not only the most basic of humanity’s moral strictures but also political and even guerrilla logic. Consider the hundreds of suicide attacks that have taken place in Iraq in recent years, a great number of them against ordinary Iraqis, often children. Western apologists for this wave of weird violence, which they call “resistance”, claim it is about fighting against the Western forces which were occupying Iraq in the wake of the 2003 invasion. If so, it’s the first “resistance” in history whose prime targets have been civilians rather than security forces, and which has failed to put forward any kind of political programme that its violence is allegedly designed to achieve. Even experts in counterinsurgency have found themselves perplexed by the numerous nameless suicide assaults on massive numbers of civilians in post-war Iraq, and the fact that these violent actors, unlike the vast majority of violent political actors in history, have “developed no alternative government or political wing and displayed no intention of amassing territory to govern”. One Iraqi attack has stuck in my mind for seven years. In 2006 a female suicide bomber blew herself up among families – including many mothers and their offspring – who were queuing up for kerosene. Can you imagine what happened? A terrible glimpse was offered by this line in a Washington Post report on 24 September 2006: “Two pre-teen girls embraced each other as they burned to death.”
What motivates this perversity? What are its origins? Unwilling, or perhaps unable, to face up to the newness of this unrestrained, aim-free, civilian-targeting violence, Western observers do all sorts of moral contortions in an effort to present such violence as run-of-the-mill or even possibly a justifiable response to Western militarism. Some say, “Well, America kills women and children too, in its drone attacks”, wilfully overlooking the fact such people are not the targets of America’s military interventions – and I say that as someone who has opposed every American venture overseas of the past 20 years. If you cannot see the difference between a drone strike that goes wrong and kills an entire family and a man who crashes his car into the middle of a group of children accepting sweets from a US soldier and them blows himself and them up – as happened in Iraq in 2005 – then there is something wrong with you. Other observers say that Islamists, particularly in Iraq and Afghanistan, but also the individuals who attacked London and New York, are fighting against Western imperialism in Muslim lands. But that doesn’t add up. How does blowing up Iraqi children represent a strike against American militarism? How is detonating a bomb on the London Underground a stab at the Foreign Office? It is ridiculous, and more than a little immoral, to try to dress up nihilistic assaults designed merely to kill as many ordinary people as possible as some kind of principled political violence.
We have a tendency to overlook the newness of modern Islamic terrorism, how recent is this emergence of a totally suicidal violence that revels in causing as many causalities as possible. Yes, terrorism has existed throughout the modern era, but not like this. Consider the newness of suicide attacks, of terrorists who destroy themselves as well as their surroundings and fellow citizens. In the 1980s and 1990s, there were an average of one or two suicide attacks a year. Across the whole world. Since the early and mid-2000s there have been around 300 or 400 suicide attacks a year. In 2006 there were more suicide attacks around the world than had taken place in the entire 20 years previous. Terrorists’ focus on killing civilians – the more the better – is also new. If you look at the 20 bloodiest terrorist attacks in human history, measured by the number of causalities they caused, you’ll see something remarkable: 14 of them – 14 – took place in the 1990s and 2000s. So in terms of mass death and injury, those terrorist eras of the 1970s and 80s, and also earlier outbursts of anarchist terrorism, pale into insignificance when compared with the new, Islamist-leaning terrorism that has emerged in recent years.
What we have today, uniquely in human history, is a terrorism that seems myopically focused on killing as many people as possible and which has no clear political goals and no stated territorial aims. The question is, why? It is not moral masturbation to ask this question or to point out the peculiarity and perversity of modern Islamist violence. My penny’s worth is that this terrorism speaks to a profound crisis of politics and of morality. Where earlier terrorist groups were restrained both by their desire to appear as rational political actors with a clear goal in mind and by basic moral rules of human behaviour – meaning their violence was often bloody, yes, but rarely focused narrowly on committing mass murder – today’s Islamist terrorists appear to float free of normal political rules and moral compunctions. This is what is so infuriating about the BBC’s refusal to call these groups terrorists – because if anything, and historically speaking, even the term terrorist might be too good for them.
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