Bin Ladenism is not Communism
I forgot to link last week to Zibniew Brzezinski's well thought-out article about why the Bush administration should not refer to Islamism as the same as communism.
By asserting that Islamic extremism, "like the ideology of communism . . . is the great challenge of our new century," Bush is implicitly elevating Osama bin Laden's stature and historic significance to the level of figures such as Lenin, Stalin or Mao. And that suggests, in turn, that the fugitive Saudi dissident hiding in some cave (or perhaps even deceased) has been articulating a doctrine of universal significance. Underlying the president's analogy is the proposition that bin Laden's "jihad" has the potential for dominating the minds and hearts of hundreds of millions of people across national and even religious boundaries. That is quite a compliment to bin Laden, but it isn't justified. The "Islamic" jihad is, at best, a fragmented and limited movement that hardly resonates in most of the world.The argument, with which I agree wholeheartedly, is that the threat presented by Al Qaeda, despite the horror of 9/11 and other attacks, is rather inflated compared to the threats from past and present dynamics. The arms race during the Cold War or the current Iran-Israel-US standoff over nuclear weapons (indeed, the idea of any nuclear power in the region) seem to me much more potentially dangerous. After all, as hard as it is to admit, we have learnt to live quite well with terrorism (i.e. it hasn't fundamentally changed the way we lead our lives nor does it present a fundamental existential threat.) The whole article is worth reading, there is also a passage on stupid terms like "Islamofascism," that favorite of the wannabe Churchillians.
Communism, by comparison, undeniably had worldwide appeal. By the 1950s, there was hardly a country in the world without an active communist movement or conspiracy, irrespective of whether the country was predominantly Christian, Muslim, Hindu, Jewish, Buddhist or Confucian. In some countries, such as Russia and China, the communist movement was the largest political formation, dominating intellectual discourse; in democratic countries, such as Italy and France, it vied for political power in open elections.
In response to the dislocations and injustices precipitated by the Industrial Revolution, communism offered a vision of a perfectly just society. To be sure, that vision was false and was used to justify violence that eventually led directly to the Soviet gulag, Chinese labor and "reeducation" camps, and other human rights abuses. Nonetheless, for a while, communism's definition of the future bolstered its cross-cultural appeal.
In addition, the intellectual and political challenge of the communist ideology was backed by enormous military power. The Soviet Union possessed a huge nuclear arsenal, capable of launching in the course of a few minutes a massive atomic attack on America. Within a few hours, upwards of 120 million Americans and Soviets could have been dead in an apocalyptic mutual cross-fire. That was the horrible reality.
Contemporary terrorism -- though nasty and criminal, whether Islamic or otherwise -- has no such political reach and no such physical capability. Its appeal is limited; it offers no answers to the novel dilemmas of modernization and globalization. To the extent that it can be said to possess an "ideology," it is a strange blend of fatalism and nihilism. In al Qaeda's case, it is actively supported by relatively isolated groupings, and its actions have been condemned without exception by all major religious figures, from the pope to the grand mufti of Saudi Arabia.
Its power is circumscribed, too. It still relies largely on familiar tools of violence. Unlike communist totalitarian regimes, al Qaeda does not use terror as an organizing tool but rather, because of its own organizational weakness, as a disruptive tactic. Its members are bound together by this tactic, not by an ideology. Ultimately, al Qaeda or some related terrorist group may acquire truly destructive power, but one should not confuse potentiality with actuality.