Abbottabad: Bin Laden Couldn’t Have Picked A More Unlikely Place To Hide Out
The main Karakuram Highway leading into Abbottabad, Pakistan on Monday, May 2, 2011. Photo by Balkis Press/ABACAUSA.COM
It is a special irony that Osama bin Laden, who made his name as an enemy of Western imperialism real and imagined, hid and died in a town that is itself a model colonial outpost of the British Empire. Bin Laden may have dreamed of renewing a caliphate, but he was killed in a city founded by and still bearing the unmistakable imprint of the West.
Even in its name, Abbottabad sheds any pretense of local origins: it bears the name of the town’s founder, James Abbott, a British army officer who was assigned in 1849 the task of pacifying and governing the Hazare region of the Punjab province that had been annexed by the British Empire after the First Anglo-Sikh War. Abbotabad is today a medium-sized city of nearly one million people, but no urban enclave existed there at all until Abbott decided that it would be a strategic location for an administrative capital.
In a broader geographic and historic context, Abbottabad is a particularly unlikely epicenter of the type of future caliphate bin Laden dreamed of founding. Lying as it does on the old Silk Road, the area has always cultivated contact with diverse outsiders — especially with those from points farther east. (Today, it sits along the Karakoram Highway, which links Pakistan with China through the Himalayas.) In some ways, its historic and religious ties with the Middle East are more tenuous than its historic commercial ties with East Asia and the Indian subcontinent. As an Arab, Bin Laden would have been a member of a vanishingly small minority in Abbottabad: Hindkowans, an ethnic group marked by its late conversion to Islam from Hinduism, comprise the majority of the area’s population.
Today, the characteristics that Pakistanis associate with Abbottabad underscore its unlikeliness as a place for an international fugitive to make his home. First, it is something of a tourist spot, attracting Pakistanis from around the country to enjoy its verdant and hilly surrounds, temperate climate, and nearby national parks. James Abbott himself developed a deep attachment to the area in his years of service there, composing a poem“Abbottabad” after returning to Britain, in which he paid tribute to its beauty. A selection:
I adored the place from the first sight
And was happy that my coming here was right
And eight good years here passed very soon
And we leave our perhaps on a sunny noon
Oh Abbottabad we are leaving you now
To your natural beauty do I bow
Perhaps your winds sound will never reach my ear
My gift for you is a few sad tears
I bid you farewell with a heavy heart
Never from my mind will your memories thwart
Abbottabad is also a garrison city for the Pakistani military, home to its most noted military academy. And it’s also a favored location for retired generals and army officers, many of whom have houses there. It is an unmistakable company town: Much of the area has been parceled and divided, to great profit, by the Pakistani Army — a force that was ostensibly hard at work in search of Bin Laden in partnership with the United States, from whom it derives much of its funding (at least $1 billion every yearsince 2005). Washington will have many questions about how Bin Laden could have hidden undetected for so long in the midst of the Pakistani military’s administrative apparatus, less than 100 miles away from the seat of government in Islamabad.
That Bin Laden ultimately was killed in Abbottabad is perhaps a testimony to his myriad weaknesses in his latter days. The head of al Qaeda was more than a terrorist — he was a political figure who derived much of his power from religious symbolism. But his final home was not in an area with any particular pedigree as a launching point for global jihad. Abbottabad doesn’t share a border with Afghanistan, where Taliban forces are struggling to re-establish a theocracy; and it is utterly alien to whatever grievances the Muslim world harbors about Palestine. In the end, then, Osama bin Laden died not as an historic emir, but as a hidden fugitive, surrounded by Western influence and allies of the U.S. military — a man utterly reliant on luck, until it finally ran out.
By: Cameron Abadi, Associate Editor, Foreign Policy, May 2, 2011
“An Inherent Relationship”: A Primer on Class Struggle
When we study Marx in my graduate social theory course, it never fails that at least one student will say (approximately), “Class struggle didn’t escalate in the way Marx expected. In modern capitalist societies class struggle has disappeared. So isn’t it clear that Marx was wrong and his ideas are of little value today?”
I respond by challenging the premise that class struggle has disappeared. On the contrary, I say that class struggle is going on all the time in every major institution of society. One just has to learn how to recognize it.
One needn’t embrace the labor theory of value to understand that employers try to increase profits by keeping wages down and getting as much work as possible out of their employees. As the saying goes, every successful capitalist knows what a Marxist knows; they just apply the knowledge differently.
Workers’ desire for better pay and benefits, safe working conditions, and control over their own time puts them at odds with employers. Class struggle in this sense hasn’t gone away. In fact, it’s inherent in the relationship between capitalist employer and employee. What varies is how aggressively and overtly each side fights for its interests.
Where else does class struggle occur? We can find class struggle wherever three things are at stake: the balance of power between capitalists and workers, the legitimacy of capitalism, and profits.
The most important arena outside the workplace is government, because it’s here that the rules of the game are made, interpreted, and enforced. When we look at how capitalists try to use government to protect and advance their interests — and at how other groups resist — we are looking at class struggle.
Capitalists want laws that weaken and cheapen labor. This means laws that make it harder for workers to organize unions; laws that make it easier to export production to other countries; laws that make it easier to import workers from other countries; laws and fiscal policies that keep unemployment high, so that workers will feel lucky just to have jobs, even with low pay and poor benefits.
Capitalists want tax codes that allow them to pay as little tax as possible; laws that allow them to externalize the costs of production (e.g., the health damage caused by pollution); laws that allow them to swallow competitors and grow huge and more powerful; and laws that allow them to use their wealth to dominate the political process. Workers, when guided by their economic interests, generally want the opposite.
I should note that by “workers,” I mean everyone who earns a wage or a salary and does not derive wealth from controlling the labor of others. By this definition, most of us are workers, though some are more privileged than others. This definition also implies that whenever we resist the creation and enforcement of laws that give capitalists more power to exploit people and the environment, we are engaged in class struggle, whether we call it that or not.
There are many other things capitalists want from government. They want public subsidy of the infrastructure on which profitability depends; they want wealth transferred to them via military spending; they want militarily-enforced access to foreign markets, raw materials, and labor; and they want suppression of dissent when it becomes economically disruptive. So we can include popular resistance to corporate welfare, military spending, imperialist wars, and government authoritarianism as further instances of class struggle.
Class struggle goes on in other realms. In goes on in K-12 education, for example, when business tries to influence what students are taught about everything from nutrition to the virtues of free enterprise; when U.S. labor history is excluded from the required curriculum; and when teachers’ unions are blamed for problems of student achievement that are in fact consequences of the maldistribution of income and wealth in U.S. society.
It goes on in higher education when corporations lavish funds on commercially viable research; when capitalist-backed pundits attack professors for teaching students to think critically about capitalism; and when they give money in exchange for putting their names on buildings and schools. Class struggle also goes on in higher education when pro-capitalist business schools are exempted from criticism for being ideological and free-market economists are lauded as objective scientists.
In media discourse, class struggle goes on when we’re told that the criminal behavior of capitalist firms is a bad-apple problem rather than a rotten-barrel problem. It goes on when we’re told that the economy is improving when wages are stagnant, unemployment is high, and jobs continue to be moved overseas. It goes on when we’re told that U.S. wars and occupations are motivated by humanitarian rather than economic and geopolitical concerns.
Class struggle goes on in the cultural realm when books, films, and songs vaunt the myth that economic inequality is a result of natural differences in talent and motivation. It goes on when books, films, and songs celebrate militarism and violence. It also goes on when writers, filmmakers, songwriters, and other artists challenge these myths and celebrations.
It goes on, too, in the realm of religion. When economic exploitation is justified as divinely ordained, when the oppressed are appeased by promises of justice in an afterlife, and when human capacities for rational thought are stunted by superstition, capitalism is reinforced. Class struggle is also evident when religious teachings are used, antithetically to capitalism, to affirm values of equality, compassion, and cooperation.
I began with the claim that Marx’s contemporary relevance becomes clear once one learns to see the pervasiveness of class struggle. But apart from courses in social theory, reading Marx is optional. In the real world, the important thing is learning to see the myriad ways that capitalists try to advance their interests at the expense of everyone else. This doesn’t mean that everything in social life can be reduced to class struggle, but that everything in social life should be examined to see if and how it involves a playing-out of class interests.
There is fierce resistance to thinking along these lines, precisely because class analysis threatens to unite the great majority of working people who are otherwise divided in a fight over crumbs. Class analysis also threatens to break down the nationalism upon which capitalists depend to raise armies to help exploit the people and resources of other countries. Even unions, supposed agents of workers, often resist class analysis because it exposes the limits of accommodationism.
Resistance to thinking about class struggle is powerful, but the power of class analysis is hard to resist, once one grasps it. Suddenly, seemingly odd or unrelated capitalist stratagems begin to make sense. To take a current example, why would capitalists bankroll candidates and politicians to destroy public sector unions? Why do capitalists care so much about the public sector?
It’s not because they want to balance budgets, create jobs, improve government efficiency, or achieve any of the goals publicly touted by governors like Scott Walker, Chris Christie, Rick Snyder, or John Kasich. It’s because of the profit and power they can gain by destroying the last remaining organizations that fight for the interests of working people in the political sphere, and by making sure that private-sector workers can’t look to the public sector for examples of how to win better pay and benefits.
Other parts of the agenda being pursued by corporate-backed governors and other elected officials also make sense as elements of class struggle.
Selling off utilities, forests, and roads is not about saving taxpayers money. It’s about giving capitalists control of these assets so they can be used to generate profits. Cutting social services is about ensuring that workers depend on low-wage jobs for survival. Capitalists’ goal, as always, is a greater share of wealth for them and a smaller share for the rest of us. Clear away the befogging rhetoric, the rhetoric that masks class struggle, and it becomes clear that the bottom line is the bottom line.
If class struggle is hard to see, it’s not only because of mystifying ideology. It’s because the struggle has been a rout for the last thirty years. But a more visible class struggle could be at hand. The side that’s been losing has begun to fight back more aggressively, as we’ve seen most notably in Wisconsin. To see what’s at stake in this fight and what a real victory might look like, it will help to call the fight by its proper name.
By: Michael Schwalbe, Professor of Sociology, North Carolina State University, Originally Published March 31, 2011, CommonDreams.org
Congressional Budget Proposals And Why We’re Fasting
I stopped eating on Monday and joined around 4,000 other people in a fast to call attention to Congressional budget proposals that would make huge cuts in programs for the poor and hungry.
By doing so, I surprised myself; after all, I eat for a living. But the decision was easy after I spoke last week with David Beckmann, a reverend who is this year’s World Food Prize laureate. Our conversation turned, as so many about food do these days, to the poor.
Who are — once again — under attack, this time in the House budget bill, H.R. 1. The budget proposes cuts in the WIC program (which supports women, infants and children), in international food and health aid (18 million people would be immediately cut off from a much-needed food stream, and 4 million would lose access to malaria medicine) and in programs that aid farmers in underdeveloped countries. Food stamps are also being attacked, in the twisted “Welfare Reform 2011” bill. (There are other egregious maneuvers in H.R. 1, but I’m sticking to those related to food.)
These supposedly deficit-reducing cuts — they’d barely make a dent — will quite literally cause more people to starve to death, go to bed hungry or live more miserably than are doing so now. And: The bill would increase defense spending.
Beckmann, who is president of Bread for the World, made me want to join in just by talking about his commitment. For me, the fast is a way to demonstrate my interest in this fight, as well as a way to remind myself and others that there are bigger things in life than dinner. (Shocking, I know.) I expect I’ll learn something about patience and fortitude while I’m at it. Thirty-six hours into the fast, my senses are heightened and everything feels a bit strange. Odors from the cafeteria a floor away drift down to my desk. In the elevator, I can smell a muffin; on the street, I can smell everything — good and bad. But as hungry as I may get, we know I’ll eat well soon. (Please check my blog for a progress report.)
Many poor people don’t have that option, and Beckmann and his co-organizers are calling for God to create a “circle of protection” around them. Some are fasting for a day, many for longer. (I’m fasting until Friday, and Beckmann until Monday. And, no, it’s not too late to join us.)
When I reminded Beckmann that poor people’s hunger was hardly a new phenomenon, and that God hasn’t made a confirmed appearance recently — at least that I know of — he suggested I read Isaiah 58, in which God says that if we were more generous while we fasted he’d treat us better. Maybe. But a billion people are just as hungry, human, and as deserving now as the Israelites were when they were fleeing Egypt, and I don’t see any manna.
This isn’t about skepticism, however; it’s about ironies and outrages. In 2010, corporate profits grew at their fastest rate since 1950, and we set records in the number of Americans on food stamps. The richest 400 Americans have more wealth than half of all American households combined, the effective tax rate on the nation’s richest people has fallen by about half in the last 20 years, and General Electric paid zero dollars in U.S. taxes on profits of more than $14 billion. Meanwhile, roughly 45 million Americans spend a third of their posttax income on food — and still run out monthly — and one in four kids goes to bed hungry at least some of the time.
It’s those people whom Beckmann and his allies (more than 30 organizations are on board) are trying to protect. The coalition may be a bit too quick to support deficit reduction, essentially saying, “We understand the need for fiscal responsibility, but we don’t want to sacrifice the powerless, nearly voiceless poor in its name. As Beckmann knows, however, deficit reduction isn’t as important as keeping people from starving: “We shouldn’t be reducing our meager efforts for poor people in order to reduce the deficit,” he told me by phone. “They didn’t get us into this, and starving them isn’t going to get us out of it.”
This is a moral issue; the budget is a moral document. We can take care of the deficit and rebuild our infrastructure and strengthen our safety net by reducing military spending and eliminating corporate subsidies and tax loopholes for the rich. Or we can sink further into debt and amoral individualism by demonizing and starving the poor. Which side are you on?
If faith increases your motivation, that’s great, but I doubt God will intervene here. Instead, we need to gather and insist that our collective resources be used for our collective welfare, not for the wealthiest thousand or even million Americans but for a vast majority of us in the United States and, indeed, for citizens of the world who have difficulty making ends meet. Or feeding their kids.
Though Beckmann is too kind to say it, he and many other religious leaders believe that true worship can’t take place without joining this struggle: “You can’t have real religion,” he told me, “unless you work for justice for hungry and poor people.”
I don’t think you can have much humanity, either.
By: Mark Bittman, The New York Times Opinion Page, March 29, 2011
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