Barack Obama is clearly wrong when he refuses to use the word “Islam” in reference to Islamist terrorism. The people who commit these acts are inflamed by a version of an Islamist ideology. They claim an Islamist identity. They swear fealty to organizations like ISIS that govern themselves according to certain interpretations of the Quran.
As Peter Bergen writes in his book “The United States of Jihad,” “Assertions that Islamist terrorism has nothing to do with Islam are as nonsensical as claims that the Crusades had nothing to do with Christian beliefs about the sanctity of Jerusalem.”
On the other hand, Donald Trump is abhorrently wrong in implying that these attacks are central to Islam. His attempt to ban Muslim immigration is an act of bigotry (applying the sins of the few to the whole group), which is sure to incite more terrorism. His implication that we are in a clash of civilizations is an insult to those Muslims who have risked and lost their lives in the fight against ISIS and the Taliban.
The problem is that these two wrongs are feeding off each other. Obama is using language to engineer a reaction rather than to tell the truth, which is the definition of propaganda. Most world leaders talk about Islamist terror, but Obama apparently thinks that if he uses the phrase “Islamic radicalism” the rest of us will be too dim to be able to distinguish between the terrorists and the millions of good-hearted Muslims who want only to live in fellowship and peace.
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Worst of all, his decision to dance around an unpleasant reality is part of the enveloping cloud of political correctness that drives people to Donald Trump. Millions of Americans feel they can’t say what they think, or even entertain views outside the boundaries laid down by elites, and so are drawn to the guy who rails against taboos and says what he believes.
The fact is that 15 years after 9/11 we still haven’t arrived at a true understanding of our enemy. How much is religion involved in jihadism, or psychology, or politics?
For clarity on that question, it helps to start with William James’ classic work, “The Varieties of Religious Experience.” In that book, James distinguishes between various religious experiences and “religion’s wicked practical partner, the spirit of corporate dominion, and religion’s wicked intellectual partner, the spirit of dogmatic dominion, the passion for laying down the law.”
In other words, there is the spirit of religion and, frequently accompanying it, its wicked neighbors, the spirit of political and intellectual dominion.
It seems blindingly obvious to say, but the spirit of religion begins with a sense that God exists. God is the primary reality, and out of that flows a set of values and experiences: prayer, praise, charity, contrition, grace and the desire to grow closer toward holiness. Sincere faith begins with humility in relation to the Almighty and a sense of being strengthened by his infinite love.
In some sense the phrase “Islamic radicalism” is wrong because terrorism is not a radical extension of this kind of faith. People don’t start out with this kind of faith and then turn into terrorists because they became more faithful.
The spirit of dominion, on the other hand, does not start with an awareness of God. It starts with a sense of injury and a desire to heal injury through revenge and domination.
For the terrorist, a sense of humiliation is the primary reality. Terrorism emerges from a psychic state, not a spiritual one. This turns into a grievance, the belief that some external enemy is the cause of this injury, rather than some internal weakness.
For the religious person it’s about God. For the terrorist, it’s about himself. When Omar Mateen was in the midst of his rampage, he was posting on Facebook and calling a TV station. His audience was us, not the Divine.
Omar Mateen wanted us to think he was martyring himself in the name of holiness. He was actually a sad loser obliterating himself for the sake of revenge.