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Making the ultimate sacrifice
A
version of this piece was published in the Independent
on the 4th September 2004, under the headline The
attack on children is not the only thing that appals
us.
What is it that we have found so horrifying in the seizure
of the school in south Russia: the fact that so many
children were taken hostage, or the willingness of their
captors to blow themselves up with their victims? Either
way, what troubles us is the utterly alien mindset of
those who are capable of such acts. We wonder whether
they can really be human though history, of course,
tells us that human beings have always been very capable
both of slaughtering the innocent and of embracing death
themselves for the sake of some higher
cause.
Today, perhaps it is the latter that disturbs us more.
However unambiguous our moral judgement that it is wrong
to target children in war, we acknowledge that its
not only them who do it. We
all know what happened at Dresden, Hiroshima and My
Lai. But this readiness to die is strangely shocking.
Notwithstanding (for example) the noble sentiment that
closes A Tale of Two Cities, It
is a far, far better thing that I do than I have ever
done
, it is deeply ingrained into
us that there is something profoundly perverse in embracing
death.
There is a collision here of three things. Our basic
animal instinct for survival rebels against the very
thought of death, let alone of self-inflicted death.
Then there is the Christian tradition that suicide is
a sin beyond forgiveness. The third factor is a post-religious
horror of extinction. If you believe that there is nothing
beyond death and the only meaning in the universe is
the meaning we give it, then voluntary self-annihilation
becomes the abnegation of everything.
Today, we associate suicide-bombing with Muslims, though
the tactic was pioneered (and has been most used) by
the Tamils in Sri Lanka. Ironically, the original spiritual
ancestor of all suicide bombers is Samson, the ancient
Israelite whose famous last words were Let
me die with the Philistines! The Book of
Judges notes that he killed far more of his enemies
in his death than in his life, and implies that many
of these victims were women.
Of course, the Christian tradition distinguishes between
suicides and martyrs, and has honoured the latter as
enthusiastically as it has condemned the former. Islam
does the same. In a recent interview with the magazine Third Way, the venerable Muslim sheikh Yusuf
al-Qaradawi contrasted the outlook of the secular West
with that of Islam: You are in love with
life; we are in love with sacrifice. In
both religions there is a strong belief that there is
a life after death with whose glory (to quote the apostle
Paul) our present sufferings are not worth comparing.
If you believe that this better life is given as a reward,
it not only takes away the fear of death, it encourages
even the ultimate self-sacrifice for the good of others.
Jesus himself is an interesting case of someone who
not only accepted his death willingly but seems to have
hastened it. No one takes [my life] from
me, he said, I lay it down
of my own accord, and there is a hint in
the Gospels that, once he believed he had completed
whatever mysterious transaction was made in his crucifixion,
he did not struggle to stay alive. Certainly his Roman
executioners did not expect a man of his age to give
up his spirit as quickly as he did.
Sheikh al-Qaradawi vigorously defended what he calls martyrdom operations in Palestine/Israel.
It is, he said, part of the justice of
God that some people have a readiness to sacrifice themselves
their enemies do not possess. This is the weapon of
the oppressed, who have no access to the kind of weapons
their attackers have.
Here, perhaps, is another source of our horror at such
tactics: we have come to expect that in civilised
conflicts victory goes to those who have overwhelming
technological superiority and, as it happens,
fate (or the virtue of liberal democracy or whatever)
has given just such superiority to us and our allies.
We may be a little squeamish about cluster bombs and
fuel-air explosives and daisy cutters,
and we may feel uneasy when they are dropped, without
precision, from the safety of six miles up; but most
of us think it broadly acceptable to use them. Whereas
when our enemies embrace their own deaths in order to
deliver a few pounds of gelignite, well, thats
just wicked.
Which brings us back to that other source of our horror:
the targeting of children. All is fair, they say, in
love and war, but the Geneva Conventions disagree and
so, too, does Islam. Al-Qaradawi qualified his defence
of martyrdom operations with
the caveat: Only, one should not deliberately
try to hurt the innocent. In the end, this
is the real crux. Only, we should ponder whether the
ruthlessness of the terrorists Chechen, Palestinian
and all owes less to the teachings of religion
than to the despair engendered by the ruthless methods
of the secular states they are fighting.
© The Independent 2004

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