Louis Proyect: The Unrepentant Marxist

January 8, 2015

A response to a Jacobin article on Kobane

Filed under: Kurd,mechanical anti-imperialism,Syria — louisproyect @ 5:52 pm

Screen shot 2015-01-08 at 12.50.43 PM

While it is understandable why the international left should offer the maximum solidarity to the Kurdish struggle centered in Kobane, a Jacobin article by Errol Babacan and Murat Çakır offered in that spirit and titled “The False Friends of Kobanê” does require some scrutiny. Published originally in Infobrief Türkei, it vehemently opposes outside intervention, particularly from Turkey. The article reflects a fairly widespread belief on the Turkish left that there was nothing of value in the Syrian uprising since President Recep Tayyip Erdoğan was backing it. If it wasn’t enough that Erdoğan was intervening, he was implicitly intervening on behalf of the worst elements:

Given that IS militants have reportedly been crossing the Turkish-Syrian border with ease, and in the context of Turkey’s longstanding hostility to Kurdish interests, it was clear that such a plan would amount to the fox guarding the henhouse.

And as is so often the case with pro-Kobane material, there is a sharp distinction between the pure as the driven snow PYD—the Kurdish militia—and the sneaky Syrian rebels who apparently conspired to draw imperialism into the fray from the beginning:

The PYD had previously made known that its activities were independent of the wider Syrian opposition. When the latter began conferring with Turkey and, with Western support, took up arms against the Syrian government and started calling for foreign military intervention, the PYD spoke out against such outside intervention and stressed that a democratic Syria could only be the collective project of all Syrians.

If you click the link to “calling” above, you will be directed to an article in Jadaliyya.com by As`ad Abukhalil—the “Angry Arab”—that was written in 2012. My friendly advice to Errol Babacan and Murat Çakır, if they ever stumble across this article, and to Bhaskar Sunkara who surely will, is to avoid referencing the Angry Arab if they want to be taken seriously as analysts rather than cheap propagandists. The Angry Arab’s article is a long diatribe describing the war in Syria as an American-Israeli cabal and is just one brick in the edifice he has been constructing for the past four years to demonize the FSA. There are far better Baathist propagandists than him, like Nir Rosen or Joshua Landis. That is, if you want to be taken seriously.

Babacan and Çakır describe a virtual socialist utopia in Syria that was threatened by the imperialist-beseeching Syrian rebels:

Democratically decided price controls, a constitutional justice system, and free schooling in any student’s mother tongue are additional distinguishing features of Rojava’s egalitarian structures. Under exceedingly adverse conditions, the region has managed to sustain its people on the basis of self-organized production collectives.

At the outbreak of civil war in Syria, Rojava’s representatives did not merely reject outside military intervention. In negotiations with the Syrian opposition, they also argued for the autonomy of the Kurdish region in a possible future Syria. The Syrian opposition organized under the umbrella of the Syrian National Council categorically rejected both these stances.

Once again it would behoove the authors, and the editors at Jacobin, to look a bit more closely at these matters before drawing such a sharp distinction between good and evil, or black and white. As it turns out, it was not just between the Kurds and the SNC. There was another important player, namely the Baathist dictatorship in Damascus that decided to focus on destroying the FSA rather than the PYD just as it would also for Machiavellian purposes refrain from attacking ISIS.

As it turns out, the co-leader of the PYD had come around to the conclusion that Syria’s future and the preservation of the Baathist dictatorship were inextricably linked. That’s what ALMonitor reported in October 2013:

Salih Muslim, co-chairman of the Syrian Kurdish Democratic Union Party (PYD), said a solution in Syria without President Bashar al-Assad is not easy. “A solution without Assad means the death of 2 million Alawites,” he said.

Muslim, who gave an exclusive interview in Rojava to Hilmi Hacioglu of the popular Turkish TV news program The 32nd Day, said his party wanted to participate in the Geneva meeting not as part of the Syrian National Coalition but as an independent Kurdish movement. Yet, some countries, including Turkey, were trying to block this.

Muslim said a solution without Assad would have been possible two years ago, but it was now impossible. “All Alawites now support Assad. Insisting on a solution without Assad means the death of 2 million Alawites in the country,” he added.

Asked if they were cooperating with the Assad regime, Muslim replied: “No, never. Whoever says this is disrespecting our martyr brothers. We have been fighting with the regime since the 2004 Kurdish uprising. We have nothing in common with them. They don’t recognize Kurdish identity. But others are worse than the regime.”

In terms of whether the PYD was collaborating with the Assad regime, there are different opinions on that as well. Here is one that departs from the socialist utopia narrative that came from Eva Savlesberg, a scholar responsible for the website http://www.kurdwatch.org, which reports on human rights abuses against the Syrian Kurds.:

For more than a year, the Democratic Union Party (PYD) and its People’s Defense Forces (YPG) have exercised state-like power in the Kurdish regions of Syria. Supported by Iran with weapons and ammunition moved through central Iraq, the PYD—a Syrian affiliate of Turkey’s Kurdistan Workers’ Party (PKK)—controls large parts of the border region between the Kurdish areas of Syria, Turkey and Iraq. Activists criticizing or not cooperating with the PYD have been abducted, tortured and sometimes killed. The PYD imposes taxes on gasoline, collects border fees and has established a system of courts. Since summer 2012, the Syrian regime has handed over the administration of an increasing number of cities and villages to the PYD. The fact that the PYD took over all the cities they now control without any significant fighting indicates that there was a deal between the regime and the PYD and PKK.

There are several reasons for the Syrian regime’s cooperation with the PYD. First, the PYD has, particularly in the second half of 2011 and the first half of 2012, violently suppressed dissident demonstrations on behalf of the regime, for example in Afrin. This allowed the Syrian army to concentrate on fights elsewhere and avoid having to open a second front against the Kurds, back then hesitant to join the revolt.

Second, since the Free Syrian Army (FSA) and Islamist groups have started to operate in Kurdish areas, handing over control of those areas to the PYD means the YPG—not the Syrian army—is fighting the armed opposition there.

Finally, Syria is once again playing its Kurdish card against Turkey. In summer 2011, Turkey’s ruling Justice and Development Party (AKP) angered Damascus by siding with the opposition. Like his father before him, Syrian President Bashar al-Assad is using the Kurds to apply pressure on Turkey. The AKP cannot afford—politically or militarily—for the PKK and PYD to establish a major stronghold in Syria.

So ironically as Bashar al-Assad was leveling Aleppo and Homs to the ground, two experiments in social/economic development were being conducted in Syria in relative safety—all because of deals struck with Damascus. ISIS was building its dungeon caliphate with its own medieval laws while the PYD was building something that was inspired by Murray Bookchin’s anarchist writings. While clearly Bookchin is more inspiring than ISIS barbarism, the most pressing need since 2011 has been unity among all people living in Syria for a republic based on equal rights rather than privilege protected by torture.

Turning now to the question of outside intervention, it is remarkable that an article so consumed with the need to demonize the FSA for supposedly being a tool of Israel and the USA will in the same breath motivate the need for more “effective” delivery of weapons to the PYG, the Kurdish militia in Kobane:

It is perhaps conceivable that the US had to react to public pressure, but other questions persist. Why weren’t more arms delivered directly to the people’s self-defense forces (YPG/YPJ)?

Maybe the authors should have submitted their article to Foreign Affairs rather than Jacobin if their intention was to make the case for a more effective arms delivery mechanism. And while they are at it, maybe they can make a pitch for the weapons-starved FSA that fought on behalf of the PYD, even after its co-leader accused them of virtually plotting the extermination of the Alawites as he rallied around Bashar al-Assad.

I would add that unlike Errol Babacan and Murat Çakır, the PYD sees the question of where it gets weapons or who bombs on its behalf as a tactical question, just as has been the case for most of the 20th century when the Irish and the Indians conspired to get weapons from German imperialism to use against the British Empire. For the pro-Assad left defying Russia, Iranian or Syrian policy goals became an act of class treachery. This is a debased “anti-imperialism” hardly worthy of the name.

On October 17, 2014 Business Insider described how the PYD and US-led warplanes worked closely together to smash ISIS:

US-led warplanes pummelled jihadists attacking the Syrian town of Kobani on Friday as the Pentagon said there was no imminent threat to Baghdad despite a wave of deadly bombings.

Six strikes hit Islamic State group positions close to the front line in the east of Kobani, taking advantage of new coordination with the town’s Kurdish defenders, the Syrian Observatory for Human Rights said.

In neighboring Iraq, sandstorms hampered the US-led air campaign against the jihadists, but despite recent advances west of Baghdad, IS is not poised for an assault on the capital, the Pentagon said.

The dawn strikes in Kobani came after US Central Command said American warplanes struck 14 times around the town on Wednesday and Thursday, including “successful” raids on 19 IS-held buildings.

“There is coordination between the Kurdish forces and the Americans,” Observatory director Rami Abdel Rahman told AFP.

“The Kurds are giving them the exact coordinates of where the fighting is.”

So what conclusions do we draw from all this? My position—put simply—is to oppose American intervention everywhere and anywhere. It does not have the right to function as the world’s policeman. More to the point, it has largely been lost on the “anti-imperialist” brigade that its actions in that capacity helped keep the filthy tyrant Bashar al-Assad in power largely by permitting his air force a free rein. In one of the most underreported stories of 2012, we learn how the USA blocked the shipments of weapons that could have turned the tide of war:

U.S. officials say they are most worried about Russian-designed Manpads provided to Libya making their way to Syria. The U.S. intensified efforts to track and collect man-portable missiles after the 2011 fall of the country’s longtime strongman leader, Moammar Gadhafi.

To keep control of the flow of weapons to the Syrian rebels, Turkey, Saudi Arabia and Qatar formed a joint operations room early this year in a covert project U.S. officials watched from afar.

The U.S. has limited its support of the rebels to communications equipment, logistics and intelligence. But U.S. officials have coordinated with the trio of countries sending arms and munitions to the rebels. The Pentagon and CIA ramped up their presence on Turkey’s southern border as the weapons began to flow to the rebels in two to three shipments every week.

In July, the U.S. effectively halted the delivery of at least 18 Manpads sourced from Libya, even as the rebels pleaded for more effective antiaircraft missiles to counter regime airstrikes in Aleppo, people familiar with that delivery said.

“We were told that we need to get our house in order on the ground, and that it wasn’t time yet,” said a rebel representative involved in the delivery.

Wall Street Journal, October 17, 2012

The slogan of a genuine anti-imperialist movement might have been “CIA out of Syria–Let the MANPAD’s in!”

November 16, 2014

Rojava: Syria’s secret revolution

Filed under: Kurd,Syria — louisproyect @ 2:37 pm

February 22, 2014

Kurdish and Turkish films of note

Filed under: feminism,Film,Kurd,Turkey — louisproyect @ 11:26 am

Over the past several days I’ve looked at two Kurdish and two Turkish narrative films that would be of particular interest to my readers. The Kurdish films were filmed on location in Kurdistan, the new state taking shape in northern Iraq and the Turkish films in the remote Black Sea and Anatolian regions that are far from urbane Istanbul. Moreover, despite the intensity of the Turkish-Kurd conflict, the four films depict societies that despite their deep contradictions, especially involving the oppression of women against the backdrop of communal solidarity, are very much alike. Leaving aside their topical relevance, they are all examples of art film in the best sense of the term.

Opening yesterday at the Quad Cinema in New York are two films by Jano Rosebiani, Kurdistan’s leading director. I use the term Kurdistan to indicate a people rather than an existing state although conditions are ripening in the Middle East that will make that a reality before long, both in Iraq and Syria.

Set in Kurdish territory in northern Iraq, “One Candle, Two Candles” is a comedy about a very serious topic: a young woman named Viyan (Kurdish for desire) is about to become the third wife of a local “headman” who is old enough to be her grandfather. As a car dealer, Haji Hemmo is about as close to a big businessman as you will see in Kurduva, the fictional name for Akre, a particularly beautiful town in Kurdistan where the film was shot. It is a jewel of the liberated territory that has extracted itself from the ongoing sectarian bloodbaths to its south.

In fact the bucolic charm of this town is a poignant reminder of what Iraq could have become if a combination of war and ethnic/religious sectarianism had not torn it apart. In a part of the world where state powers have become synonymous with brutality and economic greed, it is interesting to see how a historically stateless people can lead the way.

At the beginning of the film, Botan, a young, handsome and carefree artist from Zakho, the town that director Rosebiani grew up in, is sketching Viyan and her two companions while he charms them with allusions to ancient Kurdish history. He compares them to beautiful Nefertiti, the Hittite queen of Egypt who came from Zakho. Although the ancient history of the Kurds is not easily documented, there is no question that they originated in the territory occupied by the Hittite kingdoms.

The film is structured around the rivalry between Botan and Haji Hemmo over Viyan as they each line up supporters. Viyan’s father has a vested interest in seeing her married to Hemmo since the dowry includes a car from his lot. The town menfolk live in fear of Kitan, a middle-aged woman who is nicknamed the “ball-buster” since she squeezed the life out of her husband’s family jewels on account of his abusive treatment. Although the Kurds have moved a long way towards achieving peace within their borders, the household remains a battlefield with women under siege. As Engels once said, within the family the husband is the bourgeois and the wife the proletariat.

When Kitan walks through town, men practically duck into an alley to avoid her punishing grip. In one of the film’s many slapstick moments, she spots Viyan’s father on a virgin spin in his new car. She then commandeers the car and forces him to a stop; the town’s avenging proto-feminist in pursuit of another deserving prey. If Norman Mailer considered feminists to be ball-breakers, Kitan would be his worst nightmare. It is too bad a Kitan never got her hands on him.

At times the film will remind you of magical realism. Viyan climbs a tree in a wedding dress to avoid Hemmo’s all-too-persistent advances, a scene that will remind you of a Gabriel Garcia Marquez novel. But it probably makes more sense to see it in terms of a thousand-year old folk tale that Kurds might have told each other around campfires long before there was the novel, movies, television or the Internet.

“Chaplin of the Mountains” is listed as a documentary on the Quad Cinema website but it actually a narrative film. Perhaps the fact that its action consists mostly of some young film students making a documentary in Kurdistan leads to this confusion.

At a hotel in Erbil, a beautiful young Kurdish woman named Nazé, who grew up in France, strikes up a conversation with a group of young filmmakers who have come to Kurdistan to visit small towns and villages in order to document the reaction that people have to their screening of Charlie Chaplin films. Considering the Chaplinesque moments in “One Candle, Two Candles”, one can easily imagine them having the same outlook as director Rosebiani when he was a film student himself.

When Nazé’s flight back to Paris is cancelled, she decides to join the film crew on their tour and accepts their generous offer to help her find her mother’s village that was destroyed during one of Saddam Hussein’s genocidal attacks.

As they wend their way through the countryside, the results are not quite what they expected. Although the children are amused by Chaplin’s antics, some of the elders question the value of comedy to a people trying to build a new nation. Even worse, when they use a temple wall as a screen for a Chaplin one-reeler, they come close to being charged with sacrilege.

As a classic road movie, “Chaplain of the Mountains” is more a series of vignettes than a conventionally plotted drama. To this viewer, what makes it most memorable is the portrait of ordinary Kurdish people shot on location in a remote but beautiful region. They are the real stars. Most of all, you will be mesmerized by a series of performances by Kurdish folk musicians and dancers who are celebrating the continuation of an ancient civilization against all odds.

Ten years ago, almost to the date, I wrote an article about the Kurds for Swans, an online magazine. Given that the USA had just invaded Iraq, I tended to bend the stick in the direction of backing the Sunni resistance, which meant referring to the Kurds as “pawns”. I would not write the article in the same way today. I would refer you to the article if for no other reason that it will stimulate you into learning more about a people with a unique history. At the time I wrote:

The Kurds are ethnically related to the ancient Medes, but only came into their own with the rise of Islamic power. A Kurd by the name Salah-ud-Din reconquered Jerusalem from Richard the Lionhearted in the 12th century. Better known as Saladin, he established the Ayyubid dynasty which ruled over much of the Middle East until the rise of the Ottomans.

Columbus’s “discovery” of the New World had an enormous impact on commerce in the Middle East, which would no longer serve as a lucrative link between Europe and East Asia. Among the casualties were Kurdish merchants and toll-collectors.

In addition to being economically marginalized, the Kurds were isolated geographically as well. Preferring to dwell in the mountains or rocky hills, they subsisted on sheep-herding and small-scale farming. In the strict Marxist sense, class formation of modern capitalist society never took place until late in the 20th century.

Perhaps the amity that now characterizes Kurdistan today is an expression of the belated development of class relations. That is a topic worthy of further investigation.

“Watchtower” is a 2012 Turkish film directed by Pelin Esmer that is now available from Film Movement, a Netflix for the cognoscenti. This is probably at least the third film I have reviewed from their inventory and continue to be impressed by their curatorial finesse. “Watchtower” is a hauntingly beautiful film that is Turkish art film at its very best.

Essentially a two-character film, it depicts a middle-aged man and a young woman drawn together through pure happenstance in the Western Black Sea region, a ruggedly beautiful area. Nihat, the man, has just taken a job as a fire spotter on a mountaintop watchtower. Seher, the young woman, has taken a job with a small bus company headquartered in the tiny village at the foot of the mountain where Nihat stands watch. When she is not serving as a hostess on the bus, she is doing odd jobs around the restaurant that serves the bus passengers during a rest stop.

Seher’s parents have no idea why she should have dropped out of college and taken a dead-end job in such an isolated place. She can only reveal to her mother that she has become pregnant and is due to give birth shortly. Being unmarried and pregnant is tough enough for a Turkish woman from a traditional Anatolian family but in her case there is the added complication of her having been raped by her uncle. The bus stop is a way for her to get the birth of the baby out of the way and allow her to return to a normal life.

After finally giving birth, she leaves the newborn at the gate in front of the bus stop in the same fashion as poor women leaving their baby on the doorstep of a police precinct or hospital in New York, if they are at least humane enough not to leave it in a garbage can as happens from time to time.

Seher does not realize that Nihat has spotted her from inside the restaurant. In response to a tragic loss he has just suffered, he brings mother and child with him into the watchtower as they embark on a complicated relationship. He tries to persuade her to take a more loving relationship to the child despite her frequent attempts to be free of the responsibilities of motherhood, all the more understandable given the circumstances of how it came to pass.

The cinematography of “Watchtower” is stunning, with constant long shots of the Turkish forests and mountains. And even more effectively, there is an inspired use of sound. Dispensing with a film score, the action is highlighted by the sound of automobile tires on the roads beneath the mountains and the rustling of the leaves in the forest, creating a forlorn mood that is the perfect accompaniment to the unfolding human drama.

Female director Pelin Esmer majored in sociology at an Istanbul university before launching a career in film. “Watchtower” is a work imbued with a humanism that is very rarely seen in American films, either Hollywood or indie. It reminded me of a Chekhov short story as if a Turk had written it. Although the film is definitely an art film, it is also a deeply touching story that reminds you of what was lost when young filmmakers discovered irony. A must-see.

I discovered “Bliss” trawling through Netflix trying to find a movie that is geared to those with more than an IQ of 25. It is a 2007 film directed by Abdullah Oğuz that like “The Watchtower” and “One Candle, Two Candles” deals with the oppression of women in Turkish and Kurdish society. If you are not a Netflix subscriber, you can also watch it on Youtube. Part one is above.

When the film opens, we meet Meryem, a 17-year-old woman who has been violated in some fashion in a rural village in Anatolia, the eastern part of Turkey that is hobbled by “traditional values”. Despite the fact that Meryem is the victim, she is deemed unclean and must kill herself as expiation for her sins. While I have doubts that such a punishment is at all prevalent in Turkey, there are reports of such barbaric treatment of women elsewhere in Muslim society. In 2008 a 13-year-old had been gang-raped in Somalia. Instead of punishing the rapists, she was stoned to death by a mob.

Just before Meryem is forced to hang herself in a makeshift cell, soldiers enter the town since it has become notorious for imposing its own vigilante version of Islam, disregarding—for example—the Koranic stricture against suicide.

In order to expedite the punishment, the town elder, a creep named Ali Riza who is cut from the same cloth as Haji Hemmo, orders his son Cemal to take Meryem to Istanbul where he will take her life. Since Cemal has just returned from serving as a commando in the Turkish military against Kurdish rebels, he presumably can be trusted to carry out another act of brutality.

In Istanbul, he takes Meryem to a bridge and orders her at gunpoint to jump. She asks only one favor, if he would allow her to make a blindfold out of her scarf. Just before she jumps, Cemal decides that her life is more important than a village’s rigid codes and pulls her back from the edge. It also helps that the two have become infatuated with each other on the way to Istanbul. Love conquers all.

From that moment on, the couple are fair game for Ali Reza who dispatches a couple of goons to track them down in order to carry out the punishment. Just one step ahead of the hit squad, Cemal and Maryem are fortunate enough to run into Irfan, a professor who is on an extended leave from the academy and the shallowness of urban life in Istanbul. He invites them to work on his yacht as first mate and cook as he sails from island to island in the Sea of Marmara, an inland body of water that is one of Turkey’s most beautiful natural assets.

Irfan develops a paternal affection for the couple, understanding that they are fugitives—not so much from the law but from those who would wish them harm. Essentially, a three-character drama, the relationships between the three intensifies throughout the film as the village hit men close in on them.

“Bliss” is based on a novel by Zülfü Livaneli, a 68 year old Turk who is also a composer, singer, and politician. In 1997 he performed before a crowd of a half-million people in Ankara, to give you some sense of his popularity.

Wikipedia reports:

During his political career in Ankara, Livaneli presented a legislative proposal for amending Article 301 of the Turkish Penal Code. The amendment proposed that the concept of “Turkishness” should be replaced with that of the “Turkish nation” which would put an emphasis on the concept of “nation” which, as formulated by the Republic, unites under its umbrella people of different origins. With this amendment, there would no more be a stress on the notion of Turkish race.

It is in the hands of people like Zülfü Livaneli and Jano Rosebiani to lead the transformation of the Middle East and North Africa. As I have stated on previous occasions, it is the artist—and particularly the filmmaker—who is functioning as the real vanguard of social change. The four films under review here will give you a sense of the yearnings of a people to finally make the land that was the birthplace of civilization its crowning glory once again.

The Rubric Theme. Blog at WordPress.com.

Follow

Get every new post delivered to your Inbox.

Join 2,311 other followers