Recent reports on my activities in Kurdistan call for a response. I have been both a writer on Iraq and an active participant in events there. After being an eyewitness to Saddam Hussein’s genocide against the Kurds in the 1980s, I came to the view that the Iraqi Kurdish aspiration for independence was morally justified and the only sure means of protecting the Kurdish people. In late 2003 and early 2004, I helped Kurdistan’s leaders draft a proposal for a self-governing Kurdistan that was submitted to the Coalition Provisional Authority on February 11, 2004, for inclusion in Iraq’s interim constitution. Under the proposal, Kurdistan had its own government and military, Kurdistan law prevailed over Iraqi law, and Kurdistan controlled its own natural resources, including oil.
In reading the reports on President Obama’s Nobel speech in Oslo, one gets the impression that the President was offering a dose of realism to a gathering of fjord-loving well-meaning village idiots. He reminded them that an imperfect world should be governed not only by a pacifist vision of non-violence, but also by a theory of just war that tells us under what conditions a war is morally justified. This invocation of just wars was praised by both conservatives and liberals, who have applauded what they call Obama’s “Niebuhrian realism” and his drawing on a “venerable moral tradition” to give legitimacy to military engagement with “hostile regimes and networks in the world.” But having a realistic view of what a war can accomplish is part and parcel of just war doctrine, and it is precisely Obama’s realism about the war in Afghanistan that we should question.
What is a “classic”? Is it simply (as Frank Kermode, I think, once put it) an old book that we still read? Or is there something a bit more sinister to the whole idea? An old book you feel you ought to have read? Or is it more casually serendipitous: An old book you have rediscovered and want to share with the world? And what does a “classicist” (in the Greek-and-Latin sense of the word) have to contribute to the debate?
In 1999, the German photographer Olaf Otto Becker took a picture of a glacier in Iceland for his first book, Under the Nordic Light. When he returned to photograph the same glacier three years later, it was gone.
As a rule, I read and write poetry in bed; philosophy and serious essays sitting down at my desk; newspapers and magazines while I eat breakfast or lunch, and novels while lying on the couch. It’s toughest to find a good place to read history, since what one is reading usually is a story of injustices and atrocities and wherever one does that, be it in the garden on a fine summer day or riding a bus in a city, one feels embarrassed to be so lucky. Perhaps the waiting room in a city morgue is the only suitable place to read about Stalin and Pol Pot?
“The French photographer André Zucca was not a Nazi,” Ian Buruma writes in his recent article on Paris during the German occupation, “but he felt no particular hostility to Germany either…. Zucca simply wanted to continue his pre-war life, publishing pictures in the best glossy magazines. And the one with the glossiest pictures, in fine German Agfacolor, happened to be Signal, the German propaganda magazine.” Born in Paris in 1897, Zucca worked for both French and foreign publications in the 1930s, and covered the Russian–Finnish War in the winter of 1939–1940 for Paris-Soir, before becoming a photographer for Signal from 1941 to 1944. After the liberation he was arrested but never prosecuted, and spent the remainder of his career as a wedding and portrait photographer in a small town west of Paris. He died in 1973. Recently, a volume of Zucca’s controversial wartime pictures of Paris was published in France. Here is a selection from it with comments by Buruma. —The Editors
One of the defining features of social media, if not the defining feature, is its participatory nature. Anyone, everyone, is a content producer. Anyone, everyone, is a critic. And, for the most part, everyone’s voice registers at the same volume. Your take on the new Michael Jackson movie, and my take, and the take of the fifteen-year-old boy down the street are given equal weight. True, there are some sites, like The New York Times and Amazon that let readers rate or recommend other people’s musings, rants and insights, but even so, all the comments are put “out there” with little or no intercession. This works really well for consumer products, where the average user, whose experience is actual and authentic, is typically a more reliable guide than that of professional testers, though manufacturers have figured out how to game the system by mobilizing armies of average-joe posters to shill their products. Still, if 328 people have something to say about a piece of software or a robotic vacuum cleaner you’re interested in, you are going to get a very good sense whether these products will meet your needs.
“How Google Can Help Newspapers,” ran the benign-sounding headline atop an Op-Ed column by Google CEO Eric Schmidt in the December 1 Wall Street Journal. In it, Schmidt sought to rebut claims that, as Les Hinton, the CEO of Dow Jones, has put it, Google is a “digital vampire” that is “sucking the blood” out of the news business. Quite to the contrary, Schmidt argued, Google wants to turn that business around. He wasn’t very convincing. In fact, his article shows how inept Google has been in responding to its critics. I’d like to suggest a better way.
In the fall of 1967 with two French friends I trekked from Kathmandu to the base of Mount Everest. At that time, climbing was forbidden in Nepal and the trekking business was in its infancy. During the thirty-seven days we were on our trek we saw less than a handful of other westerners and the ones we saw were in Nepal on official business. The high point of our trek in every sense was our climb of a small hillock named Kala Patthar. It was a grassy knoll whose summit was at 18,200 feet—about 800 feet above what had been the British base camp for Edmund Hillary and Tenzing Norgay’s climb of Everest in 1953. From this summit one has a fantastic view of Everest and neighboring peaks, such as Nuptse and Lhotse. In fact, during a reconaissance mission with Hillary and others in 1951, the British climber Eric Shipton used vantage points on the ridge that Kala Patthar is part of to plot the route that Hillary’s team took in their ascent two years later.
We call the revolution of 1789 the “French Revolution” and the revolution of 1917 the “Russian Revolution,” but it seems unlikely that we will ever call the revolution of 1989 the “Polish Revolution”—even though that is essentially what it was.