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The Islam the Riots Drowned Out

By EMRAN QURESHI Cambridge, Mass.

IN a world of wrenching change, the Danish cartoon affair has widened a growing fissure between Islam and the West. The controversy comes at a time when many in the Islamic world view the war on terrorism as a war on Islam. They draw on memories of colonization and of the Crusades, when Western invaders ridiculed the Prophet Muhammad as an imposter.

Sadly, the recent polarization obscures a rich humanistic tradition within Islam — one in which cosmopolitanism, pluralism and a spirit of open-minded inquiry once constituted a dominant ethos.

European Muslims for the most part have protested the Danish cartoons but kept their protests peaceful. That is good. Stigmatized European Muslims are often the targets of right-wing attacks and feel increasingly beleaguered. But the lesson many have learned from this affair has not been the utility of freedom of speech so much as that their continued presence is an affront to European identity.

Within the Muslim world, the cartoon imbroglio has given ammunition to the two entrenched forces for censorship — namely, authoritarian regimes and their Islamic fundamentalist opposition. Both would prefer to silence their critics. By evincing outrage over the Danish cartoons, authoritarian regimes seek to divert attention from their own manifold failures and to bolster their religious credentials against the Islamists who seek to unseat them.

Ironies abound. Saudi Arabia leads the protests, yet is systematically destroying its Islamic heritage. The Wahhabis who dominate Saudi Arabia do not believe in honoring Islam's holy men and women or the Prophet Muhammad (they've proscribed the celebration of his birthday). Driven by sectarian zeal, the Saudi authorities have razed and dug up virtually every site in Mecca and Medina linked to Muhammad, members of his family and his companions. But these acts of disrespect and desecration have failed to arouse any protest from those who now take to the streets to condemn the Danish cartoons.

Elsewhere, Sunni Muslim fundamentalist leaders express anger over the Danish cartoons, but no comparable indignation over suicide bombers who attacked Shiite Muslim mosques during Ramadan in Iraq. In Pakistan, blasphemy laws have been used by fundamentalists to attack Christians and Hindus. All this is a far cry from the Islamic humanism of Ibn al-Arabi, the Andalusian philosopher and mystic, or of Rumi, the Persian Sufi poet.

Muslim societies have paid a dear price for the militants in their midst. Many of the best and brightest within the Muslim world have had to flee to the West to avoid being silenced or killed. Fazlur Rahman, a brilliant and deeply religious Pakistani scholar of Islam, had to flee his native land for the University of Chicago. Similarly, the Islamic studies scholar Nasr Abu Zayd fled Egyptian Islamists for the Netherlands. Naguib Mahfouz, recipient of the Nobel Prize for Literature, was stabbed in the neck in Cairo and barely survived; the Egyptian writer Faraj Foda was not so lucky.

In some Western Muslim quarters, the proposed solution is more censorship — that these cartoons and similar expressions should be banned as hate speech. By that logic, shouldn't Salafist diatribes against Shiites also be banned? Shouldn't the writings of Maulana Abul Ala Maududi and his Jamaat-e-Islami, which were instrumental in persecuting the Ahmadis, a Muslim minority in Pakistan, be banned as well? Maududi's religious writings, best sellers among Muslims in the West, are suffused with an intolerant and anti-Western hue.

No, the answer is not more censorship. But it would be nice if Western champions of freedom of speech didn't trivialize it by deriving pleasure from their ability to gratuitously offend Muslims. They view freedom of speech much as Islamic fundamentalists do — simply as the ability to offend — rather than as the cornerstone of a liberal democratic polity that uses such freedoms wisely and responsibly. Worse, these advocates insist on handing Muslim radicals a platform from which to pose as defenders of the faith against an alleged Western assault on Islam. Today's Muslim leaders, for their part, seem unable to formulate an ethical response to the challenges of the modern world. Moreover, their actions lead to the stereotyping of Islam. What else is one to conclude from this episode? The loudest and most murderous forces have chosen to forget the spirit of the Koran, which opens with an invocation of God's mercy and compassion and which repeatedly urges believers to practice patience and kindness. There is something very ugly about the power of the radicals, their recourse to violence, their anti-intellectualism and their ability to trample and blaspheme a more humanistic Islamic tradition.

It is right and proper for Muslims to be offended, to be hurt, to protest. But we should be wary of the authoritarian voices that claim to speak and act in the name of Islam. The answer is not more violence and censorship, but rather peace, mercy and compassion.

Emran Qureshi is a fellow at the Labor and Work Life Program at Harvard Law School.

The Silent Treatment

By ROBERT WRIGHT

The American left and right don't agree on much, but weeks of demonstrations and embassy burnings have pushed them toward convergence on one point: there is, if not a clash of civilizations, at least a very big gap between the "Western world" and the "Muslim world." When you get beyond this consensus — the cultural chasm consensus — and ask what to do about the problem, there is less agreement. After all, chasms are hard to bridge.

Fortunately, this chasm's size is being exaggerated. The Muslim uproar over those Danish cartoons isn't as alien to American culture as we like to think. Once you see this, a benign and quintessentially American response comes into view.

Even many Americans who condemn the cartoon's publication accept the premise that the now-famous Danish newspaper editor set out to demonstrate: in the West we don't generally let interest groups intimidate us into what he called "self-censorship."

What nonsense. Editors at mainstream American media outlets delete lots of words, sentences and images to avoid offending interest groups, especially ethnic and religious ones. It's hard to cite examples since, by definition, they don't appear. But use your imagination.

Hugh Hewitt, a conservative blogger and evangelical Christian, came up with an apt comparison to the Muhammad cartoon: "a cartoon of Christ's crown of thorns transformed into sticks of TNT after an abortion clinic bombing." As Mr. Hewitt noted, that cartoon would offend many American Christians. That's one reason you haven't seen its like in a mainstream American newspaper.

Or, apparently, in many mainstream Danish newspapers. The paper that published the Muhammad cartoon, it turns out, had earlier rejected cartoons of Christ because, as the Sunday editor explained in an e-mail to the cartoonist who submitted them, they would provoke an outcry.

Defenders of the "chasm" thesis might reply that Western editors practice self-censorship to avoid cancelled subscriptions, picket lines or advertising boycotts, not death. Indeed, what forged the chasm consensus, convincing many Americans that the "Muslim world" might as well be another planet, is the image of hair-trigger violence: a few irreverent drawings appear and embassies go up in flames.

But the more we learn about this episode, the less it looks like spontaneous combustion. The initial Muslim response to the cartoons was not violence, but small demonstrations in Denmark along with a lobbying campaign by Danish Muslims that cranked on for months without making it onto the world's radar screen.

Only after these activists were snubbed by Danish politicians and found synergy with powerful politicians in Muslim states did big demonstrations ensue. Some of the demonstrations turned violent, but much of the violence seems to have been orchestrated by state governments, terrorist groups and other cynical political actors.

Besides, who said there's no American tradition of using violence to make a point? Remember the urban riots of the 1960's, starting with the Watts riot of 1965, in which 34 people were killed? The St. Louis Cardinals pitcher Bob Gibson, in his 1968 book "From Ghetto to Glory," compared the riots to a "brushback pitch" — a pitch thrown near a batter's head to keep him from crowding the plate, a way of conveying that the pitcher needs more space.

In the wake of the rioting, blacks got more space. The National Association for the Advancement of Colored People had been protesting broadcast of the "Amos 'n' Andy" show, with its cast of shiftless and conniving blacks, since the 1950's, but only in 1966 did CBS withdraw reruns from distribution. There's no way to establish a causal link, but there's little doubt that the riots of the 1960's heightened sensitivity to grievances about the portrayal of blacks in the media. (Translation: heightened self-censorship.)

Amid the cartoon protests, some conservative blogs have warned that addressing grievances expressed violently is a form of "appeasement," and will only bring more violence and weaken Western values. But "appeasement" didn't work that way in the 1960's. The Kerner Commission, set up by President Lyndon B. Johnson in 1967 to study the riots, recommended increased attention to the problems of poverty, job and housing discrimination, and unequal education — attention that was forthcoming and that didn't exactly spawn decades of race riots.

The commission recognized the difference between what triggers an uproar (how police handle a traffic stop in Watts) and what fuels it (discrimination, poverty, etc.). This recognition has been sparse amid the cartoon uproar, as Americans fixate on the question of how a single drawing could inflame millions.

Answer: depends on which million you're talking about. In Gaza much of the actual fuel came from tensions with Israelis, in Iran some fundamentalists nursed longstanding anti-Americanism, in Pakistan opposition to the pro-Western ruling regime played a role, and so on.

This diversity of rage, and of underlying grievance, complicates the challenge. Apparently refraining from obvious offense to religious sensibilities won't be enough. Still, the offense in question is a crystalline symbol of the overall challenge, because so many of the grievances coalesce in a sense that Muslims aren't respected by the affluent, powerful West (just as rioting American blacks felt they weren't respected by affluent, powerful whites). A cartoon that disrespects Islam by ridiculing Muhammad is both trigger and extremely high-octane fuel.

None of this is to say that there aren't big differences between American culture and culture in many Muslim parts of the world. In a way, that's the point: some differences are so big, and the job of shrinking them so daunting, that we can't afford to be unclear on what the biggest differences are.

What isn't a big difference is the Muslim demand for self-censorship by major media outlets. That kind of self-censorship is not just an American tradition, but a tradition that has helped make America one of the most harmonious multiethnic and multireligious societies in the history of the world.

So why not take the model that has worked in America and apply it globally? Namely: Yes, you are legally free to publish just about anything, but if you publish things that gratuitously offend ethnic or religious groups, you will earn the scorn of enlightened people everywhere. With freedom comes responsibility.

Of course, it's a two-way street. As Westerners try to attune themselves to the sensitivities of Muslims, Muslims need to respect the sensitivities of, for example, Jews. But it's going to be hard for Westerners to sell Muslims on this symmetrical principle while flagrantly violating it themselves. That Danish newspaper editor, along with his American defenders, is complicating the fight against anti-Semitism.

Some Westerners say there's no symmetry here — that cartoons about the Holocaust are more offensive than cartoons about Muhammad. And, indeed, to us secularists it may seem clear that joking about the murder of millions of people is worse than mocking a God whose existence is disputed.

BUT one key to the American formula for peaceful coexistence is to avoid such arguments — to let each group decide what it finds most offensive, so long as the implied taboo isn't too onerous. We ask only that the offended group in turn respect the verdicts of other groups about what they find most offensive. Obviously, anti-Semitic and other hateful cartoons won't be eliminated overnight. (In the age of the Internet, no form of hate speech will be eliminated, period; the argument is about what appears in mainstream outlets that are granted legitimacy by nations and peoples.)

But the American experience suggests that steadfast self-restraint can bring progress. In the 1960's, the Nation of Islam was gaining momentum as its leader, Elijah Muhammad, called whites "blue-eyed devils" who were about to be exterminated in keeping with Allah's will. The Nation of Islam has since dropped in prominence and, anyway, has dropped that doctrine from its talking points. Peace prevails in America, and one thing that keeps it is strict self-censorship.

And not just by media outlets. Most Americans tread lightly in discussing ethnicity and religion, and we do it so habitually that it's nearly unconscious. Some might call this dishonest, and maybe it is, but it also holds moral truth: until you've walked in the shoes of other people, you can't really grasp their frustrations and resentments, and you can't really know what would and wouldn't offend you if you were part of their crowd.

The Danish editor's confusion was to conflate censorship and self-censorship. Not only are they not the same thing — the latter is what allows us to live in a spectacularly diverse society without the former; to keep censorship out of the legal realm, we practice it in the moral realm. Sometimes it feels uncomfortable, but worse things are imaginable.

Robert Wright, the author of "The Moral Animal," is a senior fellow at the New America Foundation. February 17, 2006, Op-Ed Contributor to the New York Times