The Love Song of J. Alfred Prufrock

T.S. Eliot (1888–1965).  Prufrock and Other Observations.  1917.
1. The Love Song of J. Alfred Prufrock
         S'io credesse che mia risposta fosse
A persona che mai tornasse al mondo,
Questa fiamma staria senza piu scosse.
Ma perciocche giammai di questo fondo
Non torno vivo alcun, s'i'odo il vero,
Senza tema d'infamia ti rispondo.
LET us go then, you and I,
When the evening is spread out against the sky
Like a patient etherised upon a table;
Let us go, through certain half-deserted streets,
The muttering retreats         5
Of restless nights in one-night cheap hotels
And sawdust restaurants with oyster-shells:
Streets that follow like a tedious argument
Of insidious intent
To lead you to an overwhelming question …         10
Oh, do not ask, "What is it?"
Let us go and make our visit.
In the room the women come and go
Talking of Michelangelo.
The yellow fog that rubs its back upon the window-panes,         15
The yellow smoke that rubs its muzzle on the window-panes
Licked its tongue into the corners of the evening,
Lingered upon the pools that stand in drains,
Let fall upon its back the soot that falls from chimneys,
Slipped by the terrace, made a sudden leap,         20
And seeing that it was a soft October night,
Curled once about the house, and fell asleep.
And indeed there will be time
For the yellow smoke that slides along the street,
Rubbing its back upon the window-panes;         25
There will be time, there will be time
To prepare a face to meet the faces that you meet;
There will be time to murder and create,
And time for all the works and days of hands
That lift and drop a question on your plate;         30
Time for you and time for me,
And time yet for a hundred indecisions,
And for a hundred visions and revisions,
Before the taking of a toast and tea.
In the room the women come and go         35
Talking of Michelangelo.
And indeed there will be time
To wonder, "Do I dare?" and, "Do I dare?"
Time to turn back and descend the stair,
With a bald spot in the middle of my hair—         40
[They will say: "How his hair is growing thin!"]
My morning coat, my collar mounting firmly to the chin,
My necktie rich and modest, but asserted by a simple pin—
[They will say: "But how his arms and legs are thin!"]
Do I dare         45
Disturb the universe?
In a minute there is time
For decisions and revisions which a minute will reverse.
For I have known them all already, known them all:—
Have known the evenings, mornings, afternoons,         50
I have measured out my life with coffee spoons;
I know the voices dying with a dying fall
Beneath the music from a farther room.
  So how should I presume?
And I have known the eyes already, known them all—         55
The eyes that fix you in a formulated phrase,
And when I am formulated, sprawling on a pin,
When I am pinned and wriggling on the wall,
Then how should I begin
To spit out all the butt-ends of my days and ways?         60
  And how should I presume?
And I have known the arms already, known them all—
Arms that are braceleted and white and bare
[But in the lamplight, downed with light brown hair!]
It is perfume from a dress         65
That makes me so digress?
Arms that lie along a table, or wrap about a shawl.
  And should I then presume?
  And how should I begin?
      .      .      .      .      .
Shall I say, I have gone at dusk through narrow streets         70
And watched the smoke that rises from the pipes
Of lonely men in shirt-sleeves, leaning out of windows?…
I should have been a pair of ragged claws
Scuttling across the floors of silent seas.
      .      .      .      .      .
And the afternoon, the evening, sleeps so peacefully!         75
Smoothed by long fingers,
Asleep … tired … or it malingers,
Stretched on the floor, here beside you and me.
Should I, after tea and cakes and ices,
Have the strength to force the moment to its crisis?         80
But though I have wept and fasted, wept and prayed,
Though I have seen my head [grown slightly bald] brought in upon a platter,
I am no prophet—and here's no great matter;
I have seen the moment of my greatness flicker,
And I have seen the eternal Footman hold my coat, and snicker,         85
And in short, I was afraid.
And would it have been worth it, after all,
After the cups, the marmalade, the tea,
Among the porcelain, among some talk of you and me,
Would it have been worth while,         90
To have bitten off the matter with a smile,
To have squeezed the universe into a ball
To roll it toward some overwhelming question,
To say: "I am Lazarus, come from the dead,
Come back to tell you all, I shall tell you all"—         95
If one, settling a pillow by her head,
  Should say: "That is not what I meant at all.
  That is not it, at all."
And would it have been worth it, after all,
Would it have been worth while,         100
After the sunsets and the dooryards and the sprinkled streets,
After the novels, after the teacups, after the skirts that trail along the floor—
And this, and so much more?—
It is impossible to say just what I mean!
But as if a magic lantern threw the nerves in patterns on a screen:         105
Would it have been worth while
If one, settling a pillow or throwing off a shawl,
And turning toward the window, should say:
  "That is not it at all,
  That is not what I meant, at all."
      .      .      .      .      .
No! I am not Prince Hamlet, nor was meant to be;
Am an attendant lord, one that will do
To swell a progress, start a scene or two,
Advise the prince; no doubt, an easy tool,
Deferential, glad to be of use,         115
Politic, cautious, and meticulous;
Full of high sentence, but a bit obtuse;
At times, indeed, almost ridiculous—
Almost, at times, the Fool.
I grow old … I grow old …         120
I shall wear the bottoms of my trousers rolled.
Shall I part my hair behind? Do I dare to eat a peach?
I shall wear white flannel trousers, and walk upon the beach.
I have heard the mermaids singing, each to each.
I do not think that they will sing to me.         125
I have seen them riding seaward on the waves
Combing the white hair of the waves blown back
When the wind blows the water white and black.
We have lingered in the chambers of the sea
By sea-girls wreathed with seaweed red and brown         130
Till human voices wake us, and we drown.

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Barry Rubin - Radical Islamism: An Introductory Primer


 07 Jan 2010 05:47 PM PST
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The following is intended as a work in progress to provide a very brief discussion of issues involving radical Islamism. Naturally, it is too short to make all points, deal with all aspects, and cover all details. I plan to expand it in future to include possible solutions.

By Barry Rubin

A young American named Ramy Zamzam, arrested in Pakistan for trying to fight alongside the Taliban, responded in an interview with the Associated Press: "We are not terrorists. We are jihadists, and jihad is not terrorism." 

What he says is well worth bearing in mind in order to understand the great conflict of our era. First and foremost, Jihadism or radical Islamism is far more than mere terrorism. It is a revolutionary movement in every sense of the word. It seeks to overthrow existing regimes and replace them with governments that will transform society into a nightmarishly repressive system. 

And so one might put it this way: Revolutionary Islamism is the main strategic problem in the world today. Terrorism is the main tactical problem. 

What is Islamism?

Radical Islamism is the doctrine that each Muslim majority country—politics, economy, society—should be ruled by a totalitarian dictatorship guided by the given movement’s definition of proper Islam. What Marxism was to Communism, and fascism to Nazism, Jihadism is to Islamism. 

In some cases, Islamists have a wider ambition to transform the entire world, starting with Europe. While this may seem ridiculous to most Westerners, it does not seem so to the Islamists who hold that view.

Only a minority of Muslims is Islamist but that sector has grown sharply over the last twenty years and seems to be on the increase still. Muslims are also among the greatest opponents of political Islamism, and often its victims. Among those rejecting it are conservative traditionalist Muslims and Arab (or other types of) nationalists, along with a very small group which can be called liberal reformist.

Three places have been under radical Islamist rule so far: Iran and the Gaza Strip, as well as, temporarily, Afghanistan. An Islamist group using democratic tactics has gained control of the government in Turkey, where it is pursuing a step-by-step attempt to transform that country which may or may not succeed. Radical Islamist movements have been active in well over 60 countries ranging from Australia and Indonesia in the east to Morocco in the west, and even in Europe and North America. 

The fact that radical Islamism relates to a religion, Islam, is very important (see below) but should not blind observers to the fact that this is basically a political movement and not—at least in the modern Western sense—a theological one.

Of course, Islamism is rooted in Islam but a strong opposition to Islamism—a standpoint shared by many Muslims who may motivated by a traditional view of Islam, ethnic or nation-state nationalism, or a different radical ideology (Arab nationalism most likely)—is in no way an expression of bigotry against a religion.
Similarly, the idea that opposition to Islamism is in some way “racist” is absurd since no “race” is involved. Just as opponents of Communism (capitalist, imperialist) and fascism (Jews, Bolsheviks) could be discredited by calling them names, the same is done with those who oppose Islamism. 

Very roughly, Islamism is parallel to Communism and fascism as revolutionary mass movements. Analogies should not be carried too far but are useful in understanding certain basic points. 

There are a wide variety of Islamist groups. A small but energetic international grouping of local organizations called al-Qaida; Muslim Brotherhood branches, Hamas, and Hizballah are the best known. In virtually every Muslim majority country and throughout Western Europe there are such organizations working very hard to gain state power.

What is the relationship of Islamism to Islam?

Islamism grows out of Islam and its advocates easily find widely accepted and very basic Islamic principles that justify their world view and behavior. But Islamism is an interpretation of Islam and not the only one possible. Indeed, for centuries there have been different interpretations. 

To argue that Islamism is the inevitable or “correct” interpretation of Islam is as silly as it is to argue that it is some external, heretical ideology which has “hijacked” Islam. A rough parallel can be made with the relationship between Communism and either liberal or democratic socialism, and of fascism compared to conservatism or nationalism.

What Islam “means” can only be interpreted in practice by Muslims in a process of debate and struggle. We will see what happens in the decades to come. For outsiders to claim that Islam is “really” a religion of peace or “really” inevitably aggressive is meaningless. And, yes, no matter how powerful a religious text seems to be worded, followers of that religion can always find ways to ignore or reinterpret those texts.

Just as the Islamists can base their case on original Islamic texts, their Muslim opponents can argue from centuries of practice as well as their own interpretations. The reason that the Islamists (who were earlier called “fundamentalists” for precisely this reason) have to go back to the seventh century texts—though of course there are later ones they use that support their case—is that the intervening years did not follow their precepts. Indeed, that is precisely their complaint.

What eventually emerged is what I call conservative traditionalist Islam which subordinated itself to the rulers. It was no longer a revolutionary doctrine. A key point in this approach was the argument that as long as the ruler was a believing Muslim he should be obeyed. In addition, it was a powerfully held stance that no Muslim could judge and condemn as heretical the believes or behavior of other Muslims. Islamism had to combat these and other tenets of conservative traditionalist Islam.

To summarize in one sentence: we should be absolutely honest in showing how the most sacred texts of Islam appear to validate revolutionary Islamists but we should understand that a struggle is going on among Muslims in which different interpretations are contending. While Islamism is not the only possible interpretation of Islam, its approach is certainly shaped and justified by basic Islamic texts. Unless Muslims and especially qualified clerics reinterpret these tenets, Islamism will continue to have a strong advantage in competing with conservative traditional Islam while liberal reformism will remain a tiny, powerless viewpoint.

It is not that Islam has been hijacked, rather different forces are fighting over control of the steering wheel. 

State sponsorship and nation-state ambitions

It is also, even when not so visibly state-sponsored, often an instrument of specific states, most notably Iran and Syria. Trying to spread Islamist revolution has been a major goal since the takeover of Iran itself and fits closely with Iranian great power ambitions. Not all leaders have pursued this with equal vigor but it is a high priority of the current rulers. A wide variety of organizations from barely disguised front groups to powerful Islamist organizations in Iraq, Lebanon, and among the Palestinians are used for this purpose. Most recently this pattern has been extended to Yemen. Some are pure assets, others client groups with a measure of independence.

While itself not an Islamist regime, Syria has understandably calculated that the Islamist side serves its interests very well. Thus, idea that Syria can easily be pulled away from its alliance with Iran and backing for Islamist groups like Hamas and Hizballah is a fantasy. 

It is quite true that al-Qaida has shown that Islamist groups don’t have to be state-backed but the fact is that many of them still are able to operate because there is a regime behind them.

Tactics and strategies

Like Communist movements in the past, Islamist movements use a wide variety of strategies and tactics. The use of a non-violent tactic—like participation in elections—does not indicate that the group has ceased to be revolutionary. Actually, it is tough pressure by the regime that might force the Islamist leadership to postpone revolutionary activity to the distant future (Egypt’s Muslim Brotherhood), repress it altogether (Syria’s Muslim Brotherhood), or get it tied up in electoral knots (Jordan’s Muslim Brotherhood). 

On the other hand, it is no accident that the most militant Islamist groups have flourished where government is weakest: Hizballah, Hamas, and the Iraqi insurgents. 

As for terrorism, that is a strategy and tactic which appeals to these movements for very specific reasons. These include the following points. While the Islamists claim they are only conducting a “defensive jihad”—since there is no caliph, offensive jihad isn’t supposed to happen—they are actually conducting offensive revolution. 

The ideas that America is being attacked because Jihadists dislike its freedom or that it is being targeted because of its policies are both partly true. But precisely the same point could be made about Communism, Nazism, and Japanese imperialism. The problem of American culture and freedom, however, does not relate to what goes on in the United States but the fear that this model will spread inevitably to their own societies.

The complaint about U.S. policy is related to the fact that America is seen as a protector of the regimes the Islamists want to overthrow. The motive here is not that these regimes are tyrannical but that they are not Islamist. Lebanon and Turkey, the most democratic states in the Muslim-majority Middle East, have especially strong Islamist movements.

Another reason for targeting the United States or others in the West is that killing infidels is popular among the Islamists’ constituency as a sign of power to defeat the stronger West. The alternative is to focus terrorist attacks on the local governments. But killing fellow Muslims is less popular and the governments strike back with ferocious repression, while they are more likely to tolerate movements that only attack non-Muslims at home or abroad. 

Why is terrorism used? 

--It expresses the total and dehumanizing hatred Islamists have toward their enemies.

--It shows their disinterest in any compromise since the use of terrorism will dissuade their enemies from making deals.

--They believe that intimidation works and the history of terrorism shows they are not wrong in doing so.

--Terror, at least against non-Muslims, generally pleases their constituency and thus strengthens their base of support.

--This tactic fits with certain Islamic beliefs and texts while well-known clerics do not condemn terrorism, at least against non-Muslims, strongly, explicitly, and consistently.

It is tempting to say that terrorism is a tactic of last resort when repressive regimes permit no other route. But in most—though not all—cases, terrorism is used against the less tyrannical societies for a simple reason: the really repressive ones quickly kill the terrorists. 


Neither more democracy nor more prosperity provides simple solutions to this challenge by Islamism. Many Islamist leaders and cadre come from well-off families. They are driven by ideological, cultural, and religious factors just as left-wing students in the West seek utopian transformations of society. Equally, they are not driven by antagonism to tyranny since their goal is to establish a new, worse tyranny. Both the Nazis and Communists came to power by overthrowing democratic regimes, in part through elections. With Islamism’s strength, the problem is not the lack of democracy by the rulers but the lack of a strong democratic movement to compete with it. 

The Islamist movements will only be defeated by the destruction of violent groups as well as a widespread perception among Muslims that they either cannot take power or are a disaster as rulers. 

Better government and higher living standards in their own countries would help to some extent in some countries. Aside from not overestimating this factor, it should be added that the West has no way to make these things happen, by overthrowing and replacing regimes (as Iraq and Afghanistan show), by changing its own policies, or by pressuring the incumbent regimes to change. 

Barry Rubin is director of the Global Research in International Affairs (GLORIA) Center and editor of the Middle East Review of International Affairs (MERIA) Journal. His latest books are The Israel-Arab Reader (seventh edition), The Long War for Freedom: The Arab Struggle for Democracy in the Middle East (Wiley), and The Truth About Syria (Palgrave-Macmillan). To read and subscribe to MERIA, GLORIA articles, or to order books. To see or subscribe to his blog, Rubin Reports.

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Leftist Rag's Humpty Dumpty Revisionism: Hamas is a peace-seeking social network

COMMENT: The Marxist dialectic and postmodern feminist rhetoric of the pro-Jihadi Left produces some of the most remarkable examples of how language can be used to obfuscate and confuse.  Like Humpty Dumpty, words mean what they say they mean, no matter how much evidence can be produced to show it's all stuyot.

Fawaz Gerges must know that Hamas' Charter, like that of the PLO & its clones, clearly states its intention to make all of Israel Judenrein.  Strictly speaking, the Jihadis and their Leftist dhimmis merely repackage the polemics found in Der Strummer.  All their tropes can be found in propaganda films such as "Der Ewige Jude" and "Jude Suss".  The Arabic translation of Mein Kampf is one of the most popular books in the Middle East.

The parallels between Jihadi ideology and that of the NSDAP are never addressed by pseudo scholars such as the author of this screed. 

The real illegal occupiers of Israel are the Muslims, who, with the help of the Leftist claque, blatantly defy International Law and pursue a racist, imperialistic agenda.  All of the land from the Jordan River to the Mediterranean is the legal property of the Jewish people.  There are 22 Muslim states surrounding us, and those who can't live under the laws of the State of Israel should make their way back to these places, which are their actual homelands.

The Transformation of Hamas

by Fawaz A. Gerges*

Hamas is a viable social movement with an extensive social network and a large popular base. It derives its legitimacy from the Palestinian people. It is also a rational actor that has moved closer to a vision of peace consistent with international law and consensus. Hamas’ political evolution and deepening moderation stand in stark contrast to the rejectionism of the Netanyahu government and call into question which parties are ’hardline’ and which are ’extremist’, notes Fawaz A. Gerges.

11 JANUARY 2010

Damascus (Syria)


  CentCom: Control of the "Great Middle East"

JPEG - 22 kb
"We are a national liberation movement and the land of Palestine is not an endowment. Why does every Arab country have the right to want every inch of its land: Lebanon, Syria and also Egypt, who suffered from Israeli occupation? Why are the Palestinians always expected to be the most generous?" 
Khaled Meshal, head of Hamas’ political bureau.

Something is stirring within the Hamas body politic, a moderating trend that, if nourished and engaged, could transform Palestinian politics and the Arab-Israeli peace process. There are unmistakable signs that the religiously-based radical movement has subtly changed its uncompromising posture on Israel. Although low-key and restrained, those shifts indicate that the movement is searching for a formula that addresses the concerns of Western powers yet avoids alienating its social base.

Far from impulsive and unexpected, Hamas’ shift reflects a gradual evolution occurring over the past five years. The big strategic turn occurred in 2005, when Hamas decided to participate in the January 2006 legislative elections and thus tacitly accepted the governing rules of the Palestinian Authority (PA), one of which includes recognition of Israel. Ever since, top Hamas leaders have repeatedly declared they will accept a resolution of the conflict along the 1967 borders. The Damascus-based Khaled Meshal, head of Hamas’ political bureau and considered a hardliner, acknowledged as much in 2008. "We are realists," he said, who recognize that there is "an entity called Israel." Pressed by an Australian journalist on policy changes Hamas might make, Meshal asserted that the organization has shifted on several key points: "Hamas has already changed — we accepted the national accords for a Palestinian state based on the 1967 borders, and we took part in the 2006 Palestinian elections."

Another senior Hamas leader, Ghazi Hamad, was more specific than Meshal, telling journalists in January 2009 that Hamas would be satisfied with ending Israeli control over the Palestinian areas occupied in the 1967 war — the West Bank, Gaza and East Jerusalem. In other words, Hamas would not hold out for liberation of the land that currently includes Israel.

Previously Hamas moderates had called at times for a tahdia (a minor truce, or "calm") or hudna (a longer-term truce, lasting as long as fifty years), which implies some measure of recognition, if only tacit. The moderates justified their policy shift by using Islamic terms (in Islamic history hudnas sometimes develop into permanent truces). Now leaders appear to be going further; they have made a concerted effort to re-educate the rank and file about the necessity of living side by side with their Jewish neighbors, and in so doing mentally prepare them for a permanent settlement. In Gaza’s mosques pro-Hamas clerics have begun to cite the example of the famed twelfth-century Muslim military commander and statesman Saladin, who after liberating Jerusalem from the Crusaders allowed them to retain a coastal state in the Levant. The point is that if Saladin could tolerate the warring, bloodthirsty Crusaders, then today’s Palestinians should be willing to live peacefully with a Jewish state in their midst.

The Saladin story is important because it provides Hamas with religious legitimacy and allows it to justify the change of direction to followers. Hamas’ raison d’ĂȘtre rests on religious legitimation; its leaders understand that they neglect this at their peril. Western leaders and students of international politics should acknowledge that Hamas can no more abandon its commitment to Islamism than the United States can abandon its commitment to liberal democracy. That does not mean Hamas is incapable of change or compromise but simply that its political identity is strongly constituted by its religious legitimation.

It should be emphasized as well that Hamas is not monolithic on the issue of peace. There are multiple, clashing viewpoints and constituencies within the movement. Over the years I have interviewed more than a dozen leaders inside and outside the occupied territories. Although on the whole Hamas’ public rhetoric calls for the liberation of all of historic Palestine, not only the territories occupied in 1967, a healthy debate has grown both within and without.

Several factors have played a role in the transformation. They include the burden of governing a war-torn Gaza, the devastation from Israel’s 2008-09 attack that caused incalculable human suffering, and increasing public dissatisfaction in Gaza with Hamas rule.

Before the 2006 parliamentary elections, Hamas was known for its suicide bombers, not its bureaucrats, even though between 2002 and 2006 the organization moved from rejectionism toward participation in a political framework that is a direct product of the Oslo peace process of the 1990s. After the elections, the shift continued. "It is much more difficult to run a government than to oppose and resist Israeli occupation," a senior Hamas leader told me while on official business in Egypt in 2007. "If we do not provide the goods to our people, they’ll disown us." Hamas is not just a political party. It’s a social movement, and as such it has a long record of concern about and close attention to public opinion. Given the gravity of deteriorating conditions in Gaza and Hamas’ weak performance during last year’s fighting, it should be no surprise that the organization has undergone a period of fairly intense soul-searching and reassessment of strategic options.

Ironically, despite the West’s refusal to regard the Hamas government as legitimate and despite the continuing brutal siege of Gaza, demands for democratic governance within Gaza are driving change. Yet Hamas leaders are fully aware of the danger of alienating more-hardline factions if they show weakness or water down their position and move toward de facto recognition of Israel without getting something substantive in return. Hamas’ strategic predicament lies in striking a balance between, on the one hand, a new moderating and maturing sensibility and, on the other, insistence on the right and imperative of armed resistance. This difficult balance often explains the tensions and contradictions in Hamas’ public and private pronouncements.

What is striking about Hamas’ shift toward the peace process is that it has come at a time of critical challenges from Al Qaeda-like jihadist groups; a low-intensity civil war with rival Fatah, the ruling party of the PA; and a deteriorating humanitarian situation in Gaza.

Last summer a militant group called Jund Ansar Allah [1], or the Warriors of God, one of a handful of Al Qaeda-inspired factions, declared the establishment of an Islamic emirate in Gaza — a flagrant rejection of Hamas’ authority. Hamas security forces struck instantly and mercilessly at the Warriors, killing more than twenty members, including the group’s leader, Abdel-Latif Moussa. In one stroke, the Hamas leadership sent a message to foes and friends alike that it will not tolerate global jihadist groups like Al Qaeda, which want to turn Gaza into a theater of transnational jihad.

Despite the crushing of Moussa’s outfit, the extremist challenge persists. The Israeli siege, in place since 2006, along with the suffering and despair it has caused among Gaza’s 1.4 million inhabitants, has driven hundreds of young Palestinians into the arms of small Salafist extremist factions [2] that accuse Hamas of forfeiting the armed struggle and failing to implement Shariah law. Hamas leaders appear to be worried about the proliferation of these factions and have instructed clerics to warn worshipers against joining such bands.

Compared with these puritanical and nihilistic groups, Hamas is well within the mainstream of Islamist politics. Operationally and ideologically, there are huge differences between Hamas and jihadi extremists such as Al Qaeda — and there’s a lot of bad blood. Hamas is a broad-based religious/nationalist resistance whose focus and violence is limited to Palestine/Israel, while Al Qaeda is a small, transnational terrorist network that has carried out attacks worldwide [3]. Al Qaeda leaders Osama bin Laden and Ayman al-Zawahiri have vehemently criticized Hamas for its willingness to play politics and negotiate with Israel. Hamas leaders have responded that they know what is good for their people, and they have made it crystal clear they have no interest in transnational militancy. Their overriding goal is political and nationalist rather than ideological and global: to empower Palestinians and liberate the occupied Palestinian territories.

Unlike Al Qaeda and other fringe factions, Hamas is a viable social movement with an extensive social network and a large popular base that has been estimated at several hundred thousand. Given its tradition of sensitivity and responsiveness to Palestinian public opinion, a convincing argument could be made that the recent changes in the organization’s conduct can be attributed to the high levels of poverty, unemployment and isolation of Palestinians in Gaza, who fear an even greater deterioration of conditions there.

A further example of Hamas’ political and social priorities is its decision to agree in principle to an Egyptian-brokered deal that sketches out a path to peace with Fatah. After two years of bitter and violent division, the warring parties came very close to agreement in October. The deal collapsed at the last moment, but talks continue. There are two points to make about the Egyptian role: First, Hamas leaders say they feel somewhat betrayed by the Egyptians because after pressure from the Americans, Cairo unilaterally revised the final agreed-upon text without consulting the Hamas negotiating team. Second, many Palestinian and Arab observers think Egypt is in no hurry to conclude the Fatah-Hamas talks. They contend that faced with regional challenges and rivals (Iran, Turkey, Syria and Saudi Arabia), the Mubarak regime views its brokering process in the Palestinian-Israeli theater as an important regional asset and a way to solidify its relationship with Washington.

Despite its frequently reactionary rhetoric, Hamas is a rational actor, a conclusion reached by former Mossad chief Ephraim Halevy, who also served as Ariel Sharon’s national security adviser and who is certainly not a peacenik. The Hamas leadership has undergone a transformation "right under our very noses" by recognizing that "its ideological goal is not attainable and will not be in the foreseeable future," Halevy wrote in the Israeli daily Yediot Ahronot just before the 2008 attack on Gaza. He believes Hamas is ready and willing to accept the establishment of a Palestinian state within the 1967 borders. The US Army Strategic Studies Institute [4] published a similar analysis just before the Israeli offensive, concluding that Hamas was considering a shift of its position and that "Israel’s stance toward [Hamas]...has been a major obstacle to substantive peacemaking."

Indeed, it could be argued that Hamas has moved closer to a vision of peace consistent with international law and consensus (two separate states in historic Palestine, divided more or less along the ’67 borders with East Jerusalem as the capital of Palestine, and recognition of all states in the region) than the current Israeli governing coalition. Prime Minister Benjamin Netanyahu vehemently opposes the establishment of a genuinely viable Palestinian state in the West Bank and Gaza, and is opposed to giving up any part of Jerusalem — and Netanyahu’s governing coalition is more right wing and pro-settlement than he is.

Hamas’ political evolution and deepening moderation stand in stark contrast to the rejectionism of the Netanyahu government and call into question which parties are "hardline" and which are "extremist." And at the regional level, a sea change has occurred in the official Arab position toward the Jewish state (the Arab League’s 2002 Beirut Declaration, subsequently reiterated, offers full recognition and diplomatic relations if Israel accepts the international consensus regarding a two-state solution) [5], while the attitudes of the Israeli ruling elite have hardened. This marks a transformation of regional politics and a reversal of roles.

Observers might ask, if Hamas is so eager to accept a two-state solution, why doesn’t it simply accept the three conditions for engagement required by the so-called diplomatic Quartet (the United States, Russia, the European Union and the United Nations): recognition of Israel, renunciation of violence and acceptance of all previous agreements (primarily, the Oslo Accords)? In my interviews with Hamas officials, they stress that while they have made significant concessions to the Quartet, it has not lifted the punishing sanctions against Hamas, nor has it pressed Israel to end its siege, which has caused a dire humanitarian crisis. In addition, Hamas leaders believe that recognition of Israel is the last card in their hand and are reluctant to play it before talks even begin. Their diplomatic starting point will be to demand that Israel recognize the national rights of the Palestinians and withdraw from the occupied territories — but it will not be their final position.

There can be no viable, lasting peace between Israel and the Palestinians if Hamas is not consulted and if the Palestinians remain divided, with two warring authorities in the West Bank and Gaza. Hamas has the means and public support to undermine any agreement that does not address the legitimate rights and claims of the Palestinian people. Its Fatah/PA rival lacks a popular mandate and the legitimacy needed to implement a resolution of the conflict. PA President Mahmoud Abbas has been weakened by a series of blunders of his own making, and with his moral authority compromised in the eyes of a sizable Palestinian constituency, Abbas is yesterday’s man — no matter how long he remains in power as a lame duck, and whether or not he competes in the upcoming presidential elections.

If the United States and Europe engaged Hamas, encouraging it to continue moderating its views instead of ignoring it or, worse yet, seeking its overthrow, the West could test the extent of Hamas’ evolution. So far the strategy of isolation and military confrontation — pursued in tandem by Israel and the United States — has not appeared to weaken Hamas significantly. If anything, it has radicalized hundreds of young Palestinians, who have joined extremist factions and reinforced the culture of martyrdom and nihilism. All the while, the siege of Gaza has left a trail of untold pain and suffering.

If the Western powers don’t engage Hamas, they will never know if it can evolve into an open, tolerant and peaceful social movement. The jury is still out on whether the Islamist movement can make that painful and ideologically costly transition. But the claim that engaging Hamas legitimizes it does not carry much weight; the organization derives its legitimacy from the Palestinian people, a mandate resoundingly confirmed in the free and fair elections of 2006.

To break the impasse and prevent gains by more extremist factions, the Obama administration and Congress should support a unified Palestinian government that could negotiate peace with Israel. Whatever they think of its ideology, US officials should acknowledge that Hamas is a legitimately elected representative of the Palestinian people, and that any treaty signed by a rump Fatah/PA will not withstand the test of time. And instead of twisting Cairo’s arms in a rejectionist direction, Washington should encourage its Egyptian ally to broker a truce between Hamas and Fatah and thus repair the badly frayed Palestinian governing institutions. If the Obama administration continues to shun engagement with Hamas, Europe ought to take the lead in establishing an official connection. European governments have already dealt with Lebanon’s Hizbullah, a group similar to Hamas in some respects, and they possess the skills, experience and political weight to help broker a viable peace settlement.

Like it or not, Hamas is the most powerful organization in the occupied territories. It is deeply entrenched in Palestinian society. Neither Israel nor the Western powers can wish it away. The good news, if my reading is correct, is that Hamas has changed, is willing to meet some of the Quartet’s conditions and is making domestic political preparations for further changes. But if Hamas is not engaged, and if the siege of Gaza and Palestinian suffering continue without hope of ending the political impasse, there is a real danger of a regional war.

Attached documents


HAMAS and Israel: Conflicting Strategies of Group-Based Politics

(PDF - 418.2 kb)

 Fawaz A. Gerges

Professor of Middle Eastern politics and international relations at the London School of Economics and Political Science at the University of London. His most recent book is Journey of the Jihadist: Inside Muslim Militancy(Harcourt).

[1Did Israel Back Recent ‘Challenge’ to Hamas in the Gaza Strip?,Voltaire Network, 16 August 2009.

[2Israel involved in several attacks in Iraq, Voltaire Network, 20 July 2005.

[3Our terrorists, by Nafeez Mosaddeq Ahmed, Voltaire Network, 15 November 2009.

[4] See attached document: HAMAS and Israel: Conflicting Strategies of Group-Based Politics, Strategic Studies Institute United States Army War College, December 23, 2008.

[5The Beirut DeclarationVoltaire Network, March 28, 2002.

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