الجمعة، 14 سبتمبر 2012

Turkey split over Syria

The civil war in Syria, and Turkey's involvement in it, may come to threaten the stability of the Erdogan government, writes Sayed Abdel-Meguid in Ankara

Who exactly dragged Turkey into the Syrian quagmire? Many Turks, sceptical about their country's involvement in the civil war just across its southern borders, are now asking this question. Some blame the current Turkish involvement in Syria on the Americans. Others wonder why the government of Recep Tayyip Erdogan allowed itself to be used in such a way by foreign quarters.

In the Incirlik military base in Adana, a mood of edgy anticipation is in the air. The military base has been the site of hectic activities since disturbances began in Syria. But now, a new type of disturbance, closer to home, is growing. Turkish employees in the base are planning to stage a strike, to demand better pay from the American management.

If this doesn't convince the Americans that they have to rethink their position in Turkey, then perhaps they should listen to what the protesters in Istanbul are saying. A few weeks ago, hundreds of young people from the opposition Republican People's Party (RPP) gathered in downtown Istanbul to denounce American imperialism. They claimed that the Erdogan government is allowing CIA operatives to train militants from Libya and Chechnya in camps in Hatay. The protesters, who hoisted posters of Bashar Al-Assad, claimed that the militants were getting ready to stage attacks inside Syria.

A few days ago, Kamal Kilicdaroglu, leader of the RPP, wrote a letter to Prime Minister Erdogan saying that Turkey should defend Syria's territorial integrity. Kilicdaroglu called on the government to promote efforts of reconciliation in Syria, perhaps through hosting an international conference for this purpose.

Turkey has been calling for safe havens on the borders with Syria, but no one seems to be listening. The Human Rights Commission of the Organisation of the Islamic Conference gave lip service to the idea, but no action. And the UN Security Council wasn't even prepared to discuss it.

Erdogan is convinced that Bashar Al-Assad is on his way out. The problem is when. The longer the Syrian crisis continues, the worse the fallout for Turkey.

Terrorist attacks seem to be the main curse the Turks have to cope with for now. With a wide range of Turkish separatists operating on the borders, the Turkish authorities are doing everything they can to safeguard the southern towns. Turkish intelligence has succeeded in recording phone calls by Yavuz Erdal, chief of the PKK military wing, with operatives working in Turkey, for instance. But this is hardly reassuring, considering that militants -- some of whom may have come from across the borders -- seem to be striking with impunity. A few weeks ago, 10 Turkish servicemen were killed in an attack. Turkish officials, including a parliamentarian from the Justice and Development Party (JDP), have been abducted. Not exactly a sign that "zero problems with neighbours" is working out.

Turkey has received some security help from friends. A new radar station is going to be installed atop the Keldag Mountain to monitor the Syrian borders. Six hot air balloons fitted for reconnaissance will soon be commissioned into service. And various high-tech espionage paraphernalia, including remote sensing devices and night vision cameras are being deployed on strategic points near the borders.

Despite Erdogan's zero problems policy, Iraq seems to have turned against Ankara. Nuri Al-Maliki's government, perhaps angered by the recent visit by Foreign Minister Ahmet Davutoglu to Kirkuk, blocked Turkish companies from commercial and oil deals.

Turkish industrialist Gamal Akgan said that his company is now facing "zero profits" because of the policies of the Erdogan government.

The JDP is not only facing isolation abroad because of the situation in Turkey. Things are getting harder at home. Unless the civil war in Syria comes to an early conclusion, things are likely to get worse for the ruling party.

© Copyright Al-Ahram Weekly. All rights reserved

Issue 1113 Front Page


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Heritage: The youngest son

Can the tomb of Benjamin, brother of Joseph and youngest son of Jacob, be found within the foundations of a very small, neglected mosque in Mediaeval Cairo? Nevine El-Aref looks at the evidence

Last Wednesday, Al-Azhar Street was as crowded as usual, and as it always will be. Vehicles of various sizes were pushing their way along the street; pedlars were calling out their wares and pedestrians wove in and out of traffic as they crossed the road. I gazed up at the awe-inspiring Mamluk dome of Al-Ghouri, and set off on my exploration to find Benjamin's tomb.

My guide was tour agent Ehab Malek, who found out about the tomb by chance. The noise in Al-Azhar Street followed us as we walked into the alleyway beside the Al-Ghouri dome. After almost 20 minutes of stepping out of one alley into another, a modest, honey striped building with three long mashrabiya (woodwork) windows appeared. On top of one of the windows was a wooden plaque engraved with Kufic characters spelling out that this was the mausoleum of Mohamed Sudon Al-Qasrawi. On a second window was another plaque labelling it as the mausoleum of Mohamed Shehabeddin, while the third window, painted green, bore a plaque with these words: "The mausoleum of Benjamin, brother of the Prophet Joseph."

I went around the building and stared through the windows, trying to catch a glimpse of what lay inside. Would I see Benjamin's tomb or sarcophagus? Through the holes of the broken mashrabiya I realised that the building was in a very dishevelled state. Heaps of rubble and sand were piled on the floor, and the walls and decorated wooden bars engraved with Islamic texts were scattered all over the place.

According to Malek, Benjamin's tomb is typically an ancient Egyptian tomb with a treasured collection of pharaonic objects and gold coins depicting Joseph's name and facial features, and these would help Egyptologists uncover the mystery of an era referred to in the Torah, the Bible and the Quran but never, ever mentioned in ancient Egyptian history.

Now I know that the first coins were not minted until about the seventh century BC, and that the ancient Egyptians did not use them in their financial transactions and instead exchanged goods, but Malek's enthusiasm and his belief in his story led me for a moment to doubt my own wisdom.

I asked lawyer and local resident Mohamed Diab what he thought about the tomb.

"What a great loss!" he said. "I feel sorry that our only mosque is being neglected like this when it actually houses Benjamin's tomb."

Diab said that nothing had happened there in five years. The mosque was closed to worshippers and was in a very bad condition. "I have made several complaints to both the Ministry of State for Antiquities [MSA] and the Ministry of Endowments and asked them to rescue and restore the mosque and mausoleums, but nothing has happened."

Both ministries, he continued, were fighting each other to decide who would fund the restoration work, and the victim was the building.

"I locked the mosque and kept the key with me so as to prevent a robbery," I was told by Hussein Diab, who owns a barber's adjacent to the mosque. He says that three years ago a contractor, Adel Orabi, came on site and claimed that he had been assigned by the Ministry of Endowments to restore the mosque and mausoleums. "Orabi came several times to inspect the site and started removing the ground floor of the mosque and some parts of the ceiling and columns," Diab, the barber, told me. "One day, while I was admiring the restoration that had been carried out, I realised that the minbar [pulpit] was missing. When I asked Orabi where it was, he said he had taken it along with other parts of the mosque because it was scrap and all the pieces would be replaced with new ones."

The pulpit was previously used in the Hussein Mosque on Al-Azhar Street, and was renovated eight years ago with a budget of LE36,000 financed by wealthy local residents. It was a decorated wooden pulpit inlaid with ivory.

Diab agreed to open the mosque to show me the extent of the damage. The interior of the mosque is totally ruined. Most of the columns are inclined or broken; the ceiling almost does not exist; while the floor is covered with rubble and sand which make it hard to tread on and walk through the rooms. The mosque consists of an open colonnaded court surrounded by four side rooms, three of which are empty while the fourth houses the mausoleum of Mohamed Ibn Sudon Al-Qasrawi, a top government official during the reigns of the Mamluk sultans Inal and Qayet Bay.

The mausoleum, or the dome as the MSA calls it, was built in 1468 AD to be the burial place for Al-Qasrawi. It consists of a tiny lobby leading to a small square room with a vaulted ceiling and a dome. The dome's 16 windows are decorated with foliage decoration. Inside the room is a marble sarcophagus with two tombstones inscribed with Kufic calligraphy. The texts consist of Quranic verses, the name of the deceased, his various titles and the date of his birth and death. The room is a real mess; full of dust, broken windows and book shelves as well as engraved wooden plates that have fallen off the walls.

The secretary-general of the MSA, Mohsen Sayed, told Al-Ahram Weekly that the mosque and mausoleum had been restored twice; the first time during the reign of Khedive Abbas Helmi II and the second in the 1970s by the Arab Antiquities Committee. Three years ago, Sayed said, the MSA "consolidated the mausoleum and dome" as they were an Islamic monument registered on Egypt's Islamic heritage list, but not the mosque, which came under the umbrella of the Ministry of Endowments because it was not a monument. According to official regulations, Sayed explained, the endowments provided the budget and assigned the restoration contractor, while the MSA supervised the work, especially the restoration carried out at the mausoleum and dome of Al-Qasrawi.

But where was Benjamin's tomb? I searched all over the building and found nothing except the coffin of Al-Qasrawi, damaged walls and floors and empty rooms. I was disappointed. Then Diab pointed to a very small, empty room and said, "Here it is." I went inside and saw nothing. Diab laughed and told me that the room was known as the clergymen's room, and the tomb was under the floor. He went on to say that every sheikh during the last century had spent a night in the room had reported hearing voices speaking to him at night and had noticed a very pleasant aroma of incense, which supported the idea that the tomb of Benjamin lay beneath them. Diab had told me that residents of the area said that all the treasures in Benjamin's funerary collection had been stolen except for the body and the sarcophagus, because some people wanted to hide important historical evidence that could, he said, change the record of ancient Egyptian history.

"This is totally untrue," Sayed said. He insisted that there was nothing under the mosque apart from the foundations -- and the stories concerning Benjamin's tomb were mere "imagination and fairy tales".

So why this "legend" is so popular and well known, and why do people in the neighbourhood believe the story? By searching on the Internet and asking Egyptologists, I found a study published in 2007 by professor of gynaecology Said Thabet, head of the Antiquities Lovers Association at Cairo University. This research seemed to be the source of the stories of Benjamin's tomb.

Thabet's study claimed that the tomb of Benjamin, the youngest brother of Joseph, had been located underneath the foundations of an Islamic mosque called Al-Doaa at Al-Batneya behind Al-Azhar Mosque.

He explained that he had reached this conclusion through an ancient Egyptian papyrus named "Land of Peace", which pinpointed the area where the Jews lived after they arrived in Egypt, at about the time of Joseph and Moses. He claimed that the area mentioned in the papyrus was in Al-Batneya behind Al-Azhar Mosque, and ran towards the Rum and Jews' alleyways.

Thabet claimed that Joseph's palace once stood in Al-Hidan Al-Musely Street in Al-Batneya, where the Tudors Monastery, the Church of the Virgin the Rescuer (Al-Adhra Al-Moghitha), Al-Doaa Mosque and Al-Qasrawi Mausoleum stand now. He said that the imam of the mosque told him that the tombs of both Benjamin and Joseph were inside the mosque, but that Joseph's tomb did not contain a body. Benjamin's tomb, he said, was similar to those of ancient Egyptians and contained funerary objects such as amulets, scarabs and "gold coins". This piece of information, the imam claimed, was written in hieroglyphic text on a wooden plaque in the mosque, but for unknown reasons it had vanished after excavation work was carried out in 1994.

In the study, Thabet wrote that the coins found within the tomb of Benjamin were amulet shaped and depicted the face of Joseph -- whose ancient Egyptian name was Zafini -- on one side and his cartouche on the other.

"All this is nonsense and has no historical or archaeological basis," Ahmed Said, professor of ancient Egyptian civilisation in the Faculty of Archaeology at Cairo University told the Weekly. He went on to say that, moreover, "we don't have, from near or far," any document, papyrus or even a tomb scene that mentions the name of Joseph or Moses or any prophet of the Torah, Bible or Quran. The individuals who wrote down ancient Egyptian history were from the royal palace, and they were too loyal to their pharaohs. "They would never, ever dare to write what contradict their kings' will or religious concept," Said said.

"What supports my point of view is that the monotheistic pharaoh Akhenaten was removed from the kings' list engraved on a wall at Pharaoh Seti I's temple in Abydos because he called for the worship of one god, Aten," he added.

Akhenaten's successors also destroyed his capital city of Amarna and erased all documents and papyri in relation to his religion and culture. Queen Hatshepsut's name was also removed from the kings' list, as well as the Hyksos kings who ruled Egypt for some length of time. "We only learnt about Akhenaten when Egyptologists came across very few statues of him and his family, as well as stelae," Said said.

He insisted that no such coin had ever been found bearing the name of Zafini or Joseph, as it was claimed. The ancient Egyptians never used coins in their transactions, they only bartered goods for goods. "They didn't know about coins until the 29th Dynasty of the Late Period when they had extensive trade with Cyprus." These coins, Said explained, were very simple and plain. The name of the king was on one side, and his likeness on the obverse. "According to the Bible and the Quran, the 29th Dynasty was presumably a very distant period from that of Joseph and Moses," he said.

Said said people should not believe any studies or research on such an issue unless there was archaeological and scientific evidence.


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Getting it together

Liberal and leftist political parties are reorganising their ranks to face what they see as a threat to the civil nature of the state by the Muslim Brotherhood, writes Khaled Dawoud

A lengthy series of meetings were held this week among dozens of liberal, nationalist, leftist and radical parties in order to form new political alliances aimed at confronting the Muslim Brotherhood and increasingly influential Salafi Islamist groups in the upcoming parliament elections, expected to be held by the end of this year.

The meetings also aimed at taking a united stand in the ongoing debate over drafting a new constitution in order to assure protection of the civil nature of the state and key basic rights.

With the Muslim Brotherhood now firmly in command, with President Mohamed Mursi fully exercising his powers following the exclusion of the top military leadership from the Hosni Mubarak era, traditional and new liberal and leftist parties agree that they now have no other choice but to work together on the ground to counter the strong influence of political Islamist groups.

In parliament elections that ended in January, the first after the 25 January Revolution, the newly formed political arm of the Muslim Brotherhood, the Freedom and Justice Party (FJP), together with the Salafist Nour Party won nearly 70 per cent of parliament's 498 seats. Liberal and leftist parties together, including those with a long tradition, such as the Wafd Party, hardly won 25 per cent of the vote. The Supreme Council of the Armed Forces dissolved the parliament in mid-June despite strong opposition from the Muslim Brotherhood. President Mursi failed to force the return of the Islamist-dominated parliament by presidential decree, after it was deemed unconstitutional by the Supreme Constitutional Court.

Experts say that many Egyptians considered the few opposition parties that existed under Mubarak as part of the old regime, having no credibility, and that the Muslim Brotherhood and Salafist groups were the ones with the most active social services network on the ground, together with their influential religious rhetoric and their reputation as "true opponents" who suffered long prison sentences under Mubarak. The number of political parties nearly tripled after the 25 January Revolution, reaching 64, including many new religious, liberal and leftist parties.

Although some of the new alliances and groupings that were taking shape this week looked promising and capable of competing against Muslim Brotherhood candidates, experts and figures who took part in the negotiations expressed fears that they might not last long, or would not be able to score well in the upcoming elections due to personal and ideological differences that have historically led to protracted divisions among liberal and leftist forces in Egypt.

At least five wide alliances seem to be forming, and that alone could weaken the chances of liberal and leftist parties in the upcoming elections that look set to pit religious candidates versus those who support the civil state.

Former presidential candidate Hamdeen Sabahi, who came third with nearly five million votes in the first round of presidential elections in May, following President Mursi and former Mubarak-era premier Ahmed Shafik, is leading a largely leftist alliance concentrated on social justice and national independence. That alliance, likely to be named the "National Front" includes the Sabahi-led "Popular Trend", which is a gathering of mostly Arab nationalist and Nasserist figures who supported his presidential campaign; the Egyptian Social Democratic Party, a new party that emerged after the revolution and includes mainly liberal leftists; the Socialist Popular Alliance Party, also a new party with a clear socialist agenda; and a few other socialist and Nasserist parties.

Originally, the newly created Constitution Party led by former presidential hopeful and head of the International Atomic Energy Agency Mohamed El-Baradei was believed to be part of the "National Front". But a brief statement issued by the party Tuesday indicated that not all was going smoothly. The statement said that the Constitution Party welcomed the opening of channels of communication with all political parties, but was still busy at this stage building up its ranks and leadership. As in similar previous attempts at forming unified alliances, it was not clear whether either of the two charismatic figures El-Baradei and Sabahi would be willing to relinquish the leadership position. Both El-Baradei and Sabahi have networks of supporters nationwide, complicating the choice of which of them would lead were they to work together in one political front.

Similar issues are facing liberal parties who are trying to unite. The Wafd Party called a meeting of at least 50 prominent, mostly liberal, figures that support the open market economy and declared the formation of the "Alliance of the Egyptian Nation". Participants included Wafd Party leader El-Sayed El-Badawi, former presidential hopeful and ex-Arab League chief Amr Moussa, who came in fifth with nearly three million votes in the presidential elections first round, legal expert Yehia El-Gamal, and former National Democratic Party member Mustafa El-Fiqi, among others. El-Badawi said the alliance was aimed at assuring the democratic nature of the state and respect for citizenship rights.

Meanwhile, Ayman Nour, leader of Ghad Al-Thawra Party, a prominent liberal figure who dared to compete against ousted president Mubarak in presidential elections in 2005 and spent four years in jail thereafter, went further than forming an alliance. He announced Monday that at least 20 small political parties that were formed after the revolution would dissolve themselves and unite in a new party, with a new name and a new leader. He said that former presidential candidate Amr Moussa was likely to become the leader of the new party, which could be named the "National Congress", similar to that of India, as it also united several small political currents that were fighting against British occupation. Nour implied that he was disappointed with the result of negotiations within the alliance led by the Wafd Party.

"The challenge is not to unite and to form new alliances, but to agree on candidates who would run in the upcoming elections under a liberal agenda so that we won't compete against each other and end up losing to the political Islamist groups who enjoy a far higher level of discipline," Nour said.

Despite a lengthy session of negotiations between members of Nour's newly proposed party and Wafd leader El-Badawi on Monday, the talks appeared to fail to reach agreement on forming a united election front. A statement by the Wafd Party said that it would continue its coordination effort with all other liberal political parties, but it would still run its own lists of candidates in the upcoming parliamentary elections. Many Wafd figures believe that any alliance should be under its banner due to its long history, which is unlikely to be accepted by newly formed liberal political parties.

Radical socialist leader Kamal Khalil, meanwhile, also called for the formation of his own alliance, the "United Revolutionary Front", made up mainly of small socialist, communist and radical parties. Khalil said the demand for social justice was the main drive during the 25 January Revolution, "and this would be the main line of difference between us and the Muslim Brotherhood, who are strong supporters of the capitalist economy". He called upon Sabahi and El-Baradei to join his front on these grounds, but there were no responses from their sides.

Finally, the popular former Muslim Brotherhood leader Abdel-Moneim Abul-Fotouh might also end up framing an electoral alliance. Abul-Fotouh was expelled from the Brotherhood after he rejected the group's initial decision not to compete in any presidential elections, though the Brotherhood ended up running their own candidate later. He came fourth in the first round of elections with nearly four million votes and continues to enjoy wide support among Salafis and supporters of a moderate political Islamist agenda. Earlier he announced the formation of a new political party, named "Misr Al-Qaweya" or "Strong Egypt", and has been involved in negotiations with other moderate Islamic parties, such as Al-Wasat (Centre Party), Al-Adl (Justice Party), Al-Tayar Al-Masry (the Egyptian Current) and Misr Al-Mustaqbal (Egypt's Future) led by popular Islamic preacher Amr Khaled, in order to coordinate together in the upcoming elections.

Besides overcoming their own differences, both political and personal, what will greatly determine the chances of success for the newly emerging alliances and fronts will be the performance of President Mursi and the Muslim Brotherhood in the coming months. If the president manages to improve the economy, restore security and prove that many of his recent appointments of ministers and governors were wise choices, it could make firm the Brotherhood's control over the state for some years to come.

"If we lose badly in the upcoming parliament elections, failing to make a good showing and present strong opposition to the Brotherhood, that would be the beginning of a long era of dominance by political Islamist groups," said Mohamed Naaim, a leader of the Egyptian Socialist Democratic Party. "Therefore, we have no other option but to work together as leftist and liberal groups," he added. (see p.5)


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Nanopatterning Reveals an ECM Area Threshold for Focal Adhesion Assembly and Force Transmission that is regulated by Integrin Activation and Cytoskeleton Tension


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Culture: Justifying intervention

In a recent diary and film, French writer Bernard-Henri Lévy has recalled the role he played in last year's NATO-led intervention in Libya, writes David Tresilian

The French writer Bernard-Henri Lévy, well-known in France for his popular books on philosophy and his journalism, came to international attention early last year when he went to the Libyan city of Benghazi to meet the leaders of the uprising against former Libyan leader Muammar Gaddafi, subsequently promoting their cause with former French president Nicolas Sarkozy and helping to bring about their international recognition.

For some days in March last year it might have even seemed that Lévy had taken over the running of French diplomacy, sidelining the country's then foreign minister Alain Juppé and persuading Sarkozy to place himself at the head of western efforts to intervene in Libya on the side of anti-Gaddafi forces.

According to the diary that Lévy has now published recalling these events, entitled La Guerre sans l'aimer (War without Liking It), he says that he originally went to Libya on a whim, having watched the Benghazi uprising on television, and it was only later that he decided to press Sarkozy into recognising the rebels as the legitimate Libyan government and into intervening militarily in their support against the Gaddafi regime.

He telephoned Sarkozy from Benghazi on 5 March last year, proposing to bring the Libyan rebels to Paris as a step towards their recognition as an alternative to the Gaddafi regime. This is shown in real time in Lévy's filmed version of events, entitled Le Serment de Tobrouk (The Tobrouk Oath), which was released in France earlier this year.

"Would you agree to meet this delegation personally," he asked Sarkozy, knowing that if so this would be "a major act with international ramifications." "Of course," Sarkozy apparently said in reply. "I will meet your friends with pleasure. Let's talk about it when you get to Paris."

Following a second telephone call, France recognised the Libyan National Transitional Council, composed of leaders of the uprising in Benghazi. Some days later, members of the Council were "stupefied" to be told, during a meeting in Paris organised by Lévy, that France also intended to recognise them "as the sole legitimate representatives of Libya" and that it would take the lead in organising an international coalition against the Gaddafi regime.

At this point in Levy's record of events, non-French readers may well have decided that he must be exaggerating the role he played in persuading Sarkozy to initiate the intervention that eventually brought in NATO and led to the collapse of the regime in Tripoli. Even in France foreign policy cannot be decided quite like that.

However, if Lévy did not in fact play the role he thinks he did, perhaps acting more as a front man for policies already decided elsewhere, this possibility does not seem to have struck him. In any event, readers of Lévy's diary or viewers of his film may want to put their scepticism on hold and attend instead to the reasons he gives for his decision to promote the western intervention in Libya, particularly since Lévy has recently been arguing in the French press for similar intervention in Syria.

In order for an uprising to be considered justified, a rebel group must be credible in its organisation and demands, and in order for a government to lose its legitimacy it must act in such a way as to forfeit its claim to be acting in the interests of its citizens. Yet, in practice such tests can be hard to meet, since rebel groups may not represent a majority, or even a large minority, of a country's population, and they may act to promote their own interests rather than those of the country as a whole.

It can also be hard to decide at what point a government has lost its legitimacy and has started acting in ways contrary to the interests of its citizens, since all governments have a duty to ensure security, meaning that they may decide to act militarily against groups that threaten it. There is also the question of double standards, since historically interventions, whatever the reasons given for them, have tended to take place unequally, some countries being considered ripe for foreign intervention and others being left well alone, whatever the nature of the events taking place within them.

In the Libyan case, Lévy seems to be in no doubt about the justification for the Benghazi uprising or the illegitimacy of the Gaddafi regime, though his use of a diary form can make it difficult to track down a definitive statement of the reasons behind his views. The waters are muddied further by Lévy's habit, linked to his use of a diary form, of writing down whatever enters his head, such that there is much material about his family, his personal and professional feuds, and his own career.

In the entry for 2 March, Lévy asks himself whether "I haven't put my finger on what is, in the end, the crime of Gaddafi ?ê" the imprisonment, the confinement, the placing in quarantine, and, at root, the attempt to bring about the spiritual deaths of the descendants of the kingdom of Cyrenaica?"

But it can't have been for this crime that the rebellion was initiated or the NATO-led intervention in its support carried out, since a desire to "bring Libya back to life" is not a credible political demand. There is much material about allegedly parallel cases, mostly to do with Lévy's earlier support of western intervention in the former Yugoslavia and in Afghanistan, as well as about Sarkozy's own sabre-rattling. But on the question of how to deal with those states, Germany among them, that did not share Lévy's views about the necessity of foreign military intervention he has little to say apart from fulminate against them for not agreeing with his views.

Among the requirements before any intervention is carried out are that it should not make the situation worse and that the rebellion it is designed to support should have a reasonable chance of succeeding in bringing down the existing government and establishing an improved replacement regime. In the run-up to the NATO-led intervention in Libya, there must have been doubts about these requirements since the rebel groups in Benghazi did not seem to speak for the entire Libyan population and little was known about their aims and objectives for a replacement government.

Lévy brushes aside these doubts in the entry for 20 March entitled "where it is explained that Libya will not be like Iraq," in which he finally explains his views on what makes a war, or foreign military intervention, right. He runs through the standard arguments, including the intrinsic justice of the cause, the idea of intervention as an act of last resort, and the principle of proportionality, and claims that these fit the NATO-led intervention in Libya and the bringing down of the Gaddafi government.

According to Lévy, there were "five objective, clear, undeniable reasons for why this is a different set of circumstances and why this war is the 'anti-war' of Iraq: (1) a mandate from the UN, the source of undeniable international legitimacy; (2) a strong moral mandate, given by the Arab League, which, it must not be forgotten, was immediately ready to condemn, with the West, the aggression carried out by Gaddafi against his own people; (3) the presence of a national transitional council that has the merit of actually existing, of having genuine popular support and of being much more attractive than the wretched Iraqi National Congress that [Iraqi opposition figure Ahmed] Chalabi used to preside over."

"(4) A democratic uprising, a popular and democratic uprising that came before the foreign intervention and which the latter is taking place not to bring about, but to support ?ê" and that changes everything; and (5) no ground troops and no army of occupation. Should it be possible to go ahead without a ground army and protect the civilians in Benghazi or even bring down Gaddafi without having to send in an expeditionary force, this would mark this war out from those prosecuted by the West up to now."

Yet, not everyone shared Lévy's certainty on points (1), (3) and (4). The UN mandate, contained in UN Security Council Resolution 1973 of March last year, authorised member states "to take all necessary measures?ê? to protect civilians and civilian populated areas under threat of attack in the Libyan Arab Jamahiriya, including Benghazi, while excluding a foreign occupation force of any form on any part of Libyan territory." It also established a no-fly zone over Libyan territory and tightened up the arms embargo. This text was interpreted to justify the commencement of a NATO-led bombing campaign of Libya and the bringing down of the Gaddafi regime ?ê" actions that some considered went beyond what the original mandate had authorised.

Moreover, just as Ahmed Shalabi, an exiled Iraqi politician and opponent of the Saddam Hussein regime, turned out not to have had the kind of popular support in Iraq that he had apparently claimed he had once the US had invaded and occupied that country in 2003, there were also doubts at the time of the NATO-led bombing campaign in Libya regarding the extent of support for the Benghazi-based Libyan National Transitional Council, given its regional character, though these were apparently not shared by Lévy.

Finally, it is possible to agree or disagree with the reasons Lévy gives for supporting the NATO-led intervention in Libya, but the particular tone of his book owes less to its arguments, which are those that circulated at the time, than to its author's staging of himself as playing a special role in the victory of the Libyan rebels and the collapse of the Gaddafi regime. Readers might even gain the impression that this is not really a book about Libya at all, given Lévy's obsession with the history of French foreign policy and his desire to make up for earlier failures to persuade former French presidents Francois Mitterand and Jacques Chirac to intervene militarily in the former Yugoslavia and Afghanistan, respectively, before the United States did so.

"I have been pleading for the right to intervene for more than 30 years," Lévy writes, giving the examples of campaigns he has engaged in in Bangladesh, Darfour in Sudan, Angola, Burundi, Sarajevo in the former Yugoslavia, and in support of the former Afghan Tajik leader Ahmed Shah Masoud.

The abiding tone of the book can perhaps be illustrated by the following passage, where Lévy not only deploys his address book and his apparently indefatigible self-regard, but also manages to insert himself into the history of French literature and diplomacy.

"Dinner with [US chat show host] Charlie Rose and [media tycoon] Arianna Huffington. Let's admit, I told them, that I played the role?ê? of helping to bring about this war. But there is a single precedent of a French writer launching a war, though this is a hugely important predecent, obviously?ê? It is that of [Francois-Rene de] Chateaubriand becoming foreign minister in order to launch the Spanish war in 1823 and put Ferdinand VII back on the throne."

Bernard-Henri Lévy, La Guerre sans l'aimer, journal d'un écrivain au coeur du printemps libyen, Paris: Grasset, 201, pp.640.


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