Jeremy is going to move B&W to a different server this week (now you know why we needed the extra cache, just to make triply sure), so B&W may disappear for a day or two. Now you know this so you won’t turn pale and faint if it happens.

I jumped into the argument with Nicholas Beale, and – like several other people there, ended up surprised and a little shocked at his evasiveness, or shiftiness as Eric called it. NB said on Thursday about the putative Loving Ultimate Creator:

If a LUC exists then (s)he is unlikely to be incompetent and will therefore have some communication with the people (s)he loves. So if (s)he exists it’s reasonable to suspect that at least one of the major religions has a substantial core of truth.

I pointed out that the LUC hadn’t communicated with me, for one. He replied:

of course God communicates with you. But he doesn’t force you to listen or respond. That is freedom – and love.

I find that kind of thing annoying – downright rude in fact. No God does not communicate with me, and it’s presumptuous for strangers to tell me it does. Then of course what NB said is silly nonsense besides. I retorted, and got an even sillier response:

Surely you have heard of Jesus of Nazareth? A really fundamental difficulty that a lot of atheists seem to have is that they don’t seriously consider the possibility that Christianity is true…I’d hope that everyone on this blog would (at least on reflection) agree that if C is true then the life, death and resurrection of Jesus of Nazareth is a genuine communication from God.

No, I don’t. Even if ‘Christianity is true’ (and it’s not clear what that means) the fact remains that I have received no communication from God. It can’t be called a communication if I remain unaware of it and/or don’t believe in its validity. I don’t take the stories in Mark, Matthew and Luke to be anything other than stories with perhaps some traces of truth in them about what Jesus said. They’re words in a book; books can be wrong, they can be faked, they can be corrupted in transmission, they can be garbled. I don’t take some words in a book to be a communication from God, and I don’t think it’s sensible for anyone to take them that way – yet it proved to be impossible to get Nicholas Beale to deal with that question instead of a different one of his own choosing. He didn’t answer anyone else’s question either. Altogether it was not a very impressive performance.

Amartya Sen considers the importance of the Universal Declaration of Human Rights.

[T]he Declaration took the firm view that human rights do not depend on legislation for recognition. People have these rights simply by virtue of being human. The contention here was that the acknowledgment of a human right is best seen not as a putative legal instrument, but as an important ethical demand–a demand that everyone should have certain freedoms irrespective of citizenship, nationality, and location. Such a recognition would lead to fresh legislation rather than await it. The Declaration championed the priority of morality to law.

That’s useful – the idea that the acknowledgment of a human right should be seen as an important ethical demand rather than as a legal instrument. The ethical demand comes first, then the legal instruments are drawn up in accordance with it.

Such a recognition would lead to fresh legislation rather than await it. The Declaration championed the priority of morality to law. It constituted an open invitation to all to re-organize the world in such a way that the basic freedoms recognized as rights would actually be realized.

Yeah. It’s also an open invitation to all to notice places where that is not happening, and to make ethical demands about them.

What is ‘God’? Nicholas Beale offers one answer:

On the loving bit, philosophically I’m inclined to offer “Loving Ultimate Creator” as a defintion of God. That is clearly fundamental to Christianity and I think broadly consonant with Islam & Judaism. It offers a philosophical explanations for Anthropic Fine-tuning the intelligibility of the universe, the existence of objective morality and beauty, and our strong intuition that love is the most important and fundamental aspect of the universe.

Whose strong intuition that love is the most important and fundamental aspect of the universe? Who is the we in that ‘our’? Beale and Polkinghorne? Theists? Human beings in general?

I don’t know, but I know I have no such intuition. My intuition would be more that love is not an aspect of the universe at all, but rather an aspect of animal mental life. Yeah in a trivial sense that makes it an aspect of the universe, because that’s where it’s located, but the most important and fundamental aspect? No. Maybe Beale just means that as a grandiose way of saying important and fundamental to human beings…but that’s not clear.

There are no atheists in CAT scanners – or are there.

Katja Wiech is a cheerful young German researcher who is fascinated by pain. She’s discovered many things—for example, when devout Catholics are given electric shocks while looking at a picture of the Virgin Mary they feel less pain than atheists do when administered the same unpleasant treatment.

Mary; that’s interesting. Not Jesus, not God. (Showing people pictures of God is a little tricky of course. There are a few – that Michelangelo one of course, where God and Adam attempt to do a fist bump, and some medieval ones where God wears a mitre and looks eminently unSpiritual – but not so many that there’s a stock visual ‘God’ the way there kind of is a stock visual ‘Jesus’ [long hair, beard, blueish robe, pale unMediterranean skin, simpy look on face], so it would probably be hard to show subjects an unmistakable ‘picture of God’ whereas it’s easy with Mary. That’s iconography for you.) Mary is the intercessor, she’s supposed to be the forgiving one, the compassionate one – so is she more effective with pain? So is the effect more to do with the religious aspect or with the compassionate aspect? I wonder if the same effect can be induced with atheists via secular pictures if they are of the right kind. Pictures of Obama for instance? Mandela?

It would be interesting to know.

David Aaaronovitch heard ‘one of those fashionable voices that calls for more understanding of political Islamism and less confrontation’ on Start the Week on Monday.

The former MI6 agent Alastair Crooke, who has become a kind of Dr Dolittle of Islamist movements, was discussing his new book, Resistance: The Essence of the Islamist Revolution with Andrew Marr. Crooke’s point seemed to be that we in the West could learn a lot from Islamism, since it was, in some ways, morally superior to our fly-blown, materialist, individualist societies…Islamists wanted “a society based on compassion and justice”.

Oh do they. Then why is it that the first thing Islamists do is to kick girls out of school or tell women to ‘cover up’ or publicly stone to death a teenage girl who reports being raped? If they want a society based on compassion and justice, why do they go about it in such a stupid malevolent way? That’s not a straight question, of course, it’s heavy sarcasm. Of course Islamists don’t want ‘a society based on compassion and justice’ unless we change the meanings of ‘compassion and justice’ to mean the opposite of what they normally do mean. You might as well say the Nazis wanted a society based on compassion and justice, or that Pol Pot did, or that Milošević did. There is no justice in throwing acid on schoolgirls to bully them into staying out of school, or in burning down schools, or in locking up women, or in burying people up to the neck and then throwing rocks at their heads until they die. How dare he say such a disgusting thing?

Sure, Marr said, but what about the position of women, persecution of gays and the tendency towards blowing stuff up. “There is a part that is dangerous and ugly,” Crooke agreed…

But it is as nothing compared to the morally superior vision of a society based on compassion and justice. ‘Useful idiot’ would be a flattering description of Alastair Crooke.

Katha Pollitt read Johann Hari’s article.

[I]t would be nice to say that the world has learned what happens when freedom of speech and thought is subordinated to religious authority. In fact, the lesson seems to be the opposite: careful, you might hurt the feelings of the faithful. Oh, and they might kill you.

And, as Katha doesn’t go on to say but could have, since you hurt their feelings, it would be your fault if they did kill you.

Here on the American left we tend to see these incidents as gratuitous provocations by insensitive Westerners, and there’s something to that…The problem with that argument is that the same spirit of religious dogmatism backed by violence that shaped the protests against perceived Western insults operates, far more powerfully, in Islamic states–against their own citizens. In Iran and Pakistan, women have been imprisoned for protesting Sharia law. In 2008 Sayed Pervez Kambaksh, a student in Afghanistan, our client state, was sentenced to death for the crime of downloading a report about women’s rights. Even in relatively secular Egypt, blogger Reda Abdel-Rahman was jailed and tortured for calling for an Islam that does not include Sharia.

Well…yes, but…well it’s still worse when those bastard Western secularists do it than it is when the authentic homegrown unWestern authoritarian bullies do it.

Appeals to the hurt feelings of religious people are just a dodge to protect the antidemocratic and retrograde policies of religious states and organizations. We’re all adults; we have to live with unwelcome expression every day. What’s so special about religion that it should be uniquely cocooned? After all, nobody at the UN is suggesting that atheists should be protected from offense–let alone women, gays, leftists or other targets popular with the faithful. What about our feelings? How can it be logical to say that women can’t point out sexism in the Bible or the Koran but clerics can use those texts to declare women inferior, unclean and in need of male control?

It can’t, but that’s okay, because revelation don’t need no stinkin logic.

The clerics fight so hard to control speech because they know they are losing minds and hearts. Twenty years after the Satanic Verses fatwa, it’s more than ever Rushdie’s world – globalized, fluid, culturally impure. The fanatics just live there.

And blow bits of it up at regular intervals. Let’s hope we can hang on to the bulk of the real estate. Long live the culturally impure!

The IHEU is continuing to do sterling work in separating racism from criticism of religion, currently in preparation for Durban II.

In January 2009, the working group reviewed new references to religious matters for the Durban Review Conference outcome document. We note with concern that several of the propositions contained in paragraphs 24 to 28 may conflict with Article 19 of the International Covenant on Civil and Political Rights concerning Freedom of Expression.

The IHEU doesn’t link to the outcome document; I think this is it, in case you want to consult paras 24-28.

The IHEU continues:

The use of the terms Islamophobia and Christianophobia confuse and conflate opposition to religious beliefs with hatred of the believer. Criticism of any religious belief or practice is permissible within clearly prescribed limits under Article 19 of the ICCPR. It should not be equated with intolerance, hatred or violence towards Muslims or Christians.

Quite. A point whose importance is difficult to exaggerate, given the role that beliefs of all kinds and especially religious beliefs (which are clung to with a fierceness in inverse proportion to their reasonableness) play in human life. If we can’t oppose particular kinds of beliefs, we are well and truly stuck.

As a number of delegations have pointed out in debates in the Human Rights Council, Defamation of Religion is a concept that has no place in Human Rights discourse. We would add that criticism of a religion – even amounting to ridicule or “defamation” – has nothing to do with racism and has no place in the outcome document.

Quite, again.

Salil Tripathi takes a different view from that of Leicester Library in asking why the Statesman caved in to demonstrations by the ‘offended’ in Kolkata.

Two reasons explain this. One is the ridiculous section of the Indian Penal Code S 295 (A) — which allows anyone offended by anything to demand that what offends him should be banned…India is a multi-everything country with a billion people, and the possibility of such disputes is endless. And that’s where the second reason comes in: the failure of the state to protect rights. Muslims protesting against the Statesman are able to get away with it because of this failure. Anyone who can take umbrage, does; and his hurt feelings take precedence over others’ right to express themselves freely. Instead of protecting the right of free expression, the state defends the offended, thus circumscribing meaningful debate.

And that is a bad thing, not a good one. It is an interference with meaningful debate, not a glowing opportunity to show yet more ‘respect’ for all ‘faiths’ (and total disrespect for the absence of ‘faith’). It is not something to cheer or pat each other on the back for, it is a groveling craven surrender and an encouragement of ever more unreasonable demands.

Crawl crawl crawl crawl crawl.

[S]ome Muslims in Leicester had moved copies of the Koran to the top shelves of libraries, because they believe it is an insult to display it in a low position. The city’s librarians consulted the Federation of Muslim Organisations and were advised that all religious texts should be kept on the top shelf to ensure equality…“This meant that no offence is caused, as the scriptures of all the major faiths are given respect in this way, but none is higher than any other.”

So libraries shift from being secular public institutions that make books easily available to everyone, to ones that make displays of ‘respect’ to all of the ‘major faiths’ and whose officials creep around on their stomachs in the effort not to ‘insult’ anyone or anything including a book and not to ’cause offence’ to anyone including the most neurotically hypervigilant offence-sniffing hair-trigger mewling whining sniveling bed-wetters within the city limits.

So what are they going to say when the same people decide it would be a good wheeze to get offended and insulted about all the books written by atheists and apostates and unbelievers and women and gays? What are they going to say when it becomes apparent that once you let people dictate public policy by claiming to be religiously ‘offended’ and ‘insulted’ there is no place to stop? What are they going to say when a gang shows up and tells them to have the Koran on a high shelf and no other books at all?

I suppose they will say ‘Wait just a moment while we consult the Federation of Muslim Organisations.’

Rahila Gupta points out the horrible ironies and tensions:

The fallout from the Rushdie affair was the widespread growth of religious identities at the expense of racial and gender identities. Secular anti-racists began to declaim, even reclaim, their Muslim identity. Muslim women increasingly adopted the hijab as a symbol of pride in their religious identity, not recognising or even accepting the fact that it set women back by placing the onus on women’s safety on their modest dress and behaviour rather than male aggression. The left displayed a reluctance to challenge reactionary forces within our communities because it might be seen as racist.

And goes on displaying – so we get people defending the archbishop of Canterbury’s reactionary embrace of sharia as something with great (if elusive) potential for…liberalizing sharia. In some other universe.

The state’s response has been divided to say the least: the “fighting extremism” agenda after 7/7 has seen the active wooing of so-called “moderates” (often linked to extremist organisations overseas) who may be moderate on the question of public order but certainly not on the question of women. This has led, for instance, to an explosion of religious schools and the growing acceptance that some form of sharia law should be accommodated within the legal system.

Exactly. It’s a dismayingly common trope to identify extremism with terrorism and moderation with non-terrorism, completely ignoring the ‘extremism’ of reactionary rules and punishments for women, gays, ‘apostates’ and unbelievers. Ian Buruma does this regularly. It’s a bad mistake. Just ask the women of Swat.

Volunteers no longer needed; volunteers can pack up blankets and canteens and waterproof hats and go home; cache is made; many thanks.

And don’t forget to take care of yourselves, and stay alive. Seriously now. I’m not kidding.

Here’s some horrible news. Elliott Grasett died of a heart attack on Tuesday. I was in his address book so a relative very kindly let me know.

I checked, and – he commented here that day. On Indulge me for a moment. There’s always something so poignant about that – you know – ‘Why I was just talking to him yesterday…’

Very sad. I always enjoyed his comments; they seemed to bespeak a sterling guy.

Christian Jago died more than a year ago. And I suspect that something major – death or disability or kidnapping or something – happened to Karl, who used to comment regularly and often (and amusingly) and who also emailed me a lot, and then stopped abruptly – and then his email address stopped working.

So take care of yourselves. Button up your overcoats. Stay alive.

You know how you’re always wondering how you can help B&W? I have a way. I need volunteers. I have a big job, and doing it all myself is 1) massively tedious and 2) an impediment to doing anything else, like updating B&W and going for long health-giving walks and eating chocolate.

The job is just backing up B&W. I need to archive it, and there are a lot of pages. Nearly 400 articles, about 75 months of Notes and Comment, lots of In Focus, In the Library, Bad Moves, Quotations, the Guide to Rhetoric – and so on. If we divide it up it won’t be so bad. If lots and lots of you step forward it will be hardly anything at all. Email me, and I’ll give you an assignment. Love ya, mean it.

What’s the problem with theocratic law? Why shouldn’t we clap our hands and dance around the room when archbishops and imams suggest or insist that we should or must make our pesky secular system of law conform to God’s will or a Holy Book or ‘divine justice’? Why would we not want to do that and why is it illegitimate to try to force us to?

Because, whatever they may tell you, nobody knows what God’s will is, nobody knows that there is such a thing as a Holy Book, nobody knows what the divine will is. There is no reason to think there is a ‘God’ – even if there is a ‘God’ there still is no reason to think so, and no way to know what it thinks is justice, or if its idea of justice bears any resemblance to ours or rather looks much more like injustice, or wanton cruelty for the sake of it. We don’t know, we have no way to know, there is no reason to think we do know, there are only claims, which are indistinguishable from claims that could be made by any con artist. If there is no way to tell such claims apart, then there is no reason to believe any of them, and certainly no reason to demand that anyone else believe them, much less to mix them up with the law. Law has to be transparent and on the record, not hidden and mysterious and attributed to a supernatural realm that we can’t get at, or to allegedly divine or prophetic or holy people who died many centuries ago.

Lee Smolin made a helpful point in his Edge comment on Jerry Coyne’s ‘Seeing and Believing’:

The basic ethics of an open and free society are to be prepared to defend what you believe with reasoned argument from public evidence, be prepared to change your mind, and be tolerant of diverse views on questions the evidence does not suffice to decide. Religious faith that promises great gifts in a mythical hereafter as the reward for adherence to unverifiable claims contradicts these ethics.

Law belongs in the realm where we defend our claims with reasoned argument from public evidence and are prepared to change our minds, not the realm where we are bribed and threatened by means of unverifiable claims.

Oh the vacancy of the religious mind.

Women are prouder than men, but men are more lustful, according to a Vatican report which states that the two sexes sin differently…”Men and women sin in different ways,” Msgr Wojciech Giertych, theologian to the papal household, wrote in L’Osservatore Romano…Msgr Giertych said the most difficult sin for men to face was lust, followed by gluttony, sloth, anger, pride, envy and greed. For women, the most dangerous sins were pride, envy, anger, lust, and sloth, he added.

Oh for godsake, who cares. Gluttony, sloth, lust, pride – mind your own business, why don’t you, and while you’re at it, why don’t you worry about moral failings that actually matter? How’s that for an idea? Why don’t you leave sloth and gluttony up to everybody’s mummy and daddy and turn your attention to cruelty and oppression and exploitation instead? Why don’t you stop straining at a gnat while swallowing a camel? Eh? Eh? Why don’t you work on your priorities? Why don’t you improve your moral sensitivities?

The Apostolic Penitentiary, one of the Vatican’s most secretive departments, which fixes the punishments and indulgences handed down to sinners, last year updated its list of deadly sins to include more modern ones. The revised list included seven modern sins it said were becoming prevalent during an era of “unstoppable globalisation”. These included: genetic modification, experiments on the person, environmental pollution, taking or selling illegal drugs, social injustice, causing poverty and financial greed.

Taking drugs! Genetic modification! Mixed in with social injustice and causing poverty. They’re hopelessly confused.

The archbishop of Canterbury seems to be incapable of taking in new information that is inimical to what he already wants to believe. Perhaps this is not even worth pointing out, in an archbishop – except of course it is, however obvious it may be, because archbishops in the UK unfortunately have a huge amount of temporal power and also a considerable amount of influence.

On the anniversary of the interview in which Dr Rowan Williams said it “seems inevitable” that some parts of sharia would be enshrined in this country’s legal code, he claimed “a number of fairly senior people” now take the same view. He added that there is a “drift of understanding” towards what he was saying, and that the public sees the difference between letting Muslim courts decide divorces and wills, and allowing them to rule on criminal cases and impose harsh punishments.

Yes of course there’s a ‘difference’ but that does not mean, and it is not the case, that the difference in question is between harmful and harmless or cruel and benign or harsh and mild or irrationally fundamentalist and sweetly reasonable. There is a ‘difference’ but it remains the case that letting Muslim courts decide divorces and wills is a way to treat women grossly unequally.

The odd thing is that Williams must have been told this. He must have been told it a thousand times, in the strongest possible terms. So why can’t he take it in? What is the matter with the man? Apart from the fact that he’s an archbishop, of course. What is wrong with him? Why is he so determined to persuade the great British public that unequal rights for women is quite all right as long as the women in question are ‘members of the Muslim community’?

However critics insist that family disputes must be dealt with by civil law rather than according to religious principles, and claim the Archbishop’s comments have only helped the case of extremists while making Muslim women worse off, because they do not have equal rights under Islamic law.

Well duh. So how does Williams manage to ignore what critics say for a period of twelve months? Has he eaten of the multicultural lotus, or what?

Douglas Murray, the director of the Centre for Social Cohesion, said: “He has started a process which is deeply dangerous, damaging to Britain and to Muslim women in Britain. It was a wicked move because it undermines the progressives and gives succour to the extremists. How does the Archbishop of Canterbury know, sitting in Lambeth Palace, that a woman in Bolton has volunteered to give up half her inheritance to her brother?”

I would love to know, but I doubt that the archbish will be explaining any time soon.

Well I needed something really ridiculous, I was getting worn down by the smug giggling defenders of religious censorship.

In recent months, dioceses around the world have been offering Catholics a spiritual benefit that fell out of favor decades ago — the indulgence, a sort of amnesty from punishment in the afterlife — and reminding them of the church’s clout in mitigating the wages of sin…According to church teaching, even after sinners are absolved in the confessional and say their Our Fathers or Hail Marys as penance, they still face punishment after death, in Purgatory, before they can enter heaven. In exchange for certain prayers, devotions or pilgrimages in special years, a Catholic can receive an indulgence, which reduces or erases that punishment instantly, with no formal ceremony or sacrament.

Well no wonder dioceses want to remind Catholics of the church’s clout when it means the talent to do magic like that – it can give out a thing called ‘an indulgence’ which when cashed at the other end actually slices a bunch of time off a person’s sentence in Purgatory. Is that cool or what?! (Yeah I know Luther didn’t think so, but he hasn’t been around for a long time.) It’s like magic. You do certain ‘devotions’ and in exchange, just as if you’d handed over $19.27 at Target, instantly X of days or years vanish from your punishment.

How do they do it, exactly? Don’t you wonder? Or is it all automatic, and they don’t have to do anything, it’s all arranged somewhere else? The Times doesn’t say. Dud journalism, I call it.

There are partial indulgences, which reduce purgatorial time by a certain number of days or years, and plenary indulgences, which eliminate all of it, until another sin is committed. You can get one for yourself, or for someone who is dead. You cannot buy one — the church outlawed the sale of indulgences in 1567 — but charitable contributions, combined with other acts, can help you earn one. There is a limit of one plenary indulgence per sinner per day.

They really have the details figured out, don’t they. They’re not amateurs – they don’t leave any loose ends. I admire that. It’s funny about the limit to one a day on plenary ones though – if you can do such a red-hot devotion that you can get rid of all your time in Purgatory in one shot, why can’t you just do it again an hour later after you’ve re-sinned? Why do they make you wait until midnight? (Or is it the next morning? Do they make you have a night’s sleep first? So if you have insomnia do you have to wait another day? Or will a nap do?) Don’t they care that you might get hit by a bus first? And what’s it to them anyway? If they don’t mind letting you have one a day, why can’t they let you have one an hour, or all you want? What’s the big deal? They have the exchange system all worked out, and it’s not as if they’re going to run out, so why not just hand them out as needed and earned? Bastards. They’re so fussy.

“Confessions have been down for years and the church is very worried about it,” said the Rev. Tom Reese…In a secularized culture of pop psychology and self-help, he said, “the church wants the idea of personal sin back in the equation. Indulgences are a way of reminding people of the importance of penance. The good news is we’re not selling them anymore.”

Ah, I see – the culture is too secular, so people aren’t going into little boxes to tell a priest about their sex lives, so the church wants people to start thinking everything is a sin again. Yeah, that will be useful, and healthy. And great that they’re not selling them, they’re just giving them out in exchange for some magic rituals. Much better.

The latest offers de-emphasize the years-in-Purgatory formulations of old in favor of a less specific accounting, with more focus on ways in which people can help themselves — and one another — come to terms with sin. “It’s more about praying for the benefit of others, doing good deeds, acts of charity,” said the Rev. Kieran Harrington, spokesman for the Brooklyn diocese.

Really? Then why not just do that instead of talking about indulgences? Make up your mind, dude. (I suppose he remembered he was talking to the New York Times. Once the reporter is gone it’s back to the ‘five years for ten hail-marys.’)

Minette Marin on New Labour and Geert Wilders and Fitna.

Admittedly the film does not try to distinguish between Islamist terrorists and ordinary law-abiding Muslims, or to show how Muslims have lived together peacefully with others all over the world for centuries. So Fitna is extremely unbalanced and, in that sense, misleading. However, what the film does show are precisely the things, I believe, that deeply worry a lot of non-Muslims. Again and again we are told that Islam is a religion of peace and equality; how does that tally with some of what the Koran says?

Badly.

What makes such anxieties really toxic is the feeling that they are suppressed and ignored by our government. Critics of Islam, however reasonable, know they are likely to fall foul of the many new Labour laws against freedom of expression, in particular against incitement to religious hatred, which was enacted under Muslim pressure.

Precisely. Critics of Islam, however reasonable, also know they are likely to fall foul of people who have, as Kenan Malik says, internalized this idea that criticism of Islam is 1) taboo and 2) in and of itself ‘defamation.’ As I mentioned, the copy editor for Does God Hate Women? flagged up ‘possible defamation’ in eight places. What I didn’t spell out (but you probably guessed) is that all the items cited were simply criticism, with arguments and evidence, of a kind that is utterly taken for granted in ordinary public discourse. They were not in any normal sense ‘defamation’ – it’s just that they were not flattering. The copy editor seems to have made exactly the leap that some protectors of religion would like everyone to make, and equated frank criticism of religious ideas and practices with ‘defamation.’ The copy editor seems to have drawn the conclusion that frank criticism of Islam (as I noted, there were no such queries about other religions, which got their share of criticism) is somehow illegitimate.

The fact that this even comes up is, it seems to me, a very bad sign. Even if nothing comes of it, even if everyone concerned decides ‘no problem,’ there’s still something dreadfully thought-stifling in this queasy anxious nit-picking readiness to make criticism and defamation the same thing.

(It’s also, of course, a very funny joke that this readiness, this internalized censorship, is precisely part of the subject of the book. It is very funny that the copy editor read the book and nevertheless proceeded to enact the very kind of befuddled censoriousness that is under discussion. ‘Defamation,’ indeed! Give me a break!

Terrible about Alison Des Forges.

The court trying alleged perpetrators of the Rwandan genocide was stunned Saturday at the death in an air crash of the top expert on the 1994 massacres, Alison Des Forges. Des Forges, 66, an expert advisor to the International Criminal Tribunal for Rwanda and human rights groups, was among the 50 victims of Thursday’s plane crash near Buffalo, New York. “It is with deep shock that the tribunal has learned of the tragic disappearance of Alison des Forges, “a spokesman for the UN tribunal based in Arusha, Tanzania, told AFP. “It is a great loss for the world of human rights, international justice and all humanity,” Roland Amoussouga said. “Alison was not only an expert but also a very committed militant.”

I was just re-reading Samantha Power’s A Problem From Hell a week or two ago, including this passage:

America’s best-informed Rwanda observer was not a government official but a private citizen, Alison Des Forges, a historian and a board member of Human Rights Watch, who lived in Buffalo, New York. Des Forges had been visiting Rwanda since 1963…Half an hour after the plane crash [that killed Habyarimana] Des Forges got a phone call from a close friend in Kigali, the human-rights activist Monique Mujawamariya. Des Forges had been worried about Mujawamariya for weeks because the hate-propagating Radio Mille Collines had branded her “a bad patriot who deserves to die.”…Now Habyarimana was dead, and Mujawamariya knew instandtly that the hard-line Hutu would use the incident as a pretext to begin mass killing. “This is it,” she told Des Forges on the phone. For the next twenty four hours, Des Forges called her friend’s home every half hour. With each conversation Des Forges could hear the gunfire growing louder as the Hutu militia drew closer. Finally the gunmen entered Mujawamariya’s home. “I don’t want you to hear this,” Mujawamariya said softly. “Take care of my children.” She hung up the phone.

She survived, though, and escaped Kigali, and she and Des Forges did their best to get the Clinton administration to act – to no avail.

Des Forges appeared as an expert witness in 11 trials for genocide at the ICTR, three trials in Belgium, and at trials in Switzerland, the Netherlands, and Canada. Her book “No Witness Must Survive” is regarded as the reference work on the Rwandan genocide…Des Forges was also a senior adviser to Human Rights Watch, whose boss Kenneth Roth called her “truly wonderful, the epitome of the human rights activist – principled, dispassionate, committed to the truth and to using that truth to protect ordinary people. She was among the first to highlight the ethnic tensions that led to the genocide, and when it happened and the world stood by and watched, Alison did everything humanly possible to save people.”