Obama II: Rattrapé par les scandales, Obama se hollandise à la vitesse grand V (Obama scandals: six months of Nixon-grade cover-up and they put you back in the White House)

23 mai, 2013
http://www.letelegramme.fr/ar/imgproxy.php/PhotoIntuitions/2013/01/05/1963206_economob.JPG?article=20130105-1001963206&aaaammjj=20130105http://0.tqn.com/d/politicalhumor/1/0/q/L/5/Obama-Scandals.jpghttp://www.carlsontoons.com/wp-content/uploads/2013/05/magCOLOR.gifhttp://img.allvoices.com/thumbs/image/609/609/98285623-obama-scandals.jpghttp://sphotos-c.ak.fbcdn.net/hphotos-ak-ash4/p480x480/417907_10151596694745699_500981230_n.jpghttp://bluecollarphilosophy.com/wp-content/uploads/2013/05/Big-Dawg-590-LI.jpghttp://www.frugal-cafe.com/public_html/frugal-blog/frugal-cafe-blogzone/wp-content/uploads/2013/05/obama-class-of-2013-do-not-fear-government-audit-political-cartoon.jpgMa propre ville de Chicago a compté parmi les villes à la politique locale la plus corrompue de l’histoire américaine, du népotisme institutionnalisé aux élections douteuses. Barack Obama (Nairobi, Kenya, 2006)
J’ai appris hier avec stupéfaction et colère les aveux de Jérôme Cahuzac devant les juges. Il a trompé les plus hautes autorités du pays: le chef de l’Etat, le chef du gouvernement, le Parlement et à travers lui tous les Français. (…) J’affirme ici que Jérôme Cahuzac n’a bénéficié d’aucune protection autre que celle de la présomption d’innocence et il a quitté le gouvernement à ma demande dès l’ouverture d’une information judiciaire. François Hollande (3 avril 2013)
Je vous l’assure : à l’instant où je l’ai appris, j’ai mis toute mon énergie pour faire en sorte que ce problème soit réglé. (…) Je peux vous affirmer que je n’étais au courant de rien à propos de ce rapport de l’inspection générale des services fiscaux avant qu’il n’y ait des fuites dans la presse. Barack Obama (16 mai 2013)
One lesson, however, has not fully sunk in and awaits final elucidation in the 2012 election: that of the Chicago style of Barack Obama’s politicking. In 2008 few of the true believers accepted that, in his first political race, in 1996, Barack Obama sued successfully to remove his opponents from the ballot. Or that in his race for the US Senate eight years later, sealed divorced records for both his primary- and general-election opponents were mysteriously leaked by unnamed Chicagoans, leading to the implosions of both candidates’ campaigns. Or that Obama was the first presidential candidate in the history of public campaign financing to reject it, or that he was also the largest recipient of cash from Wall Street in general, and from BP and Goldman Sachs in particular. Or that Obama was the first presidential candidate in recent memory not to disclose either undergraduate records or even partial medical. Or that remarks like “typical white person,” the clingers speech, and the spread-the-wealth quip would soon prove to be characteristic rather than anomalous. Few American presidents have dashed so many popular, deeply embedded illusions as has Barack Obama. And for that, we owe him a strange sort of thanks. Victor Davis Hanson
Selon le professeur Dick Simpson, chef du département de science politique de l’université d’Illinois, «c’est à la fin du XIXe siècle et au début du XXe que le système prend racine». L’arrivée de larges populations immigrées peinant à faire leur chemin à Chicago pousse les politiciens à «mobiliser le vote des communautés en échange d’avantages substantiels». Dans les années 1930, le Parti démocrate assoit peu à peu sa domination grâce à cette politique «raciale». Le système va se solidifier sous le règne de Richard J. Daley, grande figure qui régnera sur la ville pendant 21 ans. Aujourd’hui, c’est son fils Richard M. Daley qui est aux affaires depuis 18 ans et qui «perpétue le pouvoir du Parti démocrate à Chicago, en accordant emplois d’État, faveurs et contrats, en échange de soutiens politiques et financiers», raconte John McCormick. «Si on vous donne un permis de construction, vous êtes censés “payer en retour”», explique-t-il. «Cela s’appelle payer pour jouer», résume John Kass, un autre éditorialiste. Les initiés affirment que Rod Blagojevich ne serait jamais devenu gouverneur s’il n’avait croisé le chemin de sa future femme, Patricia Mell, fille de Dick Mell, un conseiller municipal très influent, considéré comme un rouage essentiel de la machine. Le Figaro
C’est un système pourri, une toile d’araignée qui organise sa survie en nommant ses amis à des postes clés de l’administration en échange de leur soutien politique et financier.  Anthony Peraica
Dans ce contexte local plus que trouble, Peraica affirme que la montée au firmament d’Obama n’a pu se faire «par miracle».«Il a été aidé par la machine qui l’a adoubé, il est cerné par cette machine qui produit de la corruption et le risque existe qu’elle monte de Chicago vers Washington», va-t-il même jusqu’à prédire. Le conseiller régional républicain cite notamment le nom d’Emil Jones, l’un des piliers du Parti démocrate de l’Illinois, qui a apporté son soutien à Obama lors de son élection au Sénat en 2004. Il évoque aussi les connexions du président élu avec Anthony Rezko, cet homme d’affaires véreux, proche de Blagojevich et condamné pour corruption, qui fut aussi le principal responsable de la levée de fonds privés pour le compte d’Obama pendant sa course au siège de sénateur et qui l’aida à acheter sa maison à Chicago. «La presse a protégé Barack Obama comme un petit bébé. Elle n’a pas sorti les histoires liées à ses liens avec Rezko», s’indigne Peraica, qui cite toutefois un article du Los Angeles Times faisant état d’une affaire de financement d’un tournoi international de ping-pong qui aurait éclaboussé le président élu. Le Figaro
Mr. Obama’s lesson in lack of political accountability also seems to be trickling down (…) There’s a certain infantilization of the federal government here that should be especially alarming to taxpayers who have ever crossed paths with the IRS. (…) If the scandal is showing anything, it is that the White House has a bizarre notion of accountability in the federal government. President Obama’s former senior adviser, David Axelrod, told MSNBC recently that his guy was off the hook on the IRS scandal because "part of being President is there’s so much beneath you that you can’t know because the government is so vast." In other words, the bigger the federal government grows, the less the President is responsible for it. Mr. Axelrod’s remarkable admission, and the liberal media defenses of Mr. Obama’s lack of responsibility, prove the tea party’s point that an ever larger government has become all but impossible to govern. They also show once again that liberals are good at promising the blessings of government largesse but they leave its messes for others to clean up. (…) If the President isn’t accountable, then we really have the tea party nightmare of the runaway administrative state accountable to no one. If Mr. Obama and his aides are to be taken at their word, that is exactly what we have. The WSJ
As of September 11, the race was dead even. (…) Beneath Obama’s calm veneer that September there were lots of things the public did not know, and from the administration’s point of view apparently should not know until after the election. Just three months earlier, the Treasury Department’s inspector general had reported to top Treasury officials that the Internal Revenue Service had been inordinately targeting conservative groups that were seeking tax-exempt status. Such political corruption of the IRS was a Nixonian bombshell, with enormous implications for the election, especially given that during the campaign Obama’s economic adviser Austan Goolsbee had claimed that he had knowledge about the Koch brothers’ tax returns, and Senate Majority Leader Harry Reid was lauding himself as a “wrecking crew” as he swore he had the inside dope on Mitt Romney’s taxes. (…) In other words, in cynical fashion, the Obama team won on two counts: The IRS had intimidated conservative organizations for months and had very possibly helped to prevent them from repeating their successes of 2010, while keeping the illegal activity from the press and the public.
As of September 11, 2012, the American people also did not know that the attorney general’s office had four months earlier been conducting secret monitoring of two months’ worth of records of calls made from private and work phone lines of Associated Press reporters — this surveillance supposedly due to suspicions that administration sources were leaking classified information to these reporters. (…) Reporters were outraged when they eventually learned that some of their brethren had been subjected to stealthy government surveillance — but they learned this a year after the fact and only following the reelection of Barack Obama.
On September 11, 2012, of course, there was the violent attack on U.S. facilities in Benghazi, Libya, that left four Americans dead, and a host of unanswered questions in the heat of the campaign: What was such a large CIA operation doing in Benghazi? Why was our ambassador left so vulnerable both before and during the attack? Why had the much-praised “lead from behind” campaign to remove Qaddafi earned us a dead ambassador and a nation full of anti-American terrorists, some of them perhaps al-Qaeda–related? We know now from a flurry of e-mails, public talking points, and public statements from staffers that when the president himself, Secretary of State Hillary Clinton, U.N. Ambassador Susan Rice, and Press Secretary Jay Carney insisted that the attack grew out of a spontaneous demonstration over an Internet video, they knew in reality that the video had nothing to do with the attack. Yet coming clean before the American people apparently might have involved explaining why no one in Washington was willing to beef up security in answer to Ambassador Stevens’s requests. And during the attack, worry over a Mogadishu-like firefight two months before the election may have been why the administration ordered available units to stand down rather than sending in help by any means necessary. (…) Again, the cover-up worked perfectly in accordance with the September campaign narrative. The American people did not find out the truth of what happened in Benghazi — the “consulate” was never attacked by “spontaneous” demonstrators enraged by a video emanating from the United States — until eight months after the attack.
In the matters of the Associated Press surveillance, the IRS scandal, and Benghazi, the White House prevailed — keeping from the public embarrassing and possibly illegal behavior until the president was safely reelected. As in the mysteries surrounding David Petraeus’s post-election resignation, and the revelation about the “train wreck” of Obamacare, what the voters knew prior to November about what their government was up to proved far different than what they are just beginning to know now. And so Obama won the election, even as he is insidiously losing half the country. Because breaking the law and telling untruths eventually surface, we will come to learn that Obama was reelected into oblivion. Victor Davis Hanson

Obama-Hollande, même combat !

Mensonges ou non-dits électoralistes sur l’attentat de Benghazi (4 morts dont l’ambassadeur, gommant, en ce 10e anniversaire du 11/9, toute référence à Al Qaeda qui aurait pu effrayer l’électeur), profilage du fisc pour les seuls groupes d’opposition,  presse sur écoutes (saisie de deux mois de relevés téléphoniques d’une vingtaine de journalistes), atermoiements sur la Syrie, impuissance sur la fermeture de Guantanamo, défaites sur le budget et le contrôle des armes à feu …

Alors que les scandales se multiplient autour du 2e mandat d’un président américain qui nous refait lui aussi le coup de la complète ignorance

Et que chez nous le fisc confirme, contrairement aux dénégations présidentielles, qu’il était au courant pour Cahuzac depuis au moins 2001 …

Comment ne pas voir comme le confirme l’historien militaire Victor Davis Hanson …

L’étrange gémellité entre d’un côté le président français le plus impopulaire de l’histoire de la Ve république et de l’autre le singulièrement précoce canard boiteux et auteur chicagoan du double casse du siècle de 2008 et de 2012 ?

The President Won — Sort Of

The administration spent the last six months of the campaign in cover-up mode.

Victor Davis Hanson

National Review

May 21, 2013

On September 11, 2012, Barack Obama was 1 point ahead of Mitt Romney in the ABC and Washington Post polls. He was scheduled to meet Romney in three weeks for the first debate. The president was increasingly anxious. Unemployment was still at 7.8 percent, and the Solyndra and Fast and Furious scandals had only recently disappeared from the news — and they had done so only thanks to the use of executive privilege.

But the Tea Party seemed to have lost its 2010 momentum, despite its renewed warnings that Obamacare would be a disaster if not repealed in 2013. The president was running on the slogan that GM was alive and bin Laden was dead — the implications being that massive influxes of borrowed federal money had allowed GM’s work force to survive, and that with the death of bin Laden came the unraveling of the “core” of al-Qaeda. Libya, of course, was cited as an overseas success — a sort of implied un-Iraq.

The contours of the campaign, in other words, were well drawn. Obama claimed that he had brought peace overseas and restoration at home, while Romney claimed that we were less secure on President Obama’s watch and that the economy was ossified because of too much debt and government spending.

And the race was neck and neck. In a few days the secretly taped “47 percent” Romney video would emerge and tar Romney with the charge of social insensitivity. And in the second debate, in mid-October, the moderator, CNN’s Candy Crowley, in utterly unprofessional fashion, would interrupt Romney’s reference to Benghazi and cite a transcript in such a way as to falsely turn Obama’s generic reference to terrorism into an explicit presidential condemnation of the Benghazi attacks as a terrorist action, and swing the momentum of the debate back to a stumbling Barack Obama.

Again, as of September 11, the race was dead even.

Beneath Obama’s calm veneer that September there were lots of things the public did not know, and from the administration’s point of view apparently should not know until after the election. Just three months earlier, the Treasury Department’s inspector general had reported to top Treasury officials that the Internal Revenue Service had been inordinately targeting conservative groups that were seeking tax-exempt status. Such political corruption of the IRS was a Nixonian bombshell, with enormous implications for the election, especially given that during the campaign Obama’s economic adviser Austan Goolsbee had claimed that he had knowledge about the Koch brothers’ tax returns, and Senate Majority Leader Harry Reid was lauding himself as a “wrecking crew” as he swore he had the inside dope on Mitt Romney’s taxes.

The inspector general of the Treasury recently testified before Congress that he had told Deputy Treasury Secretary Neal Wolin of the IRS’s shenanigans in June 2012, five months before the election. Treasury Secretary Timothy Geithner, who had been grilled during confirmation hearings about his own improper tax deductions, must at some point have been told of the IRS mess, but somehow all these disturbing developments were kept under wraps for the duration of the campaign. Are we to believe that, each time Geithner met with the president between June and November, he did not mention the scandal brewing in his department because his own deputy had never told him?

In other words, in cynical fashion, the Obama team won on two counts: The IRS had intimidated conservative organizations for months and had very possibly helped to prevent them from repeating their successes of 2010, while keeping the illegal activity from the press and the public.

As of September 11, 2012, the American people also did not know that the attorney general’s office had four months earlier been conducting secret monitoring of two months’ worth of records of calls made from private and work phone lines of Associated Press reporters — this surveillance supposedly due to suspicions that administration sources were leaking classified information to these reporters.

But something was awry here too. First, the administration did not start by apprising AP that it wished to talk to their suspect reporters, as is normal protocol. Stranger still, the administration itself apparently had leaked classified information about the Stuxnet cyber-war virus, the drone protocols, and the Seal Team 6 raid that killed bin Laden (remember Defense Secretary Bob Gates’s “Shut the f*** up!”) — all in efforts to persuade the voting public that their president was far more engaged in the War on Terror than his critics had alleged.

These efforts to squelch any mention of the monitoring of journalists worked as well. Reporters were outraged when they eventually learned that some of their brethren had been subjected to stealthy government surveillance — but they learned this a year after the fact and only following the reelection of Barack Obama.

On September 11, 2012, of course, there was the violent attack on U.S. facilities in Benghazi, Libya, that left four Americans dead, and a host of unanswered questions in the heat of the campaign: What was such a large CIA operation doing in Benghazi? Why was our ambassador left so vulnerable both before and during the attack? Why had the much-praised “lead from behind” campaign to remove Qaddafi earned us a dead ambassador and a nation full of anti-American terrorists, some of them perhaps al-Qaeda–related?

We know now from a flurry of e-mails, public talking points, and public statements from staffers that when the president himself, Secretary of State Hillary Clinton, U.N. Ambassador Susan Rice, and Press Secretary Jay Carney insisted that the attack grew out of a spontaneous demonstration over an Internet video, they knew in reality that the video had nothing to do with the attack.

Yet coming clean before the American people apparently might have involved explaining why no one in Washington was willing to beef up security in answer to Ambassador Stevens’s requests. And during the attack, worry over a Mogadishu-like firefight two months before the election may have been why the administration ordered available units to stand down rather than sending in help by any means necessary. The truth was clear: Libya was not quiet, nor was al-Qaeda leaderless.

Instead, blaming the violence on a petty crook and supposed “Islamophobe” squared the circle: A right-wing bigot had caused the problem; he could be summarily jailed; and the president could both be absolved from blame for the unexpected violence and praised for his multicultural bona fides in condemning such a hateful voice on our soil. Again, the cover-up worked perfectly in accordance with the September campaign narrative. The American people did not find out the truth of what happened in Benghazi — the “consulate” was never attacked by “spontaneous” demonstrators enraged by a video emanating from the United States — until eight months after the attack.

In the matters of the Associated Press surveillance, the IRS scandal, and Benghazi, the White House prevailed — keeping from the public embarrassing and possibly illegal behavior until the president was safely reelected. As in the mysteries surrounding David Petraeus’s post-election resignation, and the revelation about the “train wreck” of Obamacare, what the voters knew prior to November about what their government was up to proved far different than what they are just beginning to know now. And so Obama won the election, even as he is insidiously losing half the country.

Because breaking the law and telling untruths eventually surface, we will come to learn that Obama was reelected into oblivion.

— NRO contributor Victor Davis Hanson is a senior fellow at the Hoover Institution. His The Savior Generals is just out from Bloomsbury Books.

Voir aussi:

Obama fragilisé par une succession de scandales

L’opposition républicaine accuse le fisc d’avoir multiplié à dessein les enquêtes contre des groupes proches du Tea Party.

Laure Mandeville

Le Figaro

«Il y a du sang dans l’eau», écrit John Avlon dans le Daily Beast,pour décrire la position défensive et affaiblie dans laquelle se retrouve acculée une Administration Obama rattrapée, en quelques jours, par les scandales. Plus que par les critiques quasi obsessionnelles des élus républicains contre les mensonges ou les non-dits de la crise de Benghazi, le président réélu est aujourd’hui rattrapé par les sombres manœuvres du fisc américain visant à cibler des groupes conservateurs Tea Party, ainsi que par la surveillance des échanges téléphoniques de plusieurs journalistes de la prestigieuse agence de presse AP. Certains parlent déjà d’une débandade à la Nixon pendant le Watergate, d’autres préférant faire plus sobrement référence aux affres de «Clinton II» et à la «malédiction», classique, des deuxièmes mandats. «On est encore dans le registre des abus mineurs, en comparaison avec les autres présidents», tempère le politologue Larry Sabato.

Dans un rapport publié mardi, l’inspecteur général de l’administration fiscale, qui dépend du département du Trésor, n’en a pas moins reconnu que l’IRS (Internal Revenue Service) a failli à sa mission en ciblant «selon des critères inappropriés» des groupes conservateurs qui réclamaient des exemptions fiscales. L’épicentre du scandale semble concerner une cellule du fisc de Cincinnati, où des groupes Tea Party et des mouvements «patriotes» de droite se sont vus soumis à des enquêtes approfondies sur l’origine de leurs fonds et le nom de leurs donateurs entre 2010 et 2012. L’inspecteur a affirmé que ces actions discriminantes constituent une infraction au principe de neutralité de l’État mais que rien ne permet de prouver qu’elles aient été commanditées de l’extérieur. «Ces conclusions sont intolérables et inexcusables. L’IRS doit appliquer la loi de manière juste et impartiale et ses employés doivent agir avec la plus grande intégrité», a condamné le président embarrassé, ordonnant au secrétaire au Trésor Jack Lew de sanctionner les coupables. Le FBI a par ailleurs ouvert une enquête.

« On est encore dans le registre des abus mineurs, en comparaison avec les autres présidents »

Le politologue Larry Sabato.

La question centrale est de déterminer si les actes des inspecteurs du fisc ont été le fait d’individus isolés ou si d’autres administrations, dont la Maison-Blanche, ont été associées. Une telle découverte changerait évidemment l’équation politique du scandale. La directrice des services d’exonération fiscale, Lois Lerner, parle d’un acte isolé dans lequel la présidence n’a eu aucun rôle. Elle affirme avoir eu vent de ces pratiques en 2011 et avoir ordonné un changement des critères de sélection. Mais les employés du fisc les auraient modifiés à nouveau sans en informer leur hiérarchie…

Peu convaincus, les élus républicains du Congrès s’apprêtent ce vendredi à lancer des auditions sur le sujet. À en croire certains groupes conservateurs ciblés par l’IRS, des agents du fisc leur auraient expliqué que leurs dossiers étaient examinés… à Washington. Plusieurs cellules Tea Party, de la Californie à la Virginie, affirment avoir été les cibles de contrôles du même type.

Pour les groupes conservateurs, qui vivent dans une méfiance instinctive du centre fédéral et accusent Barack Obama de vouloir instaurer un État centralisé dictatorial espionnant les citoyens et les privant de leurs libertés fondamentales – peur alimentée par son projet de contrôle des armes -, l’affaire de l’IRS est une aubaine, un formidable slogan de campagne potentiel pour les élections de mi-mandat de 2014.

Le porte-parole de la Maison-Blanche a beau affirmer que la présidence ne se sent «nullement» assiégée par ces dossiers d’abus de pouvoir, le bateau Obama semble avoir du mal à colmater les brèches, forçant «son capitaine» à la défensive. Pour le président, qui vient de subir deux défaites cuisantes sur le budget et le contrôle des armes à feu, cette tempête tombe mal, même si elle ne débouche pas sur une mise en cause de son intégrité. Son bilan législatif de deuxième mandat s’annonce squelettique, à l’exception de la loi sur l’immigration. Épuisé par ses efforts infructueux d’ouverture, il peine à définir le cadre de sa «conversation» avec le pays, handicap majeur dans une démocratie définie par un cycle d’actualité continue impitoyable, note l’ancien porte-parole de Bill Clinton, Mike McCurry. Même le consensus naissant sur l’immigration se retrouve occulté par les combines de l’IRS et les écoutes d’AP. Si on ajoute à ces couacs répétés, les atermoiements sur la Syrie et l’impuissance sur le dossier de la fermeture de Guantanamo, on voit se dessiner le portrait d’une Administration hésitante et paralysée par les couacs et les polémiques mesquines. «Mon intention est de gouverner», a pourtant lancé Obama clairement exaspéré, appelant ceux qui préfèrent «penser à leur élection qu’à la prochaine génération» à en assumer les risques.

La presse se déchaîne après la surveillance téléphonique de plusieurs journalistes

Déjà très remontée contre l’opacité de son Administration, la presse est furieuse contre Barack Obama. Avec la décision du ministère de la Justice de se faire communiquer les factures détaillées de journalistes de la vénérable agence Associated Press, elle se sent trahie et a déterré la hache de guerre. Il suffit de lire l’éditorial du New York Times ce mercredi pour comprendre. D’ordinaire plutôt amène vis-à-vis d’Obama, la rédaction épingle «le zèle glaçant de l’Administration à enquêter sur les fuites et à poursuivre leurs auteurs en justice». Pour l’heure, tout en affirmant ne pas avoir été impliquée dans les écoutes, la Maison-Blanche justifie de telles pratiques au nom de la sécurité nationale.

Voir aussi:

Les trois affaires qui embarrassent Obama

Groupes d’opposition ciblés par le fisc, journalistes espionnés, cafouillage de la communication sur l’attentat de Benghazi: l’Administration américaine est empêtrée dans une série de scandales.

Anne-Laure Frémont

Le Figaro

15/05/2013

L’année 2013 ne porte pas chance à Barack Obama. Déjà affaibli par son incapacité à faire passer une loi sur le contrôle des armes à feu, le président américain fait face, ces derniers jours, à une succession d’affaires dont les républicains se servent pour fustiger les «abus de pouvoirs» de l’Administration.

1- L’excès de zèle du fisc américain

La justice américaine a annoncé ce mardi l’ouverture d’une enquête après le mea culpa embarrassant du fisc. Vendredi, l’IRS (Internal Revenue Service) a en effet reconnu avoir ciblé quelque 75 groupes proches de la mouvance conservatrice et anti-impôts du Tea Party, en lançant des examens plus approfondis de leur demande de statut spécial (qui conferre aux groupes dits «501(c)4» le régime fiscal de non-imposition, au même titre que les ONG ou les Églises). Les groupes dont le nom comportait le mot «patriote» étaient par exemple, particulièrement visés.

Depuis l’an dernier, des dizaines d’entre eux se plaignaient des questions très intrusives du fisc. En ciblant les groupes d’opposition, ce dernier a enfreint la loi et choque démocrates comme républicains. «Nous allons attendre de connaître tous les faits et les détails. Mais je n’ai aucune patience pour cela, je ne le tolérerai pas et nous ferons en sorte de comprendre exactement ce qu’il s’est passé», a promis Barack Obama lundi, évoquant un acte «scandaleux» lors d’une conférence de presse sur un tout autre sujet, à laquelle le premier ministre britannique David Cameron assistait. Son porte-parole, Jay Carney, a tenu à préciser mardi que le président n’avait rien à voir avec cette affaire. Même si l’IRS est un organisme indépendant, tout mauvais agissement de sa part rejaillit forcément sur la Maison-Blanche, estime toutefois Ron Bonjean, ancien assistant républicain au Congrès.

2 – Les journalistes de l’agence de presse AP espionnés

En voulant à tout prix contenir les fuites d’informations confidentielles, Washington est peut-être allé trop loin. L’agence de presse américaine Associated Press (AP) a dénoncé lundi une «intrusion massive et sans précédent» du département de la Justice, qui se serait secrètement saisi de deux mois de relevés téléphoniques d’une vingtaine de journalistes de l’agence. Selon AP, la justice aurait pris cette décision après la publication d’une dépêche dans laquelle, en mai 2012, l’agence révélait une opération de la CIA au Yémen ayant permis de déjouer un projet d’attentat d’al-Qaida visant à faire exploser une bombe à bord d’un avion à destination des États-Unis. La saisie aurait eu pour but de traquer l’identité des informateurs de l‘agence.

Le ministre de la Justice, Eric Holder, a tenté de se justifier mardi, indiquant que les fuites d’informations en question étaient «parmi les plus, si ce n’est les plus graves» qu’il ait jamais vues «depuis 1976», date à laquelle il a démarré sa carrière à la justice. «Ce n’est pas une exagération, cela mettait les Américains en danger et tenter de déterminer qui en était responsable, je pense, exige une action très offensive», a ajouté le ministre, qui a refusé de dire si d’autres médias étaient concernés. Mardi, Jay Carney a assuré qu’Obama soutenait le premier amendement – qui garantit la liberté d’expression – mais qu’un «équilibre» était nécessaire entre les libertés publiques et l’impératif d’enquêter sur des pratiques criminelles. Le sénateur démocrate Harry Reid a pour sa part jugé cette procédure «inexcusable». «J’ai du mal à défendre ce qu’a fait le ministère de la Justice (…), il n’y a aucun moyen de le justifier», a-t-il déclaré.

3 – L’interminable dossier Benghazi

L’Administration Obama est empêtrée dans l’affaire de l’attentat de Benghazi, en Libye. Un attentat au cours duquel l’ambassadeur, Christopher Stevens, et trois Américains ont été tués, le 11 septembre dernier. Les élus républicains, qui mettent notamment en cause l’ex-secrétaire d’État Hillary Clinton, reprochent à l’Administration d’avoir voulu taire le caractère «terroriste» de cette attaque pour ne pas plomber la campagne présidentielle d’Obama avant le vote de novembre 2012.

Rapports et auditions à l’appui, les républicains dénoncent les failles du dispositif de sécurité, tandis que des courriels révélés vendredi par la chaîne ABC semblent aussi indiquer que l’Administration est intervenue pour supprimer une référence à al-Qaida dans un document sur lequel devait s’appuyer Susan Rice, ambassadrice à l’ONU, pour rendre compte à la télévision des débuts de l’enquête. Dans l’un de ces messages, Victoria Nuland, alors porte-parole du département d’État, s’oppose à ce qu’on fasse état d’informations préalables de la CIA sur une menace islamiste dans l’est de la Libye «car cela pourrait être utilisé par des membres du Congrès pour attaquer le département d’État en l’accusant d’avoir ignoré les mises en garde».

Depuis des mois, l’équipe Obama tente de se justifier. «Le lendemain de cette attaque, j’avais reconnu qu’il s’agissait d’un acte terroriste», a encore déclaré le président américain lundi. «Le fait qu’on continue à en parler, franchement, a beaucoup à voir avec des motivations politiques.»

(Avec agences)

Voir également:

L’élan de Barack Obama brisé par les scandales

Laure Mandeville

Le Figaro

Quatre ans après une élection historique et six mois après une réélection sans réserve, le président américain donne l’impression d’être un observateur frustré et fatigué, plutôt qu’un président en charge.

De notre correspondante à Washington

À regarder Barack Obama donner une laborieuse conférence de presse en compagnie de son hôte turc Erdogan, ce jeudi dans le jardin aux Roses, sous un parapluie tenu au-dessus de sa tête par un marine à l’immobilité impeccable, on avait l’impression pénible d’une métaphore de l’état de sa présidence. Celle d’une Maison-Blanche qui prend l’eau. Quatre ans après une élection historique et six mois après une réélection sans réserve, il n’y a déjà plus d’élan à Washington. Juste un président fatigué aux cheveux blanchis par les soucis, qui tente tant bien que mal de reprendre l’initiative après une semaine émaillée de scandales.

Certes, Obama a promis de remettre de l’ordre avec vigueur dans les affaires du fisc américain, qui a clairement commis des abus de pouvoir. Pris à partie sur sa gestion politique de la crise de Benghazi, le chef de l’État a là encore choisi de faire publier tous les e-mails internes relatifs à l’affaire et appeler le Congrès à voter le renforcement des dispositifs de sécurité des ambassades. Au nom de «la sécurité nationale», Obama a également défendu l’action du ministère de la Justice, qui avait procédé à une surveillance de journalistes de l’agence Associated Press.

La pression des lobbys

Dans les trois cas, sa position est plutôt sensée et rationnelle, en tout cas défendable. Contrairement à Richard Nixon pendant le Watergate, ou à Clinton pendant l’affaire Lewinsky, Obama n’est pas personnellement éclaboussé par ces trois affaires, contrairement à ce que veut faire croire une armée de blogs conservateurs attirés par l’«odeur du sang». Mais ce qui manquait ce jeudi dans le jardin aux Roses, c’était l’étincelle. La force de conviction. Cette communion avec un homme qui avait fait croire à l’Amérique qu’il pourrait réformer Wall Street, fermer Guantanamo, réparer Washington, unifier la nation et réconcilier le monde d’un coup de baguette magique. Bref, marcher sur l’eau.

Si le président paraît désemparé, c’est qu’il réalise qu’il n’y a pas de grâce en politique, pas de place pour la grande transformation structurelle qu’il avait rêvée. Les trois ans et demi à venir s’annoncent comme un cheminement laborieux et cruel dans la boue des attaques, la pression des lobbys et l’affrontement permanent avec un Congrès divisé et paralysant, pour un résultat incertain. Patauger dans les batailles politiciennes, ce n’est pas vraiment la spécialité d’Obama, qui se pense comme un visionnaire et se passionne pour les dossiers techniques. Ses tentatives répétées d’ouverture vers les républicains, lors de dîners privés destinés à susciter des compromis sur le budget ou le contrôle des armes, ont échoué. Seule une victoire, très improbable, aux élections de mi-mandat, pourrait encore sauver ses plans. Du coup, Obama donne l’impression d’être un observateur frustré plutôt qu’un président en charge.

Crucifixion quotidienne

Le pays, qui a la mémoire courte, a oublié que cette «crucifixion» quotidienne a été le lot de tous ses prédécesseurs. Clinton a été honni et traîné dans la boue avant de devenir le sage dont chacun à droite comme à gauche loue «l’intelligence politique». Raillé, mis à l’index par les libéraux et déstabilisé par le scandale des contras, Reagan a dû mourir pour devenir une statue du commandeur tutélaire. Même chose pour Harry Truman, à la présidence semée de scandales. Au fond, Barack Obama vit un destin présidentiel normal. Il est juste parti de très haut, donnant du coup l’impression d’une chute irrémédiable. Ses hésitations à agir en Syrie – même si elles révèlent une prudence louable et peut-être salutaire – accroissent le sentiment d’un capitaine à la main défaillante.

Est-ce définitif? Sans doute pas. Dans le monde versatile du XXIe siècle, un drame en chasse un autre et c’est la chance d’Obama. S’il parvient à arracher une loi sur l’immigration par exemple, la planète médiatique se remettra à le louer, avec la même force qu’elle l’enterre. S’il réussit à démontrer les excès grotesques des critiques républicaines, qui l’accusent de vouloir transformer l’État en «Big Brother» dangereux, il pourrait rassurer un pays de plus en plus fatigué de la propagande et de la paralysie. Bref, le verre de la présidence Obama est toujours à moitié plein, même s’il se vide.

Reste toutefois une ombre de taille au tableau. Celle que la faiblesse politique d’Obama projette sur le pouvoir américain et ses limites. En regardant le président sous son parapluie appeler à s’en remettre à «la communauté internationale» pour régler le problème syrien, on ne peut s’empêcher d’y lire aussi une métaphore de la nouvelle impuissance américaine. Certains, à l’étranger, s’empresseront de l’exploiter.

Voir encore:

The Unaccountable Executive

If the President doesn’t run the government, then who does?

The Wall Street Journal

May 22, 2013

Every day brings new revelations about who knew what about the IRS targeting conservative groups during President Obama’s re-election campaign, but the overall impression is of a vast federal bureaucracy run amok. While the White House continues to peddle the story of a driverless train wreck, taxpayers are being treated to a demonstration of the dangers of an unwieldy and unaccountable administrative state. Look, Ma, no hands!

In his press events, Mr. Obama has said that while he learned about the Cincinnati rogues on the news, he plans to "hold accountable those who have taken these outrageous actions." But the White House began its response by pushing the line that the IRS is an "independent agency," and Mr. Obama has since given the impression that he sits atop a federal government which he does not, and could not possibly, control.

White House senior adviser Dan Pfieffer encouraged that fable on this Sunday’s news shows, implying that the Treasury’s internal process for handling the unfair treatment of political targets trumped the President’s right to know. When CNN political correspondent Candy Crowley asked Mr. Pfieffer why the White House and top Treasury officials weren’t notified, he explained that Treasury’s investigation was ongoing and "Here’s the cardinal rule: You do not interfere in an independent investigation."

Now there’s a false choice. The Treasury Inspector General’s report, for starters, was an audit, not an inviolable independent investigation. He lacked subpoena power and could bring no criminal charges. Having the President know of the IRS’s mistakes so that he could act to correct the problem was not a bridge too far or even clouding the purity of the process. Those things could have been done simultaneously without compromising Treasury’s investigation.

At Darrell Issa’s House oversight hearing on Wednesday, Treasury Inspector General for Tax Administration J. Russell George was criticized for not notifying Congress of the IRS wrongdoing when he became aware of it in July 2012. Emails between the IG’s office and committee staff show the IG’s office repeatedly evaded Congressional inquiries on the progress of the investigation.

All IGs appear before Congress, but they are really answerable to the President who is responsible for what goes on in the IRS and what the agency actually does. If the IRS is not operating in a way that treats taxpayers evenhandedly and in accordance with its guidelines and mission, it is up to him to change the personnel and make any other corrections so that the taxing power of the federal government is legal and fair. If that isn’t the case, voters deserve to know exactly who is accountable for the decisions of the agency that takes a healthy fraction of their income every year.

Mr. Obama’s lesson in lack of political accountability also seems to be trickling down: Lois Lerner was in charge of the IRS division that discriminated against conservative groups. But rather than take responsibility, Ms. Lerner on Wednesday invoked her Fifth Amendment right not to testify at the House hearing, though not before she read a statement saying that she had "not done anything wrong."

Asked by Texas Senator John Cornyn at a Finance Committee hearing on Tuesday whether he owed conservative groups an apology, former IRS Commissioner Douglas Shulman said that he was "certainly not personally responsible for creating a list that had inappropriate criteria on it" though he was sorry that it had happened on his watch.

There’s a certain infantilization of the federal government here that should be especially alarming to taxpayers who have ever crossed paths with the IRS. The agency has the power to make citizens lives miserable, ruin their businesses and garnish their wages. Anyone facing an audit is unlikely to get away with the evasions now in display in the federal bureaucracy.

If the scandal is showing anything, it is that the White House has a bizarre notion of accountability in the federal government. President Obama’s former senior adviser, David Axelrod, told MSNBC recently that his guy was off the hook on the IRS scandal because "part of being President is there’s so much beneath you that you can’t know because the government is so vast."

In other words, the bigger the federal government grows, the less the President is responsible for it. Mr. Axelrod’s remarkable admission, and the liberal media defenses of Mr. Obama’s lack of responsibility, prove the tea party’s point that an ever larger government has become all but impossible to govern. They also show once again that liberals are good at promising the blessings of government largesse but they leave its messes for others to clean up.

***

Alexander Hamilton and America’s Founders designed the unitary executive for the purpose of political accountability. It is one of the Constitution’s main virtues. Unlike grunts in Cincinnati, Presidents must face the voters. That accountability was designed to extend not only to the President’s inner circle but over the entire branch of government whose leaders he chooses and whose policies bear his signature.

If the President isn’t accountable, then we really have the tea party nightmare of the runaway administrative state accountable to no one. If Mr. Obama and his aides are to be taken at their word, that is exactly what we have.

Voir de même:

Obama’s ‘Idiot’ Defense

Scandal forces the president to drop the pose of omnicompetent know-it-all.

Jonah Goldberg

National review

May 22, 2013

Although there’s still a great deal to be learned about the scandals and controversies swirling around the White House like so many ominous dorsal fins in the surf, the nature of President Obama’s bind is becoming clear. The best defenses of his administration require undermining the rationale for his presidency.

“We’re portrayed by Republicans as either being lying or idiots. It’s actually closer to us being idiots.” So far, this is the administration’s best defense.

It was offered to CBS News’ Sharyl Attkisson by an anonymous aide involved in the White House’s disastrous response to the attacks in Benghazi, Libya.

Well-intentioned human error rarely gets the credit it deserves. People want to connect the dots, but that’s only possible when you assume that all events were deliberately orchestrated by human will. This is the delusion at the heart of all conspiracy theorists, from Kennedy assassination crackpots to 9/11 “truthers.”

Behind all such delusions is the assumption that government officials we don’t like are omnicompetent and entirely malevolent. The truth is closer to the opposite. They mean well but can’t do very much very well.

This brings us to the flip side of the conspiracy theory — call it the redeemer fantasy: If only we had the right kind of government with the right kind of leaders, there’d be nothing we couldn’t do.

It’s been a while since we had a self-styled redeemer president. John F. Kennedy surely dabbled in the myth that experts could solve all of our problems, though much of JFK’s messianic status was imposed on him posthumously by the media and intellectuals. You really have to go back to Franklin D. Roosevelt or Woodrow Wilson to find a president who pushed the salvific powers of politics as much as Barack Obama.

His presidency has been grounded in the fantasy that there’s “nothing we can’t do” through government action if we just put all our faith in it — and, by extension, in him. We are the ones we’ve been waiting for, he tells us, and if we just give over to a post-political spirit, where we put aside our differences, the way America (allegedly) did during other “Sputnik moments” (one of his favorite phrases), we can give “jobs to the jobless,” heal the planet, even “create a kingdom [of heaven] right here on Earth.”

For Obama, the only things separating America from redemption are politics, specifically obstruction from unhinged Republicans and others clinging to outdated and vaguely illegitimate motives. Opposition to gun control is irrational because the “government is us.” Reject warnings “that tyranny is always lurking,” he told the graduating class at Ohio State, because a self-governing people cannot tyrannize themselves.

But, suddenly, when the administration finds itself ensnared by errors of its own making, the curtain is drawn back on the cult of expertise and the fantasy of statist redemption. Early on in the IRS scandal, before the agency’s initial lies were exposed, David Axelrod defended the administration on the grounds that the “government is so vast” the president “can’t know” what’s going on “underneath” him. Of course, it was Obama who once said, “I know more about policies on any particular issue than my policy directors.”

That is, when things are going relatively well. When scandal hits the fan, he goes from the “government is us” to talking of his own agencies the way a czar might dismiss an injustice in some Siberian backwater. The hubris of omnicompetence gives way to “lighten up, we’re idiots.”

Many of his defenders now rush to insist that it’s unfair to hold him to too high a standard. He’s just a man, just a politician. Well, duh.

Meanwhile, Obama insists that he is outraged. And, if sincere, that’s nice. But so what? What the president seems to have never fully understood is that the Founders were smarter than he is or that the American people aren’t as dumb as he thinks we are. His outrage is beside the point.

A free people will have legitimate differences on questions of policy. A government as vast as ours is — never mind as vast Obama wants it to be — is destined to abuse its power, particularly in a climate where a savior-president is incessantly delegitimizing dissent (and journalistic scrutiny). Government officials will behave like idiots sometimes, not because they are individually dumb but because a government that takes on too much will make an idiot out of anyone who thinks there’s no limit to what it can do. That alone is good reason to fear tyranny. Indeed, it would be idiotic not to.

— Jonah Goldberg is the author of The Tyranny of Clichés, now on sale in paperback.

Voir aussi:

Big Government’s Abuses of Power

Monitoring AP but not detaining Tamerlan Tsarnaev — there is a common theme.

Victor Davis Hanson

National review

May 22, 2013

Government is now so huge, powerful, and callous that citizens risk becoming virtual serfs, lacking the freedoms guaranteed by the Founders.

Is that perennial fear an exaggeration? Survey the current news.

We have just learned that the Internal Revenue Service before the 2012 election predicated its tax-exemption policies on politics. It inordinately denied tax exemption to groups considered conservative or otherwise antagonistic to the president’s agenda.

If the supposedly nonpartisan IRS is perceived as skewing our taxes on the basis of our politics, then the entire system of trust in self-reporting is rendered null and void. Worse still, the bureaucratic overseer at the center of the controversy, Sarah Hall Ingram, now runs the IRS division charged with enforcing compliance with the new Obamacare requirements.

It was also before the 2012 election that some reporters at the Associated Press had their private and work phone records monitored by the government, supposedly because of fear about national-security leaks. The Justice Department gave the AP no chance, as it usually would, first to question its own journalists. The AP had run a story in May 2012 about the success of a double agent working in Yemen before the administration itself could brag about it.

In fact, the Obama White House has been accused of leaking classified information favorable to the administration — top-secret details concerning the Stuxnet computer virus used against Iran, the specifics of the raid on Osama bin Laden’s compound, and the decision-making behind the drone program — often to favored journalists. The message is clear: A reporter may have his most intimate work and private correspondence turned over to the government — Fox News’s James Rosen had his e-mail account tapped into — on the mere allegation that he might have tried to do what his own government had in fact already done.

Now the civil-rights divisions of the Department of Education and the Department of Justice have issued new speech codes for campuses, focusing on supposed gender insensitivities. The result is that federal bureaucrats can restrict the constitutionally protected rights of free speech for millions of American college students — including during routine classroom discussions.

Eight months after the Benghazi mess, Americans only now are discovering that the Obama administration, for political reasons, failed to beef up security at our Libyan consulate or send it help when under attack. It also lied in blaming the violence on a spontaneous demonstration prompted by an Internet video. That pre-election narrative was known to be untrue when the president, Secretary of State Hillary Clinton, U.N. Ambassador Susan Rice, and White House Press Secretary Jay Carney all peddled it.

The problem with a powerful rogue government is not just that it becomes quite adept at doing what it should not. Increasingly, it also cannot even do what it should.

Philadelphia abortionist Dr. Kermit Gosnell may well turn out to be the most lethal serial killer in U.S. history. His recent murder conviction gave only a glimpse of his carnage at the end of a career that spanned more than three decades. Yet Gosnell operated with impunity right under the noses of Pennsylvania health and legal authorities for years, without routine government health-code and licensing oversight.

In the case of Boston terrorist bomber Tamerlan Tsarnaev, his loud jihadist activity had earned him a visit from the FBI and the attention of both the CIA and the Department of Homeland Security. But all that government monitoring was for naught. Tsarnaev was not detained, but allowed to visit Dagestan and Chechnya — both located in the supposedly dangerous region that prompted his family’s flight to the U.S. in the first place.

In all of these abuses and laxities there is one common theme. Bureaucrats, political appointees, regulators, intelligence officials, and law-enforcement personnel wanted to fall in line with the perceived politically correct agenda of the day. Right now, that party line seems to include protecting the progressive interests of the Obama administration, going after its critics, turning a blind eye toward illegal abortions, ignoring warnings about radical Islam, and restricting the right to free speech in order to curtail language declared potentially hurtful.

Conspiracists, left and right, are sometimes understandably derided as paranoids for alleging that Big Government steadily absorbs the private sector, violates private communications, targets tax filers it doesn’t like, and lies to the people about what it is up to. The only missing theme of such classic paranoia is the perennial worry over the right to bear arms.

I went to several sporting-goods stores recently to buy commonplace rifle shells. For the first time in my life, there were none to be found. Can widespread shortages of ammunition be attributed to panic buying or to production shortfalls caused by inexplicably massive purchases by the Department of Homeland Security at a time of acrimonious debate over the Second Amendment?

Who knows, but yesterday’s wacky conspiracist may become today’s Nostradamus.

— Victor Davis Hanson is a classicist and historian at the Hoover Institution, Stanford University. His new book, The Savior Generals, is just out from Bloomsbury Press.

Voir enfin:

Is Obama Already a Lame Duck?

Not quite, but he sure is quacking like one.

Peggy Noonan

WSJ

May 3, 2013

I think we’re all agreed the president is fading—failing to lead, to break through, to show he’s not at the mercy of events but, to some degree at least, in command of them. He couldn’t get a win on gun control with 90% public support. When he speaks on immigration reform you get the sense he’s setting it back. He’s floundering on Syria. The looming crisis on implementation of ObamaCare has begun to fill the news. Even his allies are using the term "train wreck." ObamaCare is not only the most slovenly written major law in modern American history, it is full of sneaked-in surprises people are just discovering. The Democrats of Washington took advantage of the country’s now-habitual distractedness: The country, now seeing what’s coming in terms of taxes and fees, will not be amused. Mr. Obama’s brilliant sequester strategy—scare the American public into supporting me—flopped. Congress is about to hold hearings on Boston and how the brothers Tsarnaev slipped through our huge law-enforcement and immigration systems. Benghazi and what appear to be its coverups drags on and will not go away; press secretary Jay Carney was reduced to saying it happened "a long time ago." It happened in September. The economy is stuck in low-growth, employment in no-growth. The president has about a month to gather himself together on the budget, tax reform and an immigration deal before Congress goes into recess. What are the odds?

Republicans don’t oppose him any less after his re-election, and Democrats don’t seem to support him any more. This week he was reduced to giving a news conference in which he said he’s got juice, reports of his death are greatly exaggerated. It was bad. And he must be frustrated because he thinks he’s trying. He gives speeches, he gives interviews, he says words, but he doesn’t really rally people, doesn’t create a wave that breaks over the top of the Capitol Dome and drowns the opposition, or even dampens it for a moment.

Mr. Obama’s problem isn’t really the Republicans. It’s that he’s supposed to be popular. He’s supposed to have some sway, some pull and force. He was just re-elected. He’s supposed to have troops. "My bill is launched, unleash the hounds of war." But nobody seems to be marching behind him. Why can’t he rally people and get them to press their congressmen and senators? I’m not talking about polls, where he hovers in the middle of the graph, but the ability to wield power.

The president seems incapable of changing anything, even in a crisis. He’s been scored as passive and petulant, but it’s the kind of passivity people fall into when nothing works. "People do what they know how to do," a hardened old pol once said, meaning politicians use whatever talent they have, and when it no longer works they continue using it.

There’s no happy warrior in there, no joy of the battle, just acceptance of what he wearily sees as the landscape. He’d seem hapless if he weren’t so verbally able.

So, the president is stuck. But it’s too early to write him off as a lame duck because history has a way of intervening. A domestic or international crisis that is well-handled, or a Supreme Court appointment, can make a president relevant. There are 44 months left to Mr. Obama’s presidency. He’s not a lame duck, he’s just lame.

***

Which has me thinking of two things that have weakened the Obama presidency and haven’t been noted. One was recent and merely unhelpful. The other goes back, and encouraged a mindset that became an excuse, perhaps a fatal one.

The recent one: In the days after the 2012 election the Democrats bragged about their technological genius and how it turned the election. They told the world about what they’d done—the data mining, the social networking, that allowed them to zero in on Mrs. Humperdink in Ward 5 and get her to the polls. It was quite impressive and changed national politics forever. But I suspect their bragging hurt their president. In 2008 Mr. Obama won by 9.5 million votes. Four years later, with all the whizbang and money, he won by less than five million. When people talk about 2012 they don’t say the president won because the American people endorsed his wonderful leadership, they say he won because his team outcomputerized the laggard Republicans.

This has left him and his people looking more like cold technocrats who know how to campaign than leaders who know how to govern. And it has diminished claims of a popular mandate. The president’s position would be stronger now if more people believed he had one.

What damaged the Obama presidency more, looking back, was, ironically, the trash-talking some Republican leaders indulged in after the 2008 campaign. It entered their heads at the Obama White House and gave them a warped sense of the battlefield.

In a conference call with conservative activists in July 2009, then-Sen. Jim DeMint said of the president’s health-care bill, "If we’re able to stop Obama on this it will be his Waterloo. It will break him." Not long after, Minority Leader Mitch McConnell was quoted as saying that the GOP’s primary goal was to make Mr. Obama a one-term president.

The press hyped this as if it were something new, a unique and epic level of partisan animus. Members of the administration also thought it was something new. It made them assume no deals with Republicans were possible, and it gave them a handy excuse they still use: "It’s not us, they vowed from the beginning they wouldn’t work with us!"

Peggy Noonan’s Blog

Daily declarations from the Wall Street Journal columnist.

But none of it was new. The other side always vows to crush you. Anyone who’d been around for a while knew the Republicans were trying to sound tough, using hyperbole to buck up the troops. It’s how they talk when they’re on the ropes. But the president and his staffers hadn’t been around for a while. They were young. They didn’t understand what they were hearing was par for the course.

Bill Clinton’s foes made fierce vows about him, the enemies of both Bushes did the same. The opposing party always gets on the phone or gathers in what used to be Georgetown dens to denigrate the new guy and vow to fight him to the end. That’s how blowhards blow. When Reagan came in they vowed to take him down, and it was personal. Speaker Tip O’Neill called him "ignorant" and a "disgrace" and said it was "sinful" that he was president. He called Reagan "a man who has no care and no concern for the working class of America" and said: "He’s cold. He’s mean. He’s got ice water for blood." Chris Matthews, an O’Neill staffer, says he once greeted Reagan in the Capitol with the words: "Mr. President, welcome to the room where we plot against you."

They did. Reagan knew it.

Yet he had no problem dealing successfully with O’Neill. He didn’t moan, "Oh they hate me, it’s no use!"

Note to the next White House: There’s always gambling at Rick’s place. It’s never a shock and not an excuse. It’s business as usual. And if you’re a leader you can lead right past it.


Elites: L’avant-garde du prolétariat dont Lénine a toujours parlé (France: the tiniest and most incestuous elite of any large country)

23 mai, 2013
http://extremecentre.org/wp-content/uploads/2013/05/Terroriste-Londres1.jpgIllustration by Luis Grañena depicting the French eliteNous devons les combattre comme ils nous combattent. Oeil pour oeil, dent pour dent. Dépeçeur nigériano-britannique (?)
Nous jurons par Allah le tout puissant que nous n’arrêterons jamais de vous combattre. Dépeçeur nigériano-britannique (?)
En France, un haut responsable sorti d’une grande école n’est jamais informé par la base. Il est seul. (…) Ces gens-là apprécieraient d’être informés, ils aimeraient travailler en équipe. Ils ne veulent pas être seuls, mais le système les propulse au pouvoir, si bien que nous pouvons reprocher nos difficultés à nos élites. Monique Pinçon-Charlot
C’est la plus petite élite à gouverner un grand pays. Elle vit dans quelques arrondissements chics de Paris. Ses enfants vont tous dans les mêmes écoles, dès l’âge de trois ans. Quand ils atteignent le début de l’âge adulte, les futurs responsables de la France se connaissent tous. Anciens camarades de classe, ils deviennent des "camarades de caste", expliquent les sociologues Monique Pinçon-Charlot et son époux Michel Pinçon. Aux Etats-Unis, jamais un PDG et un romancier ne se rencontreront. En France, les élites politiques, entrepreneuriales et culturelles ont pour ainsi dire fusionné. Ils se retrouvent au petit déjeuner, au vernissage d’une exposition, pour dîner. Ils nouent des liens d’amitié, voire se marient. Ils se donnent des tuyaux pour le travail, couvrent les transgressions les uns des autres, se confondent en critiques dithyrambiques pour le dernier ouvrage de l’autre. (Comparez l’euphorie que suscite la publication d’un livre de Bernard-Henri Lévy en France à l’accueil qu’on lui réserve à l’étranger !) Les élites sont la seule classe française à faire preuve de solidarité interne, poursuit Pinçon-Charlot. Elles sont liées par des secrets communs. Par exemple, beaucoup de leurs membres étaient au courant des curieuses pratiques de Dominique Strauss-Kahn dans la chambre à coucher, mais les mêmes étaient prêts à le laisser se présenter à la présidence plutôt que d’en informer la valetaille au-delà du périf. Pour paraphraser l’auteur anglais E.M. Forster, ces gens trahiraient leur pays plutôt que leurs amis. Simon Kuper
L’Ena recrute sur trois concours depuis 1982 (seuls les deux premiers existaient auparavant, le troisième a disparu en 1986 puis a été réinstitué sous une forme renouvelée en 1988). Le premier s’adresse aux jeunes diplômés, le deuxième aux fonctionnaires en poste depuis cinq ans au moins et le troisième aux élus syndicaux, politiques ou associatifs ainsi qu’aux salariés du privé avec de l’expérience. La numérotation des concours n’est pas neutre : elle dénote un classement dans le prestige et le nombre des élèves qui le réussissent. Au concours de sortie, les rangs obtenus suivent d’ailleurs ce prestige. Partant, les postes les plus intéressants et comportant le plus de responsabilités (immédiatement ou à terme, via une "carrière" dont le déroulé est pratiquement fixé d’avance) échoient… à des petits jeunes sans expérience mais très imbus d’eux-mêmes. Précisons que, si on excepte le grand oral du concours d’entrée, l’expérience ou les compétences personnelles et professionnelles de chaque énarque n’ont pratiquement aucune importance dans son affectation. (…) Le triple concours lui-même est, dans sa forme, une absurdité. Concours de recrutement, il vise normalement à vérifier que les reçus sont les plus aptes à remplir les futures fonctions d’un énarque. Or, pour réussir le concours, il faut être le maître de la synthèse documentaire et des codes sociaux bourgeois désuets. Après, on s’étonnera d’avoir des préfets qui hésitent à agir, des membres de la Cour des comptes ou de l’Inspection des finances qui ignorent tout du fonctionnement des entreprises (même publiques), des directeurs d’administration qui ne sont capables que de bureaucratie… Ne réussissent le premier concours que des élèves de Sciences Po Paris ayant suivi toute leur scolarité dans quelques quartiers, à quelques exceptions près. Le deuxième et le troisième concours ne sélectionnent que des personnes au profil le plus proche possible des lauréats du premier concours, ce qui donne finalement une haute fonction publique des plus conformiste et autoreproductrice du monde.technocrates carriéristes et d’être une antiichambre de la politique. (…) La première réforme à mener est sur le recrutement : le concours externe doit disparaître. Ne doivent entrer à l’Ena que des personnes expérimentées, soit dans le privé, soit dans le public, et aux profils initiaux les plus divers possible, tant sur le plan de la formation que de l’origine sociale et géographique. Le contenu du concours doit également changer pour que l’Ena recrute des décideurs modernes et pas des bureaucrates conformistes.(…) La deuxième réforme concerne la sortie. François Bayrou ne parle pas d’un point à mes yeux essentiel : l’affectation des énarques doit tenir compte des compétences de chacun (et accessoirement de ses choix de carrière) et pas de son seul rang de sortie. Mais il mentionne la nécessité d’obliger effectivement les énarques à travailler dans l’administration et pas à aller très rapidement "pantoufler" dans le secteur privé. L’Etat investit dans la formation. Le minimum est qu’il dispose d’un retour sur investissement. Surtout, la consanguinité des élites administratives et des directions générales d’entreprises privées est très gênante. On l’a vu à plusieurs reprises, le pire étant le scandale du Crédit Lyonnais. Sans oublier que des gens sélectionnés et formés pour diriger des administrations ne sont peut-être pas les meilleurs dirigeants d’entreprises possibles… Bertrand Lemaire

Alors qu’à Londres après les bombes aux clous de Boston nos barbares (pardon: nos "nouveaux damnés de la terre") découpent aux cris d’Allah Akbar comme à Damas un soldat au couteau de boucher …

Pendant qu’au même Levant  se préparent nos futurs cavaliers de l’Apocalypse et que les attaques-suicide se multiplient ailleurs …

Et qu’après Paris la semaine dernière, Stockholm goûte à son tour aux joies de l’émeute pour tous …

Voilà que le Financial Times s’en prend à une autre face de l’exception française …

A savoir au mondialement célèbre mode de recrutement de nos élites, la célèbre école de cadres et commissaires du Grosplan connue sous le nom d’ENA

Qui, étrange hybride entre l’Ecole vichyiste des Cadres d’Uriage, du Conseil de la Résistance et du front populaire, devait assurer au sortir de la guerre et sous l’égide gaullo-communiste Debré-Thorez, efficacité, adaptabilité, brassage social, renouvellement des élites, impartialité à la haute administration française …

Mais qui, entre le sacro-saint rang de sortie et le mépris de toute expérience professionnelle ou politique, nous a donné, sur la base de l’art de la belle dissertation, la plus consanguine des castes technocratiques (l’énarchie et ses énarques) …

Dont notamment trois présidents de la République (Giscard, Chirac et Hollande), sept Premiers ministres (Chirac, Fabius, Rocard, Balladur, Alain Juppé, Jospin, Villepin), de nombreux ministres (dont actuellement Fabius, Moscovici, Sapin, Pellerin) et la plupart des préfets comme des fonctionnaires internationaux (Lamy, Trichet, Lemierre, Camdessus, Larosière), la plupart des préfets et tant de parlementaires (Bianco, Bourlanges, Carrez, Charette, Courson, Coûteaux, Copé, Dupont-Aignan, Fabius, Gaymard, Guigou, Jouanno, Lamassoure, Longuet, Mancel, Moscovici, Perben, Sapin, Soisson, Tasca, Toubon, Villiers, Chevènement) ou "intellectuels" (Attali, Baverez, Deniau, Minc) …

Sans compter, via le fameux "pantouflage", la direction des grandes entreprises (Airbus, Accor, AXA, EADS, BNP Paribas, RATP, Capgemini, le Nouvel Observateur, Gaz de France, Lafarge, Peugeot, Société générale, FNAC, SNCF, Suez, Saint-Gobain, Vinci, Shopi, France Telecom) …

FRANCE • Hors de Paris, point de salut pour l’élite

Jusque dans les années 1990, l’élite, tout droit sortie des grandes écoles, faisait ce que l’on attendait d’elle. Depuis, quelque chose a monstrueusement mal tourné pour cette petite caste qui n’a d’autre horizon que le centre de Paris, écrit un journaliste britannique.

Simon Kuper

Financial Times

14 mai 2013

Maurice Thorez, le staliniste français, passa la Seconde Guerre mondiale à Moscou, où il se faisait appeler "Ivanov". A la Libération, il rentra en France et devint membre du gouvernement. Après la démission de Charles de Gaulle en 1946, Thorez reprit à son compte un des projets fétiches du général : la création d’un établissement chargé de former les hauts fonctionnaires de la nouvelle république, l’Ecole nationale d’administration (ENA). Thorez devait se dire que cette caste constituerait "l’avant-garde du prolétariat" dont Lénine avait tant parlé. Depuis, l’ENA a produit pléthore de membres de l’élite politique et financière du pays, dont le président François Hollande.

La France n’a jamais ménagé ses élites, un passe-temps qui remonte à la Révolution, mais les énarques et leurs camarades ont rarement été aussi impopulaires. En l’espace d’un an d’exercice, les gouvernements tant de droite que de gauche sont devenus des objets de mépris. Le chômage a atteint un niveau record. Les scandales liés à l’élite se multiplient (un des derniers en date concerne le ministre du Budget Jérôme Cahuzac et ses comptes en Suisse et ailleurs). Quelque chose a monstrueusement mal tourné pour la caste de Thorez.

Une caste incestueuse

Les élites françaises se définissent par leur intelligence. Elles sont principalement recrutées dans deux écoles au processus de sélection rigide : l’ENA et l’Ecole polytechnique (que l’on appelle communément "l’X"). "Nulle part ailleurs dans le monde, les carrières professionnelles – et le destin de toute une nation – ne sont à ce point tributaires des écoles que l’on fait", écrit Peter Gumbel [ancien grand reporter au Time Magazine et enseignant à l'IEP de Paris]dans son dernier livre : France’s Got Talent (Elite Academy- Enquête sur la France malade de ses Grandes Ecoles, éd. Denöel, mai2013). C’est pourquoi, même âgés, certains membres de l’élite se présentent en tant qu’"ancien élève de l’X".

Ils ne sont que 80 étudiants à sortir chaque année diplômés de l’ENA, et 400 de Polytechnique. Ils se voient alors confier des postes très élevés. "Ils travaillent dur. Ce n’est pas une élite qui est juste là pour s’amuser," soutient Pierre Forthomme, spécialiste du conseil en management.

Pendant des années, ils ont fait ce que l’on attendait d’eux. De 1946 à 1973, la France a vécu ses Trente Glorieuses*, (presque) trente ans de réussite économique. En 1990, ils avaient encore de quoi se vanter. Ils avaient créé le premier proto-Internet, le Minitel, mis en place les trains les plus rapides d’Europe, cocréé l’avion de ligne le plus rapide du monde – le Concorde –, contraint l’Allemagne à accoucher de l’euro (qui, aux yeux des élites françaises, était censé annoncer le début de l’unité européenne, plutôt que sa fin), affirmé l’indépendance militaire du pays – que beaucoup prenaient encore au sérieux – et continuaient de croire qu’ils parlaient une langue internationale. Les intellectuels au pouvoir, c’était apparemment une solution qui fonctionnait.

Depuis, tout est allé de travers. Dans les années 1960, le sociologue Pierre Bourdieu dénonçait déjà les défauts de l’élite : la classe dirigeante prétendait être une méritocratie ouverte aux gens brillants quelle que soit leur origine, mais, en réalité, elle s’était muée en caste incestueuse.

Ces gens trahiraient leur pays plutôt que leurs amis

C’est la plus petite élite à gouverner un grand pays. Elle vit dans quelques arrondissements chics de Paris. Ses enfants vont tous dans les mêmes écoles, dès l’âge de trois ans. Quand ils atteignent le début de l’âge adulte, les futurs responsables de la France se connaissent tous. Anciens camarades de classe, ils deviennent des "camarades de caste", expliquent les sociologues Monique Pinçon-Charlot et son époux Michel Pinçon.

Aux Etats-Unis, jamais un PDG et un romancier ne se rencontreront. En France, les élites politiques, entrepreneuriales et culturelles ont pour ainsi dire fusionné. Ils se retrouvent au petit déjeuner, au vernissage d’une exposition, pour dîner. Ils nouent des liens d’amitié, voire se marient. Ils se donnent des tuyaux pour le travail, couvrent les transgressions les uns des autres, se confondent en critiques dithyrambiques pour le dernier ouvrage de l’autre. (Comparez l’euphorie que suscite la publication d’un livre de Bernard-Henri Lévy en France à l’accueil qu’on lui réserve à l’étranger !)

Les élites sont la seule classe française à faire preuve de solidarité interne, poursuit Pinçon-Charlot. Elles sont liées par des secrets communs. Par exemple, beaucoup de leurs membres étaient au courant des curieuses pratiques de Dominique Strauss-Kahn dans la chambre à coucher, mais les mêmes étaient prêts à le laisser se présenter à la présidence plutôt que d’en informer la valetaille au-delà du périf. Pour paraphraser l’auteur anglais E.M. Forster, ces gens trahiraient leur pays plutôt que leurs amis. Ils justifient les faveurs qu’ils s’accordent au nom de l’amitié. En fait (comme l’ont souligné le journaliste Serge Halimi et d’autres), c’est de la corruption.

Les élites françaises n’ont pas été formées pour réussir dans le monde

Une caste aussi réduite, issue des mêmes écoles, souffre immanquablement d’un autre travers, tout aussi dangereux : la pensée de groupe. Et il est rare que ses membres croisent des sous-fifres qui oseront avancer des avis divergents. "En France, un haut responsable sorti d’une grande école n’est jamais informé par la base. Il est seul." "Ces gens-là apprécieraient d’être informés, ils aimeraient travailler en équipe", ajoute Pinçon-Charlot. "Ils ne veulent pas être seuls, mais le système les propulse au pouvoir, si bien que nous pouvons reprocher nos difficultés à nos élites."

La mondialisation aussi a eu un impact. Les élites françaises n’ont pas été formées pour réussir dans le monde, mais dans le centre de Paris. François Hollande, qui a fait trois grandes écoles, découvre aujourd’hui la planète en tant que président. Il s’est rendu pour la première fois en Chine lors de sa visite officielle en avril. Ces temps-ci, beaucoup de Français réussissent à Londres, New York ou dans la Silicon Valley, mais, en règle générale, ils n’ont pas de contact avec l’élite du pays.

Cette dernière ne va pas disparaître d’elle-même. Du reste, une menace bien pire se profile : l’élection, en 2017, de la première présidente authentiquement antiélite, Marine Le Pen (Front national).

* En français dans le texte.

Voir aussi:

En France, «les énarques et leurs petits camarades sont au plus bas»

Slate.fr

11/05/2013

«Les énarques et leurs petits camarades sont au plus bas»

«C’est l’élite la plus minuscule des grands pays»

«Pour paraphraser l’écrivain anglais E.M. Forster, ce sont des gens qui préféreront trahir leur pays que trahir un ami»

«L’élite française n’a pas été formée pour réussir dans le monde, mais pour réussir dans le centre de Paris»

De qui sont ces jugements au vitriol sur les classes dirigeantes françaises? Du Financial Times, la bible de la City, sous la plume de son chroniqueur Simon Kuper. Dans la foulée de l’affaire Cahuzac et du non-joyeux anniversaire de l’élection de François Hollande, le papier, qui accumule les références aux penseurs et analystes critiques de la société française (Pierre Bourdieu, les Pinçon-Charlot, Serge Halimi…), n’a pas de mal à trouver de quoi raconter «ce qui a déraillé».

Mais on pourra s’interroger sur un ou deux arguments politiques qui semblent davantage destiné à frapper l’imagination du lecteur anglo-saxon qu’à faire avancer l’argumentation. Par exemple, l’anecdote qui ouvre le papier sur la création de l’Ena par le communiste Maurice Thorez («Il a dû penser que cette caste était l’avant-garde du prolétariat dont Lénine a toujours parlé»), alors que le nom de Michel Debré, à l’origine de l’école, n’est pas cité. Ou encore le constat ouvertement catastrophiste, et peut-être prématuré, qui clôt l’article:

«L’élite n’est pas prête de s’autodissoudre. Néanmoins, une issue bien pire commence à poindre: l’élection en 2017 du premier président véritablement anti-élites, la dirigeante d’extrême-droite Marine Le Pen.»

Voir encore:

ENA : pour une réforme plus qu’une suppression

Bertrand Lemaire

Agora vox

2012

Dans la foulée de la proposition de François Bayrou, une prise de position pour une réforme importante du recrutement de la haute fonction publique.

Même si je ne crois pas à la pertinence politique du positionnement de François Bayrou et si je soutiens fermement Ségolène Royal, je me dois d’admettre que la prise de position de François Bayrou sur l’Ena est probablement la plus intelligente et la plus complète jamais proférée par un homme politique au sujet de cette école. Bien sûr, il n’est pas le premier à vouloir supprimer l’Ena mais son originalité est dans la complétude de sa réponse aux problèmes posés. J’ai déjà fait un billet sur le sujet mais qui n’était pas très détaillé. Et je dois avouer que c’est à la demande d’une bayrouiste que j’écris celui-ci.

Tout d’abord, il faut préciser de quoi l’on parle.

L’Ecole nationale d’administration a été créée sur une idée de Michel Debré, compagnon du Général de Gaulle, pour résoudre le problème du recrutement des hauts fonctionnaires qui, sous la Troisième République, se succédaient en étant forgés dans un même moule par corps. Pratiquement, seuls les amis et enfants des membres de certains corps y entraient ensuite. Cette uniformité des élites a été jugée coupable de la compromission avec l’occupant pour de simples raisons de défense des privilèges acquis. On verra que l’idéal initial a vite cédé devant les vieux réflexes et que la situation actuelle n’a rien à envier à celle de jadis. Cependant, et c’est là un point essentiel, il est indispensable de former les élites de l’administration tout comme il est indispensable d’en recruter. Le problème n’est pas tant de supprimer l’Ena que de la réformer. Une réforme complète doit, logiquement, être accompagnée d’un changement de nom.

L’Ena recrute sur trois concours depuis 1982 (seuls les deux premiers existaient auparavant, le troisième a disparu en 1986 puis a été réinstitué sous une forme renouvelée en 1988). Le premier s’adresse aux jeunes diplômés, le deuxième aux fonctionnaires en poste depuis cinq ans au moins et le troisième aux élus syndicaux, politiques ou associatifs ainsi qu’aux salariés du privé avec de l’expérience. La numérotation des concours n’est pas neutre : elle dénote un classement dans le prestige et le nombre des élèves qui le réussissent. Au concours de sortie, les rangs obtenus suivent d’ailleurs ce prestige. Partant, les postes les plus intéressants et comportant le plus de responsabilités (immédiatement ou à terme, via une "carrière" dont le déroulé est pratiquement fixé d’avance) échoient… à des petits jeunes sans expérience mais très imbus d’eux-mêmes. Précisons que, si on excepte le grand oral du concours d’entrée, l’expérience ou les compétences personnelles et professionnelles de chaque énarque n’ont pratiquement aucune importance dans son affectation. On mesure l’absurdité de la chose si on n’a ne serait-ce que deux sous de compétence en gestion des ressources humaines (GRH).

Le triple concours lui-même est, dans sa forme, une absurdité. Concours de recrutement, il vise normalement à vérifier que les reçus sont les plus aptes à remplir les futures fonctions d’un énarque. Or, pour réussir le concours, il faut être le maître de la synthèse documentaire et des codes sociaux bourgeois désuets. Après, on s’étonnera d’avoir des préfets qui hésitent à agir, des membres de la Cour des comptes ou de l’Inspection des finances qui ignorent tout du fonctionnement des entreprises (même publiques), des directeurs d’administration qui ne sont capables que de bureaucratie… Ne réussissent le premier concours que des élèves de Sciences Po Paris ayant suivi toute leur scolarité dans quelques quartiers, à quelques exceptions près. Le deuxième et le troisième concours ne sélectionnent que des personnes au profil le plus proche possible des lauréats du premier concours, ce qui donne finalement une haute fonction publique des plus conformiste et autoreproductrice du monde.

François Bayrou rejoint globalement mon analyse et mes propositions pour changer ce recrutement aberrant.

La première réforme à mener est sur le recrutement : le concours externe doit disparaître. Ne doivent entrer à l’Ena que des personnes expérimentées, soit dans le privé, soit dans le public, et aux profils initiaux les plus divers possible, tant sur le plan de la formation que de l’origine sociale et géographique. Le contenu du concours doit également changer pour que l’Ena recrute des décideurs modernes et pas des bureaucrates conformistes.

La deuxième réforme concerne la sortie. François Bayrou ne parle pas d’un point à mes yeux essentiel : l’affectation des énarques doit tenir compte des compétences de chacun (et accessoirement de ses choix de carrière) et pas de son seul rang de sortie. Mais il mentionne la nécessité d’obliger effectivement les énarques à travailler dans l’administration et pas à aller très rapidement "pantoufler" dans le secteur privé. L’Etat investit dans la formation. Le minimum est qu’il dispose d’un retour sur investissement. Surtout, la consanguinité des élites administratives et des directions générales d’entreprises privées est très gênante. On l’a vu à plusieurs reprises, le pire étant le scandale du Crédit Lyonnais. Sans oublier que des gens sélectionnés et formés pour diriger des administrations ne sont peut-être pas les meilleurs dirigeants d’entreprises possibles…

Voir enfin:

The French elite: where it went wrong

Simon Kuper

Financial Times

May 10, 2013

France’s “énarques” weren’t trained to succeed in the world but in central Paris

The French Stalinist Maurice Thorez spent the second world war in Moscow, where he called himself “Ivanov”. When France was liberated, he came home and entered government. After Charles de Gaulle stepped down as French leader in 1946, Thorez picked up one of the general’s pet projects: the creation of a school, the Ecole Nationale d’Administration, to train the new republic’s top bureaucrats. This caste, Thorez must have thought, was the “vanguard of the proletariat” that Lenin had always talked about. ENA has since produced countless members of the French political and financial elite, culminating in President François Hollande.

Elite-bashing in France dates back to the guillotine but the “énarques” and their buddies are currently at an all-time low. Within a single year, governments of both right and left have become despised. France has record unemployment. Elite scandals keep coming (most recently, around the budget minister, Jérôme Cahuzac, with his secret Swiss bank account). Something has gone horribly wrong for Thorez’s caste.

The French elite is defined by its brains. It’s largely recruited from just two rigidly selective schools: ENA and the Ecole Polytechnique (known to alumni simply as “X”). “Nowhere else in the world does the question of where you go to school so utterly determine your professional career – and the destiny of an entire nation,” writes Peter Gumbel in his new book France’s Got Talent. That’s why some elite members introduce themselves into old age as, for instance, “former pupil of the Polytechnique”.

Only 80 students a year graduate from ENA, and another 400 from the Polytechnique. They then get very demanding jobs. “They work hard. It’s not an elite that is just about relaxing,” emphasises Pierre Forthomme, an executive coach who deals with many elite members.

For decades, the elite delivered. From 1946 through 1973, France experienced its trente glorieuses, (nearly) 30 years of economic success. Even in 1990, the elite could still make great claims. It had built the first proto-internet, Minitel; installed Europe’s fastest trains; co-created the world’s fastest passenger plane, Concorde; pushed Germany into creating the euro (which the French elite then thought was the start of European unity, not the end of it); established its own independent military option that many people still took seriously; and continued to imagine it spoke an international language. Rule by brain-workers seemed to work.

Since then, things have gone horribly wrong. The sociologist Pierre Bourdieu in the 1960s began pointing out the elite’s flaw: the ruling class claimed to be a meritocracy open to bright people from anywhere but had, in fact, become a self-reproducing caste.

This is the tiniest elite of any large country. It lives in a few select arrondissements in Paris. Its children attend the same local schools, starting at age three. By their early twenties, France’s future leaders know each other. They progress from “classmates” to “caste mates”, explain the sociologists Monique Pinçon-Charlot and her husband Michel Pinçon.

Whereas an American CEO and novelist will never meet, the French political, business and cultural elites have practically fused. They meet at breakfasts, exhibition openings and dinner parties. They become friends or spouses. They give each other jobs, cover up each other’s transgressions, write rave reviews of each other’s books. (Contrast the euphoria that greets Bernard-Henri Lévy’s books in France with his reception abroad.)

The elite is the only French class that displays class solidarity, says Pinçon-Charlot. It’s tied together by shared secrets: for instance, many elite members knew about Dominique Strauss-Kahn’s peculiar bedroom practices, but they were willing to let him run for president rather than inform the peasants beyond the Parisian ring road. To paraphrase the English writer E.M. Forster, these people would rather betray their country than betray a friend. Elite members justify these mutual favours in the name of friendship. In fact (as noted by the journalist Serge Halimi and others), it’s corruption.

. . .

Equally dangerously, such a tiny caste – drawn from the same few schools – inevitably suffers from groupthink. Nor do elite members encounter many underlings who dare offer alternative views. Forthomme explains: “If you are a senior executive coming from a top school in France, you don’t get feedback. They are alone.” He adds: “These people would welcome feedback and teamwork. They don’t want to be alone, but the system puts them in this place of power, so that we can bash the elite for our problems.”

Globalisation has hurt, too. The French elite wasn’t trained to succeed in the world; it was trained to succeed in central Paris. Hollande, who attended three elite schools, is now discovering the world as president. His state visit to China last month was the first time he’d ever set foot there. Nowadays many French do succeed in London, New York or Silicon Valley, but they tend to be lost to the French elite.

The elite isn’t about to dissolve itself. However, an even worse outcome looms: the election in 2017 of the first truly anti-elitist president, the far right’s Marine Le Pen.


Tornade d’Oklahoma: Attention: une leçon peut en cacher une autre! (I will have mercy and not sacrifice: CNN gets its age-old teachable moment)

23 mai, 2013
http://patdollard.com/wp-content/uploads/2013/05/previewImage31-600x350.jpgNo religious affiliation in America has grown to 19.6%Je hais, je méprise vos fêtes, Je ne puis sentir vos assemblées. (…) Mais que la droiture soit comme un courant d’eau, Et la justice comme un torrent qui jamais ne tarit. Amos 5: 21-24
J’aime la piété et non les sacrifices, Et la connaissance de Dieu plus que les holocaustes. Osée 6: 6
Allez, et apprenez ce que signifie: Je prends plaisir à la miséricorde, et non aux sacrifices. Car je ne suis pas venu appeler des justes, mais des pécheurs. Jésus (Matthieu 9: 13)
Notre monde est de plus en plus imprégné par cette vérité évangélique de l’innocence des victimes. L’attention qu’on porte aux victimes a commencé au Moyen Age, avec l’invention de l’hôpital. L’Hôtel-Dieu, comme on disait, accueillait toutes les victimes, indépendamment de leur origine. Les sociétés primitives n’étaient pas inhumaines, mais elles n’avaient d’attention que pour leurs membres. Le monde moderne a inventé la "victime inconnue", comme on dirait aujourd’hui le "soldat inconnu". Le christianisme peut maintenant continuer à s’étendre même sans la loi, car ses grandes percées intellectuelles et morales, notre souci des victimes et notre attention à ne pas nous fabriquer de boucs émissaires, ont fait de nous des chrétiens qui s’ignorent. René Girard
I have never been shy in mentioning my relationship with what I call God, a Spirit, and there certainly have been times over the years that I have called on him — or her, if you wish — in public. I deeply believe that there is a Supreme Being that sees us through. Myrlie Evers-Williams
I believe that there are many paths to the same place, and that is a belief that there is a higher power, a belief that we are connected as a people. That there are values that transcend race or culture, that move us forward, and there’s an obligation for all of us individually as well as collectively to take responsibility to make those values lived. Barack Obama (2004)
The vague spirituality (and the nod to collectivism) is reminiscent of the ’60s counterculture and their rejection of organized religion. It brings to mind Norman Greenbaum’s hippie folk anthem “Spirit in the Sky.” Greenbaum, a practicing Jew at the time he wrote the song, said cowboy movies inspired him to write it, explaining that: “even though I’m a bad guy, I want to redeem myself and go to heaven. I just chose the spirit in the sky. The part about Jesus was just a natural part when I put it all together.” He has also said, “It wasn’t like a Christian song of praise it was just a simple song. I had to use Christianity because I had to use something. But more important it wasn’t the Jesus part, it was the spirit in the sky.” (…) There was a sense when listening to Evers-Williams’s speech-prayer that she “just had to use something.” We get the same feeling when we listen to President Obama’s uncomfortable religious explanations. In Evers-Williams’s prayer, just like in Greenbaum’s song, Jesus makes a token appearance: In Jesus’ name and the name of all who are holy and right we pray. Amen. Fortunately, the names of “all who are holy and right” are left to our imagination and we don’t have to suffer through a list of Evers-Williams’s choices. Those of us who are Bible-believing Christians take particular offense at a civil-rights-leader-turned-pontiff adding Jesus, who was given “the name that is above every name,” to a shopping list of afterthoughts at the end of a motivational speech. I understand that we live in a diverse land with Americans of many different faiths. No legal obligation requires the president to represent my faith or any faith on the podium at the inauguration. However, I think it’s important to stop for a moment and note this moment in history when we first witnessed a distinct change in the nature of the inaugural prayers. Read through the modern presidential prayers and see the difference. Read the religious content of the inaugural speeches of the Founders and compare them to President Obama’s speech and you will see the stark contrast. When considering this in the context of Louie Giglio’s removal from the inaugural prayer and the many attacks on religious liberties in Obama’s first term, we must ask if our country has crossed the spiritual Rubicon. Paula Bolyard
“I guess, you gotta thank the Lord, right? Do you thank the Lord?” Wolf Blitzer (CNN)
I’m actually an atheist. (…) We are here, and I don’t blame anyone for thanking the Lord. Rebecca Vitsmun (Oklahoma tornado survivor)
Most prayers in this room begin with a request to bow your heads. I would like to ask that you not bow your heads. I would like to ask that you take a moment to look around the room at all of the men and women here, in this moment, sharing together this extraordinary experience of being alive and of dedicating ourselves to working toward improving the lives of the people in our state. This is a room in which there are many challenging debates, many moments of tension, of ideological division, of frustration. But this is also a room where, as my secular humanist tradition stresses, by the very fact of being human, we have much more in common than we have differences. (…) I hope today marks the beginning of a new era in which Arizona’s non-believers can feel as welcome and valued here as believers. Juan Mendez (Arizona Democrat state Rep. when asked to deliver the opening prayer for the afternoon’s session of the House of Representatives)
Carl Sagan once wrote, ‘For small creatures such as we, the vastness is bearable only through love. Juan Mendez
In a nation in which the divide between believers and non-believers can be great and truly ugly – one of “militant atheism” on one side and unbearably ignorant religious conservatism on the other — with just a few words, Rebecca Vitsmun and Juan Mendez showed that the ideals of being respectful and compassionate belong to all of us. Whatever our personal views, we can give others space to have theirs and to express them with dignity. We can challenge assumptions, but we can conduct ourselves with kindness. Because what matters most in life isn’t what we believe in our hearts, it’s how we practice those beliefs with each other. Mary Elizabeth Williams

Attention: une leçon peut en cacher une autre!

Belle leçon, comme le rappelle le site internet Salon, de respect mutuel et de compassion au lendemain de l’une des plus tornades les plus dévastatrices de l’histoire des Etats-Unis …

Et dans un pays où la non-croyance explose (de 15 à 20% – !!! – en cinq ans) comme à l’occasion les conflits entre militants athées et conservateurs religieux …

Où,  face à un journaliste de CNN l’enjoignant lourdement de "louer le seigneur"(quoi de mieux qu’une belle leçon édifiante pour faire monter les taux d’écoute!), une survivante rappelle simplement que non seulement elle n’est pas croyante mais qu’elle n’en tient pas rigueur à ceux qui croient …

Et la journaliste de Salon, à l’instar d’un représentant démocrate d’Arizona devant ses pairs et après la prière garantie sans Dieu de l’investiture de Saint Obama, la belle et multimillénaire leçon, d’Amos, Osée et du Christ lui-même …

A savoir que ce qui compte, ce n’est pas les sacrifices (la religion) mais la miséricorde (ce qu’on fait pour les autres) …

Tornado survivor to Wolf Blitzer: Sorry, I’m an atheist. I don’t have to thank the Lord

Wolf Blitzer pushes a tornado survivor to praise the Lord. She tells him she’s an atheist, with dignity and respect

Mary Elizabeth Williams

Salon

May 22, 2013

You’d think by now CNN would have learned to stop treating its assumptions as truths. But when Wolf Blitzer made a casual comment Tuesday, it turned out to be a teachable moment both for the newsman and television viewers.

Speaking live to a survivor of the deadly tornado in Moore, Okla., Blitzer declared the woman “blessed,” her husband “blessed,” and her son “blessed.” He then asked, “You’ve gotta thank the Lord, right? Do you thank the Lord for that split-second decision?”

But as she held her 18-month-old son, Rebecca Vitsmun politely replied, “I’m actually an atheist.” A flummoxed Blitzer quickly lobbed back, “You are. All right. But you made the right call,” and Vitsmun graciously offered him a lifeline. “We are here,” she said, “and I don’t blame anyone for thanking the Lord.” Nicely done, Rebecca Vitsmun.

One in five American adults – and a third of Americans under age 30 — now declare no religious affiliation. We are less religious now than at any other point in our history, and our secularism is rising at a rapid pace. Get used to it, Lord thankers.

As Vitsmun pointed out, there’s nothing necessarily wrong with a statement of gratitude or even an acknowledgment of spirituality. I recently had someone tell me that she felt very “blessed” – right before adding that she was agnostic. Where Blitzer was insensitive — and just plain unthinking — was in his no-doubt well-intentioned demand that his interviewee cough up a Praise the Lord moment for the edification of CNN viewers.

And Blitzer was not the only person this week who got his expectations rocked. When Tempe, Ariz., state Rep. Juan Mendez was asked Tuesday to deliver the opening prayer for the afternoon’s session of the House of Representatives, he delivered something different. 

“Most prayers in this room begin with a request to bow your heads,” the Democratic official said. “I would like to ask that you not bow your heads. I would like to ask that you take a moment to look around the room at all of the men and women here, in this moment, sharing together this extraordinary experience of being alive and of dedicating ourselves to working toward improving the lives of the people in our state.”

He went on to say, “This is a room in which there are many challenging debates, many moments of tension, of ideological division, of frustration. But this is also a room where, as my secular humanist tradition stresses, by the very fact of being human, we have much more in common than we have differences.”

It was a call to love and empathy that stands right up there next to any prayer in the book, and one that offered bonus inclusion and humanity. Afterward, he said, “I hope today marks the beginning of a new era in which Arizona’s non-believers can feel as welcome and valued here as believers.” And if the conservative state of Arizona can make it happen, there’s hope yet for the other 49, people.

In a nation in which the divide between believers and non-believers can be great and truly ugly – one of “militant atheism” on one side and unbearably ignorant religious conservatism on the other — with just a few words, Rebecca Vitsmun and Juan Mendez showed that the ideals of being respectful and compassionate belong to all of us. Whatever our personal views, we can give others space to have theirs and to express them with dignity. We can challenge assumptions, but we can conduct ourselves with kindness. Because what matters most in life isn’t what we believe in our hearts, it’s how we practice those beliefs with each other.

Voir aussi:

Atheist State Lawmaker Quotes Carl Sagan Instead of Doing Prayer Before House Session

Matthew Hendley

Phoenix new times

May 21 2013

An atheist state lawmaker tasked with delivering the opening prayer for this afternoon’s session of the House of Representatives asked that people not bow their heads.

Democratic Representative Juan Mendez, of Tempe, instead spoke about his "secular humanist tradition" and even quoted author Carl Sagan.

"Most prayers in this room begin with a request to bow your heads," Mendez said. "I would like to ask that you not bow your heads. I would like to ask that you take a moment to look around the room at all of the men and women here, in this moment, sharing together this extraordinary experience of being alive and of dedicating ourselves to working toward improving the lives of the people in our state."

Click here to watch the video of Mendez’s invocation.

As you can imagine — especially now, with Arizona’s legislature being controlled by religion-heavy Republicans — this is probably the first time that an invocation at the legislature took that direction.

"This is a room in which there are many challenging debates, many moments of tension, of ideological division, of frustration," Mendez said. "But this is also a room where, as my secular humanist tradition stresses, by the very fact of being human, we have much more in common than we have differences. We share the same spectrum of potential for care, for compassion, for fear, for joy, for love.

Mendez continued, "Carl Sagan once wrote, ‘For small creatures such as we, the vastness is bearable only through love.’"

There certainly aren’t many openly atheist politicians across the country, let alone folks bringing their lack of belief in God and/or gods to prayer time. You may remember some controversy about Democratic Congressman Kyrsten Sinema, who has been described as the only atheist in Congress, even though she rejects the label of "atheist." (Perhaps it’s a coincidence, but many of Mendez’s constituents also call Sinema their Congresswoman.)

Mendez, in addition to his God-free invocation, also introduced members of the Secular Coalition for Arizona, sitting in the House gallery. One of the members said she was "witnessing history."

After the invocation, Mendez called himself one of just one of 1.3 million Arizonans not affiliated with a religious tradition or organization.

"I hope today marks the beginning of a new era in which Arizona’s non believers can feel as welcome and valued here as believers," he said.


Catastrophes: Le Déluge ferait de Dieu le plus grand tueur de masse de l’histoire (The Flood would make God the biggest mass murderer in history)

21 mai, 2013
http://uploads6.wikipaintings.org/images/agostino-carracci/the-flood.jpg
 
http://i.i.com.com/cnwk.1d/i/tim2/2013/05/20/tornado03_1_620x350.jpghttp://freebeacon.com/wp-content/uploads/2013/05/BKvJyWACcAA7ATK.png-large-540x309.pnghttp://sinhlredlight.files.wordpress.com/2013/05/oklahoma-tornado.jpg?w=450&h=364&h=268
Et l’Éternel dit: J’exterminerai de la face de la terre l’homme que j’ai créé, depuis l’homme jusqu’au bétail, aux reptiles, et aux oiseaux du ciel; car je me repens de les avoir faits. Genèse 6: 7
Je suis l’Éternel, et il n’y en a point d’autre. Je forme la lumière, et je crée les ténèbres, Je donne la prospérité, et je crée l’adversité; Moi, l’Éternel, je fais toutes ces choses. Esaïe 45: 6-7
Ses disciples lui firent cette question: Rabbi, qui a péché, cet homme ou ses parents, pour qu’il soit né aveugle? Jésus répondit: Ce n’est pas que lui ou ses parents aient péché. Jean 9: 2-3
Quelques personnes qui se trouvaient là racontaient à Jésus ce qui était arrivé à des Galiléens dont Pilate avait mêlé le sang avec celui de leurs sacrifices. Il leur répondit: Croyez-vous que ces Galiléens fussent de plus grands pécheurs que tous les autres Galiléens, parce qu’ils ont souffert de la sorte? (…) Ou bien, ces dix-huit personnes sur qui est tombée la tour de Siloé et qu’elle a tuées, croyez-vous qu’elles fussent plus coupables que tous les autres habitants de Jérusalem? Non, je vous le dis. Jésus (Luc 13: 1-5)
Après Auschwitz, nous pouvons affirmer, plus résolument que jamais auparavant, qu’une divinité toute-puissante ou bien ne serait pas toute bonne, ou bien resterait entièrement incompréhensible (dans son gouvernement du monde, qui seul nous permet de la saisir). Mais si Dieu, d’une certaine manière et à un certain degré, doit être intelligible (et nous sommes obligés de nous y tenir), alors il faut que sa bonté soit compatible avec l’existence du mal, et il n’en va de la sorte que s’il n’est pas tout-puissant. C’est alors seulement que nous pouvons maintenir qu’il est compréhensible et bon, malgré le mal qu’il y a dans le monde. Hans Jonas
C’est comme une fête foraine, les jeux avec les pinces… Le monde est atroce, mais il y a bien pire : c’est Dieu. On ne peut pas comprendre Haïti. On ne peut même pas dire que Dieu est méchant, aucun méchant n’aurait fait cela. Christian Boltanski
Huit cents ressortissants européens combattent actuellement le régime de Bachar el-Assad en Syrie, selon les estimations d’un diplomate de l’Union européenne (UE), confirmées par un dirigeant de l’opposition. Certains ont rejoint le groupe djihadiste Jabhat al-Nosra, classé terroriste par les États-Unis, qui vient de prêter allégeance à al-Qaida. Jamais autant d’habitants du Vieux Continent n’ont afflué en aussi grand nombre sur une période aussi courte – un peu plus d’une année – pour livrer la «guerre sainte» à un régime qui réprime de manière sanglante ses opposants et que l’Europe elle-même combat depuis deux ans. Parmi ces 800 Européens figurent une centaine de Français ou de Franco-Syriens, 50 à 70 Belges, une centaine de Britanniques, de nombreux Allemands, notamment d’origine turque, des Irlandais, des Kosovars, des Danois. Bref pratiquement tous les pays européens sont concernés. (…) Le retour de jeunes, radicalisés au contact de vieux briscards du djihad, est la hantise des services de sécurité européens. Certains auront acquis un savoir-faire qui peut servir à perpétrer des opérations terroristes dans leur pays d’origine. Mais la justice pourra-t-elle criminaliser leurs voyages en Syrie, dont le régime est dénoncé par les capitales européennes? En outre, des binationaux figurent parmi ces candidats au djihad. «Il est difficile de leur dénier le droit d’aller résister à un pouvoir qui massacre sa population», soulignait récemment le juge antiterroriste Marc Trévidic. Le Figaro
These great tragedies and collective punishments that are wiping out villages, towns, cities and even entire countries, are Allah’s punishments of the people of these countries, even if they are Muslims. We know that at these resorts, which unfortunately exist in Islamic and other countries in South Asia, and especially at Christmas, fornication and sexual perversion of all kinds are rampant. The fact that it happened at this particular time is a sign from Allah. It happened at Christmas, when fornicators and corrupt people from all over the world come to commit fornication and sexual perversion. That’s when this tragedy took place, striking them all and destroyed everything. It turned the land into wasteland, where only the cries of the ravens are heard. I say this is a great sign and punishment on which Muslims should reflect. All that’s left for us to do is to ask for forgiveness We must atone for our sins, and for the acts of the stupid people among us and improve our condition. We must fight fornication, homosexuality, usury, fight the corruption on the face of the earth, and the disregard of the lives of protected people. Sheik Fawzan Al-Fawzan (member of the Senior Council of Clerics, Saudi Arabia’s highest religious body and professor at the Al-Imam University)
When we try, however inadequately, to see things from God’s viewpoint rather than our own, things become quite different. There is suddenly nothing unfair about the deaths of any one of us, no matter what the circumstances. God is the sovereign Judge who is totally holy (1 John 1:5). It would therefore be impossible to overstate His utter abhorrence of even the slightest sin. From His perspective, it would be totally lawful and just to wipe out all of us, in whatever fashion. But God is also merciful and loving (2 Peter 3:9), and longsuffering. In the most profound display of mercy and grace imaginable, He stepped into our shoes as a man, God the Son. He came to suffer and die, not in some sort of ooey-gooey martyrdom, but so that His righteous anger against sin could be appeased and the penalty paid for those who place their trust in Jesus Christ and receive His free gift—forgiveness of their sin and admission into God’s family—by faith. (…) A skeptic at one of my talks said publicly that  the Flood would make God “the biggest mass murderer in history.” But murder is defined as the unlawful killing of innocent human life. First, from God’s perspective post-Fall, there is no such thing as an “innocent human”. And second, the concept of murder presupposes a universal law that such things are wrong, which can only be so if there is a Lawgiver, which the skeptic was trying to deny. As Creator, God has decreed that it is unlawful for a human being to take another human’s life, but the Judge of all the earth does not Himself do wrong when He takes a life, which in a very real sense happens whenever any of us die, regardless of what is called the “proximate” cause (whether tsunami, heart attack or even suicide). Carl Wieland

Attention: un tueur de masse peut en cacher un autre !

Au lendemain du passage d’une des plus dévastatrices tornades de l’histoire récente américaine …

Où l’on ne peut s’empêcher de penser aux familles des dizaines de victimes dont nombre d’enfants dans leurs écoles hélas sans abris

Pendant que chez nous un Heidegerrien s’éclate au nom du contre-printemps arabe en plein Notre-Dame et qu’au Levant nos futurs cavaliers de l’Apocalypse font leurs classes façon brigades internationales dans une réédition jihadiste de la guerre d’Espagne …

Comment ne pas repenser  aux inanies qui avaient été prononcées suite au tsunami de 2005 …

Et ne pas être révolté devant l’aberration d’un certain discours de fondamentalistes chrétiens ou musulmans ….

Qui à l’instar des prétendus amis de Job et au nom d’une croyance d’un autre âge en la toute-puissance divine …

En arrive à justifier l’injustifiable, faisant de Dieu le plus grand tueur de masse de l’histoire ?

Waves of sadness

Tsunami terror raises age-old questions

Carl Wieland

CMI–Australia

30 December 2004

Compared to seeing a plane plunge into a skyscraper, the first amateur video shots showing a surge of brown water overpowering the blue of a resort pool didn’t seem to rate high on the scale of horror.

But as the images kept pouring in and the estimated death toll kept rising, into the six figures even, it became apparent that the Asian tsunami disaster makes 9/11 seem tame by comparison.

Of course, 9/11 was triggered by the deliberate actions of people, whereas the tsunami disaster is in quite a different category. No human action, nor any failure to act, caused this Indian Ocean catastrophe.

The killer waves were set off by a massive undersea earthquake, apparently the result of slippage of tectonic plates after years of pent-up strain. Some coastlines are estimated to have moved as much as 20 meters (65 ft.).1 An earthquake of magnitude 9, like this one, sounds “almost twice as bad” as a more common one of magnitude 5; but the Richter scale is an logarithmic one. That means a “9” is really 10,000 times as violent as a “5”. [In fact, this refers only to the wave amplitude. The energy involved is actually a million times greater.] The giant quake shook the world with the force of millions of Hiroshima-size atomic bombs. Sensitive instruments were said to have picked up an effect on the earth’s rotation; the globe was described as “ringing like a bell” afterwards.

Philosophers refer to the problem of “natural evil”—people suffering and dying from things that have no apparent link to “human evil”—or even human carelessness. So much seemingly senseless sorrow and loss, regardless of the cause, inevitably raises the same sorts of questions about God, death and suffering as 9/11 did. Namely, regardless of whether people or “natural disaster” are the cause, if God is all-powerful and loving, why does He allow it?

In earlier times, insurance jargon for such an event, especially one for which adjectives like “biblical” or “near-biblical” have been applied by newspapers to its scale of tragedy, would have been “an act of God”. In our more secular, evolutionized times, reports have generally used terms such as “nature’s fury” or “Mother Nature’s wrath”. But does God just sit back and “let things happen”? I.e., is “nature” independent of God? That would have the advantage for the Christian of removing some of the responsibility for natural disasters, but would it be a biblical view of God?

If He is who He says He is, the sovereign of the universe—the One who is continually upholding the entire cosmos with the Word of His power—there are implications for events such as this. I suggest that when I let go of a compressed spring and watch it cavort in seeming randomness as it releases its stored energy, it is, despite appearances, not something that “just happens” without the involvement of God. (I would submit that reflection on the meaning of God’s sovereignty leads to the conclusion that God is either in everything, or He is in nothing.)

Similarly, as the tectonic plates off Sumatra slipped past one another and released their huge amount of pent-up power, this (and the titanic consequences for so many) was not something that just “happened”, independent of God. Just as it is not mere happenstance when the sparrow falls from the sky (Matthew 10:29).

But that does not mean that it was a “supernatural” or miraculous event. The sparrow falling can be described in terms of “natural” laws like gravity, but God is “in it” totally, completely. (As has been said before, “natural law” describes God’s “normative” way of operating within this universe. Miracles refer to his non-normative operation.)

Equally, the combinations of genes as sperm meets egg follow the (from our viewpoint) random laws of chance. Thus, if a couple with a certain mix of genes were to have enough children, one could predict that ¾ would be brown-eyed, the remaining ¼ blue, for example—just as determined by the laws of chance. But it would be a gross caricature of God if we were to imagine Him to be uninvolved in the inherited makeup of an individual. Hopefully, not many readers will think that God is helplessly dependent on the outcome of a genetic lottery when it comes to our own abilities and predispositions, both positive and negative. But if we try to avoid God’s responsibility for the killer tsunami, and pass the event off as “natural” (read “truly random”) then we are doing the same thing—we have reduced God, the all-powerful Creator God who created countless galaxies in the blink of an eye, to a helpless or impotent bystander.

To put God at the helm of events, while thoroughly biblical, raises disturbing questions, of course, in the face of the Indian Ocean nightmare. The immense unfairness of it all, for one thing. Poor villagers, already facing enormous handicaps in their ordinary lives, battered emotionally and physically beyond belief. Young children, brutally torn out of their mother’s arms and suffocated by water. But before raging at the unfairness of it all, and at God, we would do well to “zoom out” and look at the bigger picture.

Each day, some hundreds of thousands of people die. We see this as somehow “natural”, yet humanly speaking, what’s fair about that, either? In fact, what’s “fair” about any death? If God prevented all deaths except the death of one solitary person, that one death would also be “unfair”—perhaps even more so.

So the question becomes much bigger; not just “why 9/11” or “why the tsunami tragedy”—it becomes one of “why is there any death and suffering at all?” And it has to be faced squarely by Christians, since we claim to have the answers to the true meaning of life, the universe and everything.

But how can one even begin to give a Christian answer, one with biblical integrity, without taking Genesis history seriously?2 That history tells of the creation of a once-good world, in which death and suffering are not “natural” at all, but are intruders. They occur because of humanity’s rebellion against its maker (Genesis 3). But if fossils formed over millions of years, which so many Christians just blithely accept as “fact”, then that wipes out the Fall as an answer to evil, especially “natural evil”. Because the fossils show the existence of things like death, bloodshed and suffering. So if these were there millions of years ago, they must have been there before man, and hence before sin. This is the rock against which old-age compromises inevitably founder. This is also the reason why the age of things is not some obscure academic debate that Christians can put in the “too-hard-for-now” basket. Because it strikes to the heart of the hugest questions of all in relation to the nature of God, sin, evil, death; questions at the very core of Christian belief (or reasons given for nonbelief, for that matter).

The tsunami and the Flood

The superquake that set off the recent Asian tsunami disaster is believed to have resulted from the sudden slippage of two tectonic plates in the earth’s crust. The most prominent theory today concerning the mechanism of the Genesis Flood is that of Catastrophic Plate Tectonics (CPT). Its chief proponent is leading creationary scientist Dr. John Baumgardner. Dr. Baumgardner, who recently retired after years of service at Los Alamos National Laboratories, is also a world-renowned expert on plate tectonics (involving the current models of the mechanics and dynamics of the earth’s crust). He rejects the millions of years normally associated with plate tectonics and its corollary, “continental drift”, and points to ample scientific evidence to support the view that the movements of continents, for instance, had to have happened relatively quickly. (See The Creation Answers Book, Chapter 11.) Watching the results of a relatively minor (though horrific in its consequences) slippage of two plates against each other, it’s not hard to imagine some of the forces which would have been unleashed at the time of Noah’s Flood—CPT has the entire ocean floor recycled in a matter of weeks. No wonder the Bible has a special Hebrew word (mabbul, different from the ordinary word for “flood”) which it reserves exclusively for the Flood, the cataclysm in the days of Noah that destroyed the earth and is responsible for vast amounts of sedimentary and fossil-bearing layers. Incidentally, Korean naval architects showed that the Ark could have withstood waves 4–5 times taller than this tsunami (only about 20 feet or 6 metres high) see Safety investigation of Noah’s Ark in a seaway.

When we try, however inadequately, to see things from God’s viewpoint rather than our own, things become quite different. There is suddenly nothing unfair about the deaths of any one of us, no matter what the circumstances. God is the sovereign Judge who is totally holy (1 John 1:5). It would therefore be impossible to overstate His utter abhorrence of even the slightest sin. From His perspective, it would be totally lawful and just to wipe out all of us, in whatever fashion.3

But God is also merciful and loving (2 Peter 3:9), and longsuffering. In the most profound display of mercy and grace imaginable, He stepped into our shoes as a man, God the Son. He came to suffer and die, not in some sort of ooey-gooey martyrdom, but so that His righteous anger against sin could be appeased and the penalty paid for those who place their trust in Jesus Christ and receive His free gift—forgiveness of their sin and admission into God’s family—by faith.

There are daily reminders of His Curse on all creation all around us. When they are punctuated by horrifically sad concentrated bursts such as this recent disaster, we are doubly reminded of the awfulness of sin. Does knowing the answers to the “big picture” make us callous to suffering? Far from it. We are moved even more by compassion, just as the Lord Jesus was when He lived among us. Because of Jesus, Christians—those who take the Bible as the Word of God, and know Jesus Christ as the Creator incarnate—will tend to be at the forefront of digging into their pockets to help alleviate the agony. Let me explain how I can say this with confident hope.

A World Vision representative once told me confidentially that it is conservative, Bible-believing churches and Christians who are far and away the most generous givers to that organisation’s efforts to help people in poor countries.4 That makes sense, of course; God’s Word commands us to do good to all men. But if one did not believe the Bible to be really, truly true, there would be a shortage of strong motivating factors to sacrifice heavily for others. Whereas (if I may be forgiven a modest adjustment of the magnificent words of the great missionary, C.T. Studd): “If (since) Christ is God and died for me [i.e., the Bible is really, truly, totally true], then nothing I can do in obedience to Him can ever be too much”.

Addendum (01/04/05)—further resources on our website

Why is there Death and Suffering?—by Ken Ham and Jonathan Sarfati

Why Would a Loving God Allow Suffering

How can you help?

While Creation Ministries International (formerly Answers in Genesis) is not involved directly in any disaster relief efforts, we recognize that many of our readers might want to help. May we recommend that you participate through your local church or a mission agency with which you are familiar. If you are interested in other Christian ministries, please take a look at http://www.gospelcom.net/content/disaster. To participate with the world wide efforts, you can do a google search on “christian tsunami relief.”

References and notes

Even higher figures have been mooted. Some experts have suggested that much of the movement may have been horizontal, not vertical, however.

Incidentally, despite various challenges by unbelievers, there is no burden of explanation on the Christian as to why particular things happened. E.g., why certain people or groups of people died when others did not. As discussed here, a “natural” disaster, despite being totally God’s activity, will (in the absence of the miraculous or non-normative activity of God) follow a pattern that looks “random”. I.e., it will obey the natural laws that describe God’s normative activity. So there is no need to feel philosophically intimidated by reports of a Christian dying while the Hindu next to him is spared, for example. When the Tower of Siloam collapsed and killed people (Luke 13:4-5), Jesus made it plain that they did not die because they were “more sinful” than those who were spared. For more (admittedly inadequate) thoughts on apparent randomness and God’s actions, see my discussion in the book Walking Through Shadows on “butterfly effects” and the “cockroach that killed Princess Diana”.

A skeptic at one of my talks said publicly that the Flood would make God “the biggest mass murderer in history.” But murder is defined as the unlawful killing of innocent human life. First, from God’s perspective post-Fall, there is no such thing as an “innocent human”. And second, the concept of murder presupposes a universal law that such things are wrong, which can only be so if there is a Lawgiver, which the skeptic was trying to deny. As Creator, God has decreed that it is unlawful for a human being to take another human’s life, but the Judge of all the earth does not Himself do wrong when He takes a life, which in a very real sense happens whenever any of us die, regardless of what is called the “proximate” cause (whether tsunami, heart attack or even suicide).

Liberal Christians (i.e., those who take alarming liberties with biblical truths) talk a lot about social justice and helping poor countries—all noble concepts, of course. But in practice, although keen to see laws passed to take money from others, they are as a group less enthusiastic about dipping into their own pockets.

Tsunami Timeline (most recent first)

1/20/05 – 8:00 am — the death toll continues to rise — 225,000 now believed dead throughout the region. Billions of dollars and other forms of aid are pouring in. The UN is spearheading a number of projects, including a world-wide tsunami warning system.

1/4/05 — 1:54 pm — over $2 billion has been donated by governments around the world. An additional $520 million is coming in from private donations.

12/30/04 — 2:30 pm — official estimates top 116,000 dead.

12/30/04 — Indonesian officials change the estimated deaths from 45,000 to 79,940.

12/27/04 — by late Monday official estimates are set at 26,000 dead.

12/26/04 — 10:58 am — only 500 are assumed dead.

12/26/04 — 10:43 am — the tsunami hits Sri Lanka, South India, Indonesia, Malaysia, Thailand and Bangladesh

12/26/04 — 10:30 am — a 15 foot (5 m) wave hits Sumatra.

12/26/04 — shortly after 7:00 am — a number of aftershocks and subsequent earthquakes are registered by tracking stations around the world.

12/26/04 (Sunday) — 12:00 am GMT, 8:00 am Sri Lanka an undersea earthquake measuring 8.9 on the Richter scale shakes the area 160 km off shore.

The tsunami and the Flood

The superquake that set off the recent Asian tsunami disaster is believed to have resulted from the sudden slippage of two tectonic plates in the earth’s crust. The most prominent theory today concerning the mechanism of the Genesis Flood is that of Catastrophic Plate Tectonics (CPT). Its chief proponent is leading creationary scientist Dr. John Baumgardner. Dr. Baumgardner, who recently retired after years of service at Los Alamos National Laboratories, is also a world-renowned expert on plate tectonics (involving the current models of the mechanics and dynamics of the earth’s crust). He rejects the millions of years normally associated with plate tectonics and its corollary, “continental drift”, and points to ample scientific evidence to support the view that the movements of continents, for instance, had to have happened relatively quickly. (See The Creation Answers Book, Chapter 11.) Watching the results of a relatively minor (though horrific in its consequences) slippage of two plates against each other, it’s not hard to imagine some of the forces which would have been unleashed at the time of Noah’s Flood—CPT has the entire ocean floor recycled in a matter of weeks. No wonder the Bible has a special Hebrew word (mabbul, different from the ordinary word for “flood”) which it reserves exclusively for the Flood, the cataclysm in the days of Noah that destroyed the earth and is responsible for vast amounts of sedimentary and fossil-bearing layers. Incidentally, Korean naval architects showed that the Ark could have withstood waves 4–5 times taller than this tsunami (only about 20 feet or 6 metres high) see Safety investigation of Noah’s Ark in a seaway.

Voir encore:

Conspiracy Theories Surrounding the Tsunami: It was a Punishment from Allah for Celebrating Christmas and Other Sins; It was Caused by the U.S., Israel, India

Special Dispatch No. 842

MEMRI

January 7, 2005

Following practically all international events of importance, conspiracy theories are raised in the Arab and Muslim worlds. This occurred most recently following the Asian tsunami. Some of these conspiracy theories focused, as they often do, on allegations that it was a plot by the U.S. and Israel. Others speculated that the tsunami was a divine punishment for sins, including that of celebrating Christmas. The following are speeches and articles which appeared in the Arab media raising conspiracy theories about the cause of the tsunami; more will be posted on the MEMRI TV Project website (www.memritv.org) in the coming days:

Palestinian Friday Sermon by Sheik Mudeiris: The Tsunami is Allah’s Revenge at Bangkok Corruption

The following are excerpts from a Friday mosque sermon aired on Palestinian Authority TV by Sheik Ibrahim Mudeiris, which was recorded and translated by the MEMRI TV Monitor Project:

" What happened there, in South-East Asia … we ask God to have mercy upon all the martyrs – for he who dies by drowning is a martyr. We ask God to have mercy upon all the Muslims who died there. Allah willing, they are martyrs. But, don’t you think that the wrath of the earth and the wrath of the sea should make us reflect? Tens of thousands dead, and many predict that the number will be in the hundreds of thousands. We ask God for forgiveness. When oppression and corruption increase, the law of equilibrium applies. I can see in your eyes that you are wondering what the ‘universal law of equilibrium’ is. This law is a divine law. If people are remiss in implementing God’s law and in being zealous and vengeful for His sake, Allah sets his soldiers in action to take revenge.

"The oppression and corruption caused by America and the Jews have increased. Have you heard of these beaches that are called ‘tourists’ paradise?’ You have all probably heard of Bangkok. We read about it, and knew it as the center of corruption on the face of this earth. Over there, there are Zionist and American investments. Over there they bring Muslims and others to prostitution. Over there, there are beaches, which they dubbed ‘tourists’ paradise,’ while only a few meters away, the locals live in hell on earth. They cannot make ends meet, while a few meters away there is a paradise, ‘tourists’ paradise.’

"Do you want the earth to turn a blind eye to the corrupt oppressors? Do you want the sea… Do you want the sea to lower its waves in the face of corruption that it sees with its own eyes?! No, the zero hour has come."[1]

Advisor to Saudi Arabia’s Justice Minister: The Nations were Destroyed for Lying, Sinning, and being Infidels

Ibrahim Al-Bashar, an advisor to Saudi Arabia’s Justice Minister, argued on the Saudi Arabian/UAE Al-Majd TV channel that the sins of the affected countries caused the tsunami:

"Whoever reads the Koran, given by the Maker of the World, can see how these nations were destroyed. There is one reason: they lied, they sinned, and [they] were infidels. Whoever studies the Koran can see this is the result…

"Some intellectuals, philosophers, and journalists – may Allah show them the straight path – say this is the wrath of nature. Whoever is angry must have a soul and a brain in order to act out his anger. Does the earth have a brain and a body with a soul? They talk about the wrath of nature, or else they claim that what happened was due to a fissure in the depths of the earth, which the earth’s crust could not bear. They connect cosmic matters.

"But who is the one that cracked it, split it, and commanded it to quake?! Why don’t we ask that question? Who is the one that sent the wind? Who sent the floods? But they tell you that it was due to the ebb and tide, and that the barometric depressions are to blame. Who commanded them to do so?

"These countries, in which these things occurred – don’t they refrain from adopting Allah’s law, which is a form of heresy? Man-made laws have been chosen over Allah’s law, which has been deemed unsuitable to judge people?! Whoever does not act according to Allah’s law is a heretic, that’s what Allah said in the Koran. Don’t these countries have witchcraft, sorcery, deceitfulness, and abomination?"[2]

Saudi Professor Sheikh Fawzan Al-Fawzan: Allah Punishes for Homosexuality and Fornication at Christmas

The following are excerpts from an interview on Saudi/UAE’s Al-Majd TV with Sheikh Fawzan Al-Fawzan, a professor at the Al-Imam University, which was recorded and translated by the MEMRI TV Monitor Project:

"These great tragedies and collective punishments that are wiping out villages, towns, cities, and even entire countries, are Allah’s punishments of the people of these countries, even if they are Muslims.

"Some of our forefathers said that if there is usury and fornication in a certain village, Allah permits its destruction. We know that at these resorts, which unfortunately exist in Islamic and other countries in South Asia, and especially at Christmas, fornication and sexual perversion of all kinds are rampant. The fact that it happened at this particular time is a sign from Allah. It happened at Christmas, when fornicators and corrupt people from all over the world come to commit fornication and sexual perversion. That’s when this tragedy took place, striking them all and destroyed everything. It turned the land into wasteland, where only the cries of the ravens are heard. I say this is a great sign and punishment on which Muslims should reflect.

"All that’s left for us to do is to ask for forgiveness. We must atone for our sins, and for the acts of the stupid people among us and improve our condition. We must fight fornication, homosexuality, usury, fight the corruption on the face of the earth, and the disregard of the lives of protected people."[3]

Saudi Cleric Muhammad Al-Munajjid: Allah Finished Off the Richter Scale in Revenge of Infidel Criminals

The following are excerpts from an interview on Saudi/UAE’s Al-Majd TV with Saudi cleric Muhammad Al-Munajjid, which was recorded and translated by the MEMRI TV Monitor Project:

"The problem is that the [Christian] holidays are accompanied by forbidden things, by immorality, abomination, adultery, alcohol, drunken dancing, and … and revelry. A belly dancer costs 2500 pounds per minute and a singer costs 50,000 pounds per hour, and they hop from one hotel to another from night to dawn. Then he spends the entire night defying Allah.

"Haven’t they learned the lesson from what Allah wreaked upon the coast of Asia, during the celebration of these forbidden? At the height of immorality, Allah took vengeance on these criminals.

"Those celebrating spent what they call ‘New Year’s Eve’ in vacation resorts, pubs, and hotels. Allah struck them with an earthquake. He finished off the Richter scale. All nine levels gone. Tens of thousands dead.

"It was said that they were tourists on New Year’s vacation who went to the crowded coral islands for the holiday period, and then they were struck by this earthquake, caused by the Almighty Lord of the worlds. He showed them His wrath and His strength. He showed them His vengeance. Is there anyone learning the lesson? Is it impossible that we will be struck like them? Why do we go their way? Why do we want to be like them, with their holidays, their forbidden things, and their heresy?"[4]

Egyptian Nationalist Weekly: U.S.-Israel-India Nuclear Testing May have Caused Asian Tsunami; The Goal: Testing how to Liquidate Humanity

The Egyptian nationalist weekly Al-Usbu’ has published an investigation by correspondent Mahmoud Bakri, titled "Humanity in Danger," claiming that the earthquake and tsunami in Asia may have resulted from joint nuclear testing by the U.S., Israel, and India. The following are excerpts from the article:

"Was [the earthquake] caused by American, Israeli, and Indian nuclear testing on ‘the day of horror?’ Why did the ‘Ring of Fire’ explode?

"… According to researchers’ estimates, there are two possible [explanations] for what happened. The first is a natural, divine move, because the region is in the ‘Ring of Fire,’ a region subject to this destructive type of earthquakes.

" The second possibility is that it was some kind of human intervention that destabilized the tectonic plates, an intervention that is caused only in nuclear experiments and explosions. What strengthens this direction [of thought] are the tectonic plates [under] Indian soil [ sic ], since in the recent few months, India conducted over seven nuclear tests to strengthen its nuclear program against the Pakistani [nuclear program].

"[Various] reports have proven that the tectonic plates in India and Australia collided with the tectonic plates of Europe and Asia. [It has also been proven] that India recently obtained high[-level] nuclear technology, and a number of Israeli nuclear experts and several American research centers were [involved in preparing this].

"The three most recent tests appeared to be genuine American and Israeli preparations to act together with India to test a way to liquidate humanity. In the[ir] most recent test, they began destroying entire cities over extensive areas. Although the nuclear explosions were carried out in desert lands, tens of thousands of kilometers away from populated areas, they had a direct effect on these areas.

"Since 1992, many research [institutes] monitoring earthquakes across the world, such as the International Center for the [Study] of Earthquakes [sic] in Britain and in Turkey and other countries, [indicated] the importance of no nuclear testing in the ‘Ring of Fire,’ where the most recent earthquake struck, because this region is thought to be one of the most geologically active regions over millions of years. Thus, the international centers have always classified it as one of the most dangerous regions [and] likely to shift at any given moment, even without human interference.

"But the scientific reports stated that there had been nuclear activity in this region – particularly after America’s recent decision to rely largely on the Australian desert – part of which is inside the ‘Ring of Fire’ – for its secret nuclear testing.

"Similarly, many international reports spoke of joint Indian-Israeli nuclear activity. Moreover, only this year Arab and Islamic countries intervened more than three times in the U.S. to stop this joint nuclear activity.

"Nevertheless, although so far it has not been proven that secret Indian-Israeli nuclear testing is what caused the destructive earthquake, there is evidence that the recent nuclear tests, the exchange of nuclear experts between India and Israel, and the American pressure on Pakistan regarding its nuclear cooperation with Asian and Islamic countries [by providing India with advanced nuclear technology in an attempt to stop Pakistani activity] – all these pose a big question mark regarding the causes of the severe earthquake in Asia.

"Scientific studies prove that there is increasing nuclear activity under the waters of the oceans and seas … and that America is the first country in the world responsible for this activity. This raises an enormous question mark… What is puzzling is that all the previous earthquakes did not cause such great destruction [as this one], particularly [in light of the fact that] the earthquake’s center was some 40 kilometers under the seabed of the Indian Ocean.

"One of the American researchers, Merrills Kinsey,[5]pointed out an important fact in the scientific report that he prepared after the last disaster, which is that the center of an earthquake that took place some 40 kilometers under the ocean floor could not have caused such destruction unless nuclear testing had been conducted close to the tectonic plates in these countries, or unless several days previously there had been [nuclear] activity that caused these plates to shift and collide – which constitutes a danger to all humanity, not only to the inhabitants of these countries…"[6]

[1]Palestinian Authority TV, December 31, 2005. To view the clip, visit http://memritv.org/Search.asp?ACT=S9&P1=451.

[2]Al-Majd TV (Saudi Arabia/UAE), January 5, 2005. To view the clip, visit http://memritv.org/Search.asp?ACT=S9&P1=462.

[3]Al-Majd TV (Saudi Arabia/UAE), December 31, 2004. To view the clip, visit http://memritv.org/Search.asp?ACT=S9&P1=459.

[4]Al-Majd TV (Saudi Arabia/UAE), January 1, 2005. To view the clip, visit http://memritv.org/Search.asp?ACT=S9&P1=452.

[5]The name was not identified by MEMRI.

[6]Al-Usbu’ (Egypt), January 1, 2005.

Voir encore:

Powerlessness of God?

A Critical Appraisal of Hans Jonas’s Idea of God after Auschwitz

Hans Hermann Henrix

I. On the truth of authentic and fictional texts

Among the Jewish contributions that echo the abysmal terror of Auschwitz and express the horror of the Shoah, many touching and authentic reports are found. To those who are driven by the question of how, in the face of the reality of Auschwitz, we can think and talk about God at all, texts exploring the existence and the perception of God in view of the events of the Shoah take on a definitive importance for their life and faith. One person’s heart and mind may have been indelibly branded by Elie Wiesel’s story in which the boy Pipel, during his protracted death at the gallows on the Auschwitz roll-call square, asks "Where is God?"1 Another may turn again to a text such as "Jossel Son of Jossel Rackower of Tarnopol Talks to God," that "beautiful and true text, as true as only fiction can be," presented as a document reporting on the final hours of resistance in the Warsaw Ghetto.2

A third person, fearing perhaps to be touched too closely by such fictional witnesses to the struggle for God and looking instead to the theoretical/intellectual debate, may turn to Emil Fackenheim’s "commanding voice of Auschwitz"3– a text that, by keeping an equilibrium between theodicy and anthropodicy, wants to transmit to the Jewish people the call issuing from Auschwitz for a new, eleventh commandment: namely, to protect and maintain the Jewish people and the Jewish faith, so as not to give Hitler a posthumous victory.

II. Hans Jonas – a Jewish voice in dark times

Does "The Idea of God After Auschwitz" by Hans Jonas (1903-1993)4 also belong among these texts? The author understands his contribution to be "a Jewish voice in dark times." Not mincing words, he calls his lecture "a piece of undisguisedly speculative theology." (p.7) It is theology in the garb of a theodicy, and theodicy not so much as a question but as an answer, an answer that seems to exonerate God from being responsible for the evil in the world, and thus for Auschwitz. Maybe it is this character of his contribution that has attracted considerable appreciation for Hans Jonas’s lecture within German-language Christian theology and philosophy5 – a kind of attention that Christian theology has only very hesitantly given to the other Jewish voices mentioned.6 What then is special about his "idea of God after Auschwitz"?

Anyone who approaches Hans Jonas’s thought by way of his works on the philosophy of nature and technology as well as on ethics7 would not in the first instance expect to find an interest in theology and the history of religion, since his philosophical work seems to breathe a pronounced scepticism in respect of the idea of God, which he considers in the context of modern nihilism. His ethics has a causal horizon that does not seem to have a place for God.8 And yet, the God-question has never let go of him. This became apparent to the German-speaking public when in his expression of thanks on receiving the Dr. Leopold Lucas Award from the Faculty of Protestant Theology at Tübingen University in 1984, he chose to speak on the "The Idea of God After Auschwitz," a line of thought that he presented again later that year before a large audience at the Munich Assembly of German Catholics. During the final years of his life, he frequently revisited the tension between the nihilistic scepticism in his philosophical works on the one hand and his continued interest in the question of God on the other.9

The theme for his Tübingen speech of thanks "pressed" itself on him "irresistibly" because Jonas’s mother and the mother of the donor of the award had shared the fate of being murdered at Auschwitz. He chose the topic in "fear and trembling," since it had existential depth: "I believe I owed it to those shadows, not to deny them some sort of answer to their long faded-away cries to a mute God" (7). The screams of the murdered souls still echo in the lament of the survivor, expressed in the phrase "a mute God." Hans Jonas’s answer to the faded-away cries of the murdered drives a profoundly human and existential wedge into the philosophical/theological rock face. This context of real-life history must be kept in mind whenever his deliberations take on a speculative hue that might seem to be removed from everything human.

"What is it that Auschwitz has added to the measure of the fearsome and horrible misdeeds that human beings could perpetrate on other human beings, and ever have perpetrated?" (10) This is the question that Auschwitz has provoked in Hans Jonas. He answers it in an indirect manner, by explaining that traditional answers do not apply to the question of God any longer. The idea of the Shoah as something that God has visited on the disloyal people of the covenant is of no more help to him in explaining the Shoah than the idea, first formulated in the age of the Maccabees, of the witness of the suffering one, the martyr, who by his sacrifice and the giving of his life strengthens the promise of redemption by the coming Messiah. In accordance with this, even the "sanctifying of the name" (kiddush-hashem) in medieval martyr-piety is not longer of any use. "Auschwitz, devouring even the innocent children, knew nothing of all this…. Not a trace of human nobility was left to those who were destined to undergo the "final solution," not a trace of it was recognizable in the figures of those ghostly skeletons who survived long enough to see the camp liberated" (12f.). For Jews, who consider this life the arena of God’s creation, revelation, and redemption, God is the guardian of this arena, the Lord of history. Thus Auschwitz, to the believing Jew, calls into question "the entire traditional idea of God." It adds to the Jewish notion of history "a new dimension that has never existed before, something that the inherited theological categories cannot cope with" (14). This is the preface, the prologue to the credo of Hans Jonas, who does not want to give up the idea of God. He can also express the preliminary sketch of his credo, which despite everything still reckons with the existence of God, in another way:

"The notion of ‘the Lord of history’ will have to be given up" – this is the anticipated outcome of his credo (14). By employing the twin perspectives of theology and philosophy of religion, Jonas asks, as it were, under what conditions a history could be possible in which something like Auschwitz could happen. From his point of view, a God ruling history and interfering in its course of events "with a mighty hand and an outstretched arm" is not one of the conditions of possibility of a history containing the fact of the Shoah. Jonas sees the relationship of God to history in a different light. To think of God in view of Auschwitz means to him that we already have to think differently of God the Creator. This notion of God the Creator Jonas proceeds to delineate in a way "that makes it possible to articulate the experience of Auschwitz in a theological sense."10 In order to develop the idea of God on a transcendental level, Hans Jonas turns to a "self-conceived myth." (15)

III. Hans Jonas’s self-conceived myth and its theological significance

In the beginning, for unknowable reasons, the ground of being, or the divine, chose to give itself over to the chance and risk and endless variety of becoming. And wholly so: entering into the adventure of space and time, the deity held back nothing of itself – no uncommitted or unimpaired part remained to direct, correct, and ultimately guarantee the roundabout working out of its destiny in the creation. On this unconditional immanence the modern temper insists. It is its courage or despair, in any case its bitter honesty, to take our being-in-the-world seriously: to view the world as left to itself, its laws as brooking no interference, and the rigour of our belonging to it as not softened by an extramundane providence. Our myth demands the same for God’s being-in-the-world. Not, however, in the sense of a pantheistic immanence…. But rather, in order that the world might be, and be for itself, God renounced his own being, divesting himself of his deity – to receive it back from the Odyssey of time laden with the chance harvest of unforeseeable temporal experience; transfigured, or possibly even disfigured, by it. In such self-forfeiture of divine integrity for the sake of an unprejudiced becoming, no other foreknowledge can be admitted than that of possibilities which cosmic being offers in its own terms. To these conditions God committed his cause, effacing himself for the sake of the world. (15-17)

Jonas traces the fate of God’s effacing himself into the world through the course of time. He conceives of this course of time in an evolutionary manner. In the aeons before life begins to stir, the world does not yet harbour any danger to the God abandoning himself to it. This danger only begins to accrue when biological evolution becomes ever more multifarious and intensive: Eternity gathers strength, "filling little by little with the contents of self-affirmation, and for the first time now the awakening God can say that the creation is good" (18). Along with life, however, there arose death; mortality thus became the price to pay for a higher kind of existence, which out of the momentum of its evolutionary development produces the human being. The arrival of the human being also has its price, that is to say, God will have to pay the price now for his cause "possibly going wrong" (20), as the innocence of life now "has given way to the task of responsibility under the disjunction of good and evil. To the promise and risk of this agency, the divine cause, revealed at last, henceforth finds itself committed: and its issue trembles in the balance. The image of God … passes into the precarious trust of human beings, to be completed, saved, or spoiled by what they will do to themselves and the world." (23) God’s fate is accomplished within a context of worrying and hopeful observing, accompanying, and tracking human activities, or rather, as Jonas himself puts it: Transcendence "from now on accompanies (human) actions with baited breath, hoping and wooing, rejoicing and sorrowing, with satisfaction and disappointment, and, as I would like to believe, making itself felt to humanity, without however intervening in the dynamics of that scene of mundane activities." (23f.)

Hans Jonas’s myth has originality, rhetorical power, and speculative strength. His preferred means of expression is imagery. We at once begin to notice the wealth of consequences for the traditionally accepted notion of God arising from this scheme. As he himself admits, Jonas became aware of this only gradually. And he feels himself obliged to "link" his scheme "in a responsible way with the tradition of Jewish religious thought." (24)

His myth speaks implicitly of a suffering God as well as a developing and a caring God. The biblical "idea of divine majesty" (26) only at first sight contradicts the notion of the suffering God, for the Hebrew Bible is certainly capable of describing quite eloquently the grief, remorse, and disappointment God experiences with regard to humans and in particular with regard to his chosen people. The thought of a becoming God may run counter to the idea emanating from classical Greek philosophy and introduced into the theological teaching of the attributes and its claim of the unchangeability of God; but as far as Jonas is concerned, it in inherent "in the sheer fact" that God "is affected by what happens in the world, and that ‘being affected’ means being altered, being in a changed situation. So that if in fact God has any kind of relationship to the world … then by virtue of this alone, the Eternal has become ‘temporized’" (28f.). The notion of a caring God then defines more closely this "temporization" of God: "That God takes care of and cares for his creatures belongs among the most familiar tenets of Jewish faith" (31).11

Up to this point Hans Jonas considers his myth compatible with the Jewish theological tradition. He admits to incompatibility with it, though, at the point where he feels compelled to negate God’s omnipotence. "In our speculative venture, the most critical point is reached when we have to say: He is not an omnipotent God! For the sake of our image of God and our whole relationship to the divine, we cannot maintain the time-honored (medieval) doctrine of absolute, unlimited divine power" (33). His negation of divine omnipotence at this early stage, before coming to the problem of Auschwitz, Jonas derives from problems inherent in the concept of omnipotence. Thus he argues on the level of logical thought that omnipotence, as "absolute auto-potency," in its solitude was in no position to exert power on anything. It was a power without resistance, and hence without power (33f.). Theologically, he formulates it as follows: "We can have divine omnipotence together with divine goodness only at the price of complete divine inscrutability…. More generally speaking, the three attributes … absolute goodness, absolute power, and understandability, stand in such a relationship that any combination of two of them excludes the third."12

To deny the qualities of goodness and understandability to God would mean to destroy his divinity and to state an idea of God quite unacceptable "according to Jewish norms." Therefore the notion of omnipotence, already seen to be dubious, must be relinquished.

Doing away with the omnipotence of God could however, Jonas believes, still be expressed theologically "within the continuity of the Jewish heritage," for this limitation of divine power might be interpreted as "a concession made by God … which he could revoke whenever he felt like it." (40) Here we have the idea of a self-chosen, retractable limitation of God’s power. This self-limitation of God, however, does not satisfy Jonas, for it would leave incomprehensible what has actually happened in history. Auschwitz would not have been confronted theologically; God would be conceived of without taking Auschwitz into account. For in Jonas’s view a freely chosen self-limitation of God with regard to his own power that could be revoked at any time would allow us "to expect that the good Lord might now and again break his self-imposed rule of exercising extreme restraint in imposing his power, and might intervene with a miraculous rescue. But no such miracle occurred; throughout the years of the Auschwitz slaughter, God remained silent. The miracles that occurred were the work of human beings alone: the acts of bravery of those individual, mostly nameless "righteous among the nations" who did not shrink from even the ultimate sacrifice to rescue others, to relieve their suffering, and even, if there was no alternative, to share in the fate of Israel. … But God remained silent. At this point I say: He did not interfere not because he did not wish to, but because he was not able to." (41f.)

Jonas now can simultaneously think of Auschwitz and God only at the price of foregoing talk of a God with "a strong hand and an outstretched arm." In view of Auschwitz, one must posit "the powerlessness of God" with regard to physical events. God, however, not only opts for this powerlessness in the course of history, but wills it into creation itself. Already creation out of nothing was by itself an act of self-restriction, "a self-limitation that allows for the existence and autonomy of a world. Creation itself was the act of an absolute sovereignty that for the sake of the existence of self-determined finiteness agreed no longer to be absolute." (45)

Jonas finds a clue for his speculative venture of formulating his concept of God and the Creator in this manner in the "highly original and quite unorthodox speculations" of the Jewish Kabbalah surrounding the idea of zimzum. The divine zimzum as a form of "contraction, a retreat, a form of self-imposed moderation" is a precondition for the creation of the world. "In order to create space for the world to exist … the Eternal One had to withdraw into himself, thus creating emptiness, the void in which and from which he could create the world. Without this withdrawal into himself there could be nothing else outside of God." (46)13

Jonas is able to support his myth of God renouncing his power with reference to the medieval idea of zimzum, while at the same time revising it. In zimzum, as the Kabbalah understands it, God retains his sovereignty vis-à-vis a creation that has become possible. In this context he remains a sovereign counterpart to the world; his contraction and withdrawal is only partial. Jonas, however, postulates a total contraction, a contraction not towards a void, but towards an unconditional immanence (cf. 16): Infinity in terms of its power empties itself "as a whole into finiteness" and in this way hands itself over to the latter." (46) God retains nothing that remains untouched and immune (cf.16). This, however, raises the question: "Does this leave any room for a relationship to God?" Transcendence seems entirely steeped in and dissolved into immanence. Whether transcendence emerges once more from immanence is, paradoxically enough, up to the decision of human beings. For this is the sense in which Hans Jonas answers the question he himself has raised: "Having given himself wholly to the becoming world, God has no more to give, it is our turn now to give to him." This is what humans do, whenever they take care that God must not regret having created the world. Hans Jonas is of the opinion that "this could well be the secret of the unknown "thirty-six righteous ones" who, according to Jewish teaching, the world will never be without, in order to safeguard its continued existence." (47)14 Jonas counts on the possibility that further "righteous ones" have existed even "in our times," and so in Auschwitz as well; in this context he remembers "the righteous among the nations" whom he has mentioned before, who in the abyss of the Shoah gave their lives for Israel. In the thirty-six righteous ones, a transcendence wholly hidden in immanence manifests itself as "holiness," a holiness that "is capable of offsetting immeasurable guilt, of settling the debt run up by a whole generation, and of saving the peace of the invisible realm."(48) Auschwitz, in Jonas’s thought, is the place where the notion of a God who has restricted himself fails; it is also the place where, from the ashes of this failed notion of God, God’s inscrutable transcendence appears in the form of holiness in the figures of the righteous one. Here his self-conceived myth is transformed into existential thought.

IV. An appraisal of Hans Jonas’s understanding of God

The myth Hans Jonas has created is a moving and challenging proposal. He weighs the traditional manner of speaking of God. In the face of the Shoah he wishes to speak of God. And he does this with pointed reference to the modern problematic of theodicy: any talk of God’s kindness and omnipotence is tested in the face of Auschwitz and in relation to the demand for understandability in God. The understandability of God is a guiding principle for Jonas. It is in the face of this criterion that talk of God has to prove itself. This is where it has its forensic element, based on reason.15 Although Jonas does not demand a thoroughgoing intelligibility, he nevertheless insists on the requirement "that we be able to understand God, not entirely of course, but to some extent…. If God, however, is to be understandable (in certain ways and to a certain extent) – and this is something we must adhere to – then his goodness must be compatible with the existence of evil, which it can only be if he is not omnipotent." (38f.)

Jonas finds his principle of understandability quite centrally anchored in Jewish tradition: "a deus absconditus, a hidden God (not to speak of an absurd God), is a deeply un-Jewish notion." (38) That this is somewhat controversial, however, within Jewish thought, is evident in any understanding of Jewish faith that orients itself to the testing of Abraham, i.e. God’s demand that he sacrifice his son Isaac. Thus Michael Wyschogrod can state that "Jewish belief … from the very beginning is a belief that God can do what is incomprehensible in human terms," and with a view to Auschwitz he adds: "In our day and age this includes the belief that despite Auschwitz, God will fulfil his promise to redeem Israel and the world. Am I able to grasp how this is possible? No."16

This Jewish position refuses to accept the modern variant of theodicy, since it does not consider valid a judging of God-talk before the tribunal of reason. Jonas, however, following his basic principle of understandability, opts for a discourse within the context of the modern problem of theodicy. For what he has to say, he is quite well able to find the appropriate Jewish words,17 and is capable also of transmitting his ideas in the traditional categories of Jewish thought, even though he describes them as "self-invented" (15), that is to say, developed in his own name and at his own risk. He is well aware of this. And by his own acknowledgment, he deviates "rather decisively from the most ancient Jewish teaching" (42).18 Does that mean, then, that he finds himself even more removed from Christian teaching? The Christian reader should not be too quick to jump to conclusions on this point. Rather, such a reader is left with an ambiguous impression of closeness and difference at the same time. One is tempted to associate the impression of closeness with what Hans Urs von Balthasar calls "formal Christology"19, whereas the difference may consist in his theodicy being a "Christology without Christ."

As to associating Jonas’s myth with the term "formal Christology," one finds a basis for this in his own writings. More than twenty years before his Tübingen word of thanks, Jonas had outlined his myth for the first time in a lecture on "Immortality and Our Contemporary Existence"20 and had submitted this idea to his teacher and colleague Rudolf Bultmann. In the enjoining correspondence with his colleague21, Jonas depicts the adventure of God of getting involved in the world and its history by using a Christian notion, and in conversing with his Christian partner he does not shy away from speaking of a "total incarnation" or of the "full risk" or "sacrifice of the incarnation." He even tolerated his myth being labeled a "non-trinitarian myth of incarnation." Knowing of such characterizations, Jonas twenty years later warned his Tübingen audience against getting the terminology of his own myth mixed up with the Christian connotations implied in it: "It [his myth] does not, like the Christian expression ‘the suffering God,’ speak of a unique act in which the Deity, at a certain moment in time and for the express purpose of the redemption of humanity, send part of itself into a certain situation characterized by suffering. Rather, in his view the almost incarnate relationship of God to the world had been a relationship full of suffering on the part of God "from creation onwards." (25) Yet the fact that he had to warn of confusing them and had to make a clear distinction between them, points to the closeness of the two notions.

A further indication of the closeness of Jonas’s thought to Christian theology in this point, a closeness that of course implies neither congruence nor agreement, is seen in the fact that also on the Christian side, the classical idea of God has entered a critical stage, and that this crisis of the Christian theistic understanding of God is, above all, a crisis of the idea of divine power.22 Dogmatics, which had been shaped by Hellenistic philosophy, has rediscovered the "human" features in the biblical image of God, not least on the basis of contemporary experience, as with Hans Jonas (cf. 41f.). God’s predicates of compassion and the ability to experience pain are again increasingly emphasized in Christian theology. Such developments, however, lead to new interpretations of God’s omnipotence as the power of God’s love. Even before Hans Jonas spoke up, Jürgen Moltmann, quite significantly, interpreted the role of God’s power of creation in terms of the Jewish kabbalistic notion of zimzum, and postulated that a kind of self-limitation of the omnipotent and ubiquitous God had preceded the act of creation: "God creates … by means of and through withdrawing from creation." The power of creation had to be considered "a self-humiliation of God towards his own impotence," "a work of divine humility and equally a divine form of self-communion. When God acts as Creator, he acts upon himself. His actions are founded in his passion."23 In the context of the theology of Creation, Jonas’s concept also forces Eberhard Jüngel to specify the notion of the original beginning "in terms of divine self-limitation."24 Thus these Christian theologians and Hans Jonas are equally inspired by the kabbalistic idea of zimzum as a point of reference for interpreting the myth of creation.

Such closeness is not restricted to the idea of God’s power of creation and God the Creator alone. It also arises from considering the Christian understanding of divine power in relation to history. According to the myth established by Jonas, God attends human activities "with baited breath, hoping and wooing" (23), and for "the period of the world proceeding on its way," i.e., as long as history lasts, he has "foregone all power of intervention in the physical course of mundane events." God responds "to the impact of such mundane events on his own being … not by a show of ‘mighty hand and outstretched arm,’ … but by the mutely penetrating wooing of his unachieved aim" (42). There is a school of Christian theology that likewise interprets the attitude of the powerful God towards history and the actions of humans in terms analogous to this idea of God’s "wooing." American process theology, which thinks of God, by virtue of his being a loving God, as sensitive, vulnerable, even dependent, aims to modify the idea of the omnipotence of God towards the notion that "God executes his power only in terms of his wooing humans and desiring to convince them, without being able to guarantee success. Thus God, in his love towards the world he created, runs a daring risk."25

One need not agree with the controversial theological assumptions and conclusions of process theology to be able to understand from a Christian viewpoint the intervention of God and his power in history under the image of divine wooing. Johannes B. Brantschen, for instance, finds it possible, in connection with the New Testament parable of the Prodigal Son (Luke 15), to speak of God’s omnipotence as the coexistence of power and the powerlessness of love, and to interpret it in the following way: "This is the unprecedented event: God, the sovereign Lord of Heaven and Earth, begs for our love, but the almighty Father is powerless, as long as we humans do not answer the call of his obliging love from our very heart – for love without freedom is nothing but a piece of rigid iron. This powerlessness of love we experience today as the silence of God, or perhaps better, the discretion of God. God is discrete, at times even frighteningly discrete. … However, God in his discrete love has put enough light into his signs to be discovered by those who search for him. God takes us seriously. He is discrete, because he loves us. That is the divine delicacy. … God suffers as long as his love is not appreciated … This waiting is God’s way of experiencing pain."26

Brantschen formulates his thoughts with special reference to the individual’s experience of illness and suffering, rather than vis-a-vis Auschwitz. That gives a somewhat parenetic and pastoral touch to his words and can lead to the aesthetic realm. Interestingly, Rudolf Bultmann asked Jonas the critical question of whether his myth might not remain "in the realm of aesthetics," and whether his idea of God in the last resort might not be "an aesthetic concept."27 In his reply, Hans Jonas insists that God’s committing his fate to human beings demands of the latter not an aesthetic, but an ethical response.28 And yet one has to ask Jonas whether his depiction of God’s response to what is happening in the world as an "intense but mute wooing" does not remain too firmly imbedded in the area of aesthetic judgement, which has the character not of a demand, but a request. "Time is the waiting of God, who begs for our love," Simone Weil once said. Emmanuel Levinas, when confronted with this statement, at once put in a correction, by adding: "[Time is the waiting of God] who commands our love."29 Instead of God’s wooing, his command; instead of an aesthetic "enticement," an ethical summons before the tribunal of never ending responsibility.

Another question arises from the coordination of immanence and transcendence of God in Hans Jonas’s myth. If the divine basis of all existence retains no unaffected and immune "part" of itself, but entirely and unconditionally melts into immanence, then God’s transcendence not only becomes unknowable epistemologically, but also dissolves ontologically. The total immanence of transcendence, when taken with radical seriousness, is in the last resort a lonely kind of immanence, in which an intense but mute wooing of transcendence cannot take place any longer, nor can an uprising, an epiphany of transcendence be expected. Christian theology responds to the intellectual difficulties of Jonas’s myth with the Incarnation, understood on a Trinitarian basis: the Son enters history and the world, while the Father who sends out his Son in the Spirit continues to be God as a counterpart to the world.30 A formal Christology lacking the figure of Christ along the lines of Hans Jonas’s myth will hardly be able to solve the intellectual problem involved in the coordination of transcendence and immanence.31 Not all Jewish descendence or kenosis theology, though, is affected by this objection. The classical Jewish teaching about God’s bending down to humans refers to the God who is "seated on high" being enthroned in the heights" and "looks far down on the earth, and raises the poor from the dust" (cf. Psalm 113:6f.). Post-biblical tradition urges: "Wherever you find the greatness of the Holy One, praised be He, you will also find his humbleness. This is written in the Torah, is repeated in the words of the Prophets, and returns in the Writings for the third time" (bMeg 31a). The link between the descending God and the God of the heights is inseparable, so that transcendence does not dissolve into immanence.

The theoretical/intellectual problem in the myth of Hans Jonas of not being able to find one’s way out of the contradiction between total immanence and a nevertheless maintained transcendence, returns on the level of his more existentialist mode of expression. On the one hand, Jonas states regarding Auschwitz "no miraculous rescue happened; throughout the years of the fury at Auschwitz, God kept silent," while on the other hand, he continues, "the miracles that occurred were the work of human beings alone: [they were] the acts of those individual, often unknown ‘righteous among the nations’ who did not shun even the ultimate sacrifice." (41) Jonas now says of these righteous among the nations that "their hidden holiness is capable of making up for immeasurable guilt." (48) Yet must not the holiness of the righteous in the context of Jonas’s mythological manner of speaking be understood as the salvation of God’s own cause, arising from the innermost essence of divine existence (cf. 23f.), as an echo of his intense but mute wooing, indeed, as the very manner of his being present, of his speaking? Looked at from the vantage point of Jonas’s own assumptions, would it not then be God himself speaking in the holiness of the righteous? And would we not then confront the tension between the absence of miracles and the simultaneous occurring of miracles, the tension between God being silent and yet speaking through the holiness of the righteous?

Finally, we will consider the contribution of Hans Jonas’s proposal to theodicy. His concept of God presents a powerless God, a defenseless God – a figure whom Christian theology has every reason to think about. In an exchange with E. Levinas about this question, Bishop Klaus Hemmerle spoke most impressively about God’s defenselessness, which in a process of self-denial reaches the point where he can do nothing but ask humans for their love. To this Levinas replied: "Such defenselessness in this situation, however, costs many suffering human lives. Can we speak in such a manner? We are not involved in a disputation on God’s capacity to sympathize with those who suffer. I don’t understand this notion of ‘defenselessness’ today, after Auschwitz. After what happened at Auschwitz, it sometimes seems to me to mean that the good Lord is asking for a kind of love that holds no element of promise. That is how I think of it: the meaning of Auschwitz is a form of suffering and of believing quite without any promise in return. That is to say: tout-à-fait gratuit. But then I say to myself: it costs too much – not to the good Lord, but to humankind. That is my critique, my lack of understanding with regard to the idea of defenselessness. This powerless kenosis has cost humanity all too dearly."32

If Levinas’s objection is a Jewish critique of the Christian understanding of divine self-renunciation in Jesus Christ, it also touches Jonas’s own myth of God relinquishing himself towards immanence. Here as well, God has undergone a powerless kenosis which "costs humanity all too dearly." The price of the truth of Jonas’s myth appears to be too high. The objection that God’s powerless kenosis costs human beings too much moves toward an understanding which – here going beyond Levinas – contains the promise of justice even to those who perished at Auschwitz. Suing for such justice means to make room for the "lamenting human complaint to God about the horrors occurring in his creation." This is the whole point of the question of theodicy, as Johann Baptist Metz so insistently keeps asking it.33 And in this respect, Jonas’s scheme seems oppressive, and lacking in any form of promise. His call for God-talk to appear before the bar of understandability and be challenged by this-worldly history leads to forsaking the idea of God’s omnipotence and leaves a total absence of promise to those who have suffered in the past and to the dead of the Shoah.34

Do we really have to forsake talking about the omnipotence of God? Must we indeed renounce the yearning for a powerful God? Do those who at Auschwitz proved to be the righteous ones, the saints of the Shoah, tell us that what they longed for, namely, the omnipotence of God, must – according to another statement of Emmanuel Levinas – in the very yearning for it "remain apart, must appear holy as something worthy of desire – close, yet separate"? God’s omnipotence awakens our yearning for it, calls into being a move towards it, and yet at the very moment when that divine omnipotence is most urgently needed, it seems to yield place to the other person, to the neighbor, in a kind of responsibility that can go as far – and with the saints of the Shoah has indeed done so – as substituting oneself for the other person. This would seem to be the omnipotence of God remaining apart to the point of its very absence. It would seem to be an "intrigue" of the omnipotent God, entrusting my fellow human to me. This "intrigue" of God would be a kind of self-limitation that calls us into unlimited responsibility for our fellow human beings.35

The notion of God’s omnipotence and the yearning contained in it36 must pass the acid test of the ethical demand. This is where it finds its real meaning for each respective present; it will not let us avoid this test. Therein one could see the prospective meaning of any talk of God’s omnipotence; this could be its ethical content. At the same time, such talk contains a dimension of "going beyond" that is of particular relevance to those who cannot be reached by my responsible action in each present moment: to the suffering and the dead of history. Beyond its, so to speak, prospective meaning, the word of God’s omnipotence is a cry for God’s saving power, appealing to him to be effective and powerful for those who suffered and died. One could speak of a commemorating and an appealing meaning of talk of God’s omnipotence. Talking about God without appealing to him, and without any promise for the dead of history and the Shoah, is challenged by the question of theodicy, as it is pointedly formulated by Johann Baptist Metz. Such a challenge is also pertinent to Hans Jonas’s concept.

Conclusion

As insistently as we have sought a note of hope for the dead of Auschwitz in Hans Jonas’s concept of God, and as seriously as the question of the dissolution of God as the counterpart to humans (and thus the continuing possibility of prayer) must be directed to Jonas’s myth and its theological explication, it is equally appropriate to mention that Jonas accompanies his theoretical exposition with a very personal confession. This confession is clearly a move onto a different level of human expression, while still representing Hans Jonas the person. His concept breathes the pathos of candidness; he seeks understandability to be able to go on living. This seeking reflects the integrity and autonomy of Hans Jonas as a human being, one who at the same time can be quite humble. The answer he gives in his myth to the question of Job "is opposed to that put in the Book of Job, which looks to the omnipotence of the Creator God, while mine posits his renunciation of power." To Jonas, both answers constitute "praise," their countermovement being held together by what they have in common. Of his "poor word" of praise he would like to hope "that it would not be excluded from what Goethe in his ‘Vermächtnis altpersischen Glaubens’ (Legacy of Ancient Persian Belief) expresses as follows: ‘And all that stammers praise to the Supreme / in circle by circle there gathered does seem’" (48f.). This is a personal avowal of faith in a God who is on high, who is a counterpart, and thus is praiseworthy. This must be pointed out so that the critique directed at Jonas’s intellectual scheme not be extended to a critique of Jonas as a person.

By creating his myth, Hans Jonas has echoed the faded screams of his mother, who was murdered at Auschwitz. From the standpoint of Auschwitz, he has directed his question to God, in a speculative gesture as it were. The appraisal of his urgent proposal attempted here follows him in this speculative gesture, on the level of thought and argumentation. What Jonas says about his own scheme is even more true of this appraisal: "All this is mere stammering" (48). Stammering it has been in its agreement with Jonas and in its questioning of him. The agreement revealed characteristics that Jonas’s scheme has in common with contemporary Christian theology. The questioning presented possible objections from outside as well as examining the inner coherence of Jonas’s understanding of God. Our appraisal did not see its task as that of submitting a definitive alternative scheme. Nor was it bent on attempting to make sense of the events of Auschwitz. Like Hans Jonas himself, our appraisal also does not wish to forsake the idea of God. Indeed, it does not wish to forsake the idea of a powerful God; it wants to acknowledge the yearning for an omnipotent God. This is a yearning that cannot avoid the acid test of ethical demands, and is challenged not to seek solace for oneself, but to live in hope for others.

Notes

E. Wiesel, Die Nacht zu begraben, Elischa, Eßlingen o. J., 93f.

So E. Levinas, Die Tora mehr zu lieben als Gott (1955), in: E. Levinas, Schwierige Freiheit. Versuch über das Judentum, Frankfurt a.M. 1992, 109-113, who presents the most impressive interpretation of this text. Other interpretations: U. Bohn, Thora in der Grenzsituation, in: P. von der Osten-Sacken (ed.), Treue zur Thora. FS Günther Harder, Berlin 1977, 124-134; P. Lenhardt/P. von der Osten-Sacken, Rabbi Akiva, Berlin 1987, 332ff; H. Luibl, Wenn der Herr sein Gesicht von den Betenden abwendet. Zu Zwi Kolitz: „Jossel Rackower spricht zu Gott", in: Orientierung 52 (1988) 5-8. The German translation of this text itself was published in: Almanach für Literatur und Theologie 2, Wuppertal 1986, 19-28; M. Stöhr (ed.), Erinnern – nicht vergessen, München 1979, 107-118; P. von der Osten-Sacken (ed.), Das Ostjudentum, Berlin 1981, 161-168; Judaica 39 (1983) 211-220. Compare the attempt of a strophic transliteration of R. Brandstaetter, in: K. Wolff (ed.), Hiob 1943. Ein Requiem für das Warschauer Getto, Berlin 1983, 274-276.

The Commanding Voice of Auschwitz (1970), in: E. L. Fackenheim, God’s Presence in History. Jewish Affirmations and Philosophical Reflections, New York 1970, 67-98. Fackenheim has repeated his position in further publications: Encounters between Judaism and Modern Philosophy, New York 1973; The Jewish Return to History, New York 1978; To Mend the World, New York 1982; The Jewish Bible after Auschwitz. A Re-reading, New York 1990; Jewish-Christian Relations after the Holocaust. Toward Post-Holocaust Theological Thought, Chicago 1996; Was ist Judentum? Eine Deutung für die Gegenwart, Berlin 1999. Literature on Fackenheim: B. Dupuy, Un theologien juif de l’Holocauste, Emil Fackenheim, in: Foi et Vie 73. No. 4 (1974) 11-21; E.Z. Charry, Jewish Holocaust Theology. An Assessment, in: JES 18 (1981) 128-139; S. Lubarsky, Ethics and Theodicy. Tensions in Emil Fackenheim’s Thought, in: Encounter 44 (1983) 59-72; M.J. Morgan, The Jewish Thought of Emil Fackenheim. A Reader, Detroit 1987; G. Niekamp, Christologie nach Auschwitz, Freiburg 1994, 131-135.

The text of H. Jonas was published: H. Jonas, Der Gottesbegriff nach Auschwitz. Eine jüdische Stimme (suhrkamp taschenbuch 1516), Frankfurt 1987 (the pages in the ongoing text of this manuscript are of this edition); other publications of the text in: O. Hofius (ed.), Reflexionen finsterer Zeit. Zwei Vorträge von Fritz Stern und Hans Jonas, Tübingen 1984, 61-86; Von Gott reden in Auschwitz?, in: Zentralkomitee der deutschen Katholiken (ed.), Dem Leben trauen, weil Gott es mit uns lebt. 88. Deutscher Katholikentag vom 4. bis 8. Juli 1984 in München. Dokumentation, Paderborn 1984, 235-246 and: Hans Jonas, Philosophische Untersuchungen und metaphysische Vermutungen, Frankfurt 1992, 190-208. A french translation: Le Concept de Dieu après Auschwitz. Une voix juive. Suivi d’un essai de Catherine Chalier, Paris 1994.

E. Jüngel, Gottes ursprüngliches Anfangen als schöpferische Selbstbegrenzung. Ein Beitrag zum Gespräch mit Hans Jonas über den »Gottesbegriff nach Auschwitz«, in: H. Deuser u.a. (eds.), Gottes Zukunft -Zukunft der Welt (FS Jürgen Moltmann), München 1986, 265-275; W. Oelmüller, Hans Jonas. Mythos – Gnosis – Prinzip Verantwortung, in: StZ 113 (1988) 343-351; Marcus Braybrooke, Time to meet. Towards a deeper relationship between Jews and Christians, London/Philadelphia 1990, 123ff.; H. Kreß, Philosophische Theologie im Horizont des neuzeitlichen Nihilismus. Philosophie und Gottesgedanke bei Wilhelm Weischedel und Hans Jonas, in: ZThK 88 (1991), 101-120; H. Küng, Das Judentum, München/Zürich 1991 714ff; W. Oelmüller (ed.), Worüber man nicht schweigen kann. Neue Diskussionen zur Theodizeefrage, München 1992, passim; W. Groß/H.J. Kuschel, »Ich schaffe Finsternis und Unheil!« Ist Gott verantwortlich für das Übel?, Mainz 1992, 170-175; C. Thoma, Das Messiasprojekt. Theologie jüdisch-christlicher Begegnung, Augsburg 1994, 394ff; G. Schiwy, Abschied vom allmächtigen Gott, München 1995, 10ff, 36f.,76-85, 92-98, u.ö.; G. Greshake, Der dreieine Gott. Eine trinitarische Theologie, Freiburg 1997, 279ff.; K.-H. Menke, in: H. Wagner (ed.), Mit Gott streiten. Neue Zugänge zum Theodizee-Problem, Freiburg 1998, 125ff.; V. Lenzen, Jüdisches Leben und Sterben im Namen Gottes. Studien über die Heiligung des göttlichen Namens (Kiddusch-HaSchem), München/Zürich 2000 (2. Auflage), 140ff. u.a.

Cf. R. McAfee Brown, Elie Wiesel. Zeuge für die Menschheit, Freiburg 1990; W. Groß/ K.-J. Kuschel, ibidem (Footnote 5), 135-153; E. Schuster/R. Boschert-Kimmig (eds.), Trotzdem hoffen. Mit Johann Baptist Metz und Elie Wiesel im Gespräch, Mainz 1993; R. Boschki, Der Schrei. Gott und Mensch im Werk von Elie Wiesel, Mainz 1994; G. Langenhorst, Hiob unser Zeitgenosse. Die literarische Hiob-Rezeption im 20. Jahrhundert als theologische Herausforderung, Mainz 1994, passim.

H. Jonas, Das Prinzip Verantwortung. Versuch einer Ethik für die technologische Zivilisation, Frankfurt 1979, 21984. The main stations of his work are indicated by: Der Begriff der Gnosis, Göttingen 1930; Augustin und das paulinische Freiheitsproblem, Göttingen 1930, 21965; Gnosis und spätantiker Geist. Zwei Teile, Göttingen 1934, 21954 und 1954, 21993; The Phenomenon of Life: Toward a Philosophical Biology, New York 1963; Organismus und Freiheit. Ansätze zu einer philosophischen Biologie, Göttingen 1973; Technik, Medizin und Ethik. Zur Praxis des Prinzips Verantwortung, Frankfurt 1985. Compare the ongoing reception of Jonas’s work: W. Fasching, article „Jonas, Hans", in: Biographisch-Bibliographisches Kirchenlexion, Band XV (1998), 723-733; C. Albert, article „Jonas, Hans", in: B. Lutz (ed.), Die großen Philosophen des 20. Jahrhunderts. Biographisches Lexikon, München 1999 and the informations of the Hans Jonas-Centre Berlin in: http://www.fu-berlin.de/~boehler/Jonas-Zentrum.

So H. Kreß, ibidem (Footnote 5), 109ff and similarly W. Lesch, Ethische Argumentation im jüdischen Kontext. Zum Verständnis von Ethik bei Emmanuel Levinas und Hans Jonas, in: FZPhTh 38 (1991) 443~69, 464. Compare the own statement of Jonas in: H. Koelbl, Jüdische Portraits. Photographien und Interviews, Frankfurt 1989, 120-123, 123.

Cf. the articles in: »Philosophische Untersuchungen« (footnote 4).

E. Jüngel, ibidem (footnote 5), 269.

Compare the statements of the Jewish traditional literature only in: P. Kuhn, Gottes Selbsterniedrigung in der Theologie der Rabbinen, München 1968; A.M. Goldberg, Untersuchungen über die Vorstellung der Schekhinah in der frühen rabbinischen Literatur, München 1972; P. Kuhn, Gottes Trauer und Klage in der rabbinischen Überlieferung, Leiden 1978; H. Ernst, Rabbinische Traditionen über Gottes Nähe und Gottes Leid, in: C. Thoma/M. Wyschogrod (eds.), Das Reden vom einen Gott bei Juden und Christen, Berlin 1984, 157-177, C. Thoma/ S. Lauer, Die Gleichnisse der Rabbinen. Erster und zweiter Teil, Bern 1986 and 1992; E.E. Urbach, The Sages. Their Concepts and Beliefs, Cambridge, Mass. 1987, 37-79; M.E. Lodahl, Shekhinah/Spirit. Divine Presence in Jewish and Christian Religion, New York/ Mahwah 1992; C. Thoma, Messiasprojekt (footnote 5), 78ff, 409ff u.ö.

In the Middle Ages the Jewish discussion of the possibility to mediate the three attributes of God reflected the mediation of the omnipotencce, goodness and providence; compare the study of B.S. Kogan, »Sorgt Gott sich wirklich?« – Saadja Gaon, Juda Halevi und Maimonides über das Problem des Bösen, in: H.H. Henrix (ed.), Unter dem Bogen des Bundes, Aachen 1981, 47-73. See as an example of the early Christian discussion of the issue only: Laktanz, Vom Zorne Gottes (Texte zur Forschung 4), Darmstadt 21971, 45ff.

Jonas follows to: G. Scholem, Die jüdische Mystik in ihren Hauptströmungen, Frankfurt/M. 1967, 285ff; idem, Über einige Begriffe des Judentums, Frankfurt 1970, 53-89 (= Schöpfung aus Nichts und Selbstbeschränkung Gottes). Cf. idem, Art. »Kabbalah«, in: Encyclopaedia Judaica XI (Jerusalem 41978), 489-653, 588-597 and M. Fritz, A Midrash: The Self-Limitation of God, in: JES 22 (1985) 703-714.

Cf. to this motif: G. Scholem, Die 36 verborgenen Gerechten in der jüdischen Tradition, in: idem., Judaica, Frankfurt 1968, 216-225; article »Lamed Vav Zaddikim«, in: Encyclopaedia Judaica X (Jerusalem 41978), 1367f.

C.-F. Geyer requires the „tribunal of reason" in his studies on the history of the discernable concept of theodicy, in: W. Oelmüller (ed.), Worüber man nicht schweigen kann (Footnote 5), 209-242. His position is critized by G. Neuhaus, Theodizee – Abbruch oder Anstoß des Glaubens?, Freiburg 1993, 144ff; cf. also the discussion in: H. Wagner (ed.), Mit Gott streiten. Neue Zugänge zum Theodizee-Problem (QD 169), Freiburg 1998.

M. Wyschogrod, Gott – ein Gott der Erlösung, in: M. Brocke/H. Jochum, ibidem (Footnote 2), 178-194, 185. See also V. Lenzen, ibidem (Footnote 5), 141.

So in reception of F. Rosenzweig and his reflection of the question in what sense his »Star of Redemption« is a Jewish book: Das neue Denken (1925), in: idem, Zweistromland (= Franz Rosenzweig, Der Mensch und sein Werk. Gesammelte Schriften III), Dordrecht 1984, 139-161,155.

A. Goldberg, Ist Gott allmächtig? Was die Rabbinen Hans Jonas antworten könnten, in: Judaica 47 (1991) 51-58 critized the absolute renunciation of the divine power; the rabbinical understanding of the concept of God’s power could accept a partial renunciation and preserved the possibility of the divine judgement. Interpretating Is. 45,7 and its daily recitation in the morning prayer Goldberg argued: »He, who claims that only the good can come from God, denies one of the few dogmas of Judaism» (56). The provocation of the biblical speech of God as the creator of the light and darkness is reflected by: W. Groß/ K.J. Kuschel, ibidem (Footnote 5) and M. Görg, Der un-heile Gott. Die Bibel im Bann der Gewalt, Düsseldorf 1995.

H.U. von Balthasar spoke on Israel as »a formal Christology« in his booklet on Buber: Einsame Zwiesprache. Martin Buber und das Christentum, Köln/ Olten 1958, 83. But he develops unsufficiently the affirmative dimension of such a caracterization; this is critized by: H.H. Henrix, »Israel ist seinem Wesen nach formale Christologie«. Die Bedeutung H.U. von Balthasars für F.-W. Marquardts Christologie, in: BThZ 9 (1993) 135-153.

H. Jonas, Zwischen Nichts und Ewigkeit. Drei Aufsätze zur Lehre vom Menschen. Göttingen 1963, 44-62, 55ff.

Ibidem, 63-72; Jonas’s using of the term of incarnation: 68.69.70.71.

The concept of omnipotence – long generations a firm component of the Christian teaching of the divine attributes – is marginalized in contemporary dogmatics; compare only: Mysterium Salutis. Volumes 1 to 5 and the supplement, Einsiedeln/ Zürich/ Köln 1965-1981; Lexikon der katholischen Dogmatik, Freiburg 1987; P. Eicher (ed.), Neue Summe Theologie. Bände 1 und 2, Düsseldorf 1992. But see also J. Auer, Gott – der Eine und Dreieine (Kleine Katholische Dogmatik II), Regensburg 1978, 422-431 and the discussion of O. John, Die Allmachtsprädikation in einer christlichen Gottesrede nach Auschwitz, in: E. Schillebeeckx (ed.), Mystik und Politik. Theologie im Ringen um Geschichte und Gesellschaft (FS Johann Baptist Metz), Mainz 1988, 202-218 and Th. Pröpper, article »Allmacht Gottes», in: 3LThK Bd. 1 (1993), 412-417.

J. Moltmann, Trinität und Reich Gottes. Zur Gotteslehre, München 1980, 124f.

E. Jüngel, ibidem (Footnote 5), 271. But compare the striking criticism of this reflection by H. Küng, ibidem (Footnote 5), 717ff.

So after H. Vorgrimler, Theologische Gotteslehre, Düsseldorf 1985, 150ff.

J.B. Brantschen, Die Macht und Ohnmacht der Liebe. Randglossen zum dogmatischen Satz: Gott ist veränderlich, in: FZPhTh 27 (1980) 224-246, 238f. Cf. also G. Neuhaus, ibidem (footnote 15), 264ff and H. Fronhofen, Ist der christliche Gott allmächtig?, in: StZ 117 (1992) 519-528, 523.

R. Bultmann, in: H. Jonas, Zwischen Nichts und Ewigkeit, ibidem (footnote 20), 66f

H. Jonas, ibidem, 70f.

So the manuscript of the dialogue on the Judaism and Christianity in the thinking of Franz Rosenzweig which was published in a shortened version: Judentum und Christentum nach Franz Rodsenzweig. Ein Gespräch, in: G. Fuchs/H.H. Henrix (eds.), Zeitgewinn. Messianisches Denken nach Franz Rosenzweig, Frankfurt 1987, 163-183.

Similarly the criticism of E. Jüngel, ibidem (Footnote 5), 272f and W. Oelmüller, Hans Jonas, ibidem (Footnote 5), 346.

Compare the literature according to the footnote 11 and: W. Orbach, The four Faces of God: Toward a Theology of Powerlessness, in: Judaism 32 (1983) 236-247; E. Levinas, Judaïsme et Kénose, in: Archivi di Filisofia LIII (1985) Nr.2-3 (Ebraismo. Ellenismo. Cristianesimo), 13-28 and R. Neudecker, Die vielen Gesichter des einen Gottes, München 1989, 69-105.

In. G. Fuchs/H.H. Henrix, ibidem, (footnote 29), 170.

J.B. Metz, Theologie als Theodizee?, in: W. Oelmüller (ed.), Theodizee – Gott vor Gericht?, München 1990, 103-118; Plädoyer für mehr Theodizee-Empfindlichkeit in der Theologie, in: W. Oelmüller (ed.), Worüber man nicht schweigen kann (footnote 5), 125-137; Die Rede von Gott angesichts der Leidensgeschichte der Welt, in: StZ 117 (1992) 311-320; Karl Rahners Ringen um die theologische Ehre des Menschen, in: StZ (1994) 383-393 (quotation there: 391); Religion und Politik auf dem Boden der Moderne, Frankfurt 1996; Gottesgedächtnis im Zeitalter kultureller Amnesie, in: Th. Faulhaber/B. Stubenrauch (eds.), Wenn Gott verloren geht. Die Zukunft des Glaubens in der säkularisierten Gesellschaft (QD 174), Freiburg 1998, 108-115.

Strangely enough the momentum of the lack of any form of promise to the victims of the history is faded out by G. Schiwy’s plea for the »discharge of the almighty» (Footnote 5).

See the idea of an »intrigue« of God – here in our context applied on the idea of the divine omnipotencce – by E. Levinas: Gott und die Philosophie, in: B. Casper (ed.), Gott nennen. Phänomenologische Zugänge, Freiburg/München 1981, 81-123, 104ff.

This in nearness to thoughts of H. Küng, ibidem (footnote 5), 731ff and O. John, ibidem (footnote 22).


Fondation Rockefeller/100e: A quoi sert de gagner tout l’or du monde (From permanent to immediate philanthropy ?)

21 mai, 2013
http://media.economist.com/sites/default/files/imagecache/full-width/images/2012/11/articles/main/20130110_wbp006.jpgEt que servirait-il à un homme de gagner tout le monde, s’il perdait son âme? Jésus (Mattthieu 16: 26)
Il en sera comme d’un homme qui, partant pour un voyage, appela ses serviteurs, et leur remit ses biens. Il donna cinq talents à l’un, deux à l’autre, et un au troisième, à chacun selon sa capacité, et il partit. Aussitôt celui qui avait reçu les cinq talents s’en alla, les fit valoir, et il gagna cinq autres talents. De même, celui qui avait reçu les deux talents en gagna deux autres. Celui qui n’en avait reçu qu’un alla faire un creux dans la terre, et cacha l’argent de son maître. Longtemps après, le maître de ces serviteurs revint, et leur fit rendre compte. Celui qui avait reçu les cinq talents s’approcha, en apportant cinq autres talents, et il dit : Seigneur, tu m’as remis cinq talents; voici, j’en ai gagné cinq autres. Son maître lui dit : C’est bien, bon et fidèle serviteur ; tu as été fidèle en peu de chose, je te confierai beaucoup; entre dans la joie de ton maître. Celui qui avait reçu les deux talents s’approcha aussi, et il dit: Seigneur, tu m’as remis deux talents; voici, j’en ai gagné deux autres. Son maître lui dit : C’est bien, bon et fidèle serviteur; tu as été fidèle en peu de chose, je te confierai beaucoup; entre dans la joie de ton maître. Celui qui n’avait reçu qu’un talent s’approcha ensuite, et il dit : Seigneur, je savais que tu es un homme dur, qui moissonnes où tu n’as pas semé, et qui amasses où tu n’as pas vanné ; j’ai eu peur, et je suis allé cacher ton talent dans la terre; voici, prends ce qui est à toi. Son maître lui répondit: Serviteur méchant et paresseux, tu savais que je moissonne où je n’ai pas semé, et que j’amasse où je n’ai pas vanné ; il te fallait donc remettre mon argent aux banquiers, et, à mon retour, j’aurais retiré ce qui est à moi avec un intérêt. Ôtez-lui donc le talent, et donnez-le à celui qui a les dix talents. Car on donnera à celui qui a, et il sera dans l’abondance, mais à celui qui n’a pas on ôtera même ce qu’il a. Et le serviteur inutile, jetez-le dans les ténèbres du dehors, où il y aura des pleurs et des grincements de dents. Jésus (Matthieu 25: 14 – 30)
Il y avait un homme riche, qui était vêtu de pourpre et de fin lin, et qui chaque jour menait joyeuse et brillante vie. Un pauvre, nommé Lazare, était couché à sa porte, couvert d’ulcères, et désireux de se rassasier des miettes qui tombaient de la table du riche; et même les chiens venaient encore lécher ses ulcères. Le pauvre mourut, et il fut porté par les anges dans le sein d’Abraham. Le riche mourut aussi, et il fut enseveli. Dans le séjour des morts, il leva les yeux; et, tandis qu’il était en proie aux tourments, il vit de loin Abraham, et Lazare dans son sein. Il s’écria: Père Abraham, aie pitié de moi, et envoie Lazare, pour qu’il trempe le bout de son doigt dans l’eau et me rafraîchisse la langue; car je souffre cruellement dans cette flamme. Abraham répondit: Mon enfant, souviens-toi que tu as reçu tes biens pendant ta vie, et que Lazare a eu les maux pendant la sienne; maintenant il est ici consolé, et toi, tu souffres. D’ailleurs, il y a entre nous et vous un grand abîme, afin que ceux qui voudraient passer d’ici vers vous, ou de là vers nous, ne puissent le faire. Le riche dit: Je te prie donc, père Abraham, d’envoyer Lazare dans la maison de mon père; car j’ai cinq frères. C’est pour qu’il leur atteste ces choses, afin qu’ils ne viennent pas aussi dans ce lieu de tourments. Abraham répondit: Ils ont Moïse et les prophètes; qu’ils les écoutent. Et il dit: Non, père Abraham, mais si quelqu’un des morts va vers eux, ils se repentiront. Et Abraham lui dit: S’ils n’écoutent pas Moïse et les prophètes, ils ne se laisseront pas persuader quand même quelqu’un des morts ressusciterait. Jésus (Luc 16:15-31)
Depuis la récession, les Américains riches sont à la recherche de nouveaux symboles de prestige, Les yachts, jets privés et villas au bord de la mer sont tellement 2007. Etre assez riche et généreux pour avoir son nom dans la liste "Giving Pledge" pourrait rapidement devenir l’ultime badge de prestige. Robert Franck (Wealth Report)
Richesse oblige is part of American culture. The peer pressure to give is great (for donors large and small), which is what makes US givers three times as generous as Britons. The Giving Pledge has upped that peer pressure and set an expectation that only serious generosity gets you into the new A-list of philanthropy. (…) If these billionaire philanthrocapitalists can follow Gates’s example their giving could be world-changing. The Guardian
In May 14th 2013 it will be 100 years since the birth of the Rockefeller Foundation, with its noble ambition to “promote the well-being of mankind throughout the world”. It soon became the most famous face of a golden age of philanthropy, putting to work the vast wealth of J.D. Rockefeller, its founder, in creating or helping to create many of the great institutions of 20th-century America, from the Red Cross to the University of Chicago, and helping save many millions of lives through its support of research in global public health (such as finding a vaccine for yellow fever) and agriculture (working with Norman Borlaug to bring about the “green revolution” in food productivity in Asia). The centenary comes as Bill Gates and Warren Buffett are ushering in what may be another golden age, both through their huge personal donations and their urging other billionaires to sign a Giving Pledge, promising half of their wealth to good causes. So what might the next century of philanthropy bring? The Rockefeller Foundation should still be around to celebrate in 2113, but the Bill & Melinda Gates Foundation may not be. J.D. Rockefeller established a permanent foundation; all the money given to the Gates Foundation must be spent within 50 years of the death of the last surviving founder (ie, Mr or Mrs Gates). The Gateses and Mr Buffett are part of a growing number of philanthropists who believe that their money will be better used if it is deployed while they are alive or still at least a living memory. The next ten years or so will be particularly important in shaping the future of philanthropy. Just as Rockefeller pursued what he called “scientific philanthropy”, gathering together experts to find answers to big problems, today the Gateses and others expect their giving to overcome some of the world’s most formidable challenges. If this is seen to work, many more successful businesspeople will give do-gooding a try, thinking they can make a difference, too. But if the results are indifferent in the next decade, there will be a strong temptation to dismiss philanthropy as a fad. Completing the eradication of polio in the three countries where it remains and continuing the recent dramatic decline in deaths from malaria will be closely watched litmus tests. Some quick wins for the new philanthropists would also take some of the heat out of the growing anti-rich sentiment around the world. It might even form the basis of a new social contract, in which large differences in personal wealth are tolerated if the rich make a serious effort to give generously and effectively. In Rockefeller’s day, with government still quite small, it was possible to think that a philanthropist could solve big problems on his own. Today, it is clear that solutions will be possible only if do-gooders can work effectively not just with the non-profit sector but also with business and government. Some see philanthropy as providing risk capital for social innovation, able to take the sort of controversial or long-term bets that other providers of finance avoid. The Economist
Il y a cent ans de cela, la Fondation Rockefeller ouvrait ses portes avec pour mission de promouvoir le bien-être de l’humanité partout dans le monde. Aujourd’hui, ce bien-être est de plus en plus lié à notre capacité de préparation et de résistance aux chocs et aux épreuves de notre monde moderne afin d’en ressortir plus fort. Il s’agit d’un objectif crucial pour les villes puisque les gens habitent de plus en plus dans les aires urbaines. Alors que la Fondation entame son deuxième centenaire, nous estimons que les questions de résilience urbaine sont dorénavant d’actualité. Notre objectif pour le défi du centenaire "100 villes résilientes" est qu’il devienne un tremplin pour des actions de plus grande envergure qui rendront le monde plus résilient. Dr. Judith Rodin (Présidente de la Fondation Rockefeller)
Engagés aux coté des milliardaires américains Bill Gates et Warren Buffett, les plus grandes fortunes américaines se sont récemment engagées à donner la moitié de leurs fortunes à des fins philanthropiques auprès d’organisations caritatives mondiales. Thomas Blard commente cette campagne appelée « The Giving Pledge », un projet lié à la culture américaine de l’entreprenariat. Culturellement, la tradition américaine souligne que s’il faut laisser à ses héritiers suffisamment d’argent pour qu’ils puissent faire ce qu’ils veulent, il ne faut pas trop leur en laisser non plus, au risque qu’ils ne fassent rien. Une position très éloignée de la culture européenne et notamment de la culture française liée à l’héritage et à la transmission des biens. Ainsi, les plus grandes fortunes françaises ont été approchées, parmi lesquelles Arnaud Lagardère et Liliane Bettencourt mais jusqu’à présent ils ont refusé de prendre part au projet philanthropique américain. Terra femina

En ce 100e anniversaire de la création de la Fondation Rockefeller …

Qui voyait, avec le magnat du pétrole et peut-être la plus grande fortune de tous les temps John D. Rockefeller (l’équivalent de 200 milliards de dollars actuels avec sa fameuse Standard Oil – Esso), la naissance de l’universalisme philanthropique américain …

Et aujourd’hui, avec le Giving Pledge de  Buffett et Gates mais toujours sans nos Lagardère et Bettencourt (d’où peut-être le silence gêné de nos médias), un redéploiement de la philanthropie mondiale vers le don immédiat …

Retour, avec The Economist, sur l’avenir de la philanthropie …

Good business?

The future of philanthropy

The Economist

Nov 21st 2012

In May 14th 2013 it will be 100 years since the birth of the Rockefeller Foundation, with its noble ambition to “promote the well-being of mankind throughout the world”. It soon became the most famous face of a golden age of philanthropy, putting to work the vast wealth of J.D. Rockefeller, its founder, in creating or helping to create many of the great institutions of 20th-century America, from the Red Cross to the University of Chicago, and helping save many millions of lives through its support of research in global public health (such as finding a vaccine for yellow fever) and agriculture (working with Norman Borlaug to bring about the “green revolution” in food productivity in Asia).

The centenary comes as Bill Gates and Warren Buffett are ushering in what may be another golden age, both through their huge personal donations and their urging other billionaires to sign a Giving Pledge, promising half of their wealth to good causes. So what might the next century of philanthropy bring?

The Rockefeller Foundation should still be around to celebrate in 2113, but the Bill & Melinda Gates Foundation may not be. J.D. Rockefeller established a permanent foundation; all the money given to the Gates Foundation must be spent within 50 years of the death of the last surviving founder (ie, Mr or Mrs Gates). The Gateses and Mr Buffett are part of a growing number of philanthropists who believe that their money will be better used if it is deployed while they are alive or still at least a living memory.

The next ten years or so will be particularly important in shaping the future of philanthropy. Just as Rockefeller pursued what he called “scientific philanthropy”, gathering together experts to find answers to big problems, today the Gateses and others expect their giving to overcome some of the world’s most formidable challenges. If this is seen to work, many more successful businesspeople will give do-gooding a try, thinking they can make a difference, too. But if the results are indifferent in the next decade, there will be a strong temptation to dismiss philanthropy as a fad. Completing the eradication of polio in the three countries where it remains and continuing the recent dramatic decline in deaths from malaria will be closely watched litmus tests.

A contract for the one percent

Some quick wins for the new philanthropists would also take some of the heat out of the growing anti-rich sentiment around the world. It might even form the basis of a new social contract, in which large differences in personal wealth are tolerated if the rich make a serious effort to give generously and effectively.

In Rockefeller’s day, with government still quite small, it was possible to think that a philanthropist could solve big problems on his own. Today, it is clear that solutions will be possible only if do-gooders can work effectively not just with the non-profit sector but also with business and government. Some see philanthropy as providing risk capital for social innovation, able to take the sort of controversial or long-term bets that other providers of finance avoid.

The next ten years or so will be particularly important

Governments and philanthropists nowadays talk a lot about “partnering” each other. But will the practice of collaboration live up to the rhetoric? A big test will be whether givers concerned about climate change can use their money to shift the focus of politicians towards this long-term threat.

The idea that philanthropists should work with powerful companies will also come in for close scrutiny. It will become clear if companies such as Nike, Pepsico and Unilever are using such partnerships as fig leaves or as the means of driving fundamental changes to their business and the world. Some of the increased interest in social causes by companies stems from their belief that talented members of the generation now entering the workforce want to work for a firm that is about more than money. Will that belief be proved right?

Likewise, high hopes have been expressed about “impact investing”: investing to achieve simultaneously both a financial and a social or environmental gain. The signatories of the Giving Pledge will together take a close look at this form of investment in 2013.

The investment product that may produce a breakthrough is the social-impact bond, which encourages for-profit investment in schemes that promise to save the government money in the long run but tend to involve too much risk for cautious politicians to embrace. The investors in social-impact bonds get paid from the savings that result from the scheme. The first such bond was designed in Britain to support a programme that reduced reoffending by released prisoners, and was largely bought by philanthropists. The idea is now getting the attention of governments around the world, but because of the risks it may need philanthropic impact-investors (willing to lose their money) to step up and buy these bonds if they are to take off as a new asset class.

Giving will also grow increasingly global, as more countries become wealthy and produce more super-rich people. These countries may not copy exactly the sort of philanthropy practised in America, but will instead find ways that fit their own culture. As Messrs Buffett and Gates have discovered on their foreign evangelisation trips, tycoons in the emerging economies are not always as enthusiastic as their American peers about the Giving Pledge. Worried about their spoilt children, they are more likely to be turned on to philanthropy by the example of the Rockefeller family in using its giving to spread its dynastic values across the generations.

The global growth of social media will also transform philanthropy, just as it is changing almost everything else. For example, websites that give donors a direct interaction with an individual or community that needs their money will enhance and encourage giving by people with even relatively small sums to put to work. Even more important, the intended beneficiaries will get the ability like never before to give their feedback to donors, and even to shape how giving works.

In the long term, however, philanthropy’s future will depend above all on the world’s progress in tackling the problems of humanity. At the end of the 20th century a renewed awareness of global poverty and the new threat of climate change led to a shift to those more pressing causes and away from the arts. (“I don’t give to opera houses,” as Mr Gates put it.) If the 21st century ends with climate change seen off, or successfully adapted to, and poverty largely consigned to the history books, thanks in part to the catalytic role of philanthropy, this recent trend itself may be reversed. By 2113, perhaps philanthropy will no longer be focused on basic needs—job done—but on the arts and the other higher things. That would indeed be something to celebrate.

Matthew Bishop: New York bureau chief, The Economist, and co-author of “Philanthrocapitalism: How Giving Can Save the World” (A & C Black)

Voir aussi:

The Giving Pledge Goes Global — Warren Buffett Details America’s Latest ‘Export’

Randall Lane

Forbes

2/19/2013

Ever since Warren Buffett and Bill and Melinda Gates formed the Giving Pledge in 2010, enlisting American billionaires to commit at least half of their wealth to charity, one question has hovered: why did the founders focus solely on domestic fortunes? The reason, Buffett now tells Forbes: “I felt we had our hands full in the U.S.”

That changes later today when the Gates Foundation will announce that the Giving Pledge has expanded its reach globally, starting with 12 non-U.S. signatories from 8 different countries, from the U.K.’s Richard Branson to Malaysia’s Vincent Tan. These new “Pledgers” will swell the group’s total to 105. Buffett credits Bill Gates for the international expansion, likening his frequent globetrotting to a “trade mission”  which has now accelerated the global philanthropic half-life “by a generation.”

It wasn’t originally an easy sell. Shortly after launching the Giving Pledge, Gates and Buffett held group dinners with moguls in countries like China, India and Saudi Arabia, and faced cultural hurdles that ranged from civic modesty to perpetuating family dynasties. Often something was lost in translation. Industrialist Victor Pinchuk, Ukraine’s second-richest person and one of the dozen new Pledgers as of today, tells Forbes that he originally misunderstood the concept’s idea. Specifically, he believed that it contractually required him to give to specific charities or foundations, versus morally binding him to donate at least half his wealth during his lifetime, or at his death, to causes he saw fit.

Pinchuk says that Eli Broad, an early Pledger, corrected his thinking in September at the Clinton Global Initiative, and then Gates sealed the deal at World Economic Forum at Davos last month, via “a very soft” touch, where he conveyed this essence of the pledge and answered any questions the Ukrainian had.

“The decision was already inside me,” says Pinchuk, who Forbes currently estimates is worth $4.2 billion. “Philanthropy is a very important part of my life. In the 21st century, to be seen as a contemporary businessman, solving global problems is as important as making profits.”

Besides Branson (along with his wife, Joan), Pinchuk and Tan, the new Pledgers are: Andrew and Nicola Forrest (Australia), Patrice and Precious Motsepe (South Africa), Hasso Plattner (Germany), Vladimir Potanin (Russia), Azim Premji (India) and John Caudwell, Chris and Jamie Cooper-Hohn, Mo Ibrahim, David Sainsbury (all from the U.K).

Each of these people, according to Buffett, isn’t just committing to what in aggregate totals more than $10 billion of charitable good. The Giving Pledge is less about the financial promise than a public statement meant to inspire others, and a network that compares notes, especially at the group’s annual meeting in May, in order to increase the efficacy of their charitable endeavors.

Buffett says that this group of new Pledgers was specifically responsible for advocating the movement in their respective countries, serving both as role models and recruiters, with the goal of creating local ripple effects. One new Pledger, South Africa’s Mostepe, made the trek to Omaha for a one-on-one with Buffett, telling the Oracle that the Pledge had become increasingly top of mind among the ultra-wealthy of his country. “If we can get to South Africa,” says Buffett, “we can get to a lot of places.”

To that end, Pinchuk says that Gates has already asked him who else from Eastern Europe might also be a candidate. “Frankly speaking, I have some names in mind who potentially will be interested to formally join this,” says Pinchuk. “[Gates and Buffett] will be surprised how many conversations I’ve had from big businessmen in this part of the world.”

The ultimate goal, Buffett adds, is to get the Giving Pledge into every part of the world. “We always hoped that the U.S. would be an example,” says Buffett. “We’ve exported a lot of good ideas from this country.” Representative democracy. Free-market capitalism. If the Gateses and Buffett sign up most of the 1,226 global billionaires that Forbes has identified, perhaps entrepreneurial philanthropy will carry the same all-American connotation.

Voir également:

The Rockefeller Foundation Reflects On Successes, Controversy 100 Years On

David Crary

Huffington Post

05/12/13

NEW YORK — For the richest American family of their era, the goal was fittingly ambitious: "To promote the well-being of mankind throughout the world."

With that mission, underwritten by the vast wealth of John D. Rockefeller Sr., the Rockefeller Foundation was chartered 100 years ago in Albany, N.Y. For several decades, it was the dominant foundation in the United States, breaking precedent with its global outlook and helping pioneer a diligent, scientific approach to charity that became a model for the field.

It earned the abiding gratitude of many beneficiaries, inspired imitators and – due to its power and influence – became a periodic target of criticism from both right and left.

"They were in a very small group of foundations that practiced idea-based philanthropy as opposed to just charity. They are willing to invest in ideas," said Bradford Smith, who as president of the New York-based Foundation Center oversees research on philanthropy worldwide.

The next generation of philanthropists would be wise to study the history of the Rockefeller Foundation and its handful of peers, Smith said.

"The new money goes about this as if there wasn’t any history," he said. "I think there is a lot to learn – what worked, what didn’t work."

Now dwarfed by the largesse of Bill Gates and other contemporary philanthropists, the Rockefeller Foundation remains ambitious and well-funded, and is increasingly eager to work in partnerships.

It is celebrating its centennial by touting an array of forward-looking projects, ranging from global disease surveillance to strengthening vulnerable cities’ resilience to future calamities. It is also looking back, at a 100-year history replete with triumphs and controversy.

The Rockefeller Foundation played pivotal roles in introducing Western medicine to China, developing a vaccine for yellow fever, combating malaria, establishing prestigious schools of public health, and spreading the lifesaving agricultural advances of the Green Revolution. Recipients of its grants included Albert Einstein, writer Ralph Ellison and choreographer Bill T. Jones.

Still, detractors challenged the foundation’s work. From the left, activists accused it of being a front for U.S. corporate and national security interests. From the right, critics over the years faulted its support for population-control programs and for research by Alfred Kinsey and others into human sexuality.

During the 1930s, the foundation provided some financial support to the Kaiser Wilhelm Institute for Anthropology, Human Heredity, and Eugenics in Germany, which, among other projects, conducted research related to Nazi-backed eugenics and racial studies.

The foundation says that its grants to the institute were focused on straightforward genetic research, and that it cut off support for any projects that veered into social eugenics.

Also during the 1930s, and continuing after the start of World War II, the foundation funded a project to relocate scholars and artists, many of them Jewish, who were losing their positions in Germany under the Nazis.

Even before the foundation was first proposed, there were sharply mixed views about John D. Rockefeller Sr. and the fortune he amassed as the founder of Standard Oil.

Rockefeller was "perhaps the most reviled as well as the most generous man in America" in the early 1900s, according to a just-published history of the Rockefeller Foundation which it commissioned to mark its centennial. The book depicts Rockefeller as America’s first billionaire, with a fortune that today would be worth $231 billion.

On the advice of his inner circle, Rockefeller sought a congressional charter for a foundation that would coordinate his already substantial charitable giving.

Some government officials were suspicious of the endeavor and some newspaper editorialists suggested the project was a cynical effort to improve the family’s checkered image. The measure proposing a charter died in the U.S. Senate, prompting the Rockefellers to turn swiftly to New York state, where lawmakers unanimously approved a charter that was signed into law on May 14, 1913.

It was one of three major, still-operating foundations founded in that era, following the Russell Sage Foundation in 1907 and the Carnegie Corporation in 1911.

Judith Rodin, who has been the Rockefeller Foundation’s president since 2005, noted in an interview that the Rockefeller family started channeling huge sums into philanthropy at a time when the tax code didn’t reward such practices.

"Clearly they were improving their own images," Rodin said. "But they had strong views that people with that much money should give it back to society."

She also credited the family with establishing a broad, flexible mandate for the foundation so that its leaders, over the decades, could tackle a wide array of challenges, both in the United States and worldwide.

"We have the luxury and responsibility of picking the big, thorny problems, without worrying about offending governments or our donor base," Rodin said.

In a summary on its website, the foundation touts the accomplishments of past leaders and staff in taking on those problems. "Through their efforts," it says, "plagues such as hookworm and malaria have been brought under control; food production for the hungry in many parts of the world has been increased; and minds, hearts, and spirits have been lifted by the work of foundation-assisted filmmakers, artists, writers, dancers, and composers."

Much the creative work has taken place at the foundation’s Bellagio Center in northern Italy. Maya Angelou and Susan Sontag did some of their writing there, and novelist Michael Ondaatje worked on "The English Patient" while in residence at the center.

Among the foundation’s proudest achievements was the Green Revolution – the nickname for a series of initiatives between the 1940s and 1970s that dramatically boosted agriculture production around the world. The concepts – such as improvements in irrigation, wiser use of fertilizer and pesticides, development of high-yield grains – were pioneered by agronomist and Nobel Peace Prize winner Norman Borlaug, and then spread to other nations via Rockefeller Foundation programs.

After several decades of dominance, the Rockefeller Foundation was overtaken by the Ford Foundation as the nation’s largest.

Now, according to the latest rankings compiled by the Foundation Center, the Rockefeller Foundation is the 16th largest, with total assets of $3.5 billion, compared to $34.6 billion for the Bill & Melinda Gates Foundation. In terms of total giving, the Rockefeller Foundation ranked 39th with gifts of $132.6 million in 2011, compared to more than $3.2 billion given by the Gates Foundation.

Those financial realities have prompted the Rockefeller Foundation to do most of its current work in partnerships, rather than operating solo. Partners have included the Gates Foundation, which Rodin sees as a positive influence on the entire foundation sector.

"It’s forced us to be even more strategic than if we didn’t have it," she said. "It’s been beneficial for other foundations – it may have catalyzed more collaboration."

Dwight Burlingame, a professor at Indiana University’s Center on Philanthropy, said such partnerships have become crucial to effective grant-making.

"Foundations need to be more nimble," he said. "The number of players has dramatically increased – foundations have pushed recipients of their grants into getting more partners, so it’s not a single source."

The number of foundations in the U.S. and worldwide has surged in recent years, and a new generation of billionaires in Asia and other regions is showing increased interest in philanthropy.

Rodin says the Rockefeller Foundation, in addition to its other projects, is holding conferences for aspiring philanthropists from developing countries to provide advice on effective giving. It’s been a leading proponent of "impact investing" – investments that can spur social and environmental progress as well as earn profits.

"We’ve tried not to be out there hectoring others to become philanthropists, but to be there as a resource for those who do want to give," she said. "We’d like to help them not make the same mistakes over and over."

Rodin, who came to the Rockefeller Foundation after serving as the University of Pennsylvania’s first female president, has served as co-chairwoman of the NYS 2100 Commission, an expert panel formed by New York Gov. Andrew Cuomo in the wake of Superstorm Sandy.

The commission’s task – to recommend ways that New York could more effectively respond to and recover from future storms – dovetails with some of the Rockefeller Foundation’s major initiatives of recent years. It has worked in New Orleans and several Asian cities to build resilience in response to super storms and man-made disasters.

Those efforts reflect the overlapping, interconnected nature of many modern-day challenges – climate change, environmental degradation, poverty and food security.

"The problems don’t land in neat packages," Rodin said. "The problems are more complicated. The world is more networked. We need more partners."

Voir encore:

Rockefeller Foundation celebrates 100 years

Shanaz Musafer

BBC News

As the Rockefeller Foundation celebrates its 100th anniversary, the head of the philanthropic organisation has warned of the challenges the world faces in the 21st Century.

Judith Rodin says the foundation is working on building greater resilience against unpreventable shocks.

It is also focusing on building more equitable growth, she told the BBC.

US industrialist John D Rockefeller set up the foundation "to promote the well-being of mankind throughout the world".

Ms Rodin, who has been president of the Rockefeller Foundation since 2005, says over the past century the group has made several enormous achievements which it is proud of.

"We founded the field of public health and brought public health to dozens and dozens of countries around the world," she says.

She also cites the foundation’s work on the Green Revolution, which started with agriculture development in Mexico in the 1940s and has since spread the research and technology development to other countries, and is credited with saving a billion lives.

‘Thought leadership’

John D Rockefeller made an initial gift to the foundation of $35m in 1913, and it now has an endowment of about $3.6bn.

It may have been the US’s first global foundation, but today the world in which it operates is very different, as there are many more global actors – both other philanthropic organisations and governments.

And of course, Rockefeller (and most other private foundations) is dwarfed in size by the Gates Foundation, which has assets of more than $36bn.

But Ms Rodin says that regardless of a foundation’s size, philanthropy is about being strategic and innovative.

The Gates Foundation is also Rockefeller’s partner in the Alliance for a Green Revolution in Africa, and Ms Rodin says it is a "terrific" partner.

"It’s [about] both thought leadership together as well as resources. Sometimes it’s not only about the money, it’s also about the history and the knowledge and the experience as well as the money, and we often provide that for many of our partners."

Changing world

Ms Rodin believes there are two "huge fundamental" 21st Century challenges. The first involves building greater resilience.

"What we’ve seen in the last 10 or 15 years, and now occurring at an accelerated pace, is that we can’t predict everything or prevent it, whether it’s the next earthquake or massive flood… or the next financial ripple… or the next rebellion that’s going to shake some region of the world.

"So we’re going to have to learn to absorb those shocks and rebound more quickly and more effectively in the future, and Rockefeller has been doing an enormous amount of work on that resilience."

The foundation has just launched the 100 Resilient Cities Centennial Challenge.

It will select 100 cities and provide $100m of technical support and resources to build resilience against such future shocks – for instance, by building more robust emergency management systems or improved drainage systems. It will also help cities to try to raise additional money from potential private sector funders to realise their plans.

The second challenge, Ms Rodin says, is to think about how to approach more equitable growth.

"How do we think about livelihoods and jobs and opportunity in a developed world that looks so different than it did 20 years ago?"

To mark its centenary, Rockefeller has chosen as its tagline, "Innovation for the next 100 years", and Ms Rodin says it takes this message very seriously.

She wants Rockefeller to be remembered for being willing to be risk takers, for being disruptors "creating transformational things", for building new fields, and for always betting on people.

It has certainly had some good "bets" pay off in the past, having funded 220 Nobel prize winners, including physicist Albert Einstein and Norman Borlaug, "father of the Green Revolution".

As Ms Rodin says: "Because in the end, investing in great people with great ideas is what philanthropy should be about."

Voir par ailleurs:

Les Américains donnent leur fortune, pourquoi ?

Terra femina

Engagés aux coté des milliardaires américains Bill Gates et Warren Buffett, les plus grandes fortunes américaines se sont récemment engagées à donner la moitié de leurs fortunes à des fins philanthropiques auprès d’organisations caritatives mondiales.

Thomas Blard commente cette campagne appelée « The Giving Pledge », un projet lié à la culture américaine de l’entreprenariat. Culturellement, la tradition américaine souligne que s’il faut laisser à ses héritiers suffisamment d’argent pour qu’ils puissent faire ce qu’ils veulent, il ne faut pas trop leur en laisser non plus, au risque qu’ils ne fassent rien. Une position très éloignée de la culture européenne et notamment de la culture française liée à l’héritage et à la transmission des biens.

Ainsi, les plus grandes fortunes françaises ont été approchées, parmi lesquelles Arnaud Lagardère et Liliane Bettencourt mais jusqu’à présent ils ont refusé de prendre part au projet philanthropique américain.

Voir aussi:

La Fondation Rockefeller lance un défi consistant à développer les capacités de résilience de 100 villes dans le monde

– Le défi « 100 villes résilientes » a été annoncé le jour du centenaire de la Fondation

– La fondation investit 100 millions de dollars visant à renforcer les capacités de résilience de plusieurs villes du monde

NEW YORK, 14 mai 2013 /PRNewswire/ — Depuis un siècle, la Fondation a ancré ses investissements dans l’innovation. Aujourd’hui, en tant que leader dans le domaine croissant des actions renforçant les capacités de résilience, la Fondation Rockefeller annonce un investissement de 100 millions $ en faveur de la résilience urbaine dans 100 villes réparties dans le monde entier. Le programme « 100 Resilient Cities Centennial Challenge » va permettre à la Fondation de sélectionner 100 villes dans le monde entier pour les aider à tirer parti de milliards de dollars supplémentaires en financement des infrastructures, à travers un soutien technique et des ressources pour l’élaboration et l’application de plans de résilience urbaine.

Les perturbations et les difficultés d’origine naturelle et humaine sont non seulement plus fréquentes mais elles prennent aussi plus d’ampleur et d’importance. Leurs effets se font ressentir dans tous les domaines et au-delà des frontières. Les villes se révèlent fortement désemparées face à ces désastres qu’elles ne peuvent ni gérer, ni supporter ni surmonter. Ce sont souvent les personnes les plus vulnérables qui sont le plus frappées par ces événements (ex : l’impact des changements climatiques ou les menaces pour la santé publique) car elles manquent de moyens pour les surmonter et elles ont besoin de plus de temps pour s’en remettre, ce qui entrave le quotidien (autrement dit, les revenus) et accroit les inégalités. Ainsi, il est urgent de se concentrer sur les questions de résilience, non seulement pour mieux se préparer aux prochaines catastrophes mais aussi pour améliorer le bien-être des personnes vulnérables et pauvres partout dans le monde.

« Il y a cent ans de cela, la Fondation Rockefeller ouvrait ses portes avec pour mission de promouvoir le bien-être de l’humanité partout dans le monde. Aujourd’hui, ce bien-être est de plus en plus lié à notre capacité de préparation et de résistance aux chocs et aux épreuves de notre monde moderne afin d’en ressortir plus fort », a déclaré le docteur Judith Rodin, Présidente de la Fondation Rockefeller. « Il s’agit d’un objectif crucial pour les villes puisque les gens habitent de plus en plus dans les aires urbaines. Alors que la Fondation entame son deuxième centenaire, nous estimons que les questions de résilience urbaine sont dorénavant d’actualité. Notre objectif pour le défi du centenaire "100 villes résilientes" est qu’il devienne un tremplin pour des actions de plus grande envergure qui rendront le monde plus résilient ».

En lançant le défi « 100 villes résilientes » à l’occasion de son centenaire, la Fondation Rockefeller invite les villes du monde entier à envoyer leur candidature pour devenir l’une des 100 villes résilientes. Les candidats, soit des représentants municipaux ou des grandes institutions locales, devront fournir une description précise de la manière dont leur ville aborde ou conçoit les aménagements visant à renforcer leurs capacités de résilience, le tout à l’échelle de la ville et en prenant en compte les besoins des personnes pauvres et vulnérables. Le nom des lauréats sera divulgué en trois temps au cours des trois prochaines années. La dernière annonce aura lieu en 2015.

Chaque ville lauréate bénéficiera de trois types de soutien :

Soutien pour créer un plan de résilience en fournissant les outils, l’assistance technique et les ressources nécessaires à son application. La Rockfeller Foundation utilisera son expertise en financements innovants pour aider les villes à accéder aux milliards de dollars de soutien financier potentiel du secteur privé ainsi qu’aux fonds publics, afin de concrétiser leurs projets.

Elle deviendra membre d’un nouveau réseau en cours de création par la Fondation Rockefeller : le « 100 Resilient Cities Network » (le Réseau des 100 villes résilientes) dont le but sera de soutenir les villes membres et de partager de nouvelles connaissances ainsi que les meilleures pratiques relatives aux questions de résilience.

Elle aura les moyens d’engager un responsable en charge des questions de résilience (Chief Resilience Officer, CRO). La création de ce poste constitue une innovation qui permettra de garantir qu’une seule personne au sein du gouvernement local sera en charge du service de coordination des aménagements visant à renforcer les capacités résilientes de la ville. Le CRO pourra notamment superviser l’élaboration d’une stratégie de résilience pour la ville et faire partie, en tant que représentant du Réseau des 100 villes résilientes, d’un réseau de formation réunissant d’autres CRO.

« En tant qu’institution ayant contribué à la création de l’urbanisme, la Fondation Rockefeller poursuit ses travaux en proposant de nouvelles idées relatives aux villes et à la vie en milieu urbain qui répondent aux défis posés par le 21e siècle », a ajouté le docteur Rodin. « Nous espérons que le fait d’investir dans 100 villes du monde permettra de promouvoir davantage ce domaine et qu’en donnant aux villes les moyens d’accéder aux milliards de dollars disponibles pour développer leurs infrastructures nous offrirons aux zones urbaines des perspectives d’avenir et des capacités résilientes accrues pour les 100 prochaines années, et bien plus encore ».

Depuis plus de dix ans, la Fondation Rockefeller est un leader dans le domaine croissant des actions renforçant les capacités de résilience des zones urbaines et rurales. Elle a aidé les pays asiatiques à développer leur capacité de résilience face aux changements climatiques dans les zones urbaines à travers son Réseau dédié au développement des capacités de résilience des villes asiatiques face aux changements climatiques (Asian Cities Climate Change Resilience Network). Elle a aussi investi en Afrique afin de renforcer les capacités de résilience des zones rurales face aux changements climatiques. Elle a également financé un travail complet de planification à la Nouvelle-Orléans après le passage de l’ouragan Katrina. Dernièrement, elle a été à la tête d’une commission créée par le gouverneur de l’État de New York, Andrew Cuomo, après le passage de l’ouragan Sandy. La commission a présenté un plan ambitieux visant à renforcer sur le long terme les capacités de résilience de l’État de New York.

« La Fondation Rockefeller a été un partenaire essentiel dans la reconstruction de la Nouvelle-Orléans », a déclaré Mitch Landrieu, maire de la Nouvelle-Orléans. « Elle est avant-gardiste en matière d’idées et d’actions visant à favoriser les capacités de résilience. Les gouvernements municipaux travaillent en première ligne pour mettre en place une méthode de planification souple. À cet égard, le soutien de Rockefeller en matière d’innovation et de collaboration est à la fois vital et rare. La vision de la Fondation Rockefeller permet véritablement d’aider les villes à entreprendre une démarche proactive qui tient compte des besoins de tous nos concitoyens, favorise la croissance et permet de mieux nous préparer aux défis futurs. Je suis très heureux de présenter la Nouvelle-Orléans comme ville candidate au défi "100 villes résilientes" lancé dans le cadre du centenaire de la Fondation ».

Chaque ville aura sa propre vision et ses propres besoins en matière d’aménagements favorisant les capacités de résilience, donc chacune aura besoin de ressources différentes. Parmi les actions envisageables en faveur d’une meilleure capacité de résilience des bâtiments, l’on pourrait trouver la construction d’infrastructures de gestion des urgences plus solides, l’installation de systèmes d’alerte complets, ou encore la mise à niveau intégrale des systèmes de drainage afin de faciliter la gestion des déchets solides et des inondations. Les villes pourraient songer à rendre leur système de santé plus réactif ou à mettre en valeur les écosystèmes urbains.

« Nous sommes fiers de voir que la ville de Durban a été à l’avant-garde des efforts déployés afin d’élaborer une stratégie globale visant à renforcer ses capacités de résilience face aux nombreux risques et facteurs de vulnérabilité en constante évolution, que ce soit en matière de changements climatiques, de sécurité des ressources en eau, de recul de la biodiversité ou d’urbanisation rapide », a déclaré James Nxumalo, maire de la ville de Durban en Afrique du Sud qui a récemment accueilli un sommet international sur les changements climatiques. « Que ce soit au niveau de la structure du gouvernement municipal ou de la façon dont les ressources sont allouées, les aménagements favorisant les capacités résilientes de la ville sont maintenant une priorité qui influence toutes les prises de décision et ce, dans tous les secteurs. Nous avons opéré d’importants changements dans le statu quo en seulement quelques années et nous en ressortons beaucoup plus forts. Nous avons découvert que les actions favorisant les capacités de résilience et d’adaptation représentent un véritable parcours, pas une destination. Je suis certain que le défi "100 villes résilientes", à la fois actuel et vital, lancé par la Fondation Rockefeller, incitera plus de villes à agir ».

Pour de plus amples informations au sujet du défi « 100 villes résilientes » lancé par la Fondation Rockefeller dans le cadre de son centenaire, rendez-vous sur http://www.100resilientcities.org.

SOURCE The Rockefeller Foundation

RELATED LINKS

http://www.100resilientcities.org

Find this article at:

http://www.prnewswire.co.uk/news-releases/la-fondation-rockefeller-lance-un-defi-consistant-a-developper-les-capacites-de-resilience-de-100-villes-dans-le-monde-207339801.html

Voir enfin:

La fondation Rockefeller et la naissance de l’universalisme philanthropique américain

Ludovic Tournès

Critique Internationale

2007

Lorsque Bill Gates a annoncé le 15 juin 2006 son intention de quitter progressivement les affaires pour se consacrer à sa fondation créée six ans plus tôt 1 , cette décision, largement relayée par les médias, a parfois surpris. Son geste n’a fait pourtant que reproduire, à un siècle de distance, celui des grands industriels américains comme Andrew Carnegie (modèle revendiqué par B. Gates) ou John D. R ockefeller, dont les œuvres caritatives s’étaient rapidement transformées en grandes fondations intervenant sur le territoire américain puis dans le monde entier. Leur politique a suscité depuis 30 ans une importante littérature dans laquelle une des ligne s de fracture principale a opposé, au cours des années 1980, deux types d’interprétations : l’une, critique, d’inspiration gramscienne, analysant ces fondations comme des instruments de reproduction de l’hégémonie des élites et, plus largement, comme des o rganisations conservatrices destinées à assurer la stabilité du système capitaliste 2 ; l’autre, plus favorable, mettant l’accent sur leurs réalisations dans les domaines de l’éducation, de la recherche scientifique et du soutien aux activités artistiques 3 . Cette opposition, qui s’est 1 . Statement on Bill Gates’ Transition Plan, 15 juin 2006 [En ligne], Bill and Melinda Gates Foundation ( http://www.gatesfoundation.org/ AboutUs/Announcements/Announce – 060615.htm ) (consulté le 26 avril 2007). 2 . Voir par exemple Robert F. Arnove, Philanthropy and Cultural Imperialism: The Foundations at Home and Abroad , Boston, G. K. Hall, 1980 ; Donald Fisher, « The Role of Philanthropic Foundations in the Reproduction and Production of Hegemony: The Rockefeller Foundation and the Social Science », Sociology ( Journal of the British sociological association) , 17 (2), mai 1983, p. 206 – 233 ; Edward Bermann , The Ideology of Philanthropy: The Influence of the Carnegie, Ford and Rockefeller Foundations on American Foreign Policy , Albany, State University of New York Press, 1983. Cf ., plus récemment, Inderjeet Parmar, « To Relate Knowledge and Action: The Impact of the Rockefeller Foundation on F oreign Policy Thinking during America’s Rise to Globalism, 1939 – 1945 », Minerva , XL (3), 2002, p. 235 – 263. En France, les analyses développées par certains sociologues bourdieusiens s’inscrivent dans ce courant. Cf . par exemple Yves Dezalay, Bryan Garth, « Droits de l’hommes et philanthropie hégémonique », Actes de la recherche en sciences sociales , 121 – 122, mars 1998, p. 23 – 41 ; Nicolas Guilhot, Financiers, philanthropes : vocations éthiques et reproduction du capital à Wall Street depuis 1970 , Paris, Rais ons d’agir, 2004. 3 . Outre les ouvrages écrits par d’anciens officers ou trustees de fondations ( Waldemar A Nielsen, The Golden Donors: An Anatomy of the Great Foundations , New York, Truman Talley Book, 1985 par exemple ), cf ., entre autres, Martin et Joan Bulmer, « Philanthropy and Social Science in the 1920s, Beardsley Ruml and the Laura Spelman Rockefeller Memorial, 1922 – 1929 », Minerva , 19 (3), 1981, p. 347 – 407, et la polémique avec D. Fisher dans Sociology , 18 (4), novembre 1984, p. 572 – 587 ; Ellen Cond liffe – Lagemann, Private Power for the Public Good: A History of the Carnegie Foundation for the Advancement of Teaching , Middletown, Conn., Wesleyan University Press, 1983 ; Robert E. Kohler, Partners in Science: Foundations and Natural Scientists , 1900 – 19 45 , Chicago, University of halshs-00652589, version 1 – 16 Dec 2011 Manuscrit auteur, publié dans "Critique Internationale, 35 (2007) 173-197" 2 estompée au cours des années 1990, a fait l’impasse sur la question de la motivation des industriels philanthropes : le plus souvent réduite à une stratégie mécanique de reproduction du capitalisme ou bien à une générosité dési ntéressée, elle n’a jamais été considérée comme un problème à part entière . Confronté à l’imposante liste des actions internationales des grandes fondations, de la création du Carnegie Endowment for International Peace en 1910 jusqu’aux 500 millions de dol lars promis par Bill Gates en août 2006 afin d’aider à la mise au point d’un vaccin contre le SIDA, l’historien n’ a – t – il pas d’autre alternative que de prendre au pied de la lettre les déclarations de ces philanthropes agissant « pour le bien – être de l’hum anité », ou de les considérer comme « le cache – sexe » de l’impérialisme américain et l’alibi d’une stratégie de conquête de capital symbolique destinée à faire oublier les conditions douteuses de leur enrichissement ? La réalité est plus complexe. C’est su r ce point que l’on voudrait apporter ici quelques réflexions, en se penchant sur question de l’universalisme américain, que l’on peut définir comme la certitude que ce qui est bon pour les États – Unis l’est également pour le monde entier. L’hypothèse qui s era développée ici consiste à considérer que les grandes fondations, en raison de leur projection internationale précoce, ont été l’un des lieux de cristallisation de cet universalisme. Certes, celui – ci existe avant la création de la grande philanthropie, puisque le discours relatif à la « Destinée manifeste » de ce pays – monde est formulé dès les années 1840 ; mais c’est à partir des années 1890 que les États – Unis possèdent les moyens de leur ambition internationale, et c’est à partir de ce moment que se fo rge dans les nouvelles élites américaines dont la grande philanthropie est l’émanation, un universalisme fondé sur la certitude que les États – Unis portent en eux l’avenir de l’Humanité. Il mûrira entre les années 1890 et l’entre – deux – guerres avant de se ma nifester dans toute sa force après 1945, à la faveur du statut de superpuissance acquis par les États – Unis. C’est dans cette perspective que doit être replacée l’action des fondations. Dès le début du XXe siècle, les plus grandes d’entre elles ont élaboré une politique mondiale liant étroitement la certitude d’incarner l’intérêt général et la volonté de diffuser un modèle américain, comme le montre le cas emblématique de la fondation Rockefeller, qui sera étudié ici. Sa politique s’ancre dans un contexte sp écifiquement américain, qui sera examiné en premier lieu; on analysera ensuite les étapes de la cristallisation de l’universalisme philanthropique, puis la manière dont la fondation Rockefeller construit au cours de l’entre – deux – guerres un important réseau international. Chicago Press, 1991 ; en français, voir Pierre Grémion, Intelligence de l’anticommunisme : le Congrès pour la liberté de la culture à Paris, Paris, Fayard, 1995. halshs-00652589, version 1 – 16 Dec 2011 3 ______________ La matrice progressiste Intérêt public Les grandes fondations philanthropiques (Russel Sage, Carnegie, Rockefeller, Milbank Memorial Fund, Julius Rosenwald Fund, Twentieth Century F und, Commonwealth Fund) sont créées au c ours des deux premières décennies du XX e siècle dans une Amérique en pleine explosion économique. Elles sont d’un côté les produits du capitalisme sauvage car fondées par les grands industriels qui en sont les acteurs (Carnegie, Rockefeller, Rosenwald, Fil ene…), mais se veulent également des organismes de régulation des problèmes sociaux engendrés par l’industrialisation effrénée des années 1860 – 1890. À mi – chemin entre le monde des « barons voleurs » et celui de la réforme sociale, elles sont des actrices a mbiguës de cette ère dite progressive des années 1890 – 1920 marquée par des réformes qui voient naître l’Amérique moderne 4 . La « nébuleuse réformatrice » 5 est ainsi une des matrices de la grande philanthropie américaine; matrice assurément conflictuelle, ca r les réformateurs se sont partiellement définis en opposition aux industriels considérés comme responsables des désordres sociaux ; mais matrice indéniable, comme le montre le parcours d’un certain nombre de s personnages issus des milieux réformateurs, qu i vont ensuite faire carrière dans les fondations. C’est dans le cadre de cette tension que prend corps le projet philanthropique 6 , dont l’alternative entre la générosité d’industriels devenus bienfaiteurs et le cynisme d’entrepreneurs désireux de faire o ublier à peu de frais leurs pratiques douteuses ne permet pas de saisir toute l’épaisseur. L’un des éléments fondateurs de ce projet est la volonté de dépasser le cadre d’intervention local de la philanthropie traditionnelle (dons à des associations carita tives et/ou religieuses) 4 . Sur le lien entre philanthropie et progressisme, voir Barry D. K arl, Stanley N. Katz, « The American Private Philanthropic Foundations and the Public Sphere (1890 – 1930) », Minerva , 19 (2), 1981, p. 253 et suivantes, et, plus récemment, Judith Sealander, Private Wealth and Public Life: Foundation Philanthropy and the Re shaping of American Social Policy from the Progressive Era to the New Deal , Baltimore, Johns Hopkins University Press, 1997. 5 . Cf . Christian Topalov (dir.), Laboratoires du nouveau siècle. La nébuleuse réformatrice et ses réseaux en France, 1880 – 1914 , Pa ris, Éditions de l’EHES, 1999. 6 . Sur la notion de projet philanthropique, voir Ludovic Tournès, « Une histoire intellectuelle des organisations internationales : le cas de la fondation Rockefeller (1913 – 1945) », dans Emmanuel Soler (dir.), Les intellectu els dans la Cité de l’Antiquité à nos jours , Rouen, Presses universitaires de Rouen et du Havre, à paraître en 2007. halshs-00652589, version 1 – 16 Dec 2011 4 pour prendre en charge des actions d’intérêt général. Cette mutation fondamentale dans l’histoire de la philanthropie américaine est bien illustrée par le parcours de John D. Rockefeller, Sr. (1839 – 1937) : dès les années 1860, le f utur magnat du pétrole a consacré une partie de ses gains à l’activité caritative, essentiellement sous forme de dons à des églises baptistes, mais c’est au cours de la décennie 1890 que se produit un changement radical 7 , symbolisé par sa rencontre avec le pasteur Frederick T. Gates (1853 – 1929). Les deux hommes se sont connus à la fin des années 1880, lorsque Rockefeller a été sollicité pour financer la création d’une université baptiste qui deviendra l’université de Chicago, à laquelle il donne deux millio ns de dollars entre 1889 et 1892. Gates devient cette année le conseiller personnel de Rockefeller et va jouer un rôle majeur dans la conception de la galaxie d’organisations philanthropiques créées par son patron à partir de 1901, dont la plus connue est la fondation Rockefeller née en 1913. Aussi à l’aise dans le prêche dominical que dans la gestion des actions de la Standard Oil, Frederick Gates, que l’on a pu qualifier d’« homme d’affaires en soutane 8 », illustre bien l’ancrage de la grande philanthropi e dans la sphère religieuse et la dimension missionnaire qui constituera, jusqu’au début des années 1920, un ressort important de son universalisation. Mais surtout, considérant que les problèmes posés par l’industrialisation sont d’une telle ampleur que l a philanthropie traditionnelle ne peut plus y répondre, il définit la nouvelle mission de la philanthropie Rockefeller, insistant sur la nécessité de s’investir dans ce qui s’appellera bientôt la public policy 9 . La forme « fondation » est en effet la répo nse donnée par les industriels américains à la contradiction entre la nécessité, devenue évidente à la fin du XIX e siècle, de réguler les inégalités sociales nées de l’industrialisation, et leur réticence à faire endosser cette régulation par une puissance publique supposée liberticide. Ils créent donc des organismes privés dont l’objectif est de prendre en charge le bien public pour éviter que l’État fédéral ne le fasse. Au reste, les attributions de celui – ci sont alors encore faibles, de sorte que les phi lanthropes n’auront guère à définir leur champ d’action en opposition par rapport à lui. Ils n’auront pas non plus à l’inscrire dans un cadre géographique national qui reste encore flou dans la culture américaine, non seulement en raison du nombre importan t d’immigrants dans la population du pays, mais aussi du fait de son unification territoriale récente (la « frontière » est déclarée 7 . Kathleen McCarthy, « U.S. Foundations and International Concerns », dans K. McCarthy (ed.), Philanthropy and Culture: The International Foundation Perspective , Philadelphia, University of Pennsylvania Press, 1984, p. 4. 8 . E. Richard Brown, Rockefeller Medicine Men: Medicine and Capitalism in America , Berkeley, University of California Press, 1980 [1979], p. 38. 9 . J. Sealander, Private W ealth and Public Life: Foundation Philanthropy and the Reshaping of American Social Policy from the Progressive Era to the New Deal , op. cit ., p. 21 et suivantes. halshs-00652589, version 1 – 16 Dec 2011 5 atteinte en 1890 même si plusieurs États ne sont pas encore intégrés dans l’Union). L’intérêt public vu par les philanthrop es ne s’inscrit donc pas naturellement dans l’échelle nationale. Il oscille plutôt d’emblée entre l’échelle locale, celle de la ville où se trouvent les usines, et l’échelle mondiale, territoire naturel des trusts qui servent de matrice aux fondations; si bien que l’extension du projet philanthropique du local à l’international se fera rapidement et presque sans transition. Progrès Un autre moteur essentiel de l’investissement philanthropique dans la sphère publique est la croyance au progrès. Cette idée, avec toutes ses ambiguïtés , est au centre des débats qui agitent l’Amérique de l’ère progressive : d’un côté, la croissance énorme de l’économie américaine nourrit la croyance en un progrès sans limites ; de l’autre, les problèmes sociaux engendrés par une industrialisation forcenée où règne la loi du plus fort, lui apportent un démenti cinglant. C’est autour de ces notions de progrès, d’évolution, de darwinisme social et de loi naturelle que se structure le débat relatif à la « question sociale » dans les années 1880. Il peut se résumer par l’alternative suivante : faut – il laisser agir les lois naturelles ou mettre en place une action volontariste pour corriger les erreurs du capitalisme ? C’est de la volonté de répondre à cette question qu’est née la nébul euse réformatrice, guidée par une croyance dans le progrès de l’humanité qui plonge ses racines dans l’évolutionnisme 10 et le positivisme 11 . Ces deux doctrines connaissent beaucoup de succès aux États – Unis dans la seconde moitié du XIX e siècle et imprègnent, sous une forme vulgarisée, une partie des milieux réformateurs ; certains de leurs représentants, qui poursuivent leur carrière dans les fondations, y transportent une culture positiviste qui contribuera à façonner le projet philanthropique. Le parcours d e George s E. Vincent (1864 – 1941) est à cet égard éclairant. Le personnage est issu de cette mouvance réformatrice, et plus particulièrement de l’un de ses viviers les plus féconds, celui des sciences sociales en plein essor. Ses premiers pas professionnels ont lieu dans le cadre du Chautauqua System of Education, structure d’enseignement fondée en 1874 par son père, le pasteur méthodiste John Vincent, pour sensibiliser les pasteurs aux problèmes 10 . Daniel Becquemont, Laurent Mucchielli, Le cas Spencer . Religion, science et politique , Par is, PUF, 1998 ; Robert Bannister, Social Darwinism: Science and Myth in Anglo – American Social Thought , Philadelphia, Temple University Press, 1979. 11 . Gillis J. Harp, Positivist Republic: Auguste Comte and the Reconstruction of American Liberalism, 1865 – 1920 , University Park, Pennsylvania University Press, 1995 ; R. Bannister, Sociology and Scientism: The American Quest for Objectivity, 1880 – 1940 , Chapel Hill, University of North Carolina Press, 1987. halshs-00652589, version 1 – 16 Dec 2011 6 sociaux de l’Amérique contemporaine 12 . En 1896, il est l’un des premiers docteurs en sociologie de l’université de Chicago, où il exercera en tant que professeur puis doyen jusqu’en 1911. En 1894, il a écrit en collaboration avec son maître Albion Small (l’un des pionniers de la sociologie américaine) le premier manue l de sociologie publié aux États – Unis, Introduction to the Study of Society . Dans ce vademecum méthodologique à l’usage d’une profession sociologique encore largement confondue avec l’activité réformatrice de terrain, le double héritage de l’évolutionnisme et du positivisme est très présent 13 : d’une part, la discipline sociologique y est décrite comme une science of social health 14 , métaphore biologique significative du fait que, même si les réformateurs s’inscrivent en faux contre l’évolutionnisme et le dar winisme social, leur cadre de réflexion en subit largement l’influence ; d’autre part, les deux auteurs inscrivent leur propos dans la lignée d’Auguste Comte, reprenant la loi des trois états et la croyance dans le progrès de l’Humanité, progrès auquel la sociologie peut apporter sa contribution en étudiant les problèmes sociaux et en suggérant aux acteurs politiques des réformes qui contribueront à « améliorer la société » 15 . C’est dans cette perspective que Vincent crée à l’université du Minnesota, dont il est devenu le président en 1911 , un département de « Sociology and Civic Work » 16 , qui deviendra au début des années 1920 l’un des plus importants du pays. En 1914, il intègre la Commission for the Relief in Belgium, créée pour venir en aide aux population s civiles après l’invasion allemande ; il la quitte en 1917 pour devenir président de la fondation Rockefeller jusqu’à sa retraite en 1929. Santé Lorsque la philanthropie Rockefeller entre dans sa phase organisationnelle à partir de 1901, son action porte surtout sur les questions d’hygiène et de santé, lesquelles sont également au cœur des préoccupations des réformateurs en raison des énormes problèmes sanitaires posés par les conditions de vie des immigrants entassés dans des villes à la croissance rapid e. Sous l’influence du pasteur Gates, le lien organique entre la santé des individus et le progrès du 12 . Theodore Morrison, Chautauqua: A Center for Educati on, Religion and the Arts in America , Chicago, The University of Chicago Press, 1974. 13 . Il l’est également dans l’ouvrage écrit par George E. Vincent en 1897, The Social Mind and Education . 14 . Albion W. Small, George E. Vincent, An Introduction to the Stu dy of Society , New York, American Book Company, 1894, p. 40. 15 . Ibid ., p. 77. 16 . R. Bannister, Sociology and Scientism: The American Quest for Objectivity, 1880 – 1940 , op. cit ., p. 128. halshs-00652589, version 1 – 16 Dec 2011 7 corps social est le fil conducteur de la philosophie Rockefellerienne 17 . Cette idée se concrétise par la création en 1901 du Rockefeller Institute for Medi cal Research, puis, en 1903, du General Education Board, puis en 1909 de la Sanitary Commission for the Eradication of Hookworm Disease destinée à promouvoir des pratiques d’hygiène pour éliminer l’ankylostomiase, maladie endémique du Sud des États – Unis. C ette commission est dirigée par Wickliffe Rose (1862 – 1931), autre figure majeure de la première génération des philanthropes Rockefeller, qui, en quelques années, devient l’un des personnages en vue parmi les réformateurs actifs dans le domaine de la santé publique 18 . La campagne témoigne bien de l’ambition du projet philanthropique, puisqu’au – delà de l’objectif immédiat, son but est de promouvoir l’éducation sanitaire sur le long terme. De fait, le travail de la Commission apportera une contribution décisiv e à la structuration de l’administration locale de la santé publique dans le Sud des États – Unis et à la mise en place d’une législation 19 . La même préoccupation sanitaire et organisatrice est à l’œuvre dans la réforme de l’enseignement médical, qui constitu e la grande action du General Education Board. Le niveau de formation des médecins est alors faible aux Etats – Unis. En 1908, l’American Medical Assocation demande à la Carnegie Foundation for the Advancement of Teaching d’entreprendre une étude sur ce suje t. Abraham Flexner (1866 – 1959), qui réalise l’enquête, n’est pas médecin, mais connaît bien les problèmes de l’enseignement supérieur américain alors en voie de structuration 20 . Dans l’épais rapport qu’il remet en 1910 à l’issue de son enquête dans les 155 écoles de médecine du pays 21 , il relit l’histoire de la médecine aux États – Unis selon une perspective toute comtienne, la voyant passer depuis le XVIII e siècle par « trois stades de développement » 22 dont le plus récent est celui de la médecine scientifique. Pour contribuer au « bien public » ( public good ) 23 en faisant bénéficier les malades de ces progrès encore très localisés dans quelques lieux (la faculté de médecine de l’université Johns Hopkins, créée en 1893, est citée comme modèle), A. F lexner préconis e une réforme en profondeur de la formation des médecins. Combinant volonté réformatrice et exigence de 17 . On retrouve dans cette métaphore organiciste la trace de l’héritage évolutionniste. 18 . John Ettling, The Germ of Laziness: Rockefeller Philanthropy and Public Health in the New South , Cambridge, Harvard University Press, 1981 ; Elizabeth Fee, Roy Acheson (eds), A History of the Education in Public Health , Oxford, Oxford Un iversity Press, 1991. 19 . J. Sealander, Private Wealth and Public Life: Foundation Philanthropy and the Reshaping of American Social Policy from the Progressive Era to the New Deal , op. cit ., p. 63. 20 . Abraham Flexner, The American College , New York, 1908. 21 . A. Flexner, Medical Education in the United States and Canada , Carnegie Foundation for the Advancement of Teaching, 1910. 22 . Ibid , p. 20. 23 . Ibid , p. 13. halshs-00652589, version 1 – 16 Dec 2011 8 rationalisation, il pointe avant tout la « surproduction » 24 de médecins et la médiocrité de leur formation, appelant à la diminution du nombre d’écoles ainsi qu’à une élévation du niveau et de la durée des études. Après avoir réalisé une enquête sur l’enseignement médical européen complétant son travail américain 25 , A. Flexner entre en 1913 au General Education Board, où il va piloter cette réorganisation, qui sera pour l’essentiel achevée au début des années 1930. _________________________ La cristallisation de l’universalisme philanthropique L’Amérique latine et l’Asie Dès 1905, Frederick. T. Gates émet l’idée d’élargir les activités de la philanthropie Rockefeller au monde entier, idée qui se concrétise en mai 1913 par la création de la fondation Rockefeller, dont l’objectif est de faire « le bien – être de l’humanité à travers le monde » 26 . La fondation organise immédiatement une International Health Commi ssion (qui devient l’International Health Board en 1916), afin « d’étendre les bénéfices de l’expérience américaine » 27 acquise dans le traitement de l’ankylostomiase, présente dans une cinquantaine de pays 28 , mais aussi de l’appliquer à d’autres maladies co mme la malaria ou la fièvre jaune. Entre 1913 et 1950, l’IHB investira 100 millions de dollars dans cette campagne sanitaire mondiale 29 . Mais cette vaste entreprise ne s’explique pas seulement par un volontarisme réformateur teinté de messianisme : elle s’i nscrit également dans la mise en place par le gouvernement américain de campagnes sanitaires dans les régions passées dans son orbite géopolitique, directe ou indirecte, dans les Caraïbes (Cuba, 1898 ; Panama, 1903 ; Haïti, 1905) et le Pacifique (Hawaï, 18 98 ; Philippines, 1898 ; Samoa, 1899). La sécurisation sanitaire de ces zones devient une préoccupation pour plusieurs raisons : d’une part, pour éviter la propagation (ou le retour) de maladies sur le territoire américain, notamment dans le 24 . Ibid, p. 14. 25 . A. Flexner, Medical Education in Europe, Carnegie Foundation for the Advancem ent of Teaching, 1912. 26 . Rockefeller Foundation, Annual Report (ci – après RFAR), 1913, p. 7 – 8. 27 . « Principles and Policy of Giving », octobre 1913, Rockefeller Foundation Archives, Pocantico Hills, États – Unis, Record Group 3, Series 900, Box 21, Folder 16 3 (ci – après RF 3/900/21/163). 28 . Cette maladie n’a jamais été éradiquée malgré les grandes campagnes ; elle fait partie de celles auxquelles s’intéresse aujourd’hui la fondation Bill et Melinda Gates. 29 . Emily S. Rosenberg, « Missions to the World: Philan thropy Abroad », dans Lawrence J. Friedman, Mark D. McGarvie (eds), Charity, Philanthropy and Civility in American History , Cambridge, Cambridge University Press, 2003, p. 253. Voir également John Farley, To Cast out Disease: A History of the International Health Division of the Rockefeller Foundation , Oxford, Oxford University Press, 2004. halshs-00652589, version 1 – 16 Dec 2011


Religion de paix et d’amour: La diffamation continue ! (Land of smiles no more: will islamist violence finally turn the dream to nightmare?)

20 mai, 2013
http://jcdurbant.files.wordpress.com/2013/05/b66e8-aonterror.jpghttp://jcdurbant.files.wordpress.com/2013/05/901bb-thai-smiles.jpg?w=320&h=192Oh I come from a land, from a faraway place where the caravan camels roam where they cut off your ear. If they don’t like your face, it’s barbaric, but, hey, it’s home! Paroles d’Aladdin (Disney)
These great tragedies and collective punishments that are wiping out villages, towns, cities and even entire countries, are Allah’s punishments of the people of these countries, even if they are Muslims. We know that at these resorts, which unfortunately exist in Islamic and other countries in South Asia, and especially at Christmas, fornication and sexual perversion of all kinds are rampant. The fact that it happened at this particular time is a sign from Allah. It happened at Christmas, when fornicators and corrupt people from all over the world come to commit fornication and sexual perversion. That’s when this tragedy took place, striking them all and destroyed everything. It turned the land into wasteland, where only the cries of the ravens are heard. I say this is a great sign and punishment on which Muslims should reflect. All that’s left for us to do is to ask for forgiveness We must atone for our sins, and for the acts of the stupid people among us and improve our condition. We must fight fornication, homosexuality, usury, fight the corruption on the face of the earth, and the disregard of the lives of protected people. Sheik Fawzan Al-Fawzan (member of the Senior Council of Clerics, Saudi Arabia’s highest religious body and professor at the Al-Imam University)
En lisant le Coran et les paroles du Prophète Mahomet, on peut facilement voir que l’Islam est une religion de paix et d’amour, mais il semble qu’Hollywood n’a ni accès facile aux ressources de base sur l’Islam ni n’est capable de les interpréter correctement. Ekrem Dumanli
Les Arabes sont le groupe le plus dénigré de l’histoire d’Hollywood. Ils sont dépeints, fondamentalement, comme des untermenschen moins qu’humains, un terme employé par les Nazis pour discréditer les bohémiens et les juifs. Ces images sont avec nous depuis plus d’un siècle. Jack Shaheen
Dans tous les films qu’ils font, chaque fois qu’un Arabe prononce le mot Allah? Quelque chose explose. Eyad Zahra (jeune réalisateur)
Selon la firme britannique « Aon » spécialisée dans la gestion des risques et de l’assurance contre le terrorisme, le top 10 des pays à risque de terrorisme (comprenez islamiste) sont, dans l’ordre, l’Afghanistan, l’Inde, l’Irak, le Nigeria, le Pakistan, la Russie, la Somalie, la Syrie, la Thaïlande et Yémen. Tous ces pays sont musulmans ou ont une forte population islamique (donc potentiellement islamiste) à l’exception de la Thaïlande. Diable, mais que vient faire dans cette liste lugubre le pays de Siam, réputé pour être le pays du sourire? La Thaïlande est même classée avant le Yémen, l’un des pays les plus instables et, islamiquement parlant, l’un des plus agités au monde. Riposte laïque

Après Hollywood, la diffamation continue avec l’industrie du tourisme !

Pourquoi, après des siècles de pillages, guerres et esclavage (et sans compter plus récemment trafic de petites filles, crimes d’honneur et attaques à l’acide), l’islam garde-t-il une si mauvaise image? nous demandions-nous dans un précédent billet

A l’heure où, remplissage de nappes phréatiques oblige, nombres d’Occidentaux comencent à rêver de rivages plus souriants …

Voilà qu’en remet une couche la firme britannique Aon spécialisée dans la gestion des risques et de l’assurance contre le terrorisme …

Accusant à présent sans parler des heures de queue et de contrôle nécessitées par ses dévots les plus zélés …

La religion de paix et d’amour de nous rendre bientôt inacessible la moitié des pays du monde …

Y compris, après semble-t-il le Déluge d’Allah de Noël 2005 contre la nouvelle Sodome, le Pays du sourire lui-même …

Classé dorénavant, pour le risque terroriste grâce aux correligionnaires de feus Mahomet et Ben Laden, juste entre la Syrie et le Yemen …

Thaïlande : les barbus à l’assaut du pays du sourire

Messin Issa

Riposte laïque

19 mai 2013

Selon la firme britannique « Aon » spécialisée dans la gestion des risques et de l’assurance contre le terrorisme, le top 10 des pays à risque de terrorisme (comprenez islamiste) sont, dans l’ordre, l’Afghanistan, l’Inde, l’Irak, le Nigeria, le Pakistan, la Russie, la Somalie, la Syrie, la Thaïlande et Yémen.

Tous ces pays sont musulmans ou ont une forte population islamique (donc potentiellement islamiste) à l’exception de la Thaïlande. Diable, mais que vient faire dans cette liste lugubre le pays de Siam, réputé pour être le pays du sourire? La Thaïlande est même classée avant le Yémen, l’un des pays les plus instables et, islamiquement parlant, l’un des plus agités au monde.

La Thaïlande, qui a une communauté musulmane d’à peine 5% de la population totale, soit quelques 3,5 millions d’âmes, se retrouve ainsi dans un groupe de pays où les musulmans sont de 3 à 60 fois plus nombreux (10 millions de musulmans en Somalie et près de 180 millions en Inde et au Pakistan).

En fait, le problème n’est pas dans le nombre. Un proverbe marocain dit : « Un poisson pourri suffit à empester tout un panier ».

Aucun pays au monde ne peut se prévaloir d’être à l’abri du terrorisme islamique. La menace vient de l’existence même de l’islam. Au lieu de le mettre en quarantaine, beaucoup de pays lui ont ouvert les portes.

La Norvège, la Suède, le Danemark, l’Allemagne, l’Angleterre et bien d’autres pays qui ont voulu se montrer hospitaliers et généreux en accueillant de malheureux musulmans accablés par la misère et la guerre, s’en mordent aujourd’hui les doigts. Ces musulmans sont devenus, en de nombreux endroits, dans les cités et les villes, les maîtres des lieux et dictent leurs lois aux autorités et aux populations autochtones. Les attentats islamistes sont devenus tellement récurrents de par le monde qu’on ne dit même plus attentat islamiste, on dit juste « attentat ». L’épithète « islamiste », qui s’impose de lui-même, est éludé pour des raisons d’accommodement électoral…

Dans ce classement mondial du risque terroriste 2013, la firme britannique, qui ne cite pourtant pas les USA où les attentats et les tentatives d’attentat sont fort courants, attribue à la Thaïlande un risque de 4 sur une échelle de 5, ce qui correspond à un niveau « élevé ».

La Thaïlande fait face à des attaques quotidiennes menées par des islamistes dans le Sud du pays. Cantonnés tout particulièrement dans 3 provinces (Pattani, Narathiwat et Yala qui faisaient partie d’un sultanat malais jusqu’au début du XXe siècle, avant d’être rattachées à la Thaïlande dans le cadre d’un traité avec les Anglais en 1909), les musulmans, sunnites dans leur grande majorité, se sont lancés début 2004 dans une violente confrontation avec le pouvoir en place en s’en prenant à tout ce qui en est représentatif, y compris les enseignants et les moines bouddhistes.

Ce qu’il est convenu d’appeler « l’insurrection islamique » avait débuté le 4 janvier par des attaques contre 19 écoles et un dépôt militaire où plusieurs soldats avaient été tués. Depuis, on recense plus de 5.500 morts, dont 500 l’an dernier.

Comme partout ailleurs, les musulmans opèrent par bombes, voitures piégées et embuscades. Comme en Algérie dans les années 90, comme en France avec Merah tout récemment, ils n’épargnent ni les femmes, ni les enfants.

Ainsi, le 1er mai dernier, quatre hommes en uniforme des forces de sécurité thaïlandaises ont ouvert le feu sur un groupe de villageois devant une épicerie dans la province de Pattani faisant six morts. Deux des assaillants se sont ensuite dirigés vers les victimes et ont tiré sur chacun d’eux à bout portant dans la tête. L’une des victimes à être exécutée de cette façon était un enfant de deux ans. Plus de 100 douilles de fusils M16, HK33 et AK-47 ont été trouvées sur les lieux.

L’association Human Right Watch a d’ailleurs fermement dénoncé « la brutalité monstrueuse des insurgés quand ils ont tiré sur un jeune enfant de deux ans à bout portant avec des fusils d’assaut ».

Le lendemain de cette tuerie, des tracts islamistes, distribués dans les mosquées, les marchés et les salons de thé locaux, revendiquaient fièrement ce massacre. « Les six cadavres dans Pattani sont une leçon pour les Siamois [Thaïs] pour leur rappeler que nous allons tous les tuer, clame le texte. Les enfants et les femmes ne seront pas épargnés. Nous allons tout faire pour que les Siamois acceptent nos revendications. »

Mais la Thaïlande n’est pas menacée par ses seuls musulmans locaux. Elle semble être aussi dans le collimateur d’Al Qaeda.

En février dernier, les services de sécurité thaïlandais avaient fait avorter une opération terroriste contre le consulat américain à Chiang Mai, dans le nord du pays. La police avait alors fait circuler une liste de 15 personnes suspectées de séjourner à Chiang Mai pour mener cette opération. Parmi les 15, trois étaient des Algériens. Il y avait également deux Afghans, deux Syriens et deux Yéménites. Les six autres provenaient de l’Erythrée, de l’Ethiopie, de la Jordanie de la Palestine, de la Somalie et du Soudan.

Pauvre Thaïlande ! Les islamistes lui en veulent. Parce que c’est le pays du sourire et que le rire et le sourire ne sont très appréciés dans l’islam…

Le pays du sourire, du sexe et du soleil pourrait n’être bientôt que le pays d’un seul « S » : la Sunna !

Et que vive le tourisme dans le royaume de Siam !

Messin Issa

Ancien journaliste marocain

Voir aussi:

New terrorism, risk assessment released

UPI

May 15, 2013

LONDON, May 15 (UPI) — Forty-four percent of 200 countries and territories evaluated in a new assessment face the risk of terrorism and political violence this year, a study said.

The study conducted by Britain’s Aon Risk Solutions, the risk management business of Aon Plc., and The Risk Advisory Group Plc. The findings of the assessment are highlighted on its 10th annual Terrorism and Political Violence Map, with an online and interactive version providing a global and country level view on the ratings.

"The global economic crisis, shifting geopolitical balances and two years of unusually high levels of civil upheaval present challenges and opportunities for businesses looking to expand," said Henry Wilkinson, head of the Intelligence and Analysis practice at Risk Advisory.

"North and West Africa and the Middle East stand out as regions of increasing risk. Civil wars in Libya and Syria in particular have contributed to violent risks in nearby countries. Egypt returns to the highest risk rating this year due to persistent civil tumult, political instability and terrorism.

"While Northern Europe has seen some improvements, evident in the U.K.’s improved rating, fiscal and economic pressures mean businesses in Southern European countries still face a higher level of risk associated with civil disruption," he said.

A total of 11 countries — including Argentina, Egypt and Jordan — have increased risk ratings this year, while 19 countries were downgraded in risk, including Germany, Italy and Britain.

Countries with the highest risk of terrorism and political violence are Afghanistan, India, Iraq, Nigeria, Pakistan, Russia, Somalia, Syria, Thailand and Yemen, the study said.

The Middle East is the most unstable region, with 64 percent of its countries attaining high or severe risk ratings.

Voir enfin:

Thailand: Land Of Smiles Or Total Tourist Trap?

Reuters

07/22/2012

BANGKOK, July 22 (Reuters) – Two Canadian sisters die mysteriously in their rented bungalow on an idyllic Thai island, believed poisoned. Less than a week later, a 60-year-old Australian woman is stabbed to death in a botched robbery outside a luxury resort in Phuket.

Their deaths are the latest in a tumult of violence and intrigue to shake tourism in postcard-perfect Thailand, raising questions over whether it is squandering a prized asset by failing to protect travellers arriving in record numbers.

Other headlines are less dramatic but equally troubling: taxi driver mafias, transvestite thieves, pollution, tourist brawls, traffic accidents, and at airports, radar glitches, flight delays and long immigration queues.

"The Tourism Authority of Thailand (TAT) think numbers are going up so people must like it here, but the problem is the quality of their visit has gone down," said Larry Cunningham, Australia’s Honorary Consul to Phuket, an island described by travel guide Lonely Planet as "one of the world’s most famous dream destinations".

The government has vowed to tackle "mafias" in tourist areas, while in February, Cunningham appealed to Phuket’s government to stop jet-ski operators who hire thugs and demand compensation for equipment damage renters did not cause.

Last year, a German television show broadcast footage of sewage pumped into the sea at popular Kata and Karon beaches.

The problems have so far failed to dull Thailand’s centuries-old exotic allure. Its palm-fringed islands, gilded temples, spicy cuisine and racy nightlife helped draw 19 million visitors in 2011, generating 776 billion baht ($24.5 billion) in revenue, up 31 percent from 2010, ministry data shows.

Even so, tourism’s contribution to GDP has barely increased since 2003 and now hovers at 6 percent. And with unspoiled destinations in neighbouring Myanmar opening up, Thailand is under pressure to decide what type of tourism it wants.

Phuket, for example, is at risk of sharing the same fate as another beach destination: Pattaya.

"SIN CITY"

A two-hour drive from Bangkok, Pattaya struggles to shake off a seedy reputation as Thailand’s "Sin City" and with red-light entertainment, crime and unchecked development, it is synonymous with sleaze and spoiled beaches.

"We still think of tourism too much in a opportunistic, money-making way," said opposition lawmaker and former finance minister Korn Chatikavanij. "We are putting the future of the industry at risk."

Tourist safety is another pressing issue.

The Fédération Internationale de l’Automobile (FIA)- a motor sport governing body – shows Thailand has the highest U.S. tourist road fatality rate in the developing world, after Honduras. Britain’s foreign office warns of robberies and "vicious unprovoked attacks by gangs" on the party island, Koh Phangan.

Some tourists say standards fell short of expectations.

"In general Thailand feels safe but tour guides and drivers are more aggressive," says Mattias Ljungqvist, 31, a Swede who first visited the country a decade ago.

The TAT says it does not have regulations to tackle crime head on and safety and environmental preservation issues are encumbered by local bureaucracy.

But with plans to promote Thailand to new markets in South America and Central Asia, there is little evidence of its tourism ambitions slowing down.

Thai Prime Minister Yingluck Shinawatra last month said the government’s tourism policy would focus on generating 2 trillion baht in revenue within five years. The Ministry of Tourism and Sports plans to spend 2.6 billion baht on developing and promoting tourist attractions in 2013.

It hopes to attract 21 million visitors this year, among them big spenders.

"People who enjoy eco-tourism tend to spend a lot of money and we are definitely targeting that type of tourist," said Chattan Khunjara Na Ayudhya, a public relations director at TAT. (Editing by Jason Szep, Andrew R.C. Marshall and Ed Lane)

Voir enfin:

Réseau musulman d’Oxford responsable de viol, esclavage, prostitution et traffic de petites filles

Albert Bertold

17 mai 2013

Réseau de trafic sexuel de jeunes filles blanches

The Independant a demandé à une journaliste musulmane, Binah Shah, d’exposer le réseau de musulmans pakistanais pédophiles spécialisé dans un commerce sexuel de jeunes filles à Oxford qui dura 8 ans.

Akhtar Dogar, 32 ans, Anjum Dogar, 31 ans, Mohammed Karrar, 38 ans, Bassam Karrar, 33 ans, Kamar Jamil, 27 ans, Assad Hussain, 32 ans, et Zeeshan Ahmed, 27 ans ont été condamnés pour crimes sexuels dans une affaire qui a impliqué des jeunes filles à partir de 11 ans, qui ont été droguées et violées par le plus grand réseau de prostitution d’enfants jamais découvert en Grande Bretagne.

Les circonstances sont les mêmes qu’à Rochdale : un groupe d’individus pakistanais et musulmans avait été arrêté alors qu’ils avaient organisé la prostitution de jeunes filles blanches vulnerables, confiées à des orphelinats, et les traitaient comme des esclaves sexuelles pendant que les autorités faisaient mine de regarder ailleurs.

Une journaliste, Allison Pearson, avait écrit un article violent dans The Telegraph où elle condamnait la police, les services sociaux, et la justice, qui craignaient d’être vus comme racistes, ce qui eu pour conséquence que des centaines de jeunes filles furent trahies par le système qui était supposé les protéger. Elle dénonça la culture des musulmans pakistanais où les hommes apprennent que les femmes n’ont aucune valeur, et qu’elles peuvent être utilisées comme objets pour le sexe, particulièrement les femmes blanches, parce qu’elles sont plus libres que les musulmanes pakistanaises.

En tant que musulmane pakistanaise, conclut Binah Shah, je suis très heureuse que ces hommes soient sous les verrous, et je suis désolée que cela ne soit pas arrivé plus tôt. J’applaudis le système judiciaire anglais qui ne leur a fait aucun cadeau. Ils le méritaient. Au Pakistan, nous devrions appliquer nos lois contre les crimes sexuels, et nous devons changer les attitudes sociales sur le statut de la femme. Nous avons maintenant des lois contre le harcèlement sexuel et contre les crimes « d’honneur », les attaques à l’acide et la violence domestique, et ces distorsions médiévales de la loi islamique qui terrorisent les femmes pakistanaises ont été interdites.


Affaire Mohamed al Dura: C’était bien une mise en scène (It was of course staged, stupid !)

17 mai, 2013

http://jssnews.com/wp-content/uploads/2013/05/al-dura-faux.jpghttp://a136.idata.over-blog.com/206x300/1/01/23/35/Octobre-2010/livre_livres_a_lire_un_enfant_est_mort.jpg

L’image correspondait à la réalité de la situation, non seulement à Gaza, mais en Cisjordanie. Charles Enderlin (Le Figaro, 27/01/05)
Oh, ils font toujours ça. C’est une question de culture. Représentants de France 2 (cités par Enderlin)
This is not staging, it’s playing for the camera. When they threw stones and Molotov cocktails, it was in part for the camera. That doesn’t mean it’s not true. They wanted to be filmed throwing stones and being hit by rubber bullets. All of us — the ARD too — did reports on kids confronting the Israeli army, in order to be filmed in Ramallah, in Gaza. That’s not staging, that’s reality. Enderlin
Il y a lieu de décider que Patrick Karsenty a exercé de bonne foi son droit à la libre critique (…) En répondant à Denis Jeambar et à Daniel Leconte dans le Figaro du 23 janvier 2005 que "l’image correspondait à la réalité de la situation, non seulement à Gaza, mais en Cisjordanie", alors que la diffusion d’un reportage s’entend comme le témoignage de ce que le journaliste a vu et entendu, Charles Enderlin a reconnu que le film qui a fait le tour du monde en entrainant des violences sans précédent dans toute la région ne correspondait peut-être pas au commentaire qu’il avait donné. Laurence Trébucq (Présidente de la Cour d’appel de Paris, 21.05.08)
Il est maintenant établi, grâce au travail d’investigation de personnes issues de pays et de professions très variées (journalistes, documentaristes, universitaires, experts médicaux et balistiques) que le reportage diffusé le 30 septembre 2000 au JT de France 2, où Charles Enderlin affirme, sur la foi d’images tournées à Gaza par son cameraman palestinien Talal Abou Rahma qu’un enfant, Mohammed Al Dura, a été tué et son père Jamal grièvement blessé par des tirs venus d’une position militaire israélienne, était une mise en scène. Depuis douze ans, Charles Enderlin s’est enfermé dans un déni le contraignant à enchaîner mensonges sur mensonges pour sauver sa peau de journaliste vedette de la chaîne publique française. Depuis douze ans tous les moyens ont été mis en œuvre pour faire obstacle au surgissement de cette vérité maintenant admise presque partout, sauf en France. France Télévisions a d’abord prétexté de la protection des sources pour ne pas livrer à la justice les « rushes », c’est-à-dire les images tournées par Talal Abou Rahma, mais non diffusées dans le sujet du JT. Lorsqu’elles furent rendues publiques sur l’injonction de la présidente de la Cour d’appel de Paris, il apparut de manière éclatante que la version servie jusque-là par Enderlin et France 2 ne tenait pas la route : les images invalidaient tous les récits du drame dont ses protagonistes ne s’étaient pas montrés avares dans les médias du monde entier. L’affirmation répétée moult fois par Enderlin qu’il avait coupé au montage celles montrant l’agonie de l’enfant, car elles étaient trop horribles, s’est révélée totalement mensongère. D’autres éléments mis en lumière par ces rushes sont tout aussi accablants pour la thèse défendue par France 2 : absence de sang sur les vêtements de Mohammed et Jamal Al Dura, incompatibilité des cicatrices présentes sur le corps du père avec des blessures par balles, etc. Une journaliste allemande de premier plan, Esther Schapira, aujourd’hui chef du service documentaire de la principale chaîne de télévision d’Outre-Rhin a réuni, dans un film impressionnant « L’enfant, la mort et la vérité » (http://vimeo.com/59475901) une série de témoignages accablants pour Charles Enderlin et Talal Abou Rahma. Leurs mensonges successifs, leurs faux fuyants ne résistent pas une seconde aux « vérités de faits » collectés sur le terrain, à Gaza et en Israël. Les téléspectateurs français ont été privés de la possibilité de se faire une opinion sur le travail d’Esther Schapira : France 2 a exercé des pressions sur toutes les chaînes diffusées en France, y compris ARTE, pourtant franco-allemande, pour empêcher de programmer ce documentaire. Pire, elle a menacé l’ARD de dénoncer les accords de coopération entre les deux chaînes si l’ARD vendait ce programme à l’étranger. Fort heureusement, les dirigeants de cette dernière ne se sont pas laissé intimider par France 2 et le documentaire a été diffusé en Israël et de nombreux pays. Luc Rosenzweig

Attention: un faux peut en cacher un autre !

A l’heure où, après jadis la Chine, la prétendue révolution arabe a apparemment commencé à "dévorer ses enfants"

Et où, côté occidental, nos idiots utiles récompensent un énième faux photographique de leurs nouveaux damnés de la terre …

Pendant qu’en France même nos services de sécurité perdent la trace d’un supposé dangereux  jihadiste

Retour, avec la confirmation de l’enquête finalement terminée du gouvernement israélien, sur probablement le plus grand faux de l’histoire récente …

A savoir celui de l’inamovible maitre-faussaire et correspondant en Israël de notre pravda nationale, Charles Enderlin  …

Qui, on s’en souvient, avait attribué à l’armée israélienne avec les conséquences que l’on sait il y a bientôt treize ans, l’évidente mise en scène de la prétendue mort du petit Mohammed …

Rapport officiel du gouvernement israélien : la « mort » de Mohamed al Dura était bien une mise en scène

12 mai 2013

Dreuz Info

Le vendredi 10 mai, l’hebdomadaire israélien Sof HaShavoua (l’édition du week-end du Jerusalem Post) a révélé que le gouvernement israélien allait prochainement publier un rapport sur l’affaire al Dura dans lequel il est clairement affirmé que la « mort » du petit Mohamed était une mise en scène.

Cela rejoint les conclusions qui avaient été émises depuis bien longtemps par le scientifique Nahum Shahaf, puis par le regretté Gérard Huber, par Stéphane Juffa et bien-sûr par Philippe Karsenty, qui a mené le combat en justice en France pour faire jaillir la vérité (la prochaine décision sera rendue par la Cour d’appel le 22 mai 2013).

Un revirement historique

C’est un revirement, et une information importante, car au départ, le gouvernement israélien avait admis que l’armée pouvait avoir abattu l’enfant, de façon non intentionnelle bien sûr. Puis, après enquête, l’armée avait conclu qu’elle n’avait pu toucher l’enfant, mais les dégâts étaient causés et les officiels israéliens n’avaient pas souhaité revenir sur l’affaire.

L’affaire Merah a changé la donne

Néanmoins, selon nos sources, il semblerait que les crimes de Mohamed Merah à Toulouse en mars 2012 aient changé la donne. En effet, pendant de nombreuses années, les Israéliens ont espéré que l’affaire se tasserait et qu’elle serait oubliée avec le temps.

Dans le même temps, des intellectuels, au premier rang desquels Philippe Karsenty, avaient insisté pour que l’Etat d’Israël revoit sa position compte tenu de l’utilisation massive de l’image de Mohamed al Dura dans le monde arabo-musulman et dans les médias occidentaux.

BAMAKO

Or, avant d’être abattu par les policiers français, le criminel de Toulouse a affirmé avoir tué des enfants juifs pour venger la mort des enfants palestiniens de Gaza ; d’autres faisant clairement référence à la « mort » de Mohamed al Dura.

La révélation du rapport et de la teneur de ses conclusions est due au député Nachman Shaï qui a récemment interrogé le ministre de la Défense israélien, Moshe Yaalon. Ce dernier a révélé que la commission d’enquête a travaillé de façon discrète et scrupuleuse sous les ordres du général Yossi Kuperwasser. La commission était composée d’un grand nombre de spécialistes et d’experts scientifiques.

Une accusation grave contre France 2 et Charles Enderlin

Ce rapport officiel est une accusation grave contre France 2, Charles Enderlin et même pour la France, sa diplomatie qui a fait remettre au journaliste français la Légion d’honneur en 2009, et l’establishment français qui a toujours protégé le reportage mensonger de France 2. Pour mémoire, France 2 est une chaîne de télévision publique détenue à 100% par l’Etat français et dont le président est nommé directement par le Président de la République française.

Selon nos sources, les autorités françaises ont été informées en amont de la préparation de ce rapport mais elles n’ont pas souhaité coopérer.

Voir aussi:

Après Jérôme Cahuzac et Gilles Bernheim, Charles Enderlin ?

Luc Rosenzweig, ancien rédacteur en chef du Monde

Dreuz

17-05-2013

« Le mensonge à de courtes jambes » dit un proverbe allemand. Deux éminentes personnalités de la scène publique française, le ministre du budget Jérôme Cahuzac et le Grand Rabbin de France Gilles Bernheim viennent de faire la douloureuse expérience de la pertinence de cet aphorisme germanique. La vérité les concernant s’est frayée un chemin vers la lumière, en dépit des obstacles mis sur sa route : nulle position de pouvoir, temporel ou spirituel, ne peut, dans notre démocratie, s’opposer longtemps à son surgissement. Et c’est bien ainsi, même si les fautes commises ont pour conséquence la mise à l’écart de la vie publique de personnalités dont chacun s’accorde à reconnaître les mérites dans l’exercice de leur fonction. Des contre-pouvoirs – judiciaire, médiatique ou, dans le cas de Gilles Bernheim, académique – ont joué leur rôle, celui de gardien des valeurs de la démocratie.

Après Jérôme Cahuzac et Gilles Bernheim, Charles Enderlin ? par Luc Rosenzweig

Après Jérôme Cahuzac et Gilles Bernheim, Charles Enderlin ? par Luc Rosenzweig

On aimerait croire que cette règle ne souffre pas d’exception, et que tous ceux qui ont gravement trompé la confiance du peuple seront amenés, tôt ou tard, à rendre des comptes devant la justice, les électeurs ou l’opinion publique. Pourtant, depuis maintenant plus de douze ans, nous assistons, avec l’affaire Charles Enderlin-Al Dura, à la perpétuation d’une forfaiture médiatique grâce à la complicité consciente ou inconsciente des principaux appareils de pouvoir de notre République.

Il est maintenant établi que le reportage était une mise en scène

Il est maintenant établi, grâce au travail d’investigation de personnes issues de pays et de professions très variées (journalistes, documentaristes, universitaires, experts médicaux et balistiques) que le reportage diffusé le 30 septembre 2000 au JT de France 2, où Charles Enderlin affirme, sur la foi d’images tournées à Gaza par son cameraman palestinien Talal Abou Rahma qu’un enfant, Mohammed Al Dura, a été tué et son père Jamal grièvement blessé par des tirs venus d’une position militaire israélienne, était une mise en scène. Depuis douze ans, Charles Enderlin s’est enfermé dans un déni le contraignant à enchaîner mensonges sur mensonges pour sauver sa peau de journaliste vedette de la chaîne publique française. Depuis douze ans tous les moyens ont été mis en œuvre pour faire obstacle au surgissement de cette vérité maintenant admise presque partout, sauf en France. France Télévisions a d’abord prétexté de la protection des sources pour ne pas livrer à la justice les « rushes », c’est-à-dire les images tournées par Talal Abou Rahma, mais non diffusées dans le sujet du JT. Lorsqu’elles furent rendues publiques sur l’injonction de la présidente de la Cour d’appel de Paris, il apparut de manière éclatante que la version servie jusque-là par Enderlin et France 2 ne tenait pas la route : les images invalidaient tous les récits du drame dont ses protagonistes ne s’étaient pas montrés avares dans les médias du monde entier. L’affirmation répétée moult fois par Enderlin qu’il avait coupé au montage celles montrant l’agonie de l’enfant, car elles étaient trop horribles, s’est révélée totalement mensongère. D’autres éléments mis en lumière par ces rushes sont tout aussi accablants pour la thèse défendue par France 2 : absence de sang sur les vêtements de Mohammed et Jamal Al Dura, incompatibilité des cicatrices présentes sur le corps du père avec des blessures par balles, etc.

Une journaliste allemande de premier plan, Esther Schapira, aujourd’hui chef du service documentaire de la principale chaîne de télévision d’Outre-Rhin a réuni, dans un film impressionnant « L’enfant, la mort et la vérité » (http://vimeo.com/59475901) une série de témoignages accablants pour Charles Enderlin et Talal Abou Rahma.

Leurs mensonges successifs, leurs faux fuyants ne résistent pas une seconde aux « vérités de faits » collectés sur le terrain, à Gaza et en Israël. Les téléspectateurs français ont été privés de la possibilité de se faire une opinion sur le travail d’Esther Schapira : France 2 a exercé des pressions sur toutes les chaînes diffusées en France, y compris ARTE, pourtant franco-allemande, pour empêcher de programmer ce documentaire. Pire, elle a menacé l’ARD de dénoncer les accords de coopération entre les deux chaînes si l’ARD vendait ce programme à l’étranger. Fort heureusement, les dirigeants de cette dernière ne se sont pas laissé intimider par France 2 et le documentaire a été diffusé en Israël et de nombreux pays.

Un rapport officiel du gouvernement israélien confirme la fiction du reportage de France 2

La semaine dernière, un hebdomadaire israélien a révélé l’existence d’un rapport officiel du gouvernement israélien qui confirme le caractère fictionnel du reportage de France 2.

Le 22 mai prochain, la Cour d’Appel de Paris rendra son arrêt dans le procès en diffamation intenté par France 2 contre Philippe Karsenty, l’homme sans qui, en France, la page de cette forfaiture aurait été tournée, la vérité ayant été étranglée par la conjonction du corporatisme journalistique, de sa collusion avec le pouvoir politique – quel que soit sa couleur – envers un journaliste complaisant avec la politique française au Proche Orient. Quelle que soit la teneur de cet arrêt – la jurisprudence en matière de diffamation est parfois difficile à comprendre – il ne mettra pas un terme définitif à une affaire honteuse pour notre démocratie.

En tout état de cause, les révélations et les démissions express de MM. Cahuzac et Bernheim auront prouvé, s’il en était encore besoin, que les pouvoirs politiques et religieux ne résistent pas beaucoup aux exigences de transparence de nos sociétés modernes.

A l’inverse, dans l’affaire Enderlin le quatrième pouvoir a démontré sa capacité à résister efficacement à toute mise en cause, même parfaitement fondée, de pratiques dérogeant gravement à la déontologie et à l’éthique professionnelle.

Voir également:

Des experts accusent la photo « Pallywood » de Paul Hansen du Prix World Press Photo 2012

Eric Hazan

Le Monde juif info

14 mai 2013

Le 20 novembre 2012, au cours de l’opération « Pilier de défense » dans la bande de Gaza, le photographe journaliste suédois, Paul Hansen, réalise une photo puissante illustrant l’enterrement de deux enfants palestiniens. Trois mois plus tard, elle est choisie par le World Press Photo comme sa photo de l’année.

Netherlands World Press Photo Contest

« La force de la photo réside dans ce contraste de la colère et de la tristesse des adultes avec l’innocence des enfants. C’est une photo que je n’oublierai jamais », a déclaré un membre de jury du World Press Photo, Mayu Mohanna.

La photo en question, prise par Hansen pour le journal suédois Dagens Nyheter, montre le cortège funèbre de Mahomet et Suhaib Hijazi. Des hommes en colère dans une petite ruelle, au premier plan, dans leurs bras, les corps enveloppés des deux petites victimes. Un frère et une sœur tués avec leur père dans un raid aérien israélien en réponse aux tirs de roquettes palestiniennes.

Mais la photo primée, intitulée « Enterrement de Gaza », était un peu trop parfaite, semble-t-il…

Le 15 février, le jour où le prix est annoncé, des observateurs photographes commencent à s’interroger sur la véracité de la photo. Un intervenant sur le site du British Journal of Photography souligne que l’éclairage l’a amené à penser que la photo avait été retouchée.

Suivi d’analyses d’experts et notamment d’un spécialiste de l’image médico-légale, Neal Krawetz, qui publie une étude approfondie de cette photo, concluant : « elle a été considérablement modifiée ». En étudiant sa taille, Krawetz stipule que la photo a été rognée considérablement.

Il a ensuite examiné l’histoire de la photo et a conclu que, d’après trois conversions distinctes de la photo, elle est, en fait, composée de trois images.

L’éclairage de l’image a été, aussi, considérablement accrue. L’enterrement en fin d’après-midi, et les traits saillants sur les visages des pleurants ne correspondent pas à la position du soleil.

Krawetz a souligné que les manipulations ont eu lieu principalement le 4 janvier, deux semaines avant la date limite du 17 janvier du concours. Elle a été modifiée une fois de plus, un jour après qu’Hansen eut été annoncé comme le gagnant. « Je peux vous dire » a écrit Krawetz, que l’image controversée n’est certainement pas originale. En outre, elle semble avoir été modifiée spécialement pour ce concours ».

Hansen a affirmé que la photo a capturé l’éclairage propice dans la ruelle, à l’heure dite et qu’il ne l’a pas altéré. Toutefois, il a omis de présenter l’original numérique de la photo, ou un fichier RAW, à la remise des prix le 1er mai, disant qu’il avait simplement oublié de les apporter.

« Bien que certaines améliorations des couleurs dans les photos journalistiques soient généralement autorisées, le type de manipulation dont Hansen est accusé franchit largement la ligne » ont déclaré les experts.

« Le Guide des normes de l’Associated Press stipule que le contenu d’une photographie ne doit être pas modifié dans Photoshop ou par tout autre moyen. Aucun élément ne devrait être numériquement ajouté à, ou soustraite de toute photographie. Des ajustements mineurs dans Photoshop sont acceptables pour restaurer la nature authentique de la photographie. Des changements des niveaux de densité, contrastes, couleurs et saturations qui modifient sensiblement la scène d’origine ne sont pas acceptables ».

D’autres agences de presse ont des lignes directrices semblables.

« Paul Hansen a précédemment expliqué en détail comment il a transformé l’image » a déclaré World Press Photo, « World Press Photo n’a aucune raison de douter de son explication. »

L’organisation a ajouté qu’elle a demandé à deux experts indépendants de procéder à une enquête médico-légale du fichier image, avec la pleine coopération de Hansen.

À Jérusalem, Paul Hirschson, porte-parole du ministère des affaires étrangères a déclaré que, contrairement à d’autres endroits dans le Moyen Orient, Israël accueille les journalistes et est fier d’être ouvert à l’examen des médias. « Nous ne sommes pas particulièrement heureux sur certains de leur partialité contre nous, mais qu’ils viennent, nous sommes une société ouverte et démocratique. Cette histoire est une question d’éthique de la photographie professionnelle de parti pris anti-Israël ».

Richard Landes, historien de l’Université de Boston, qui écrit sur la couverture médiatique du Moyen-Orient à une deuxième version, et voit cet incident dans le cadre d’un schéma plus large. « Ces manipulations et falsifications — ce que j’appelle « Pallywood » — prennent de nombreuses formes. Dans ses scènes les plus extrêmes de mise en scène, les bébés syriens présentés comme Palestiniens, victimes de l’agression israélienne, qui sont publiées dans la presse occidentale. Cet incident est plus proche de la scène photoshopped de Beyrouth en 2006 quand le photographe de Reuters a ajouté de panaches de fumée. » Landes a appelé ces instances « une manipulation systématique d’empathie occidentale ».

« Cet incident est inexcusable, » a ajouté Landes. « La photo sur Beyrouth du journaliste de Reuters avait été retirée sur place ».

Les révélations sur la photo d’Hansen ont permis au Newseum de Washington, de « réévaluer » sa décision d’honorer deux cameramen affiliés du Hamas à Gaza, tués dans un raid aérien israélien en novembre 2012, comme des journalistes morts dans l’exercice de leurs fonctions.

En date du 14 mai, la photographie de Hansen figurait toujours en bonne place sur la page d’accueil du site du World Press Photo.

Voir encore:

Un rebelle syrien mange le coeur d’un soldat, images d’une barbarie qui se systématise

Romain Mielcarek

RFI

2013-05-14

Syrie

Depuis deux jours, une vidéo circule sur la toile, montrant ce qui semble être un cas de cannibalisme en Syrie. Le chef rebelle qui se met en scène sur ces images appelle au meurtre des alaouites, arrachant au corps d’un soldat tué son coeur et son foie. La violence du document soulève l’indignation dans la communauté syrienne comme internationale.

Depuis quelques mois, la violence des vidéos filmées en Syrie gagne en ampleur. Cette fois-ci, les images tournées par un groupe de rebelles franchissent un nouveau seuil de barbarie. Un chef de guerre s’y met en scène au-dessus du cadavre d’un militaire fidèle au régime. Menaçant, il avertit ses ennemis : « Je jure devant Dieu, vous soldats de Bachar, vous chiens, nous mangerons vos coeurs et vos foies ».

Joignant le geste à la parole, l’homme éviscère le corps et en extrait les deux organes, qu’il porte ensuite à sa bouche comme s’il allait les dévorer. La vidéo reste difficile à authentifier : ce sont des fidèles du régime syrien qui l’ont finalement diffusée, cherchant à attirer le discrédit sur la rébellion. Elle circulerait depuis plusieurs semaines d’un ordinateur à l’autre. Des journalistes du magazine Time ont ainsi expliqué l’avoir eu entre les mains depuis le mois d’avril, continuant à enquêter sur ses auteurs malgré plusieurs témoignages confirmant son authenticité.

Le commandant rebelle qui apparaît serait Abu Sakkar, de son vrai nom Khalid al-Hamad. Vétéran du siège particulièrement violent du quartier de Baba Amr, à Homs, en 2012, il aurait appartenu à la brigade Farouk, l’un des principaux mouvements de la rébellion syrienne. L’homme, décrit comme particulièrement militant et amoureux des armes par les journalistes qui l’ont rencontré, dirige depuis octobre dernier sa propre branche dissidente au sein de l’insurrection.

Depuis, il mène principalement le combat dans la ville de Qusayr, à la frontière libanaise. Assiégé par l’armée syrienne et par le Hezbollah, il semble vouloir montrer à ses ennemis que lui et ses hommes ne se rendront pas. Le chercheur Fabrice Balanche, spécialiste de la Syrie, voit dans cette vidéo l’illustration d’une tendance : « depuis quelque temps, on voit se multiplier ce genre d’actions : des exécutions, des égorgements et même un enfant de 13 ans à qui on a fait décapiter un prisonnier ».

Crimes de guerre

L’ONG Human rights watch (HRW) a aussitôt tiré la sonnette d’alarme. « Le conflit prend un tournant encore plus sombre », constate Peter Bouckaert, directeur de la section Urgences de l’organisation. « Il y a une augmentation significative des atrocités, des deux côtés, qui réclame un réveil de la communauté internationale », s’inquiète-t-il. HRW appelle les responsables de l’opposition syrienne à condamner ceux, dans ses rangs, qui commettent de tels actes.

L’Armée syrienne libre (ASL) et le Conseil national syrien (CNS) ont immédiatement condamné l’auteur de la vidéo. « Ils n’ont aucune autorité sur le terrain », remarque Fabrice Balanche : « il y a 200 000 personnes en armes en Syrie, qui se revendiquent ou non de l’ASL, sans la moindre hiérarchie réelle ». Pour ce chercheur, c’est directement auprès des bailleurs de fonds de l’insurrection qu’il faut chercher une solution : « si le Qatar peut faire libérer des casques bleus dans le Golan, il peut aussi limiter ces atrocités, en exigeant une certaine ligne de conduite ».

Les mutilations de cadavres sont condamnées dans le droit humanitaire international. La règle 113 de ce droit coutumier, qui s’applique à tous les Etats, y compris ceux qui ne l’ont pas spécifiquement ratifié, prévoit que « chaque partie au conflit doit prendre toutes les mesures possibles pour empêcher que les morts ne soient dépouillés ».

De l’impunité à la dérive

Face à l’impuissance généralisée sur le terrain, l’appel à la justice de HRW risque de rester lettre morte. Jean-Baptiste Jeangène Vilmer, philosophe et juriste, spécialiste du droit international, remarque que la communauté internationale n’a pas les moyens de faire appliquer le droit humanitaire en Syrie tant que le conflit perdure.

« C’est un phénomène qui n’est malheureusement ni nouveau, ni exceptionnel », explique-t-il. La Syrie n’étant pas signataire du Traité de Rome, qui donne son pouvoir à la Cour pénale internationale, il faudrait de plus une décision du Conseil de sécurité des Nations unies pour justifier la mise en place d’une condamnation internationale. « C’est ce qui s’était passé en Libye, avec la résolution 1970 : elle condamnait les crimes de guerre des troupes de Kadhafi… sans que cela ne les freine en quoi que ce soit », conclut-il.

« Dans les cas de guerres, les tentations cannibales peuvent arriver, explique de son côté George Guille-Escuret. Elles concernent d’ailleurs généralement le foie et le coeur, qui abritent la vie. » Pour cet ethnologue, spécialiste du cannibalisme, cette vidéo n’a rien à voir avec les pratiques guerrières qui ont pu être observées au cours de l’histoire chez certaines tribus nomades : « il s’agit ici d’islamistes radicaux, or les monothéismes interdisent fondamentalement le cannibalisme ». Si les autres combattants de la région décidaient d’imiter Abu Sakkar, ce serait « dramatique » pour leur camp. L’image de la rébellion est en effet d’ores et déjà souillée par les images d’exactions que certains rebelles s’appliquent à diffuser… avec l’aide des militants favorables à Bachar el-Assad.

La vidéo d’Abu Sakkar mutilant le cadavre d’un soldat syrien a été diffusée largement, floutée, par un réseau militant en faveur du régime.

COMPLEMENT:

Report of the Government ReviewCommittee
State of IsraelMinistry of InternationalAffairs and Strategy
Jerusalem
19 May 2013
Summary

The Al-Durrah Affair has its origins in a media report first aired by the French publictelevision channel France 2 on September 30, 2000. The report claimed to show thekilling of a Palestinian boy, targeted along with his father, according to the report, byfire from an Israeli position. The story was quickly relayed worldwide by theinternational media, which repeated the claims made by the France 2 journalist whonarrated the report. The report had the immediate effect of harming Israel’sinternational standing and fanning the flames of terror and hate.Since that day, the narrative deriving from the France 2 report regarding Israel’sactions has served as an inspiration and justification for terrorism, anti-Semitism,and the delegitimization of Israel. The echoes of the Al-Durrah report, both in terms of accusations against Israel, and the behavior of Western media outlets and theirlocal stringers, have continued to resonate in the media coverage of Israel’soperations against terrorist organizations. At the same time, critical examinationsand investigations have shown a number of the key components of the France 2narrative to be false, and others to be highly-doubtful. While some had hoped thatleft on its own, the Al-Durrah narrative would eventually be relegated to the backpages of history and the damage it caused would wane, it has become increasingly clear that this is not the case.

In light of the Al-Durrah narrative’s continued deleterious consequences, Prime Minister Benjamin Netanyahu directed the Vice Prime Minister and Minister of Strategic Affairs Moshe Yaalon in September 2012 to set up a governmental reviewcommittee. The purpose of the committee was to examine the affair in light of thecontinued damage it has caused to Israel, and to formulate the Government of Israel’s position with regards to it. The committee was comprised of representativesof relevant government ministries and official bodies, and consulted with outside experts.
 Following an extensive review of materials related to the affair, the committee determines that the France 2 report’s central claims and accusations had no basis in the material which the station had in its possession at the time of the report.Contrary to the report’s claim that the boy was killed, the committee’s review of the raw footage showed that in the final scenes, which were not broadcast by France 2,the boy is seen to be alive. The review revealed that there is no evidence that Jamal or the boy were wounded in the manner claimed in the report, and that the footage does not depict Jamal as having been badly injured. In contrast, there are numerous indications that the two were not struck by bullets at all. There is no evidence that the IDF was in any way responsible for causing any of the alleged injuries to Jamal and the boy. The review showed that it is highly-doubtful that bullet holes in the vicinity of the two could have had their source in fire from the Israeli position, a simplied in the France 2 report. The lack of evidence for its central claims was or should have been clear to France 2 before it broadcast the report. Yet the report was edited and narrated in such a way as to create the misleading impression that it substantiated the claims made therein.Over time numerous additional inconsistencies and contradictions have come to light, and question marks have been raised regarding nearly every aspect of the report. Repeated contradictions and falsehoods have been found in the statements of Talal Abu Rahma, France 2′s Gaza stringer, who was the chief, and for all practical purposes the sole source of information for the France 2 report. Despite the inconsistencies and contradictions, France 2 and its Jerusalem Bureau Chief Charles Enderlin, who narrated the report, have refused to acknowledge their errors and have even reaffirmed their original claims. They have repeatedly defended Abu Rahma’s credibility with the irrelevant claim that the Israeli security services have stated that the stringer is not suspected of involvement in terrorist activity, as if this reflected on the accuracy or credibility of his reporting.It is important to note that since November 2000, official Israeli sources have consistently stated that Israel has very significant doubts regarding the accuracy of the France 2 report. While during the initial ‘fog of war’ a small number of official sources did accept the possibility that IDF bullets had inadvertently struck the boy(though certainly not the claim that the IDF had targeted him intentionally),numerous subsequent official statements, formulated following more thorough investigations, made clear that Israel rejected or found highly-unlikely the claims of the report.The Al-Durrah affair demonstrates the need for media outlets to implement the highest professional and ethical standards when covering asymmetric conflicts.There is a particular need for international media outlets to critically evaluate information provided by local stringers, especially in arenas in which repeated attempts to stage or fabricate media items have been documented. Media outlets must also be willing to acknowledge inaccuracies and mistakes, and engage with the public in a dialogue regarding their reporting. Given the evidence which has come to light, France 2 should have retracted or qualified the unequivocal claims of its reporter that the boy was the target of Israeli fire and died in the sequence shown,apologized for misleadingly editing the footage, and clarified that it relied unquestioningly on its Gaza stringer in formulating the report.An additional lesson of the Al-Durrah affair is that countries which scrupulously adhere to the laws of armed conflict must not remain complacent in the face of misleading or mendacious media coverage. The potentially deadly consequences of such coverage mean that they do not have the luxury of simply hoping that themalignant narratives will run their course and that the truth will come to light.Rather they must investigate the claims in a thorough and timely manner andpresent their findings to the public.
1 It is worth noting that the French-Algerian terrorist who murdered three Jewish children, a rabbi and three French soldiers in Toulouse in March 2012, while not mentioning Al-Durrah directly, informed police that he had carried out his actions to avenge Palestinian children killed by Israel. Al-Durrah has very frequently been cited as the ultimate proof or iconic example by those accusing Israel of intentionally targeting Palestinian children.
COMPLEMENT (22.05.13):

The Al Durah Affair: What Makes Journalists Behave So Badly?
Richard Landes
The Algemeiner
May 22, 2013

The Israeli government finally came out with a report – thirteen years late – on the Muhammad al Durah affair. It’s thirteen years late. But not too late. It can never be too late to take on so nasty a tale, and particularly from the perspective of any journalists, this may be the biggest hoax in modern history – at once the longest and the most damaging to everyone but the war mongers.

The scandal today is not that the Palestinians faked it. We’ve seen them at work time and again, exploiting every occasion to paint the Israelis as child-killers, even when they themselves killed their children. The scandal today is, thirteen years later, the journalists themselves not only have not confronted this outrageous initial failure – dupes of a cheap fake – but their continued refusal to reconsider even as they continue to fall dupe to subsequent hoaxes. On the contrary, the go on practicing the kind of “lethal journalism” that the Al Durah affair epitomizes – injecting the information circulation system with malevolent lethal narratives designed to incite hatred, vengeance and war.

How many of the journalists who have written about this report have even seen the evidence? I’m betting, although I’d be glad to be proven wrong, that the Daily Telegraph Middle East correspondent, Robert Tait hasn’t even seen the evidence that the Israeli report analyzes. If so he’d be like so many of the journalists who signed the petition protecting Charles Enderlin from criticism from – horrors – non-journalists.

In part this is the Israeli government’s fault. They should have held a press conference and forced the journalists to look at the damning evidence. But anyone who wants to examine it can consult the best (only) compendium of the evidence at The Al Durah Project. Once they’ve viewed the evidence, they can move on to the analysis.

Tait, however, prefers a different line, one taken by a number of journalists who do not want to confront the unhappy truth that the community of journalists – including many Israeli ones – has, willy nilly, carried on a devastatingly damaging fraud for over a decade, despite the overwhelming evidence that it’s not only staged, but very badly done.

On the contrary, to inform his readers what to think of this new report, he goes for Charles Enderlin’s “conspiracy theory.” And to do so, he interviews the director of one of the most far left media sites (the equivalent of FAIR or Media Matters in the USA), on whose board Charles Enderlin sits.

“I believe [italics mine] that what we saw on the France 2 news item was exactly what happened and the camera caught exactly what happened,” [Yizhar Be’er] told The Daily Telegraph. “It is mission impossible to fake such a huge event. Nobody, least of all the Palestinians, can create such a fabrication.”

Now despite Tait’s assuring his readers that Be’er and his organization “have extensively studied the case,” their site shows no evidence of such a study.

Be’er’s use of the word “believe” may give us a clue to his astonishing statement that the camera caught exactly what happened (by which presumably he means what Charles Enderlin says happened). As Jon Randall told Anne-Elisabeth Moutet:

Charles Enderlin is an excellent journalist! I don’t care if it’s the Virgin Birth affair, I would tend to believe him. Someone like Charles simply doesn’t make a story up.

Neither Randall, nor Be’er could have seen the evidence and made such professions of belief. Even if you don’t want to see it, even if you want to claim it’s not staged, it’s impossible to look at the footage Talal Abu Rahma shot and insist that it confirms Enderlin’s narrative, not the “targeted by fire from the Israeli position” nor the “the child is dead” when twenty seconds later he’s moving quite deliberately. Asked how he could proclaim the child dead two scenes earlier, Enderlin replies:

I’m very sorry, but the fact is the child died. Maybe not at the precise moment I showed. But this is the way I do a story. “The child is dead,” is a statement. What’s your problem with it?

Not looking at the evidence is bad enough. But using a conspiracy theory to excuse it just compounds the problem. Be’er’s comment illustrates exactly what’s wrong with the current media scene:

“It is mission impossible to fake such a huge event. Nobody, least of all the Palestinians, can create such a fabrication.”

Be’er (and Enderlin whom he’s channeling) assume that the Palestinians are too incompetent to fool them, and only a massive conspiracy – which they assume couldn’t happen – could have fooled them. Enderlin, confronted with the extensive staging visible in his own cameraman’s footage, responded, “Oh they do that all the time.” But dismissed the possibility they did it with Al Durah: “they’re not good enough” – a comment echoed in Be’er’s “least of all the Palestinians.”

The sad thing, the pathetic thing, is that it didn’t take much to fool them. If I were a professor of videography and a student came to me with this footage, I’d give him an F: get better focus, have the kid look wounded rather than stretched out, have him clutch his stomach rather than his eyes, give him some blood to spill, don’t break it up into short clips. It turns out it’s “mission easy” to put together a shoddy piece and, as long as it’s the kind of story for which too many Westerners and way too many journalists have an insatiable appetite – lethal narratives about Israel – they’ll bite at the poison meat no matter how rancid, no matter how ultimately self-destructive for their own profession and society that depends on them.

The conspiracy theory depends on the idea that the news media is full of sharp, skeptical professional journalists who can’t be fooled easily and it would take a massive and elaborate scheme to do so. The story, alas, is the opposite: no need for conspiracy, not even for high quality staging. Apparently the journalists, like Charles Enderlin, are so used to looking at this staged material that they no longer see it as anything but “reality.” As Enderlin put it to Esther Schapira of ARD:

This is not staging, it’s playing for the camera. When they threw stones and Molotov cocktails, it was in part for the camera. That doesn’t mean it’s not true. They wanted to be filmed throwing stones and being hit by rubber bullets. All of us — the ARD too — did reports on kids confronting the Israeli army, in order to be filmed in Ramallah, in Gaza. That’s not staging, that’s reality.

This comes from a man who’s “gone native.” Staging is reality in the Palestinian world, and apparently his too. Enderlin has the famous quote from Tom Friedman at the top of his blog: “In the Middle East, if you can’t explain something with a conspiracy theory, don’t bother.” For Charles, if your own incompetence has put you in a terribly embarrassing situation, cry conspiracy theory. And count on journalists like Jon Randall and Robert Tait, and all the people who work on blind faith, to give him support. And alas, just as the Palestinians are right that they can put anything (French: n’importe quoi) out and have the Western media snap it up, so Charles Enderlin can make the most outrageous comments (at least where professional journalism is concerned), and have his colleagues circle the wagons.

Alas for Western civilization. Democracy and a free and honest press were such a good idea.


Suivre

Recevez les nouvelles publications par mail.

Joignez-vous à 60 followers