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Wednesday, 30 July 2014

HSBC closes some Muslim groups' and individuals' accounts



HSBC bank has written to Finsbury Park Mosque and other Muslim organisations and individuals in the UK to tell them that their accounts will be closed.
The reason given in some cases was that to continue providing services would be outside the bank's "risk appetite".
The wife and teenage children of a man who runs a London based Islamic think-tank have also been contacted.
HSBC said decisions to close accounts were "absolutely not based on race or religion".
"We do not discuss relationships we may or may not have with a customer, nor confirm whether an individual or business is, or has been a customer.
"Discrimination against customers on grounds of race or religion is immoral, unacceptable and illegal, and HSBC has comprehensive rules and policies in place to ensure race or religion are never factors in banking decisions."
No chance

Finsbury Park Mosque in North London was written to by HSBC on 22 July.
The only reason given for the intention to close its account was that "the provision of banking services… now falls outside of our risk appetite".
In the letter, the bank notifies the treasurer of the mosque that it will close the account on 22 September.
Khalid Oumar, one of the trustees of the mosque, questioned the motives behind the letters.
"The letters that have been sent and the letters that we received do not give any reason why the accounts were closed in the first place," he said.
"That has led us to believe that the only reason this has happened is because of an Islamophobic campaign targeting Muslim charities in the UK."
'Astonishing'

The mosque's chairman Mohammed Kozbar told the BBC: "The bank didn't even contact us beforehand. Didn't give us a chance even to address [their] concerns.
"For us it is astonishing - we are a charity operating in the UK, all our operations are here in the UK and we don't transfer any money out of the UK. All our operations are funded from funds within the UK."
Until 2005, the mosque was run by Abu Hamza, who in May this year was convicted of terrorism offences in the United States.
"The positive work we have done since taking over over from Abu Hamza to change the image of the mosque, there is nothing really that can explain [HSBC's decision]," says Mr Kozbar.
"They have put us now in a very, very difficult situation - this is the only account we have."
Mr Kozbar says HSBC's decision could have negative repercussions for the bank.
"We are sure that our community will be frustrated, and might consider closing their accounts themselves with HSBC if the bank doesn't reopen our account, or at least give us an explanation."
Jeremy Corbyn, the local MP for Finsbury Park, says he has worked with the mosque ever since it was built.
"Over the past 10 years, it has developed into a superb example of a community mosque supporting local people and providing facilities for all faiths if they need it.
"I am shocked and appalled at the decision of HSBC."
'Unsettling'

Anas Al Tikriti was born in Baghdad, but has lived in the UK for several decades. His family has also received letters. He runs the Cordoba Foundation, a think tank on Islamic issues set up in 2005 in order to address, he says, the relationship between Europe and the Middle East.
He, his wife, his 16- and 12-year-old sons all received separate letters this week from HSBC informing them that their accounts would be closed in September. This time, no reason was given.
Mr Al Tikriti says he has banked with HSBC since the 1980s and has rarely been overdrawn.
"It is unsettling. I am not used to being addressed in those terms. It's like I have done something wrong. The involvement of my family disturbs me. Why the entire family?"
"I can only speculate - and I wish someone from the bank could explain [why the accounts were closed]. The organisations are mainly charities and the link is that many of them if not all of them are vocal on the issue of Palestine."
"It would be a great shame if that was true. As I'm left to speculate, that's the only reason I can come to."
His think tank, the Cordoba Foundation, which also banks with HSBC, was also told that its account will close, with an almost identical letter to that sent to the Finsbury Park Mosque, and dated the same day.
'Alternative arrangements'

Ummah Welfare trust, based in Bolton, has distributed £70m to projects in 20 countries. It has had a presence in Gaza for 10 years.
In a letter, also dated 22 July, HSBC gave Ummah the same reason for closing its account that it had given to the Finsbury Park Mosque - that "provision of banking services now falls outside our risk appetite".
It then gave the charity two months' notice of its decision to close the trust's accounts.
"You will need to make alternative banking arrangements, as we are not prepared to open another account for you," the letter continues.
Mohammed Ahmad, who runs Ummah, says it is a dream customer for a bank and always in credit.
He asked HSBC in a meeting why the accounts were closing, but says the bank's representative gave them no answer.
Mr Ahmad says that they "have always tried to work within a legal framework and accommodate banks, if, for example, there was an issue with sanctions".
Mr Ahmad says he thinks HSBC has made its decision because of its work in Gaza, where he says Ummah provides "ambulances, food aid, medical aid, and grants."
"We make sure we go out of the way to work with organisations that are non-partisan. What we do now is we do a check on Thomson Reuters and make sure that there is no link whatsoever with blacklisted organisations. We don't want to damage our relief efforts. We have tried our best to be non-partisan as much as possible."
A government official the BBC spoke to said they did not believe this was the result of government action but reflected a decision the bank had taken itself based on its own risk analysis.
In December 2012, HSBC had to pay US authorities $1.9bn (£1.2bn) in a settlement over money laundering, the largest paid in such a case. It was alleged to have helped launder money belonging to drug cartels and states under US sanctions.
In August last year, it was reported that HSBC asked more than 40 embassies, consulates and High Commissions in the UK to close their accounts. At the time, the bank said "HSBC has been applying a rolling programme of "five filter" assessments to all its businesses since May 2011, and our services for embassies are no exception."
The Charities Commission has confirmed that it is not investigating any of the organisations involved and says that if the charities don't have a relationship with bank it could harm public trust in their work.

The rich want us to believe their wealth is good for us all


As the justifications for gross inequality collapse, only the Green party is brave enough to take on the billionaires’ boot boys
robin hood Campaigners get their message across in London.
‘However grotesque inequality becomes, political norms shift to defend it.’ Tax campaigners in London last year. Photograph: David Sandison

When inequality reaches extreme and destructive levels, most governments seek not to confront it but to accommodate it. Wherever wealth is absurdly concentrated, new laws arise to protect it.
In Britain, for example, successive governments have privatised any public asset that excites corporate greed. They have cut taxes on capital and high incomes. They have legalised new forms of tax avoidance. They have delivered exotic gifts such as subsidised shotgun licences and the doubling of state support for grouse moors. And they have dug a legal moat around the charmed circle, criminalising, for example, the squatting of empty buildings and most forms of peaceful protest. However grotesque inequality becomes, however closely the accumulation of inordinate wealth resembles legalised theft, political norms shift to defend it.
None of this should surprise you. The richer the elite becomes, and the more it has to lose, the greater the effort it makes to capture public discourse and the political system. It scarcely bothers to disguise its wholesale purchase of political parties, by means of an utterly corrupt and corrupting funding system. You can feel its grip not only on policy but also on the choice of parliamentary candidates and appointments to the cabinet. The very rich want people like themselves in power, which is why we have a government of millionaires.
But that describes only one corner of their influence. They fund lobby groups, thinktanks and economists to devise ever more elaborate justifications for their seizure of the nation’s wealth. These justifications are then amplified by the newspapers and broadcasters owned by the same elite.
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Among the many good points Thomas Piketty makes in Capital in the Twenty First Century – his world-changing but surprisingly mild book – is that extreme inequality can be sustained politically only through an “apparatus of justification”. If voters can be persuaded that insane levels of inequality are sane, reasonable and even necessary, then the concentration of income can keep growing. If they can’t, then either states are forced to act, or revolutions happen.
For the notion that inequalities must be justified sits at the heart of democracy. It is possible to accept that some can have much more than others if one of two conditions are met: either that they reached this position through the exercise of their unique and remarkable talent; or that this inequality is good for everyone. So the network of thinktanks, economists and tame journalists must make these justifications plausible.
It’s a tough job. If wages reflect merit, why do they seem so arbitrary? Are the richest executives 50 or 100 times better at their jobs than their predecessors were in 1980? Are they 20 times more skilled and educated than the people immediately below them, even though they went to the same business schools? Are US executives several times as creative and dynamic as those in Germany? If so, why are their results so unremarkable?
It is, of course, all rubbish. What we see is not meritocracy at work at all, but a wealth grab by a nepotistic executive class that sets its own salaries, tests credulity with its ridiculous demands, and discovers that credulity is an amenable customer. They must marvel at how they get away with it.
Moreover, as education and even (in the age of the intern) work becomes more expensive, the opportunities to enter the grabbers’ class diminish. The nations that pay the highest top salaries, such as the US and Britain, are also among the least socially mobile. Here, you inherit not only wealth but also opportunity.
Aha, they say, but extreme wealth is good for all of us. All will be uplifted by their god’s invisible hand. Their creed is based on the Kuznets curve, the graph that appears to show that inequality automatically declines as capitalism advances, spreading wealth from the elite to the rest.
When Piketty took the trouble to update the curve, which was first proposed in 1955, he discovered that the redistribution it documented was an artefact of the peculiar circumstances of its time. Since then, the concentration of wealth has reasserted itself with a vengeance. The reduction in inequality by 1955 was not an automatic and inherent feature of capitalism, but the result of two world wars, a great depression and the fierce response of governments to those disruptions.
For example, the top federal income tax rate in the US rose from 25% in 1932 to 94% in 1944. The average top rate throughout the years 1932 to 1980 was 81%. In the 1940s, the British government imposed a top income tax of 98%. The invisible hand? Hahaha. As these taxes were slashed by Reagan, Thatcher and the rest, inequality boomed once more, and is exploding today. This is why the neoliberals hate Piketty with such passion and poison: he has destroyed with data the two great arguments with which the apparatus of justification seeks to excuse the inexcusable.
So here we have a perfect opportunity for progressive parties: the moral and ideological collapse of the system of thought to which they were previously in thrall. What do they do? Avoid the opportunity like diphtheria. Cowed by the infrastructure of purchased argument, Labour fiddles and dithers.
But there is another party, which seems to have discovered the fire and passion that moved Labour so long ago: the Greens. Last week they revealed that their manifesto for the general election will propose a living wage, the renationalisation of the railways, a maximum pay ratio (no executive should receive more than 10 times the salary of the lowest-paid worker) and, at the heart of their reforms, a wealth tax of the kind Piketty recommends.
Yes, it raises plenty of questions, but none of them are unanswerable – especially if this is seen as one step towards the ideal position: a global wealth tax, that treats capital equally, wherever it might lodge. Rough as this proposal is, it will start to challenge the political consensus and draw people who thought they had nowhere to turn. Expect the billionaires’ boot boys to start screaming, once they absorb the implications. And take their boos and jeers as confirmation that it’s on to something. You wanted a progressive alternative? You’ve got it.

Monday, 28 July 2014

When it comes to our welfare system, we’ve lost the plot


As Britain follows the US in tearing up its safety net, the story of social security needs to be retold from the very beginning
protest benefits street
A protest outside the London offices of Love Productions, which made the TV programme Benefits Street. Photograph: Graham Turner for the Guardian

The rip-roaringly successful 4’s Benefits Street, on Channel 4, is being followed up by Immigrant Street. This a year after the same station’s Benefits Britain 1949 – to middle England’s delight – subjected contemporary welfare claimants to the social security rules of the ration-book years, as applied by real-life bullying bureaucrats with real jobcentre experience. Meanwhile, Channel 5 has developed its own pauper-baiting programme,On Benefits & Proud, and its cousin, Gypsies On Benefits & Proud.
The boom in poverty porn suggests that the left is getting thrashed on social security, and the polling confirms this. There is still support for the general principle of a safety net and a ladder of opportunity, but turn to the practicalities of particular benefits and suspicions about freeloaders rise as jealousies break out in every direction. Listening to voices from across Britain for my book Hard Times, I found not only workers complaining about the unemployed getting an easy ride, but also jobless people grumbling that the low-paid got more help than them nowadays, not to mention striking mutual antipathy between recipients of different benefits.
To see where this debate could lead, glance across the Atlantic. Four decades after Ronald Reagan invoked the “welfare queen”, the nearest thing America had to income support is long abolished. There is charity, and sometimes state and local relief, but many a chronic health condition goes untreated, and penury abounds. The right, however, still refuses to relent. Paul Ryan, the Republican pick for vice-president in 2012, said about Medicaid and food stamps that year: “We don’t want to turn the safety net into a hammock that lulls able-bodied people into lives of dependency and complacency.” It is remarkable that such language is not being used about cash payments that could be misspent but about programmes to provide food and medicine to poor people in the world’s richest economy.
As the coalition freezes, cuts and applies punitive “sanctions”, we’re heading the same way faster than anyone would have thought possible a few years ago. The only chance of arresting the drift is somehow resetting the whole discussion from first principles.
Benefits are paid out on many different bases around the world. In France, there is still a meaningful connection between earnings, social contributions paid in, and benefit paid out. In parts of northern Europe, unions retain a hand in collecting premiums and administering payments, forging a link between benefits and a concrete institution less remote and alien than “the welfare state”. In New Zealand, a flat-rate pension – available to all seniors, on the strength of residency alone – represents an entirely different way of thinking about benefits, more related to universal rights.
No real-world system ever fits any theory perfectly. Even the fondly remembered Beveridge settlement of the 1940s was riddled with compromise. A stern Victorian, William Beveridge himself was serious about social insurance, properly funded by contributions that built up over time. But Attlee was rightly concerned about the pressing needs of the already elderly, who had never had a chance to pay in, so it was operated as pay-as-you-go from the off. There was also – as there almost always has to be – a means-tested safety net to catch those who would otherwise sink, something that compromised the ideal of “earned” benefits.
Underlying the unloved mosaic of contemporary British benefits lurks a mishmash of half-forgotten principles. In the field of disability alone, there are income top-ups that embody poverty relief, allowances based on contribution records, and other benefits contingent on nothing but health, which reflect ideas about economic rights – even if it does not feel that way as the coalition hacks them back. But through the muddle, there are some definite trends. The proportion of non-pensioner benefits linked to contributions in the UK has dropped by around two-thirds since the 1970s, with means-testing filling the gap, turning welfare payment into the sort of residual function Richard Titmuss was thinking of when he warned that services for the poor would become poor services.
There will, then, always be fixes and workarounds. The important thing is that citizens should be able tell a rough story about how the system works. That sense of a story is what we have lost, and must now restore. But how?
The Institute of Public Policy’s Condition of Britain report suggests replacing some ill-understood cash benefits with public services, particularly in childcare, where – it says – state nurseries would not only be more loved, but also more efficient than under today’s morass of subsidies. Building social houses instead of writing cheques to landlords for owning scarce private homes likewise has commonsensical appeal. The IPPR also proposes refreshing the contributory link by turning the national insurance fund into the sort of independent body Beveridge envisaged, while also increasing jobseeker’s allowance for unemployed workers who have previously paid in.
There would need to be adjustments to “credit in” parents and carers who can’t work and also, arguably, the increasing band whose temporary, part-time or zero-hours jobs make for patchy careers. This leads some radical voices, such as left-leaning Compass, to call for a citizen’s income, paid to all and clawed back through taxes from those who don’t need it. A payment for everybody could hardly be painted as the preserve of the scrounger, and the proposal would deal – at root – with the financial anxiety of our times.
I’ve got my doubts about affordability, and also the pitch to voters often none too keen on rights. But what I admire here is Compass’s willingness to pose the big questions. You might prefer the story about rights to social security, or you might prefer a yarn about the duty to contribute to social insurance. Either, I’d say, is preferable to today’s tragic tale of welfare’s decline.

How we misunderstand risk in sport

Aggression, defence, success, failure, innovation - they are all about our willingness to take risks and how we judge them
Ed Smith in Cricinfo 
July 28, 2014

Same risk, different outcome: when a batsman goes after a bowler, he could end up being dismissed or hitting a six © Getty Images

The World Bank recently asked me to give a speech at a forum in London called "Understanding Risk". Initiall, I was unsure how I could approach the subject. How could I, an ex-sportsman turned writer, address financial experts on the question of risk?
On reflection, I realised there is another profession, followed around the world and relentlessly scrutinised, that relies almost entirely on the assessment of risk. Without risk, there can be no reward. Without risk, there are no triumphs. Without risk, there can be no progress.
And yet this entire profession, this whole sphere of human endeavour, doesn't really understand risk at all. It uses the term sloppily, even incorrectly. It criticises good risks and celebrates bad risks. It cannot distinguish between probabilities and outcomes.
It has changed its approach to risk, swapping one flawed approach for the opposite mistake. In the old amateur days, when it was run and managed like an old boys' club, there was little or no calculation of risk - merely unscientific anecdotes and old wives' tales. But the brave new dawn of social science didn't prove any better. In fact, it might be even worse. People put too much faith in maths, metrics and quantification. It has lurched from old boy's network to a pseudo-science - without pausing en route where it ought permanently to reside: with the acknowledgment that risk requires subjective but expert judgement. There is no perfect formula. If there was, everyone with a brain would succeed.
The sphere I describe, of course, is not finance or banking but professional sport. Sporting strategy - sometimes analytical and planned, sometimes instant and intuitive - always revolves around the assessment of risk. Taking risks is what sportsmen do for a living. And yet the analysis of risk does not match this practical reality. We usually talk in clichés not truths, often criticising good risks and praising bad risk-taking.
Here are four ways the sports world often misinterprets risk.

Risk is everywhere

In cricket, every attacking shot played by a batsman carries an element of risk, no matter how small. Stop playing shots and you cannot score runs. "You miss 100% of the shots you don't take," as Wayne Gretzky, the greatest ice hockey player of all time, put it.
And it is amazing when you stop playing attacking shots how much better bowlers bowl. Effective risk-taking has an intimidatory effect. Total risk-aversion the opposite: it emboldens your opponent, making him feel safe and relaxed.
In football, when a midfield player advances up the pitch, he is trying to orchestrate a goal while also reducing his own team's defensive protection. In risking creating a goal, he increases the risk of conceding one. Defenders, too, constantly weigh risks. Pressing the opposition, trying to get the ball back from them, is a risk. In moving up the pitch without possession, you create space behind you - if they are good enough to keep the ball and get past you.
But the alternative - safety-first defending - brings risks of another kind. If you never press, and always retreat into the safety of deep defensive organisation, then you rarely regain the ball. You dig your own trench, unable to threaten or frighten the opposition, merely sitting there waiting for the next wave of attack.
Tennis is all about risk. With your groundstrokes, if you are determined never to lose a point by hitting the ball long, not even once, then sadly you won't play with enough depth to make life difficult for your opponent. You will make zero errors and still lose.
And when it's your turn to return, if you never run round your backhand in the hope of hitting a forehand winner, then you will allow your opponent to settle into a comfortable serving rhythm. In the pursuit of good returning, you have to risk getting aced. You have to risk failure in the short term to give yourself a chance in the long term. You have to dare to be great.

Being right is not the same thing as events turning out well

You can be right and fail. You can be wrong and succeed.
Sport is about problem-solving. And the best way to discover new, better methods is to allow people to experiment through trial and error. Don't see what everyone else is doing and copy it. Find a better way
Sport rarely allows for this. We say that winning "justified the decision", a classic failure to distinguish between ex ante and ex poste thinking. Instead, the real question should be: would I do the same thing again, given the information I had at the time? Coaches and captains often make the right calls and lose. And they often make the wrong calls and win. It is stupid to judge a man's judgement on a sample size of one event.
The same point applies to risks taken by players. An unthinking tribal fan will shout "hero" when a risk-taking batsman hits a six, then scream "idiot" when the same shot ends up in a fielder's hands.
What a champion to take on the bowler! What a fool to take such a risk! The inconsistency here is not the batsman's, it is the spectator's. Coward/hero, fool/champion, disgrace/legend. The same risk can lead to either assessment.

Many crucial risks are invisible 

There are risks that no one sees that still have to be taken. Critics delude themselves that the only form of bravery in sport is guts and determination. At least as important is nerve, or, put differently, the capacity to endure risk imperceptibly.
When I was commentating with Sourav Ganguly at Lord's last week, he told me that Virender Sehwag used to shout, "He missed a four!" while he was in the dressing room watching team-mates batting. Ganguly quite rightly added that missing an opportunity to do something good is just as much of a mistake as making a visible error.
Many teams imperceptibly yield an advantage through timidity, fearfulness, and anxiety about standing out for the wrong reasons - an advantage they never subsequently reverse.
During the last Ashes series, I used this column to develop the metaphor of looking at sport as an old-fashioned battlefield. As the front lines engage and each army tries to advance, the direction of travel will be determined by tiny acts of skill and bravery - and equally imperceptible acts of risk aversion.
Somewhere on the front line, an infantryman inches a foot closer to his ally, hiding his own shield slightly behind his friend's. Hence one man becomes fractionally safer - but if the action is repeated a thousand times, the front line becomes significantly narrower and weaker as a whole. No one individual can be singled out as a hopeless failure. But the group suffers a collective diminution.
So it is in sport. When a batsman fails to hit a half-volley for four because he is too cautious, an opportunity is wasted to exploit an advantage offered to his team.
We talk a great deal about momentum, but not enough about how momentum is created. Once the whole army is retreating, even the bravest soldiers can fail to hold the line. We talk of courage when the tide has already turned. So in place of the usual clichés, "out-fought", "out-toughed", "out-hungered", I have a simpler word: outplayed. Or, even better, "quietly, perhaps indiscernibly, defeated by superior risk-taking".

The essential risk of being prepared to look silly

This is how sport moves forward. In 1968, a professional athlete had a crazy idea. Madder still, he had this idea just before the tournament event of his life. He wanted to rip up the coaching manual and do it all his own way. His coaches told him to forget about it, to stick with the old way of doing things, not to rock the boat.
He ignored them. He was a high-jumper, and he instinctively wanted to go over the bar head first, back down - not, as everyone else did, leg first, face down. At the 1968 Mexico Olympics, despite everyone telling him he was mad, he went ahead with his revolutionary technique. And how did it work out? He won a gold medal and set a new world record. He was called Dick Fosbury and he'd just invented the Fosbury Flop.
Sport is about problem-solving. A challenge is set: kick the ball into the net; hit the ball over the boundary; jump over the bar. From then on, solutions evolve, sometimes deliberately, sometimes by accident. And the best way to discover new, better methods is to allow people to experiment through trial and error. Don't see what everyone else is doing and copy it. Find a better way.
The left-field question is the one to ask. Why shouldn't I jump over the high-jump bar head first? Why shouldn't I aim my sweep shot towards off side where there aren't any fielders (the reverse sweep, the switch hit)?
Sport moves forward when it is irreverent, resistant to authority. The greatest cricketer of all time, Don Bradman, used a technique that no one has dared to try out a second time. His bat swing started way out to the side, rather than as a straight pendulum line from behind him.
Let me repeat. The method that made Bradman one and a half times better than the second-best player was consigned to the rubbish bin of sporting ideas. Bradman was prepared to look stupid by risking a unique rather than textbook technique. Others have been unwilling or unable to follow.
Bradman, however, benefited from one huge slice of luck. He escaped the greatest risk that can befall any genius: formal education. He learnt to bat on his own, using the empirical method, without a coaching manual. As a child he would repeatedly hit a golf ball against the curved brick base of his family's water tank.
Here is a startling thought. How many Bradmans were persuaded to try the usual technique? How many Fosburys were talked out of taking a chance?
In the course of trying to be different and better, you have to bear the risk of being different and worse.

Sunday, 27 July 2014

One of my favourite Mallu films - Arabikkatha








Israel-Gaza conflict: Secret report helps Israelis to hide facts

Patrick Cockburn in The Independent.

Israeli spokesmen have their work cut out explaining how they have killed more than 1,000 Palestinians in Gaza, most of them civilians, compared with just three civilians killed in Israel by Hamas rocket and mortar fire. But on television and radio and in newspapers, Israeli government spokesmen such as Mark Regev appear slicker and less aggressive than their predecessors, who were often visibly indifferent to how many Palestinians were killed.
There is a reason for this enhancement of the PR skills of Israeli spokesmen. Going by what they say, the playbook they are using is a professional, well-researched and confidential study on how to influence the media and public opinion in America and Europe. Written by the expert Republican pollster and political strategist Dr Frank Luntz, the study was commissioned five years ago by a group called The Israel Project, with offices in the US and Israel, for use by those "who are on the front lines of fighting the media war for Israel".
Every one of the 112 pages in the booklet is marked "not for distribution or publication" and it is easy to see why. The Luntz report, officially entitled "The Israel project's 2009 Global Language Dictionary, was leaked almost immediately to Newsweek Online, but its true importance has seldom been appreciated. It should be required reading for everybody, especially journalists, interested in any aspect of Israeli policy because of its "dos and don'ts" for Israeli spokesmen.
These are highly illuminating about the gap between what Israeli officials and politicians really believe, and what they say, the latter shaped in minute detail by polling to determine what Americans want to hear. Certainly, no journalist interviewing an Israeli spokesman should do so without reading this preview of many of the themes and phrases employed by Mr Regev and his colleagues.
Mark RegevMark Regev













The booklet is full of meaty advice about how they should shape their answers for different audiences. For example, the study says that "Americans agree that Israel 'has a right to defensible borders'. But it does you no good to define exactly what those borders should be. Avoid talking about borders in terms of pre- or post-1967, because it only serves to remind Americans of Israel's military history. Particularly on the left this does you harm. For instance, support for Israel's right to defensible borders drops from a heady 89 per cent to under 60 per cent when you talk about it in terms of 1967."
How about the right of return for Palestinian refugees who were expelled or fled in 1948 and in the following years, and who are not allowed to go back to their homes? Here Dr Luntz has subtle advice for spokesmen, saying that "the right of return is a tough issue for Israelis to communicate effectively because much of Israeli language sounds like the 'separate but equal' words of the 1950s segregationists and the 1980s advocates of Apartheid. The fact is, Americans don't like, don't believe and don't accept the concept of 'separate but equal'."
So how should spokesmen deal with what the booklet admits is a tough question? They should call it a "demand", on the grounds that Americans don't like people who make demands. "Then say 'Palestinians aren't content with their own state. Now they're demanding territory inside Israel'." Other suggestions for an effective Israeli response include saying that the right of return might become part of a final settlement "at some point in the future".
Dr Luntz notes that Americans as a whole are fearful of mass immigration into the US, so mention of "mass Palestinian immigration" into Israel will not go down well with them. If nothing else works, say that the return of Palestinians would "derail the effort to achieve peace".
The Luntz report was written in the aftermath of Operation Cast Lead in December 2008 and January 2009, when 1,387 Palestinians and nine Israelis were killed.
There is a whole chapter on "isolating Iran-backed Hamas as an obstacle to peace". Unfortunately, come the current Operation Protective Edge, which began on 6 July, there was a problem for Israeli propagandists because Hamas had quarrelled with Iran over the war in Syria and had no contact with Tehran. Friendly relations have been resumed only in the past few days – thanks to the Israeli invasion.
Frank LuntzFrank Luntz













Much of Dr Luntz's advice is about the tone and presentation of the Israeli case. He says it is absolutely crucial to exude empathy for Palestinians: "Persuadables [sic] won't care how much you know until they know how much you care. Show Empathy for BOTH sides!" This may explain why a number of Israeli spokesman are almost lachrymose about the plight of Palestinians being pounded by Israeli bombs and shells.
In a sentence in bold type, underlined and with capitalisation, Dr Luntz says that Israeli spokesmen or political leaders must never, ever justify "the deliberate slaughter of innocent women and children" and they must aggressively challenge those who accuse Israel of such a crime. Israeli spokesmen struggled to be true to this prescription when 16 Palestinians were killed in a UN shelter in Gaza last Thursday.
There is a list of words and phrases to be used and a list of those to be avoided. Schmaltz is at a premium: "The best way, the only way, to achieve lasting peace is to achieve mutual respect." Above all, Israel's desire for peace with the Palestinians should be emphasised at all times because this what Americans overwhelmingly want to happen. But any pressure on Israel to actually make peace can be reduced by saying "one step at a time, one day at a time", which will be accepted as "a commonsense approach to the land-for-peace equation".
Dr Luntz cites as an example of an "effective Israeli sound bite" one which reads: "I particularly want to reach out to Palestinian mothers who have lost their children. No parent should have to bury their child."
The study admits that the Israeli government does not really want a two-state solution, but says this should be masked because 78 per cent of Americans do. Hopes for the economic betterment of Palestinians should be emphasised.
Prime Minister Benjamin Netanyahu is quoted with approval for saying that it is "time for someone to ask Hamas: what exactly are YOU doing to bring prosperity to your people". The hypocrisy of this beggars belief: it is the seven-year-old Israeli economic siege that has reduced the Gaza to poverty and misery.
On every occasion, the presentation of events by Israeli spokesmen is geared to giving Americans and Europeans the impression that Israel wants peace with the Palestinians and is prepared to compromise to achieve this, when all the evidence is that it does not. Though it was not intended as such, few more revealing studies have been written about modern Israel in times of war and peace.

The length of my beard


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“What’s the point of wearing a headscarf, if she’s going to roam around campus wearing tight jeans like that?” remarked a not so conservative friend, while referring to his former crush, after she turned him down. Pakistani society is visibly in flux when it comes to understanding the role religion should play in society. This fluidity will naturally translate into individuals that struggle to define the role religion should play in their lives. Most of these people can be spotted from a distance; they stand on the edge of external markers of religiosity. The edge is where all the action takes place: a young man from an ultramodern family goes to university clean shaven and returns home four years later, wearing a thick black beard and a white Saudi style thobe with a turban. The edge is where one young woman – from a family full of women donning the hijab – chooses to take her hijab off and is ostracized by her own mother.

Their story is Pakistan’s story.

I still remember the whispers of hypocrite that followed a girl in university who chose to take her head scarf off. “Why did she wear a scarf in the first place, if she wasn’t sure about her ability to follow through?” was a common comment on the campus grapevine. Same was the case with young men who chose to vary the length of their beards. Labeled ‘confused’ at best and ‘hypocrites’ at worst, these men and women are physical manifestations of a nation on the edge – we hang onto religion as our last hope for salvation or self-destruction, whichever comes first.

Beards and hijabs may serve as visible proxies of an individual’s religiosity but Pakistani society has taken this to an extreme by transforming these external markers into a religious stock market, where your shares trade up or down based on the length of your beard on a particular day.  This outside in approach to religion hasn’t just turned people off religion, as some secular folks like to argue. It has also corrupted the understanding of religion for those genuinely trying to be religious. Pakistanis have used their signature ingenuity to crack a short cut to understanding religion. So what if you can’t become a good human being overnight? You can develop the intention to grow a beard or start wearing a headscarf overnight.

We blame ‘foreigners’ and ‘conspiracies’ for the horrible things done in the name of our religion but which foreigner or conspiracy forces us to ostracize a family member for her decision to take the Hijab off or take it for the first time? Our actions and taunts suffocate those who want to genuinely discover their faith, at their own pace. In fact, for all their striking differences, there’s one belief religious and non-religious Pakistanis share; both have a low tolerance for individuals struggling to figure out religion, with interpretations different from their own.

We need to challenge ourselves to be better Muslims and human beings – to respect each other’s right to evolve our religious identity, without being quick to pass judgment. The purpose of this column isn’t to condemn everyone with the same broad brush but to highlight that collectively as a society, we tend to gravitate towards judging those who don’t look like us or our worldview. This has to stop.

Take a look at the beating religion has taken because of our judgmental behavior: an extraordinary emphasis on external behaviors has incentivized a one dimensional view of religion that quietly replaces spirituality with showing off. This behavior is now visible in society with kitty party aunties trying to top each other by hosting the most elaborate ‘dars’ at their DHA Mc-mansions. Or infamous rich tycoons strutting out sacrificial animals, imported all the way from Australia for Eid-ul-Adha, to draw record crowds appreciating the beauty and fat content of their prey. And then there are middle aged men playing mine is bigger than yours with their beards, while forgetting that religion also requires us to pay our taxes, not park in the middle of the road at Juma and be honest in business dealings.
jugaru nation will find shortcuts to anything, which includes understanding religion. The least we can do is spare those refusing to take a short cut – those living on the edges, who try to reflect on religion from the inside out rather than the outside in.