Deutschland 86: German television series review

After watching the first season – Deutschland 83 – I was excited to see the second season available on Netflix. Compared to Deutschland 83, this season was a slight disappointment; watchable but not as binge worthy as Deutschland 83.

For those expecting more of the same Deutschland 86 will come as a surprise. Deutschland 86 moved away from its core East Germany vs West Germany Cold War premise and shifted to the Cold War battleground of South Africa.

The episodes didn't flow seamlessly, i.e. the stories seemed jumpy and often only loosely connected. While there was continuity with main characters, e.g. Martin Rauch, Lenora Rauch, et. al. many new persons were introduced and made the story more complicated to follow.

In a nutshell, the plot goes as follows. The Soviet Union is near bankruptcy. Gorbachev is implementing reforms which include cutting financial aid to Warsaw Pact countries like East Germany. In the new environment, East Germany's government is forced to scramble for hard currencies like the Deutsche Marks (remember the West German currency?!) by going 'capitalist.'

Many schemes, legal and illegal but all surreptitious, are concocted by East German leaders. East German blood is sold across the border. East German citizens are used for (often unethical) medical trials by Western pharmaceutical companies.

However, for Deutschland 86 the focus is on smuggling weapons. Not just routine arms smuggling but violating a UN arms embargo against South Africa's white supremacist Apartheid regime (remember black people were legally subhuman until the late 1980s in South Africa?!).

Yes, communist East Germany was selling weapons to 'Free / Capitalist South Africa' so it could suppress Mandela's communist African National Congress (ANC) armed insurgency … to generate money to keep the Socialist dream alive! Ironic but true. Much of Deutschland 86 revolves around the adventures related to selling arms to South Africa and the shenanigans required to circumvent UN sanctions and hoodwink ordinary communist East Germans.

Deutschland 86 is eminently watchable. Not as tightly knit as the first season of Deutschland. Nonetheless, it reveals important insights into the demise of the East Bloc's communist regimes while still entertaining viewers. For social scientists, Deutschland 86 underscores the importance of pragmatism over ideology.

NB: At the time of writing Deutschland 86 is available on Netflix in multiple jurisdictions.

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Imran is a Singapore based Tour Guide with a special interest in arts and history. Imran has lived and worked in several countries during his career as an international banker. He enjoys traveling, especially by train, as a way to feed his curiosity about the world and nurture his interest in photography. He is available on twitter (@grandmoofti); Instagram(@imranahmedsg) and can be contacted at imran.ahmed.sg@gmail.com.

State of Emergency by Jeremy Tiang: a book review

State of Emergency by Jeremy Tiang is that new breed of Singapore novel which treads gently into areas which have hitherto remained untouched, perhaps because of the country's so called Out of Bound Markers (Subjects and government policies which are too sensitive to be debated by the general public).

As the title suggests, this novel is mostly set during the years of the Malayan Emergency of 1948 – 1960. During those years an active Communist insurgency was playing out in the jungles of Malaya (today's Malaysia) though the troubles reached as far south as Singapore itself.

Through the characters, which include a British journalist, a communist rebel fighter and her family, Tiang takes us through the reality of a divided nation fighting its own government. The author does not hold back in describing the often brutal tactics used by the British colonial regime – the Malayan Emergency was fought against the colonial authorities – to control and finally subdue the armed insurrection.

Among the tools used were torture, concentration camps and other harsh tactics used by authorities around the world to crush similar ideologically motivated armed uprisings. While these methods are 'geography-neutral,' i.e. they may be used by any country against any uprising, the harsh impact on humans varies subject to place and time. Tiang's novel highlights the repercussions of such extreme and brutal tactics on Singaporeans and their families.

Although fiction, State of Emergency is generally factually true to historic events. It shines a light on a dark segment of Malayan / Singapore history. And none too soon. It is hoped the novel is the first of many more such works revisiting a difficult period of Singapore's history. Surely, there are more stories about the Emergency buried in the concsiousness of Singaporeans and Malaysians which deserve to be heard by the general public?

Imran is a Singapore based Tour Guide with a special interest in arts and history. Imran has lived and worked in several countries during his career as an international banker. He enjoys traveling, especially by train, as a way to feed his curiosity about the world and nurture his interest in photography. He is available on twitter (@grandmoofti); Instagram(@imranahmedsg) and can be contacted at imran.ahmed.sg@gmail.com.

Of heroes, Marx and my left wing youth!

Reading and writing about Marx is a nostalgic experience for me. As a young man communism held great appeal to me. Perhaps it was the naiveté of idealistic youth or maybe the desire to cut through the complexity of a harsh world by believing in a Marxian utopia brought about by Dialectical Materialism? Whatever the reason, Marxist thought is deeply ingrained in my psyche.

Karl in 1882 (source: Wikipedia)

My fascination with the left wing intellectual tradition was furthered during my college years in the 1980s. In the 1980s, it was considered fashionable for professors to adhere to left wing intellectual ideas. Many spoke of their ‘communist’ ideals as if they were a badge of honor ... and, yes it surely was!

Hence, when I was asked to write a paper on Enlightenment, Kant and Marx for a course titled, ‘The Modern and the Postmodern (Part 1)’ it brought back fond memories of philosophical intellectualizing as a student!

My paper is reproduced below.

Marx: an Outgrowth of Enlightenment Thought

Karl Marx (1818-83) was an Enlightenment figure. Marx reached radically different philosophical conclusions about society and the human condition from those put forward by Immanuel Kant (1724-1804) almost a century earlier. Nonetheless, there is little doubt Marx used reason to develop his arguments; arguments which he put forward to encourage the betterment of the world.

Kant, a central figure of the Age of Enlightenment, in his work “What is Enlightenment?” said “Enlightenment is man's emergence from his self-incurred immaturity."[1] Stated another way and in line with the course syllabus Enlightenment is defined as a “project to make the world more of a home for human beings through the use of reason.”[2]

For Kant, always trying to walk a middle path between evolution and revolution, the use of reason had limits. For example, Kant made a conscious distinction between knowledge which may be gained by reasoning and experience, through the ‘scientific’ realm and knowledge which humans are unable to grasp through experiential / scientific terms (e.g. faith or religious beliefs). Kant referred to the former, i.e. scientific process, etc. as the phenomenal side while the latter, i.e. “a posited object or event as it appears in itself independent of perception by the senses” as the noumenal world.[3]

For Kant, the noumenal world is where faith resides. In other words, faith in the religious scriptures and beliefs cannot be validated through the use of reason. However, that does not necessarily mean God does not exist because religious ideas and structures exist only in the noumenal world, not the phenomenal world. Therefore, the existence of God and / or other supernatural forces cannot be determined via scientific reasoning.

Statue of Marx and Engels in Shanghai, People's Republic of China (Source: Wikipedia)

To be sure, Marx had far less place for religion in his philosophy. Often famously quoted as saying “it [religion] is the opium of the people,” Marx also wrote passages suggesting religion is an illusion and acts as an obstacle to humans’ achieving their true state of happiness.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.[4]

For Marx improving human society and the human condition lay in economics. Using dialectical reasoning as the basis for his interpretation of contemporary (mainly English) economists, Marx’s economic determinism model postulated that “economic forces determine, shape, and define all political, social, cultural, intellectual, and technological aspects of a civilization.”[5]

Coupled with Marx’s belief in historical materialism which stated that history was a constant class struggle between those in power (who also owned / controlled the means of economic production) and the oppressed labor force responsible for production, Marx asserted all aspects of society, including religion, culture, law, etc. were determined by economic forces.

Consequently, for Marx (and his later writing partner Engels) to improve human society a revolution was required. A revolution would overthrow the existing order, especially ownership of the means of production, by which the bulk of oppressed humans suffered alienation and, hence, remained unhappy. The Communist Manifesto authored by the Marx-Engels duo in 1848 highlighted these beliefs with a call for revolutionary action across Europe.

Kant and Marx did not share many philosophical similarities. Unlike Kant, Marx did not believe in gradual change. Marx was a revolutionary while Kant called for gradual change. Through the notion of noumenon Kant made space for religion in his philosophy. On the other hand, Marx dismissed religion as one means through which a ruling class maintained society’s status quo.

Despite these differences Marx was undeniably a figure and a product of the Enlightenment. Why? Marx believed that the use of reason, a central notion in the definition of Enlightenment, will improve the world and better the human condition. However, unlike Kant and other philosophers Marx was inspired by English economics, German philosophy, and French radicalism to believe the only reasonable conclusion to be drawn from history is that of inherent contradictions in the economic means of production which will ultimately only lead to one place: a communist revolution.

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[1] Immanuel Kant on What is Enlightenment. Retrieved on February 8, 2018. https://en.wikipedia.org/wiki/Answering_the_Question:_What_is_Enlightenment%3F

[2] Professor Michael S. Roth, Wesleyan University. The Modern and the Postmodern (I). Week One, Lecture One transcript.

[3] Noumenon, Merriam Webster online dictionary. Retrieved on February 8, 2018. https://www.merriam-webster.com/dictionary/noumenon

[4] Karl Marx,  Critique of Hegel's Philosophy of Right as quoted in Marxism and Religion. Retrieved on February 8, 2018.  https://en.wikipedia.org/wiki/Marxism_and_religion

[5] Professow Mark Bowles, Economic Determinism and Karl Marx: Definition & History. Chapter 3 , Lesson 32 transcript. Retrieved on February 8, 2018. ^{https://study.com/academy/lesson/economic-determinism-and-karl-marx-definition-history.html#transcriptHeader}

Imran is an adventurer, blogger, consultant, guide, photographer, speaker, traveler and a banker in his previous life. He is available on twitter (@grandmoofti); Instagram (@imranahmedsg) and can be contacted at imran.ahmed.sg@gmail.com.

The 'Post 9/11' era and periods in history

World history is conveniently divided into periods. It is likely September 11, 2001 marked the end of the post-war period and the beginning of a new era. The events of 9/11 are a handy reference point for a 'before' and 'after' comparison.

'Before' included a relatively stable economic order buttressed by the Bretton Woods Agreement; a political structure based on clear demarcations between the Communist bloc led by the Soviet Union (remember the USSR?) and the Free World led by the US.

Developing nations joined either the American or Soviet camp. In return for supporting either the capitalist or communist systems these countries were given economic and military aid, a form of clientelism. Ostensibly, the aid delivered by the patron Superpower was meant for development. To be sure, much of the aid did trickle down to the masses, positively affecting the lives of millions. However, a large part of the aid money was recycled back into Western economies. Corrupt politicians pocketed aid money and deposited these funds into bank accounts say in London and Geneva. Once in the international banking system, the money returned to the developed economies.

While the 'Eastern bloc – Western bloc' system may not have worked for all, it worked for some. Certainly it worked for those at the top who managed it.

Then came the demise of the USSR. And the evolution of 'Socialism with Chinese characteristics' in Deng Xiaoping's China. The Communist bloc disappeared almost overnight. If that weren't enough, 9/11 happened.

Suddenly, the world was reeling from violence underpinned by a so-called Islamic ideology (even if the ideology is decidedly un-Islamic to most Muslims). One thing led to another and before sane people could blink, the US and its Coalition of the Willing implemented Operation Enduring Freedom and invaded Iraq in 2003.

US soldiers enter a palace in Baghdad, Iraq in 2003 (Source: Wikipedia)

The Iraq invasion precipitated a chain of events which continue in motion until today. Already a tinderbox due to the Palestinian question, the Middle East erupted into a cacophony of wars, revolutions and ever changing political alliances.

Shia Persia – contemporary Iran – viewing itself as a historic regional power adeptly filled political vacuums in Iraq and Syria thereby adding to its already strong foothold in Lebanon via Hezbollah. Simultaneously, Sunni Islam's Al-Qaeeda virus transformed into a more deadly disease called Islamic State (IS). IS, mainly through its involvement in Syria and Iraq, fueled the symbiotic relationship between extreme versions of Sunni and Shia Islam. Ultimately influential state actors were sucked into the conflict.

Saudi Arabia, along with its new best friend the United Arab Emirates (UAE), initiated a military expedition in Yemen with sideshows in Bahrain and Qatar. All three operations avowedly designed to block Shia Iran's expanding influence in the Arab world. Indeed, it now appears a tacit alliance between Saudi Arabia and the Arab world's historic 'Mother of All Enemies' i.e. Zionist Israel, is in the works to counter Iran's regional strength.

Throw in a hot-headed 32 year old ruler – Saudi Arabia's new Crown Prince – and a fiery anti-Western Turkish Islamist politician – President Erdogan – and the ingredients for prolonged instability are truly in place.

An Al-Qaeeda affiliated fighter in the Sahel region of Africa (Source: Wikipedia)

On the bigger global stage, a reprise of the 1970s Cold War is taking place in the form of renewed conflict between the US and Russia (and China). Meanwhile, 'Red' China has transformed itself into an economic and political powerhouse. Indeed, the health of the global economy hinges on Chinese growth rates. If China sneezes the world catches a cold. Buttressed by its new found economic clout, China now employs a more muscular foreign policy in order to project its strength. The South China Sea dispute is evidence of China's new approach.

The world is in a new 'Post 9/11' phase. It is doubtful there were many certainties in the past. Now there are even fewer certainties – simply many questions which only time can answer.

It is in this context that I enrolled for the online course, “Understanding 9/11: Why 9/11 Happened and How Terrorism Affects Our World Today” offered by Duke University. The course should provide me with information about recent changes. Undoubtedly, like any humanities course, there are biases in the material and its presentation. However, I intend to soak in the knowledge in order to make better personal judgments about the subject (isn't that the purpose of learning?).

To complete the course I am required to submit two papers. The first assignment – a maximum of 1,000 words – is about 'Radical Islamic Fundamentalism.' Through the document I must explain key elements of Al-Qaeeda's philosophy, its origins and the radicalization process to my local police chief.

Below is my paper in its entirety.

____________________________________

To: The Commissioner,

Singapore Police Force,

Republic of Singapore.

From: Imran Ahmed,

Policy Consultant,

Radical Islamic Fundamentalism Expert.

Subject: Origins and key elements of radical Islamic fundamentalism and the radicalization process

Date: November 18, 2017

'Radical Islamic Fundamentalism' has the potential to drive individuals towards violence. One dangerous strand of radical Islamic fundamentalist ideology is provided by Osama Bin Laden's (OBL) Al-Qaeeda and its offshoots such as ISIS and Jemaah Islamia (JI). These fringe Islamic ideologies form a critical part of any individual's radicalization process and must be understood as they potentially pose a threat to Singapore as a plural multicultural society.

Origins of Radical Islamic Fundamentalism

Radical Islamic fundamentalism relies on specific interpretations of historical and contemporary conditions found in the Islamic world. These conditions can be categorized into three broad headings: political and economic decline; 'un-Islamic' religious practices; and Westernization of Muslim societies.

Firstly, radicals believe the political and economic decline of the Islamic world is directly attributed to non-Muslim Western nations, e.g. the destruction of the Ottoman Empire and related Islamic Caliphate. Western colonialism is also blamed for the demise of Islamic nations and dividing the Islamic Ummah into arbitrarily defined nation states.

Secondly, radical Islamists consider contemporary Islamic beliefs and practices to be tainted by centuries of influence from 'un-Islamic' ideas. Consequently, present day Islamic society and religion is believed be fundamentally 'corrupt.'

Lastly, these radicals believe Islamic societies have been 'Westernized' through centuries of contact with 'un-Islamic' Western nations. That is, Islamic societies are diffused with un-Islamic cultural and social practices. In recent years, this belief has been compounded by the forces of globalization.

Al-Qaeeda Ideology: Some Key Elements

Al-Qaeeda believes there is a war taking place between Islam and the West, including the US. It is therefore a religious duty of all Muslims to wage war – a lesser Jihad – against Americans and Westerners in order to protect the Islamic world and avenge its mistreatment by the West. Moreover, any Muslims not participating in this war are deemed un-Islamic and, hence, legitimate targets under OBL's call for jihad. The ideology makes no distinction between civilian and military combatants, all are potential targets in this holy war.

In OBL's 1996 Declaration of Jihad, he built on ideas expounded by an Egyptian Islamist thinker named Sayyid Qutb in a book titled Milestones (1964). In Milestones Qutb wrote, “Our whole environment, people's beliefs and ideas, their habits and art, rules and laws - is Jahiliyyah [an age of barbarity or darkness predating Islam].”

In the Declaration, OBL appeals to economic, social and political grievances within the Muslim world to advance his argument. He states Muslims and Islamic nations have been humiliated by Western nations in many ways, e.g. through war, occupation and plunder.

In 1998, in a bid to gain more credibility, OBL joined forces with several known religious figures and issued a statement under the World Islamic Front banner. In this 1998 call to action, Al-Qaeeda focuses more openly on America. He refers to the US 'occupation' of Holy Lands in Saudi Arabia – a reference to US soldiers stationed in Saudi Arabia. Further, the statement speaks of ongoing injustices such as United Nations and US sanctions against Iraq following the 1991 war. In a final bid to convince his audience, Bin Laden attempts to associate the US with Israel, using Israel's general unpopularity within the Islamic world.

Al-Qaeeda's radical Islamic ideology urges violence against American and Western persons and interests. Indeed, the ideology goes further by exhorting Muslims to fulfill their religious duty by undertaking such violence, even against other Muslims who are seen as passive bystanders in this holy war against the US. The 9/11 attacks are the most poignant examples of such violence.

Radicalizing Individuals to Violence

Radicalizing individuals to commit acts of violence is a complex process. There is no predetermined, rigid or formulaic path by which an individual moves from being a non-violent individual to one ready to commit violence in the name of Islam, even if the person is sympathetic to radical Islamic fundamentalist causes.

There are multiple routes towards radicalization and many use forms of social media. Likewise, there appears to be no one type of individual who tends to radicalize.

A review of known radical Islamic terrorists demonstrates diversity across national, ethnic, linguistic, educational and socioeconomic backgrounds. Hence, it is difficult for law enforcers to detect potential terrorists based on a specific racial profile. Nevertheless, evidence indicates that most terrorists tend to be young males.

Some individuals radicalize because they experienced a traumatic event, e.g. death of an acquaintance or family member. Consequently, they may wish to avenge the death and turn to terrorism. Alternately, the individual may identify with a larger group (e.g. Iraqi Sunni Muslims) which he somehow seeks to defend from an 'enemy.'

There are several other known theoretical tracks to radicalization discussed by radicalization expert Clark McCauley. These include thrill seeking by young persons. Another is based on Group Dynamics. Here individuals within a group tend to move towards extremes and ultimately all members of the group are radicalized. Group isolation, where a group is isolated from society and hence strengthens bonds to such an extent where violence becomes acceptable is another possibility. Mass politics is another method. Here if a group is attacked then it may respond in ways – i.e. violence – which otherwise it may otherwise have considered inappropriate.

It is important to state that most sympathizers of radical Islam seem not to take the final step towards violence.

Conclusion

As has been seen by the capture and detention of several Jemaah Islamia (JI) terrorists and radicalized individuals, Al-Qaeeda's extreme radical Islamic fundamentalist ideology has the ability to influence Muslims in Singapore towards extreme violent behavior. (JI is the Al-Qaeeda offshoot active in Southeast Asia.) Radical Islamic fundamentalist ideology espouses violence against open societies such as Singapore and even against Muslims who have integrated into a pluralistic, tolerant society. While there is no single route to radicalization, it is known that the largest group of potential terrorists are young males. Hence, It is important Singapore curbs their ability to seek out and imbibe radical Islamic ideological thought and the individuals / groups which espouse such thought.

Imran is an adventurer, blogger, consultant, guide, photographer, speaker, traveler and a banker in his previous life. At the time of writing, Imran is living in Rashidabad, Pakistan as a volunteer teacher at the SST Public School. He is available on twitter (@grandmoofti); Instagram (@imranahmedsg) and can be contacted at imran.ahmed.sg@gmail.com.