Originally published here
“After 9/11, I dedicated myself to creating bridges of understanding between different cultures and faiths. The relationship between the West and the Muslim world seemed to especially be fraught by much misunderstanding,” says Professor Akbar Ahmed. For his latest book, The Thistle and the Drone: How America’s War on Terror Became a Global War on Tribal Islam, Professor Ahmed focused on tribal areas: The peripheral areas between states and on the communities living between borders. Ahmed provides an exhaustive survey of tribal cultures across North and East Africa, Yemen, and Southwest and Southeast Asia. The title of the book is a metaphor; the thistle was how Leo Tolstoy described the tribes living in the Caucuses in his book Hadji Murad because, like the flower, they were thorny and prickly. The drone, on the other hand, is a symbol of globalism and the epitome of technological advancement.
In The Thistle and The Drone, Ahmed explores in-depth tribal history, culture, code of honor, and tribal Islam, an Islam that is very different in nature from more mainstream branches of the religion. Drawing on 40 case studies that Ahmed and his team of student researchers interviewed and analyzed, Ahmed couches his discussion in the dichotomy between center and periphery.
The first main finding of the book is that terror towards the West is very much perpetrated by tribal people. 90% of the 9/11 hijackers were from Yemeni tribes. The rhetoric used by Osama bin Laden and many others has always been very tribal in nature, Ahmed suggests. Thus, he says, “we [the West] are fighting one kind of war when it is an entirely different kind of war to them.” The second major point is that Ahmed believes that there is a way that the tribes can be pacified via peaceful and diplomatic means, citing the example of the Aceh in Indonesia or the relations between Scotland and England.
The central argument of The Thistle and the Drone is that “war on terror” is ultimately a war between a central government and a periphery. In Ahmed’s view, the “center” is nearly always in direct conflict with the tribal societies—a war of the state vs. its domestic antagonists, if you will. These tribal societies are often fighting against modernity or increasing encroachment upon their territories and way of life– the Rohingya in Burma, the Tuareg in Mali, or the Pashtuns in Afghanistan and Pakistan, for example. “These tribes already have turbulent relations with the central government, which has failed to bring them into the nation, and the war on terror has only exacerbated this tension.” In addition, their own fellow Muslims often look upon the tribespeople as backward as well. This central vs. periphery tension is something Ahmed sees as fixable but not through the use of drones in the war on terror. “Drones have in essence become a symbol of Western arrogance. A far cry from the surgical-precision weapons they are described as, they have devastating moral costs. We often don’t hear about what it is like to live in an area where drones are buzzing overhead all night long—how often the women and the children suffer…”