From Utøya to Suruç
The murder of 32 Kurdish socialist youth activists in Suruç in yesterday’s terrorist bombing is reminiscent of the terrorist murder of young members of the Norwegian Labour Party at their summer camp in Utøya by narcissistic fantasist Anders Breivik. The similarity of the two attacks underscores the similarity of extremists – Breivik described his actions in terms of a ‘counter jihad’ and looked, bizarrely, to Salafi extremists for inspiration. Indeed, extremists engaging in terrorism seem to frequently mirror the actions of from their supposed enemies, who are in reality kindred spirits. This can also be seen in the actions of the moronic and reprehensible Zack Davies, who was apparently obsessed with Daesh beheading videos and who sought idiotically to ‘avenge’ the brutal murder of Lee Rigby through a machete attack on a Sikh man in a supermarket. Note also the much commented use of Guantanamo Bay-style orange jumpsuits in Daesh murder videos. There’s an obvious fascination with violence on the part of extremists and a desire to borrow from a common visual lexicon of atrocity. I don’t think that this is just ‘free floating extremism’ as Jamie of Blood & Treasure has often suggested, I would suggest that there is a reciprocal component, in that violent actors feed off each other’s actions.
The attack on Suruç was unlikely to have been inspired by Breivik’s actions, but it demonstrates the similarity of actors motivated by supremacist ideologies and the strategies that they pursue. Suruç and Utøya demonstrate that socialists, social democrats and liberals are often the first victims of extremists. Those promoting peace, equality and social justice are promoting principles that are incompatible with the central tenets of violent supremacist ideologists such as Salafism and white racism.
In a previous post I noted some contributions to the debate over the precise nature of Daesh and its origins. Here is a useful, conventional account of the group’s rise placing emphasis on the sectarian struggles after the invasion of Iraq; here’s a different perspective that agrees with interpretations that emphasise the Baathist element of the group, but argues that the roots of the Baathist-Salafi connection go back to Hussein’s Faith Campaign.
Edit: Tidied up the argument for sake of clarity.