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Blood and Rage_ A Cultural History of Terrorism - Michael Burleigh [251]

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and twenty-three Israeli soldiers. Instead of a non-existent massacre there was steady physical erasure, as helicopters and tanks fired missiles and shells into buildings, while sixty-ton armoured bulldozers nudged down houses and ground down the rubble. If there were human rights violations, these included the Palestinian and IDF decisions to fight a pitched battle in a refugee camp, and Israel’s denial of medical and humanitarian relief to civilians caught in the fighting. Scenes like these, repeated endlessly on the world’s TV channels, further fuelled the anger of the virtual ummah. They were not alone. In 2003 Asif Muhammed Hanif and Omar Khan Sharif, Anglo-Pakistanis in their twenties, who had met studying Islamism under Omar Bakri Mohammed at a college in Derby, volunteered their services to Hamas. They met a Hamas instructor in Syria and then entered Israel via Jordan, mingling with European left-wing activists arriving to insert themselves into the Intifada as part of an Alternative Tourism Group. They seem to have been ferried around various Palestinian towns by a left-wing Italian woman journalist who did not realise they were terrorists, having accepted their cover stories about being interested in Palestinian medical centres. In Gaza they were kitted out with suicide belts and the Italian woman drove them into Israel. Hanif blew himself up outside Mike’s Place, a popular Tel Aviv blues bar on the city’s waterfront, killing three people. Sharif fled, after a bomb concealed in a book failed to detonate, and his body was washed up on the shore a few weeks later, having drowned in mysterious circumstances.


The mother of a professional Saudi soldier was watching the news with her son one evening in the early 1990s: ‘Look what they are doing, they are raping our sisters and killing our brothers. My son, get up, and go, and I don’t want to see you again.’ Abu Saif, the soldier, and a friend called Abu Hamad al-Otaibi, were soon at the village of Bjala-Bucha in Bosnia. When the Serbs attacked, most of Abu Hamad’s head was blown off by a 120 mm shell. Abu Saif was shot dead in the same battle. As they were lowered into one grave, their fellow Arab jihadists said: ‘They loved each other in this world and they shall love each other in the next.’ Over in east London at the same time, Bangladeshi and Pakistani students at Tower Hamlets College watched a short film, The Killing Fields of Bosnia, which made many of them weep. At the London School of Economics, the ‘Tottenham Ayatollah’, sheikh Omar Bakri, the Syrian-born spiritual head of the extremist Hizb ut-Tahir, had Muslim students jumping to their feet shouting ‘Jihad for Bosnia!’ after one of his rabble-rousing performances in the main lecture theatre.45

Perceptions of Muslims as victims were massively enhanced by the terrible wars that erupted amid the disintegration of Yugoslavia. The Balkans inspired anger, with tales of Serbs using ropes attached to cars to drag the testicles off Muslim males. In March 1992, the predominantly Muslim Bosnia-Herzogovina declared its independence, thereby reminding Muslims elsewhere that they had two million Serbo-Croat-speaking co-religionists indigenous to this part of Europe, South Slavs who had been Islamised under the Ottomans. However, after decades of Communism and secular education, and rates of urban intermarriage of 30 per cent by the 1980s, the Bosnian Muslims were largely Muslim by virtue of culture and tradition rather than fervency. Certain distinct customs and habits marked them out—like drinking coffee from cups with no handles, infant circumcision and distinctive names—but they also drank alcohol and ate pork, and were heavily Europeanised and scarcely hostile to a Western world they regarded as superior to Communism.46

Bosnia has an indigenous Islamist tradition, although this was confined to a tiny handful of intellectuals. Alija Izetbegović, the first Bosnian president, was typical of most of these, however, in that he had matured from the Muslim Brotherhood influences of his youth, which had repeatedly landed

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