Remembering the past: Abu Ghraib

June 10, 2013

http://search.salon.com/salonsearch.php?breadth=salon&search=Iraqi+torture+photos

The Abu Ghraib files

http://www.salon.com/news/abu_ghraib/2006/03/14/introduction/index.html

 

279 photographs and 19 videos from the Army’s internal investigation record a harrowing three months of detainee abuse inside the notorious prison — and make clear that many of those responsible have yet to be held accountable.

Editor’s note: On Thursday, the Department of Justice released four memos produced by its Office of Legal Counsel under former President George W. Bush. The so-called “torture” memos provided the Bush administration’s legal justification for CIA interrogation methods like waterboarding, sleep deprivation, stress positions and “insects placed in a confinement box.” In 2006, Salon published the most extensive archive of photos and videos capturing detainee abuse at the U.S. Army’s Abu Ghraib prison in Iraq, some of it carried out by CIA agents. It’s worth noting that when we did so, the Pentagon claimed we were damaging national security by publishing such inflammatory images — the same argument former Bush admininistration officials are making about Obama’s decision to release the memos this week. Shortly after we published “The Abu Ghraib Files,” the Pentagon released much of the same material to the ACLU.

The 10 galleries of photos and videos appear chronologically in the left column, followed by an additional Salon report on prosecutions for abuse and an overview of Pentagon investigations and other resources. The nine essays accompanying the photo galleries were reported and written by Michael Scherer and Mark Benjamin. Photo and video captions were compiled by Page Rockwell. Additional research, reporting and writing for “The Abu Ghraib Files” were contributed by Jeanne Carstensen, Mark Follman, Page Rockwell and Tracy Clark-Flory.

By Joan Walsh

The human rights scandal now known as “Abu Ghraib” began its journey toward exposure on Jan. 13, 2004, when Spc. Joseph Darby handed over horrific images of detainee abuse to the Army’s Criminal Investigation Command (CID). The next day, the Army launched a criminal investigation. Three and a half months later, CBS News and the New Yorker published photos and stories that introduced the world to devastating scenes of torture and suffering inside the decrepit prison in Iraq.

Today Salon presents an archive of 279 photos and 19 videos of Abu Ghraib abuse first gathered by the CID, along with information drawn from the CID’s own timeline of the events depicted. As we reported Feb. 16, Salon’s Mark Benjamin recently acquired extensive documentation of the CID investigation — including this photo archive and timeline — from a military source who spent time at Abu Ghraib and who is familiar with the Army probe.

Although the world is now sadly familiar with images of naked, hooded prisoners in scenes of horrifying humiliation and abuse, this is the first time that the full dossier of the Army’s own photographic evidence of the scandal has been made public. Most of the photos have already been seen, but the Army’s own analysis of the story behind the photos has never been fully told. It is a shocking, night-by-night record of three months inside Abu Ghraib’s notorious cellblock 1A, and it tells the story, in more graphic detail than ever before, of the rampant abuse of prisoners there. The annotated archive also includes new details about the role of the CIA, military intelligence and the CID itself in abuse captured by cameras in the fall of 2003.

The Bush administration, which recently announced plans to shut the notorious prison and transfer detainees to other sites in Iraq, would like the world to believe that it has dealt with the abuse, and that it’s time to move on. But questions about what took place there, and who was responsible, won’t end with Abu Ghraib’s closure.

In fact, after two years of relative silence, there’s suddenly new interest in asking questions. A CID spokesman recently told Salon that the agency has reopened its investigation into Abu Ghraib “to pursue some additional information” after having called the case closed in October 2005. Just this week, one of two prison dog handlers accused of torturing detainees by threatening them with dogs went on trial in Fort Meade, Md. Lawyers for Army Sgt. Michael J. Smith argue that he was only implementing dog-use policies approved by his superiors, and Col. Thomas M. Pappas, the former commander of military intelligence at Abu Ghraib, was granted immunity from prosecution in exchange for his testimony at Smith’s trial.

Meanwhile, as Salon reported last week, the Army blocked the retirement of Major Gen. Geoffrey Miller, the former Guantánamo interrogation commander who allegedly brought tougher intelligence tactics to Abu Ghraib, after two senators requested that he be kept on active duty so that he could face further questioning for his role in the detainee abuse scandal. Miller refused to testify at the dog-handler trials, invoking the military equivalent of the Fifth Amendment to shield himself from self-incrimination, but Pappas has charged that Miller introduced the use of dogs and other harsh tactics at the prison. Also last week, Salon revealed that U.S. Army Reserve Capt. Christopher R. Brinson is fighting the reprimand he received for his role in the abuse. Brinson, currently an aide to Rep. Mike Rogers, R-Ala., supervised military police Cpl. Charles A. Graner Jr. and some of the other guards who have been convicted in the scandal. Now Brinson joins a growing chorus of Abu Ghraib figures who blame the higher command structure for what happened at the prison.

Against this backdrop of renewed scrutiny, we think the CID photo archive and related materials we present today merit close examination. In “The Abu Ghraib Files,” Salon presents an annotated, chronological version of these crucial CID investigative documents — the most comprehensive public record to date of the military’s attempt to analyze the photos from the prison. All 279 photos and 19 videos are reproduced here, along with the original captions created by Army investigators. They have been grouped into chapters that follow the CID’s timeline, and each chapter has been narrated with the facts and findings of the Taguba, Schlesinger, Fay-Jones and other Pentagon investigations (see sidebar).

But the documentation in “The Abu Ghraib Files” also draws from materials that have not been released to the public. Among these is the official logbook kept by those military soldiers who committed the bulk of the photographed abuse. Salon has also acquired an April 2005 CID interview with military police Cpl. Charles A. Graner Jr., one of the ringleaders of the abuse. (One hundred seventy-three of the 279 photos in the archive were taken with Graner’s Sony FD Mavica camera.) The interview was conducted several months after Graner was court-martialed and sentenced to 10 years in prison. He received a grant of immunity against further prosecution for anything he revealed. The documentation also draws from the unpublished testimony of Brinson to the CIA’s Office of Inspector General about the death of a prisoner at the hands of the CIA.

Thanks in part to that additional sourcing, “The Abu Ghraib Files” sheds new light on the 3-year-old prison abuse scandal. While many of the 279 photos have been previously released, until this point no one has been able to authenticate this number of images from the prison, or to provide the Army’s own documentation of what they reveal. This is the Army’s forensic report of what happened at the prison: dates, times, places, cameras and, in some though not all cases, identities of the detainees and soldiers involved in the abuse. (Salon has chosen to withhold detainee identities not previously known to the public, and to obscure their faces in photographs, to protect the victims’ privacy.)

Some of the noteworthy revelations include:

  • The prisoner in perhaps the most iconic photo from Abu Ghraib, the hooded man standing on a box with electrical wires attached to his hands, was being interrogated by the CID itself for his alleged role in the kidnapping and murder of two American soldiers in Iraq. As noted in Chapter 4, “Electrical Wires,” a CID spokesman confirmed to Salon that a CID agent was suspended in fall 2004 pending an investigation and later found “derelict in his duties” for his role in prisoner abuse. Salon could not confirm whether the agent was punished for his role in the abuse of the hooded man connected to electrical wires, known to military personnel as “Gilligan.”
  • The CID documentation, as well as other reporting, confirmed that a March 11 New York Times article identifying the prisoner in the iconic photo as Ali Shalal Qaissi, a local Baath Party member under Saddam Hussein and now a prisoners’ rights advocate in Jordan, was incorrect. The CID photo archive confirms that a prisoner matching Qaissi’s description — he has a deformed left hand — and known by the nickname “The Claw” was held at the prison and photographed by military police on the same night as the mock electrocution, but he was not the one standing on the box and attached to wires. The CID materials say all five photos of the hooded man were the prisoner known as “Gilligan.” It remains possible that Qaissi received similar treatment, but there is no record of that abuse.
  • Chapter 5, “Other Government Agencies,” tells the story behind photos of the mangled corpse of Manadel al-Jamadi, known as the “Ice Man,” who died during interrogation by a CIA officer. No one at the CIA has been prosecuted, even though al-Jamadi’s death was ruled a homicide. The chapter adds new detail about the CIA’s role in the prison drawn from Christopher Brinson’s testimony to CIA investigators.
  • As explained in Chapter 1, “Standard Operating Procedure,” some of the 279 photos and 19 videos in the archive depict controversial interrogation tactics employed in cellblock 1A. Among the examples of abuse on display in the photos were techniques sanctioned by Secretary of Defense Donald Rumsfeld for use on “unlawful enemy combatants” in the “war on terror.” These include forced nudity, the use of dogs to terrorize prisoners, keeping prisoners in stress positions — physically uncomfortable poses of various types — for many hours, and varieties of sleep deprivation. Some of these techniques migrated from Guantánamo and Afghanistan to Iraq in 2003. (The abuse depicted in the Abu Ghraib photos did not occur during interrogation sessions, but in some cases military guards allege they were encouraged to “soften up” detainees for interrogation by higher-ranking military intelligence officers.)
  • Military intelligence personnel and civilian contractors employed by the military appear in some of the photographs with the military guards, and entries from a prison logbook captured in the archive show that in some cases military police believed their tough tactics were being approved by — and in some cases ordered by — military intelligence officers and civilian contractors. The logbook also documents prisoner rioting and the regular presence of multiple OGA (other government agency) detainees held in the military intelligence wing.

Three years and at least six Pentagon investigations later, we now know that many share the blame for the outrages that took place at Abu Ghraib in the fall of 2003. The abuse took place against the backdrop of rising chaos in Iraq. In those months the U.S. military faced a raging insurgency for which it hadn’t planned. As mortar attacks rained down on the overcrowded prison — at one point there were only 450 guards for 7,000 prisoners — its command structure broke down. At the same time, the pressure from the Pentagon and the White House for “actionable intelligence” was intense, and harsh interrogation techniques were approved to obtain it. Bush administration lawyers, including Alberto Gonzales and John Yoo, had already created a radical post-9/11 legal framework that disregarded the Geneva Conventions and other international laws governing the humane treatment of prisoners in the “war on terror.” Intelligence agencies such as the CIA were apparently given the green light to operate by their own set of secret rules.

But while the Pentagon’s own probes have acknowledged that military commanders, civilian contractors, the CIA and government policymakers all bear some responsibility for the abuses, to date only nine enlisted soldiers have been prosecuted for their crimes at Abu Ghraib (see sidebar). An additional four soldiers and eight officers, including Brinson, Pappas and Army Reserve Brig. Gen. Janis Karpinski, who was in charge of military police at Abu Ghraib, have been reprimanded. (Pappas and Karpinski were also relieved of their posts.) To date no high-level U.S. officials have been brought to justice in a court of law for what went on at Abu Ghraib.

Our purpose for presenting this large catalog of images remains much the same as it was four weeks ago when we first published a much smaller number of Abu Ghraib photos that had not previously appeared in the media. As Walter Shapiro wrote, Abu Ghraib symbolizes “the failure of a democratic society to investigate well-documented abuses by its soldiers.” The documentary record of the abuse has come out in the media in a piecemeal fashion, often lacking context or description. Meanwhile, our representatives in Washington have allowed the facts about what occurred to fester in Pentagon reports without acting on their disturbing conclusions. We believe this extensive, if deeply disturbing, CID archive of photographic evidence belongs in the public record as documentation toward further investigation and accountability.

While we want readers to understand what it is we’re presenting, we also want to make clear its limitations. The 279-photo CID timeline and other material obtained by Salon do not include the agency’s conclusions about the evidence it gathered. The captions, which Salon has chosen to reproduce almost verbatim (see methodology), contain a significant number of missing names of soldiers and detainees, misspellings and other minor discrepancies; we don’t know if the CID addressed these issues in other drafts or documents. Also, the CID materials contain two different forensic reports. The first, completed June 6, 2004, in Tikrit, Iraq, analyzed a seized laptop computer and eight CDs and found 1,325 images and 93 videos of “suspected detainee abuse.” The second report, completed a month later in Fort Belvoir, Va., analyzed 12 CDs and found “approximately 280 individual digital photos and 19 digital movies depicting possible detainee abuse.” It remains unclear why and how the CID narrowed its set of forensic evidence to the 279 images and 19 videos that we reproduce here.

Although the photos are a disturbing visual account of particular incidents inside Abu Ghraib prison, they should not be viewed as representing the sum total of what occurred. As the Schlesinger report states in its convoluted prose: “We do know that some of the egregious abuses at Abu Ghraib which were not photographed did occur during interrogation sessions and that abuses during interrogation sessions occurred elsewhere.” Also, the documentation doesn’t include many details about the detainees who were abused and tortured at Abu Ghraib. While the International Committee of the Red Cross report from February 2004 cited military intelligence officers as estimating that “between 70 to 90 percent of persons deprived of their liberty in Iraq had been arrested by mistake,” much remains unknown about the detainees abused in the “hard site” where the Army housed violent and dangerous detainees and where much of the abuse took place.

Finally, it’s critical to recognize that this set of images from Abu Ghraib is only one snapshot of systematic tactics the United States has used in four-plus years of the global war on terror. There have been many allegations of abuse, torture and other practices that violate international law, from holding prisoners without charging them at Guantánamo Bay and other secretive U.S. military bases and prison facilities around the world to the practice of “rendition,” or the transporting of detainees to foreign countries whose regimes use torture, to ongoing human rights violations inside detention facilities in Iraq. Abu Ghraib in fall 2003 may have been its own particular hell, but the variations of individual abuse perpetrated appear to be exceptional in only one way: They were photographed and filmed.

About the writer

Joan Walsh is Salon’s editor in chief.

Related Stories

Identifying a torture icon

The New York Times tried to tell the story of the man behind the infamous Abu Ghraib photo. But the paper may have had the wrong prisoner.

03/14/06

By Michael Scherer

Salon exclusive: The Abu Ghraib files

Never-published photos, and an internal Army report, show more Iraqi prisoner abuse — evidence the government is fighting to hide.

02/16/06

By Mark Benjamin

America can’t take it anymore

The Bush administration has embraced torture as a key part of the “war on terror.” Finally, members of Congress, the military and the CIA are speaking out against the abuse.

12/05/05

By Mark Follman

“Guantanamo on steroids”

Abu Ghraib was an infamous prison under Saddam. Now, for Iraqis seeking relatives detained by the U.S. military, it is still a place where men disappear.

03/03/04

By Jen Banbury

Contract to torture

A rare look at the entire Abu Ghraib report reveals that inexperienced, under-supervised private-sector employees actively took part in horrifying prisoner abuse.

08/09/04

By Osha Gray Davidson

 

“Standard operating procedure”

Chapter 1: Oct. 17-22, 2003

Read more: Michael Scherer, Abu Ghraib, Mark Benjamin

Salon Directory (browse by topic)

The Abu Ghraib Files

Introduction

1. Oct. 17-22, 2003
“Standard operating procedure”

2. Oct. 24-25, 2003
“Dehumanization”

3. Oct. 28-29, 2003
“Sexual exploitation”

4. Nov. 1-4, 2003
“Electrical wires”

5. Nov. 4-5, 2003
“Other government agencies”

6. Nov. 7-9, 2003
“Dog pile”

7. Nov. 14-Dec. 9, 2003
“Lacerations”

8. Dec. 12-30, 2003
“Working dogs”

9. Nov. 4-Dec. 2, 2003
“Mentally deranged”

10. Video

 

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Staff Sgt. Ivan Frederick II. Most of the photos depict detainees shackled naked in stress positions with women’s underwear or hoods on their heads. In addition to the detainees, the pictures show Graner, Frederick, Spc. Megan Ambuhl, civilian contractor Adel Nakhla and a soldier the Criminal Investigation Command (CID) identifies as Sgt. Cathcart.

In the fall of 2003, the military police at Abu Ghraib systematically abused detainees using interrogation techniques similar to those once approved by Secretary of Defense Donald Rumsfeld — forced nudity, stress positions, hooding and sleep deprivation, to name a few. Rumsfeld had approved harsh interrogation methods on Dec. 2, 2002, in a then classified memo for interrogators at Guantánamo Bay, Cuba. The memo was leaked to the media and eventually released by the White House in June 2004, sparking heated debate, domestically and internationally, about whether these tougher U.S. interrogation policies amounted to approval of torture and violation of international law.

In the year following Rumsfeld’s memo, the Bush administration’s legal framework for employing these interrogation techniques, and the approved techniques themselves, changed multiple times. The techniques Rumsfeld approved ostensibly were intended for use only on suspected terrorists and so-called unlawful enemy combatants, with trained interrogators receiving case-by-case approval. Instead, they spread widely through the military’s interrogation operations in Afghanistan and Iraq, and spiraled out of control, Army documents show. After the overthrow of Saddam Hussein in April 2003, U.S. soldiers and intelligence personnel began to use these techniques in Iraq, where they were informally “accepted as SOP [standard operating procedure] by newly arrived interrogators,” according to an August 2004 report on Abu Ghraib abuses by Maj. Gen. George R. Fay. By September 2003, Gen. Geoffrey Miller had arrived at Abu Ghraib, allegedly with a mandate to “Gitmo-ize” interrogation procedures at the prison.

The official guidance for proper interrogation techniques in Iraq became confused, even contradictory. “By mid-October, interrogation policy in Iraq had changed three times in less than 30 days,” explained Fay. An Army investigation by Lt. Gen. Anthony R. Jones found that the military command in Iraq, led by Lt. Gen. Ricardo Sanchez, failed to provide proper oversight of interrogators at Abu Ghraib, contributing to the abuse. Some soldiers involved were inadequately trained in interrogation, investigators found.

These failures set the stage for many of the abuses apparent in these photographs. Military intelligence officers and civilian contractors began ordering military police to “set the conditions” for interrogations, Army investigators found. “This is not doctrinally sound due to the different missions and agendas assigned to each of these respective specialties,” Maj. Gen. Antonio M. Taguba said in his March 2004 report.

“It is clear that pressure for additional intelligence and the more aggressive methods sanctioned by the Secretary of Defense memorandum resulted in stronger interrogation techniques. They did contribute to a belief that stronger interrogation methods were needed and appropriate,” concluded a Defense Department review of detainee operations, led by former Defense Secretary James Schlesinger and released in August 2004. “We cannot be sure how much the number and severity of abuses would have been curtailed had there been early and consistent guidance from higher levels. Nonetheless, such guidance was needed and likely would have had a limiting effect.”

The abuses at Abu Ghraib that were photographed on Oct. 18 and 19, along with detainee testimony, show the visceral effects of the interrogation tactics once sanctioned for detainees at Guantánamo by Rumsfeld. Many of the photos depict a single detainee shackled naked to a bed with underwear on his head. A July 1, 2004, report on Abu Ghraib by the Army’s CID said this man was “possibly” a detainee named H—–. Graner, however, whose camera was used to take most of these photos, told CID investigators on April 6, 2005, that these pictures showed another detainee named W—–, whom Graner called “Taxi Driver.” Graner said he was ordered by a civilian interrogator working at Abu Ghraib to strip, shackle and hood the detainee as part of a sleep deprivation program.

Regardless of which detainee these pictures show, both H—– and W—– told eerily similar tales to Army investigators. “They stripped me of all my clothes, even my underwear,” H—– told CID investigators on Jan. 18, 2004. “They gave me woman’s underwear that was rose color with flowers in it, and they put the bag over my face. One of them whispered in my ear, ‘Today I am going to fuck you,’ and he said this in Arabic.”

“I faced more harsh punishment from Grainer [sic],” H—– continued. “He cuffed my hands with irons behind my back to the metal of the window, to the point my feet were off the ground and I was hanging there for about 5 hours just because I asked about the time, because I wanted to pray. And then they took all my clothes and he took the female underwear and he put it over my head. After he released me from the window, he tied me to my bed until before dawn.”

W—– gave a similar account of being hung up by his hands — like the detainee pictured here — in a statement to CID investigators on Jan. 21, 2004. “[T]he American police, the guy who wears glasses, he put red woman’s underwear over my head. And then he tied me to the window that is in the cell with my hands behind my back until I lost consciousness,” he said in a statement.

The Fay report found that there was “ample evidence of detainees being forced to wear women’s underwear.” Fay concluded that the use of women’s underwear may have been part of the military intelligence tactic called “ego down,” adding that the method constitutes abuse and sexual humiliation.

The Fay report also indicates that W—– was a military intelligence detainee “of potentially high value.” Fay concluded that it was difficult to ignore the circumstantial likelihood that military intelligence had ordered the military police to “set conditions” for interrogation. “MI [military intelligence] should have been aware of what was done to this detainee,” Fay wrote.

On Oct. 21, a few days after most of these photos were taken, the International Red Cross began a three-day tour of Abu Ghraib to evaluate the conditions for detainees. At the end of the visit, the Red Cross told the military leaders at the prison about incidents of “handcuffing, nakedness, wearing of female underwear and sleep deprivation,” according to the Fay report.

The military took no action, initially. Two months later, on Dec. 24, Brig. Gen. Janis Karpinski, the head of military police at Abu Ghraib, sent the Red Cross a letter that glossed over the problems “close to the point of denying the inhumane treatment, humiliation and abuse,” according to Fay.

“Dehumanization”

Chapter 2: Oct. 24-25, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken with a camera owned by Cpl. Charles A. Graner Jr. They depict two major events of abuse: the leashing of a detainee referred to by U.S. soldiers as “Gus” and the punishment of three Iraqi detainees who had been accused of raping a 15-year-old boy in the prison. In addition to the detainees, the pictures show Graner, Pfc. Lynndie England, Spc. Megan Ambuhl, civilian contractor Adel Nakhla, Spc. Roman Krol, Spc. Armin J. Cruz Jr. and Spc. Sabrina Harman, as well as a soldier the Criminal Investigation Command (CID) identifies as Spc. Rivera, three soldiers the CID identifies as “possibly Smith, Davis K. and Cinzano” and one soldier the CID identifies as unknown.

Unlike the first set of photos, the abuses depicted on Oct. 24 and 25 have not been formally connected with specific orders from military leaders. Army investigators found that these incidents showed military police (M.P.) and military intelligence (M.I.) soldiers deciding on their own to punish and embarrass detainees. In his report, Lt. Gen. Anthony R. Jones categorized these abuses as “intentional violent or sexual abuses” that soldiers and contractors did not believe “were permitted by any policy.”

Other investigators concluded, however, that the worst abuses by military police and others arose from an “atmosphere of permissiveness” that pervaded Abu Ghraib. In one example of this, the report by Maj. Gen. George R. Fay noted that the systematic use of nudity to humiliate detainees in preparation for interrogation “likely contributed to an escalating ‘de-humanization’ of the detainees and set the stage for additional and more severe abuses to occur.”

The first set of pictures, showing England holding the leash of a detainee, was taken by Graner, according to military police statements. In April 2005, Graner told the Army’s Criminal Investigation Command that he had put the leash around the detainee and then handed the end of the leash to England, his girlfriend at the time. The detainee, who is identified by the CID as A—– H—–, was called “Gus” by Graner and England.

Graner claimed to investigators that the detainee crawled out of the cell under his own power. “I asked England to hold the end of the tether that I had because he wasn’t aggressive at this point,” Graner said. England gave a similar account to investigators. “He [Graner] gave me the end of the strap and took a picture,” England told the CID investigators on Jan. 14, 2004. “I did not drag or pull on the leash. I simply stood with the strap in my hand.” According to the CID, Ambuhl can be seen standing at the left side of the frame.

Several hours later, shortly after 11 p.m. on Oct. 25, a second incident was captured by Graner’s digital camera. Army investigators found that three men were delivered to the military intelligence wing at Abu Ghraib, all of them accused of being involved in the rape of an Iraqi teenager. According to the CID, a medical log that night reported the following: “15-year old Iraqi male treated for hemorrhage of his anus. Patient was raped in his hard cell.”

The three men were delivered to a group of military police and military intelligence soldiers, including four military police soldiers — Graner, Staff Sgt. Ivan Frederick II, Harman and Sgt. Javal S. Davis — and two military intelligence soldiers, Cruz and Krol.

The soldiers stripped the accused rapists and positioned them in the hallway in a variety of sexual positions, according to the Fay report. “The detainees were naked, being yelled at by an MP through a megaphone. The detainees were forced to crawl on their stomachs and were handcuffed together,” the report said. Fay also noted that one soldier poured water on the detainees from a cup, while another threw a foam football at them.

The detainee named H—–, who may have been shown in an earlier photo with underwear on his head, later told Army investigators that he had witnessed this event. “I saw Grainer [sic] punching one of the prisoners right in his face very hard when he refused to take off his underwear,” the detainee claimed on Jan. 18, 2004. “I heard them begging for help.”

Nakhla, a civilian translator employed by the Titan Corp., told CID investigators on Jan. 18, 2004, that he helped translate the verbal abuse of the other soldiers. “Don’t try to run away. Stop right there. Are you gay? Do you like what is happening to you? Are you all gays? You must like that position. These were some of the questions or things that I told them,” Nakhla said.

England claimed in her January statement that military intelligence had instructed the military police to “rough them [the rape suspects] up.” An appendix to the report by Maj. Gen. Antonio M. Taguba also pointed to involvement by military intelligence, apparently based on England’s statement. The Fay report, too, concluded that there was direct military intelligence involvement in the abuse by the soldiers present. However, Fay said the abuse of the three men, which continued over several days, did not appear “to be based on MI orders.” Fay found that the three accused rapists “were incarcerated for criminal acts and were not of intelligence interest.”

“Sexual exploitation”

Chapter 3: Oct. 28-29, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using the camera owned by Cpl. Charles A. Graner Jr. They consist of a series of posed pictures of female detainees, including two detainees who were reportedly arrested on charges of prostitution, and one picture of a male detainee with his hands cuffed behind his back. One photo shows a female detainee exposing her breasts. In the first few photos, Spc. Sabrina Harman is shown posing with the female detainees.

Graner told the Army’s Criminal Investigation Command (CID) in April 2005 that the guards at Abu Ghraib would sometimes allow female detainees to roam around in a common area at night. On the night of Oct. 28, 2003, Graner said he remembered taking multiple pictures of two young women, who were later identified by investigators as criminal detainees who had been arrested on suspicion of prostitution.

According to Graner’s statement, two other soldiers, Staff Sgt. Ivan Frederick II and a soldier Graner identified as military intelligence, were flirting with the girls. He said one of the women wanted to pose for several pictures. “I took the one, and then she called me back for another one,” Graner said. “She pulled her top off.” Graner said he gave a disk with the photographs to the person he said was from military intelligence.

A report by Maj. Gen. George R. Fay found “no evidence to confirm if these acts were consensual or coerced; however in either case sexual exploitation of a person in US custody constitutes abuse.” Although Graner stated he gave a disk with the photos to someone from military intelligence, Fay concluded that there did not appear to be any direct military intelligence involvement.

Military investigations of Abu Ghraib turned up other incidents of abusive treatment of female detainees that were not shown in photographs. According to the Fay report, one of the most horrific incidents occurred on Oct. 7, when three military intelligence soldiers allegedly assaulted a female detainee. The unnamed detainee told investigators that she was taken to an empty cell, where a soldier held her hands behind her back while another soldier forcibly kissed her. She was then taken to another cell, where she was shown a naked male detainee and told that she would be stripped if she did not cooperate. Finally, she was returned to her cell, and forced to kneel and raise her arms while one of the soldiers removed her shirt. She said she began to cry, and her shirt was returned to her, with a warning that the soldiers would return each night if she did not cooperate. The Fay report found that there was no record of an authorized interrogation of this detainee on that night.

When CID investigators questioned the three military intelligence soldiers, they refused to provide statements. According to the Fay report, the three soldiers, who have never been named publicly, received nonjudicial punishment for failing to get authorization to interrogate the female detainee. They were also removed from future interrogation duty.

“Electrical wires”

Chapter 4: Nov. 1-4, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict soldiers removing stitches from a detainee with a cut on his ear, a number of posed shots of the prison guards, including one in which Frederick urinates in a prison cell and two in which Harman wears women’s underwear over her uniform, and the abuse of a detainee referred to by U.S. personnel as “Gilligan.” In addition to the detainees, the pictures show Graner, Frederick, Harman, Spc. Megan Ambuhl, a soldier the Criminal Investigation Command (CID) identifies as Spc. Goodman and two soldiers the CID identifies as unknown.

One of the most iconic images of abuse to emerge from Abu Ghraib showed a detainee perched on top of a cardboard box, with a hood on his head, a blanket around his shoulders and electrical wires extending from his hands. To the soldiers at Abu Ghraib, this detainee was known as “Gilligan.” In early November 2003 an agent from the Army’s CID — the same agency that would later investigate abuse at Abu Ghraib and assemble the evidence and timeline reproduced in this photo archive — allegedly ordered military police to soften up the detainee by making his life “a living hell.”

According to CID documents obtained by Salon, the detainee in this iconic image was most likely a man named Saad, whose full name is being withheld by Salon to protect his identity. On March 11, the New York Times, possibly in error, reported that the detainee was an Iraqi man named Ali Shalal Qaissi. In addition to other evidence to the contrary detailed in a Salon report Tuesday, a CID spokesman confirmed to Salon that Qaissi “is not the detainee who was depicted in the photograph” that appeared in the Times.

CID documents do place a man with Qaissi’s description — including a deformed left hand — in the military intelligence wing at Abu Ghraib on the night that electrical wires were used. In an e-mailed statement following the Times report, Qaissi told Salon that he remembered another detainee, Saad, who was abused in a similar manner at the same time. “I have seen at least two dreadful pictures showing this horrible experience,” Qaissi wrote. “One is me. The other I believe could be Saad because he went before me to the area I had to go, where I was to be interrogated.” It is also possible the CID is wrong about the detainee in the photo published by the Times. Lingering questions about the detainee’s identity underscore the many details that remain unknown about what happened inside Abu Ghraib.

As part of its mission, the CID has the dual responsibility of investigating crimes committed against U.S. forces and crimes committed by U.S. forces. In November, a CID agent was interviewing Saad as a suspect in the kidnapping and murder of two U.S. soldiers, according to a CID spokesman. In a journal he kept at the time, Frederick alleged that the CID agent ordered the harsh treatment of the detainee. A report including details from Frederick’s journal by the Baltimore Sun in May 2004 led the CID to open a new investigation.

In October 2004, the Sun reported that the CID agent named in Frederick’s journal was Sgt. Ricardo Romero. In April 2005, Graner repeated that claim, telling investigators that Romero had specifically given orders to mistreat the detainee. “You know his [Romero's] words were, ‘Make his life a living hell for the next three days,’” said Graner. “He was to be kept awake for three days and pretty much harassed.”

The CID acknowledged that an agent was found derelict for behavior at Abu Ghraib, but would not confirm that the agent was Romero. “One Special Agent who was reportedly identified in Sgt. Frederick’s journal as being involved in potential abuse visited the detainee facility to interview an Iraqi suspect as part of an investigation into the kidnapping and murder of two U.S. soldiers,” CID spokesman Chris Grey wrote in an e-mail to Salon. “A thorough and impartial investigation found reason to believe that the agent in question was derelict in his duties by making unprofessional and inappropriate comments during his visit to the Abu Ghraib facility.” Grey also told Salon that the CID agent investigated for abusing Saad did not participate in the CID’s later investigation into abuse at Abu Ghraib.

Some of the techniques military police used on Saad can be traced to Secretary of Defense Donald Rumsfeld’s Dec. 2, 2002, memo, including yelling, hooding, forced stress positions and sleep deprivation. “It was him [Sgt. Javal S. Davis] and I, and basically, just yelling at him the whole night, you know, more or less repeating the first half of — was it ‘Full Metal Jacket?’ — loud as you could to him, and then asking him what his name was,” Graner told Army investigators. Harman gave a statement to the CID on Jan. 15, 2004, claiming to have put the wires on the detainee’s hands. “I was joking with him, and told him if he fell off, he would get electrocuted,” Harman said. One year later, Graner spoke to investigators about forcing detainees to stand on boxes, a tactic he claims to have employed with the approval of military intelligence. “You fell asleep, you fell down. Wow, you just woke yourself up,” Graner explained.

After the photos were given to CID investigators, the agency interviewed Saad about the abuse. During this interview, on Jan. 16, 2004, the CID did not treat Saad as a hostile detainee but as a cooperating witness. “A tall black soldier came and put electrical wires on my fingers and toes and on my penis, and I had a bag over my head,” Saad said in his statement. “Then he was saying ‘which switch is for electricity.’ And he came with a loudspeaker and he was shouting near my ear. And then he brought the camera and he took some pictures of me, which I knew because of the flash of the camera.”

When one night of abuse ended, Saad said he was taken back to his cell. He said he was able to sleep for about an hour before guards came through to conduct the morning head count. “I couldn’t go to sleep after that because I was very scared,” Saad said.

This set of photographs also includes two images of a bearded detainee with stitches in his ear. According to Graner, this was W—–, the detainee known as “Taxi Driver.” The criminal investigation confirmed the possibility that the photos were of W—–.

In a statement, W—– said, “The police started beating me on my kidneys and then they hit me on my right ear and it started bleeding and I lost consciousness.” The report by Maj. Gen. George R. Fay said that this detainee blamed the blow to his ear on an unnamed civilian interpreter from the Titan Corp. The military police had a different story. An entry in the military police logbook indicates that W—– “fell and hit bunk due to wet floor in cell” after “PT” (common military shorthand for “physical training”). “[I]nmate received one (1) stitch on Right Ear,” the logbook reads.

The Fay report could not confirm if the photos of a detainee with a wounded ear showed W—–.

Join Salon.com today | Help

“Other government agencies”

Chapter 5: Nov. 4-5, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict a dead Iraqi detainee, Manadel al-Jamadi, whose body had been stored by CIA personnel overnight in a shower room at Abu Ghraib. Two of the photos show Graner and Harman posing with al-Jamadi’s corpse.

On the night of Nov. 4, 2003, someone in the military intelligence wing at Abu Ghraib wrote an entry in the military police logbook: “Shift change normal relief 1 OGA in 1B shower not to be used until OGA is moved out.”

In military lingo, OGA stands for “other government agency” and denotes clandestine operations conducted independent of the military chain of command. At Abu Ghraib, OGA referred “almost exclusively” to the Central Intelligence Agency, according to the investigation by Maj. Gen. George R. Fay. According to logbook entries, OGA detainees sometimes accounted for roughly one-fifth of the 30 to 50 inmates included in the daily head count in the military intelligence wing.

Military police told investigators that they believed CIA personnel followed their own rule book. “You know these guys can kill people,” Graner said in an April 2005 statement to the Army Criminal Investigation Command (CID). “The OGA guys do whatever they want. They don’t exist.”

Several Army and Department of Defense investigations found that the CIA presence may have contributed to the abuse committed by military police. “There was at least the perception, and perhaps the reality, that non-DOD agencies had different rules regarding interrogation and detention operations,” an investigation report by Lt. Gen. Anthony R. Jones concluded. “Such a perception encouraged soldiers to deviate from prescribed techniques.”

A subsequent CID investigation showed that the OGA detainee entered into the logbook was Manadel al-Jamadi, an Iraqi man who had been detained by the CIA. According to the investigation, al-Jamadi had been captured by a Navy SEAL team, which suspected him of involvement in an attack against the Red Cross. “He was reportedly resisting arrest, and a SEAL Team member butt-stroked him on the side of the head to suppress the threat he posed,” the Fay report found. Two CIA operatives brought al-Jamadi to Abu Ghraib shortly after 4:30 a.m. on Nov. 4.

On April 7, 2004, Sgt. Walter A. Diaz, a military police soldier on shift at the time al-Jamadi arrived, gave a statement to the CIA Office of Inspector General (OIG), which was later obtained by Salon. He described al-Jamadi walking into the prison under his own power. Diaz said that al-Jamadi was wearing a shirt, but no pants, and appeared to be shivering from the cold. Diaz said he had helped to shackle al-Jamadi, at the direction of the OGA, to a window in the shower room in preparation for interrogation.

“They used two pairs of handcuffs and secured Al-Jamaidi [sic] in a standing position with his arms over and behind his head,” the CIA OIG reported. Some time later, Diaz said the OGA agents asked him to return to the shower room to reposition al-Jamadi higher on the window. Diaz said he remembers the OGA interrogator telling him, “This guy doesn’t want to cooperate.” Diaz reported that at this point, the detainee’s face was swollen and deformed, and he was bleeding from the mouth. Diaz said he also realized that al-Jamadi no longer had a pulse.

The Armed Forces Institute of Pathology later ruled al-Jamadi’s death a homicide, caused by “blunt force injuries to the torso complicated by compromised respiration.” According to the report by Maj. Gen. George R. Fay, al-Jamadi’s death occurred less than an hour after his arrival at the prison.

Military police Capt. Christopher R. Brinson also gave a statement, on April 5, 2004, to the CIA OIG, which was obtained by Salon. He said he reported to the shower area on the morning of Nov. 4, 2003, where a CIA interrogator and a translator were waiting next to al-Jamadi’s body. According to the interview with the CIA inspector general, Brinson told investigators that “the interrogator seemed shaken up and had said something like, ‘The guy just died on us.’” At that point, according to Brinson, al-Jamadi was lying on the ground face up. One of his eyes was bloody, and there was a smudge of blood on the floor about the size of a man’s palm. Brinson said there were ligature marks on al-Jamadi’s wrists consistent with the handcuffs used during interrogation.

At the direction of an OGA official, Brinson said, he ordered the military police to put al-Jamadi’s body in a bag and pack it with ice. The body was left in the shower room overnight, and a notation was made in the military logbook.

According to Graner’s April 2005 testimony to CID investigators, shortly after he and Harman came on the night shift, he remembered noticing that an odd fluid was leaking out of the 1B shower into his office. He said he pulled a spare key he had to the shower room and opened the door. Graner said that there, on the far side of the room, he and Harman saw a sealed body bag leaking fluid across the floor. “We opened it up and looked at it,” Graner said. “No one told us not to go into the shower.”

Graner and Harman decided to pose for pictures with the body. At one point, Harman gave a thumbs-up sign above the Iraqi’s mutilated face. A close-up shot was taken with Harman’s camera of the dead man’s thumb, which had bruising that Graner said he found “out of the ordinary.” Graner said he cleaned up the leaking fluid with cleaning crystals and chlorine.

The next morning the CIA directed the removal of al-Jamadi from the prison by placing him on a stretcher and placing an I.V. in his arm, according to Brinson’s statement. The goal, according to the Fay report, was to make it appear as if al-Jamadi “was only ill, thereby not drawing the attention of Iraqi guards and detainees.”

Both Fay and Jones concluded that this working relationship between OGA and military personnel, without any formal written arrangement, directly put Army soldiers at risk of breaking the law. “It is clear that the interrogation practices of other government agencies led to a loss of accountability at Abu Ghraib,” concluded Fay and Jones in a joint introduction to their reports. “Soldiers/Sailors/Airmen/Marines should never be put in a position that potentially puts them at risk for non-compliance with the Geneva Convention or Laws of Land Warfare.”

The Department of Defense review of detainee operations led by former Defense Secretary James Schlesinger noted that the CIA conducted interrogations at a number of Department of Defense facilities. “In some facilities these interrogations were conducted in conjunction with military personnel, but at Abu Ghraib the CIA was allowed to conduct interrogations separately,” the report found. The Fay report blamed part of this variation on Lt. Col. Steven L. Jordan, the director of the Joint Interrogation Debriefing Center at Abu Ghraib.

“LTC Jordan became fascinated with the ‘Other Government Agencies,’” the Fay report said. “LTC Jordan allowed OGA to do interrogations without the presence of Army personnel.” As a result, Fay concluded, Jordan “did not help the situation,” contributing to a sense among soldiers and civilians that they did not need to follow Army rules.

On Feb. 24, 2004, Jordan gave a statement to Maj. Gen. Antonio M. Taguba about the al-Jamadi death. Jordan said he had been instructed to work with OGA by Col. Thomas M. Pappas, the head of military intelligence at Abu Ghraib, because of Jordan’s “clearance level back at Langley” — a reference to CIA headquarters in Virginia. Jordan’s military records show he is a specialist in tactical and strategic intelligence.

After al-Jamadi’s death, Jordan told Taguba that he remembered Pappas saying, “Well if I go down, I’m not going down alone. The guys from Langley are going with me.” To date, no criminal charges have been filed against any CIA personnel for the death of al-Jamadi.

“Dog pile”

Chapter 6: Nov. 7-9, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict a long night of physical and sexual abuse of seven detainees accused of inciting a riot inside the prison. In addition to the detainees, the pictures show Graner, Frederick, Harman, Spc. Jeremy Sivits, Pfc. Lynndie England and a soldier CID identifies as unknown.

At approximately 7 p.m. on the night of Nov. 7, military police at Abu Ghraib noted in their logbook that a riot had broken out at Camp Ganci, a detainee facility that was part of the Abu Ghraib complex. In response, the military intelligence wing was put in a state of lockdown. Word filtered through that a detainee had managed to escape, according to the log. At 10:15 p.m., it was noted in the log that the military police had received “seven inmates from the Ganci Riot.”

For at least two hours, these seven suspected rioters were subjected to some of the worst documented abuse at Abu Ghraib. They were verbally abused, stripped, slapped, punched, jumped on, forced into a human pyramid, forced to simulate masturbation, and forced to simulate oral sex, several Army reports concluded. The Army’s investigation identified Frederick, Graner, Harman, Sgt. Javal S. Davis, Spc. Megan Ambuhl, Sivits and England as involved in the abuse. “CPL Graner knocked at least one detainee unconscious and SSG Frederick punched one so hard in the chest that he couldn’t breath and a medic was summoned,” a report by Maj. Gen. George R. Fay found.

England told the Army’s Criminal Investigation Command (CID) on Jan. 14, 2003, that she had visited the military intelligence wing in the early morning hours of Nov. 8, because it was her birthday and she wanted to see her friends. She said Graner and Frederick told her they were bringing in seven prisoners from a riot at Ganci. “The prisoners were brought in in handcuffs and bags on the heads and wearing civilian clothes,” England said. She said she initially watched the ordeal from a higher tier. “Everyone else was downstairs pushing the prisoners into each other and the wall. Until they all ended up in a dog pile.” Later, England was photographed smiling and pointing at naked detainees.

Sivits told CID investigators on Jan. 14, 2004, that he believed he saw Davis run across the room twice and jump on the pile of detainees. “A couple of the detainees kind of made an AH sound as if this hurt them or caused them some type of pain,” Sivits said in his statement. The Fay report concluded that Davis, Frederick and Graner all jumped on the detainees. On Jan. 15, 2004, Davis admitted to investigators, “I did fall on the inmates on purpose and not on purpose. I was very upset at the inmates for wanting to kill some of my fellow soldiers.” At one point, Sivits said he remembered Graner saying, “Damn that hurt,” after punching a detainee.

Once they were stacked, Harman and Graner posed for photographs behind the pile. At some point, Frederick told the detainees to simulate masturbation, the Fay report found. England told investigators that she saw Frederick move a detainee’s arm in a masturbating motion. “He let go of the prisoner’s arm and the prisoner continued to masturbate,” England said.

Two detainees later gave statements to the Army’s criminal investigators, describing their experience that night. One detainee told investigators on Jan. 20, 2004, that the guards were laughing during the abuse. “They forced us to walk like dogs on our hands and knees,” he said. “And we had to bark like a dog and if we didn’t do that, they start hitting us hard on our face and chest with no mercy.”

Another detainee also described the forced masturbation in a Jan. 18, 2004, interview with Army investigators. According to the criminal file, this detainee’s ripped pant leg can be seen on the far left of a photo in which Graner sits atop a pile of detainees, his arm cocked in preparation for a punch. “How did you feel when the guards were treating you this way?” an investigator asked the detainee.

The detainee replied: “I was trying to kill myself but I didn’t have any way of doing it.”

“Lacerations”

Chapter 7: Nov. 17-Dec. 9, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Staff Sgt. Ivan Frederick II. They depict two instances of soldiers providing medical attention to detainees with cuts on their faces, and several detainees who are naked or hooded. One naked and hooded detainee is shown with a number written on his chest and smiley faces drawn on his nipples. In addition to the detainees, the pictures show Graner, Frederick, a soldier the Criminal Investigation Command (CID) identifies as Sgt. Wallin, a soldier the CID identifies as Spc. Christopherson, Spc. Megan Ambuhl, Pfc. Lynndie England, civilian contractor Adel Nakhla, a soldier the CID identifies as Sgt. Evans and several soldiers the CID identifies as unknown.

In addition to humiliation and abuse, the military police at Abu Ghraib photographed and documented detainee injuries. These photographs, which were taken partly as a boast and partly for official records, according to military police testimony, show two detainees with significant cuts on their faces.

The first of this series of photographs was taken on Nov. 14, after six detainees, including at least four who claimed to be Iraqi generals, were brought into the military intelligence wing, all of them charged with attempting to incite a riot at Camp Vigilant, a nearby detainee facility.

One of those prisoners, identified as G—– by Army investigators, was photographed several times with Graner’s camera. According to an entry in the military police log, the detainee received treatment for a “1.5 inch laceration on the right side of his chin.” In his April 2005 statement to the Army’s Criminal Investigation Command, Graner said the injury was caused when he shoved the hooded detainee against a wall. “I had brought him over to the wall where we were processing people and he had been resisiting [sic] me the whole time,” Graner said. “When I put him up near the wall, he had come back on me. I pushed him forward against the wall, blood started coming from underneath his sandbag.”

A report by Maj. Gen. George R. Fay repeats this account of events, adding that a medical corpsman was called to stitch up the detainee’s chin. Nonetheless, Graner can be seen working on the wound in one photo. A report by Maj. Gen. Antonio M. Taguba notes that a military police guard was improperly allowed “to stitch the wound of a detainee.” The Fay report did not reach a conclusion about whether G—–’s injury was caused by “reasonable force.” “When, where and by whom this detainee suffered his injuries could not be determined,” Fay concluded.

As part of the same incident, another detainee claimed to investigators that he was “slammed to the ground, punched, and forced to crawl naked to his cell with a sandbag over his head,” according to the Fay report, though the report gives no indication of who allegedly committed the abuse. These two detainees, as well as four others who arrived on Nov. 14, were considered “high value Iraqi General Officers or senior members of the Iraqi Intelligence Service.”

About two hours later, Graner made another log entry saying he was told by military police Sgt. Hydrue S. Joyner — who was in turn told by Lt. Col. Steven L. Jordan, one of the commanders in charge of interrogation operations — to “strip out” and “PT” the six detainees. In his report, Fay said he was unable to conclude whether “PT,” which commonly means “physical training,” meant physical stress or abuse. Fay also did not determine whether “strip out” meant isolation or removal of clothing. Nonetheless, Fay found that the facts suggest that “MI [military intelligence] could have provided direction or MP [military police] could have been given the perception they should abuse or ‘soften up detainees.’” According to Graner’s log entry, Capt. Christopher R. Brinson overrode the orders to “strip out” the detainees. The detainees were, instead, placed in jumpsuits in their cells. “Having them stand in their cells would be their PT,” Graner wrote in the log.

On Dec. 1, Graner’s camera captured a similar set of photographs of a man Graner identified as an Iraqi corrections officer accused of smuggling weapons into the prison and giving them to a detainee. According to the CID investigation, on Nov. 24 a detainee had obtained weapons and fired several rounds at the military police guards. Soldiers fired shotgun rounds at the detainee’s legs, and the detainee was dragged from his cell and sent to the hospital. According to an appendix to the Taguba report, when this detainee returned to the prison, Graner “beat him severely, including direct blows to his leg wounds.”

Graner told CID investigators that a contract interrogator told him to rough up the Iraqi corrections officer. Graner said that he and Frederick tried to move the hooded corrections officer out of the cell to a shower, but the detainee tried to escape. “He ran right into the top bunk of a metal bunk bed,” Graner said.

The Fay report discusses at length other abuses that occurred in the course of finding the Iraqi policeman who had smuggled in the gun. “During the interrogations of the Iraqi Police, harsh and unauthorized techniques were employed to include use of dogs … and the removal of clothing,” Fay wrote. “It was the general understanding that evening that LTG [Ricardo] Sanchez and COL [Thomas M.] Pappas had authorized all measures to identify those involved, however, that should not have been construed to include abuse.” Fay determined Jordan was responsible for the harsh and humiliating treatment of the Iraqi police suspects.

A few days later, in the early morning hours of Dec. 6, several more naked detainees had their pictures taken. According to Graner, a number of these hooded detainees were OGA (other government agency) prisoners. At one point a person whom Graner identifies as a medic — CID documentation further identifies him as Sgt. Evans — can be seen filling out paperwork while one of these OGA detainees stands nearby. Nakhla, a Titan Corp. interrogator, can also be seen in this photo.

Another series of photos taken later that night shows two naked detainees shackled together. One of these men has what appear to be several cuts on his head.

“Working dogs”

Chapter 8: Dec. 12-30, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Sgt. Ivan Frederick II, as well as a third camera whose owner is not identified by the Criminal Investigation Command (CID). They depict two incidents of detainees being confronted with military dogs, a detainee who has been bitten by a military dog and a detainee receiving medical attention from soldiers for his wounds. The photos also show a detainee who has apparently been shot in the buttocks using nonlethal ammunition. In addition to the detainees, the pictures show Graner; Frederick; Sgt. Michael Smith; Sgt. Santos Cardona; civilian contractor Adel Nakhla; Spc. Sabrina Harman; a soldier the CID identifies as Spc. Strothers; persons the CID identifies only as “Hofecker,” “Richards,” “S. Hubbard” and “Barhouti”; a soldier the CID identifies as Sgt. Cathcart; several soldiers the CID identifies as unknown; and at least one person the CID identifies as a member of the Iraqi police.

Dogs arrived at Abu Ghraib on Nov. 20, 2003, and were used to abuse detainees just a few days later, according to Army reports. The use of dogs had been recommended two months earlier by Maj. Gen. Geoffrey Miller, the former commander of the U.S. prison facility at Guantánamo Bay, as part of his plan to improve interrogation in Iraq, according to a Department of Defense investigation led by former Secretary of Defense James Schlesinger. Miller brought with him Guantánamo Bay interrogation guidelines and 200 pages of operating procedures that he used in Cuba, according to a statement Miller made to defense attorneys on Aug. 21, 2004. Miller later told Army investigators that he never intended for the dogs to be used during interrogations. But soldiers and officers on the ground in Iraq say they received a different message.

Col. Thomas M. Pappas, who became commander of military intelligence at Abu Ghraib in November 2003, said Miller told him military working dogs were effective in “setting the atmosphere for interrogations,” according to a report by Maj. Gen. George R. Fay. Then, in a Sept. 14 memo approved by Lt. Gen. Ricardo Sanchez, the commander of U.S. forces in Iraq, interrogators were authorized to use dogs in interrogations under controlled circumstances. On Oct. 12, Sanchez issued another, more narrow set of guidelines allowing for the selective use of muzzled dogs during interrogations.

The idea of using dogs in interrogations was not an aberration. At least two other military memos referenced exploiting many Arabs’ known fear of dogs, including an Oct. 11, 2002, review of potential interrogation tactics for Guantánamo Bay, which Defense Secretary Donald Rumsfeld drew from for his Dec. 2, 2002, memo authorizing harsh tactics at that prison.

“The use of dogs in interrogations to ‘fear up’ detainees was generally unquestioned and stems in part from the interrogation techniques and counter-resistance policy,” the Fay report concluded.

The trainers from five dog teams that arrived at Abu Ghraib did not receive proper instruction on the intended use of the dogs, the Schlesinger report said. “Navy dog handlers indicated they had not previously worked in a prison environment,” the report said. One Navy handler explained to investigators that “he had not received an orientation on what was expected from his canine unit nor what was authorized or not authorized at the compound,” the Schlesinger report said. “He further stated he had never received instruction on the use of force in the compound.”

Most of the photographs in this set were taken on the night of Dec. 12, during a dog bite incident with a detainee. In his April 2005 statement to the Army’s Criminal Investigation Command, Graner said he had discovered that a sheet of plywood was missing from the window in the cell of the detainee named M—–, whom Graner called “the Iranian.” Graner said he decided that he needed to search the cell to make sure that no contraband or weapons had been smuggled to the detainee through the open window. He enlisted the help of Frederick and two dog handlers, Sgt. Michael Smith and Sgt. Santos Cardona. Other soldiers came down to watch. “You know, it’s a big deal having a canine there,” Graner said.

According to Graner’s account, he opened the cell and ordered M—– down on the ground. “He had been petrified,” Graner said of the detainee. “I went to go search his cell, and he bolted towards the door.” The detainee began punching and kicking him, Graner claims.

At least one of the dog handlers released his dog on the man, and the detainee was bitten several times in the legs. Graner said pictures were taken so that one of the dog handlers could use them in a report about the incident.

On Jan. 27, 2004, Smith gave a statement to the CID that also described the detainee attacking Graner. Smith said that Cardona released his dog twice on the detainee in defense of Graner. “Since the prisoner was attacking an MP [military police], he [Cardona] allowed his dog to go in and bite the detainee,” said Smith.

The Fay report concluded that this incident resulted from military police “harassment and amusement.” Both Smith and Cardona are scheduled to go on trial by summer 2006 on charges of misusing their dogs at Abu Ghraib.

A second set of images depicts a dog menacing a terrified Syrian detainee, named A—–, in an orange jumpsuit. The detainee cowers against a wall while a leashed dog barks at him from a few feet away. According to the Fay report, this detainee was considered a “high value” target by military intelligence. Fay said that the detainee had been transported to Abu Ghraib from a Navy ship, and was suspected of being involved with al-Qaida. The Fay report found that it was “highly plausible” that this abuse was directed by a contract interrogator from CACI International, who was later identified by the Associated Press as Steven Stefanowicz.

Though both the Fay and Taguba reports accused Stefanowicz of leading abuse at Abu Ghraib, the former interrogator has not been criminally charged.

“Mr. Stefanowicz’s conduct throughout was always done with respect to the policies and orders in effect,” his lawyer, Henry E. Hockeimer Jr., told Salon.

“None of the individuals mentioned in any of the various reports and investigations are currently employed by CACI. Beyond that, CACI does not comment on personnel matters,” a CACI spokesperson told Salon in an e-mail. “CACI has cooperated fully with the U.S. Army and other organizations of the U.S. government in all its inquiries and investigations and will continue to do so.”

“Mentally deranged”

Chapter 9: Nov. 4-Dec. 2, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict several incidents of unusual behavior by a single detainee, whom the soldiers described as mentally deranged. The detainee is shown harming himself, and being restrained and otherwise toyed with by guards. In addition to the detainee, the pictures show Graner, Frederick, Sgt. Javal S. Davis and civilian contractor Adel Nakhla.

In addition to “high value” intelligence targets, accused rioters and rapists, the military police at Abu Ghraib had to manage some mentally disturbed inmates, who had no apparent ties to any national security concern. The most prominent of these was a detainee named M—–, who was referred to by U.S. prison personnel as “Shitboy.” Over the course of five weeks, he was photographed dozens of times in various humiliating and self-destructive situations. At several points, soldiers chose simply to take photographs and video of M—– harming himself, instead of stepping in to stop him. When the detainee was in restraints, Graner posed for photographs alongside him like a big-game hunter displaying a catch.

A July 2004 report by the Army’s Criminal Investigation Command (CID) concluded that the horrors depicted in these photos did not involve criminal acts by guards. This includes incidents in which the detainee sodomized himself with a banana, covered himself with his own feces, and banged his head repeatedly against a steel door until his head was bloody. At several points, military police claimed they put this detainee in restraints allegedly to “prevent the detainee from sodomizing himself and assaulting himself and others with his bodily fluids,” found a report by Maj. Gen. George R. Fay.

Nonetheless, Army investigators say these photographs show clear evidence of abuse. “A detainee with a known mental condition should not have been provided the banana or photographed,” the Fay report concluded. Military investigators did not further address the legal or moral consequences of U.S. soldiers’ allowing a debilitated prisoner in their custody to cause himself serious physical harm.

In his April 2005 statement to the CID, Graner describes several efforts by military police to control this detainee. At one point, Graner said he even injected M—– and another mentally deranged detainee with Benadryl to calm them down: “All our nut cases, we were just feeding them Benadryl because we had the psychotropic medications, but nobody would issue [them], which would have made life a lot easier for us.”

Graner said he believed that military intelligence had a psychiatrist at Abu Ghraib. But, Graner added, “he couldn’t help us out.”

Video from Abu Ghraib

Chapter 10: 19 digital video clips depicting possible detainee abuse.

Warning: Videos contain disturbing images of violence, abuse and sexual humiliation.

This chapter contains 19 digital video clips that the Criminal Investigation Command (CID) determined to depict possible detainee abuse. The clips range from eight seconds to one minute and 39 seconds in length. Camera information is not available for all 19 videos; however, CID materials indicate that at least 13 of the videos were taken using a camera owned by Cpl. Charles A. Graner Jr., and at least two of the videos were taken using a camera owned by Spc. Sabrina Harman.

The first two videos in this series depict a group of naked, hooded detainees who have apparently been forced to masturbate for the camera. The third and fourth videos in the series show three soldiers surrounding a detainee, apparently striking him and otherwise attempting to subdue him, and the same three soldiers directing a group of naked detainees to crouch side by side on their hands and knees. These videos seem to correspond to events depicted by photos in Chapter 6. Videos five through eight depict soldiers providing medical attention to a wounded detainee, an incident that is also documented by photos in Chapter 7. Videos nine through 19 in the series depict a detainee hitting his head against what appears to be a cell door, an incident that is also depicted by the last four photos in Chapter 9.

http://search.salon.com/salonsearch.php?breadth=salon&search=Iraqi+torture+photos

The Abu Ghraib files

http://www.salon.com/news/abu_ghraib/2006/03/14/introduction/index.html

 

279 photographs and 19 videos from the Army’s internal investigation record a harrowing three months of detainee abuse inside the notorious prison — and make clear that many of those responsible have yet to be held accountable.

Editor’s note: On Thursday, the Department of Justice released four memos produced by its Office of Legal Counsel under former President George W. Bush. The so-called “torture” memos provided the Bush administration’s legal justification for CIA interrogation methods like waterboarding, sleep deprivation, stress positions and “insects placed in a confinement box.” In 2006, Salon published the most extensive archive of photos and videos capturing detainee abuse at the U.S. Army’s Abu Ghraib prison in Iraq, some of it carried out by CIA agents. It’s worth noting that when we did so, the Pentagon claimed we were damaging national security by publishing such inflammatory images — the same argument former Bush admininistration officials are making about Obama’s decision to release the memos this week. Shortly after we published “The Abu Ghraib Files,” the Pentagon released much of the same material to the ACLU.

The 10 galleries of photos and videos appear chronologically in the left column, followed by an additional Salon report on prosecutions for abuse and an overview of Pentagon investigations and other resources. The nine essays accompanying the photo galleries were reported and written by Michael Scherer and Mark Benjamin. Photo and video captions were compiled by Page Rockwell. Additional research, reporting and writing for “The Abu Ghraib Files” were contributed by Jeanne Carstensen, Mark Follman, Page Rockwell and Tracy Clark-Flory.

By Joan Walsh

The human rights scandal now known as “Abu Ghraib” began its journey toward exposure on Jan. 13, 2004, when Spc. Joseph Darby handed over horrific images of detainee abuse to the Army’s Criminal Investigation Command (CID). The next day, the Army launched a criminal investigation. Three and a half months later, CBS News and the New Yorker published photos and stories that introduced the world to devastating scenes of torture and suffering inside the decrepit prison in Iraq.

Today Salon presents an archive of 279 photos and 19 videos of Abu Ghraib abuse first gathered by the CID, along with information drawn from the CID’s own timeline of the events depicted. As we reported Feb. 16, Salon’s Mark Benjamin recently acquired extensive documentation of the CID investigation — including this photo archive and timeline — from a military source who spent time at Abu Ghraib and who is familiar with the Army probe.

Although the world is now sadly familiar with images of naked, hooded prisoners in scenes of horrifying humiliation and abuse, this is the first time that the full dossier of the Army’s own photographic evidence of the scandal has been made public. Most of the photos have already been seen, but the Army’s own analysis of the story behind the photos has never been fully told. It is a shocking, night-by-night record of three months inside Abu Ghraib’s notorious cellblock 1A, and it tells the story, in more graphic detail than ever before, of the rampant abuse of prisoners there. The annotated archive also includes new details about the role of the CIA, military intelligence and the CID itself in abuse captured by cameras in the fall of 2003.

The Bush administration, which recently announced plans to shut the notorious prison and transfer detainees to other sites in Iraq, would like the world to believe that it has dealt with the abuse, and that it’s time to move on. But questions about what took place there, and who was responsible, won’t end with Abu Ghraib’s closure.

In fact, after two years of relative silence, there’s suddenly new interest in asking questions. A CID spokesman recently told Salon that the agency has reopened its investigation into Abu Ghraib “to pursue some additional information” after having called the case closed in October 2005. Just this week, one of two prison dog handlers accused of torturing detainees by threatening them with dogs went on trial in Fort Meade, Md. Lawyers for Army Sgt. Michael J. Smith argue that he was only implementing dog-use policies approved by his superiors, and Col. Thomas M. Pappas, the former commander of military intelligence at Abu Ghraib, was granted immunity from prosecution in exchange for his testimony at Smith’s trial.

Meanwhile, as Salon reported last week, the Army blocked the retirement of Major Gen. Geoffrey Miller, the former Guantánamo interrogation commander who allegedly brought tougher intelligence tactics to Abu Ghraib, after two senators requested that he be kept on active duty so that he could face further questioning for his role in the detainee abuse scandal. Miller refused to testify at the dog-handler trials, invoking the military equivalent of the Fifth Amendment to shield himself from self-incrimination, but Pappas has charged that Miller introduced the use of dogs and other harsh tactics at the prison. Also last week, Salon revealed that U.S. Army Reserve Capt. Christopher R. Brinson is fighting the reprimand he received for his role in the abuse. Brinson, currently an aide to Rep. Mike Rogers, R-Ala., supervised military police Cpl. Charles A. Graner Jr. and some of the other guards who have been convicted in the scandal. Now Brinson joins a growing chorus of Abu Ghraib figures who blame the higher command structure for what happened at the prison.

Against this backdrop of renewed scrutiny, we think the CID photo archive and related materials we present today merit close examination. In “The Abu Ghraib Files,” Salon presents an annotated, chronological version of these crucial CID investigative documents — the most comprehensive public record to date of the military’s attempt to analyze the photos from the prison. All 279 photos and 19 videos are reproduced here, along with the original captions created by Army investigators. They have been grouped into chapters that follow the CID’s timeline, and each chapter has been narrated with the facts and findings of the Taguba, Schlesinger, Fay-Jones and other Pentagon investigations (see sidebar).

But the documentation in “The Abu Ghraib Files” also draws from materials that have not been released to the public. Among these is the official logbook kept by those military soldiers who committed the bulk of the photographed abuse. Salon has also acquired an April 2005 CID interview with military police Cpl. Charles A. Graner Jr., one of the ringleaders of the abuse. (One hundred seventy-three of the 279 photos in the archive were taken with Graner’s Sony FD Mavica camera.) The interview was conducted several months after Graner was court-martialed and sentenced to 10 years in prison. He received a grant of immunity against further prosecution for anything he revealed. The documentation also draws from the unpublished testimony of Brinson to the CIA’s Office of Inspector General about the death of a prisoner at the hands of the CIA.

Thanks in part to that additional sourcing, “The Abu Ghraib Files” sheds new light on the 3-year-old prison abuse scandal. While many of the 279 photos have been previously released, until this point no one has been able to authenticate this number of images from the prison, or to provide the Army’s own documentation of what they reveal. This is the Army’s forensic report of what happened at the prison: dates, times, places, cameras and, in some though not all cases, identities of the detainees and soldiers involved in the abuse. (Salon has chosen to withhold detainee identities not previously known to the public, and to obscure their faces in photographs, to protect the victims’ privacy.)

Some of the noteworthy revelations include:

  • The prisoner in perhaps the most iconic photo from Abu Ghraib, the hooded man standing on a box with electrical wires attached to his hands, was being interrogated by the CID itself for his alleged role in the kidnapping and murder of two American soldiers in Iraq. As noted in Chapter 4, “Electrical Wires,” a CID spokesman confirmed to Salon that a CID agent was suspended in fall 2004 pending an investigation and later found “derelict in his duties” for his role in prisoner abuse. Salon could not confirm whether the agent was punished for his role in the abuse of the hooded man connected to electrical wires, known to military personnel as “Gilligan.”
  • The CID documentation, as well as other reporting, confirmed that a March 11 New York Times article identifying the prisoner in the iconic photo as Ali Shalal Qaissi, a local Baath Party member under Saddam Hussein and now a prisoners’ rights advocate in Jordan, was incorrect. The CID photo archive confirms that a prisoner matching Qaissi’s description — he has a deformed left hand — and known by the nickname “The Claw” was held at the prison and photographed by military police on the same night as the mock electrocution, but he was not the one standing on the box and attached to wires. The CID materials say all five photos of the hooded man were the prisoner known as “Gilligan.” It remains possible that Qaissi received similar treatment, but there is no record of that abuse.
  • Chapter 5, “Other Government Agencies,” tells the story behind photos of the mangled corpse of Manadel al-Jamadi, known as the “Ice Man,” who died during interrogation by a CIA officer. No one at the CIA has been prosecuted, even though al-Jamadi’s death was ruled a homicide. The chapter adds new detail about the CIA’s role in the prison drawn from Christopher Brinson’s testimony to CIA investigators.
  • As explained in Chapter 1, “Standard Operating Procedure,” some of the 279 photos and 19 videos in the archive depict controversial interrogation tactics employed in cellblock 1A. Among the examples of abuse on display in the photos were techniques sanctioned by Secretary of Defense Donald Rumsfeld for use on “unlawful enemy combatants” in the “war on terror.” These include forced nudity, the use of dogs to terrorize prisoners, keeping prisoners in stress positions — physically uncomfortable poses of various types — for many hours, and varieties of sleep deprivation. Some of these techniques migrated from Guantánamo and Afghanistan to Iraq in 2003. (The abuse depicted in the Abu Ghraib photos did not occur during interrogation sessions, but in some cases military guards allege they were encouraged to “soften up” detainees for interrogation by higher-ranking military intelligence officers.)
  • Military intelligence personnel and civilian contractors employed by the military appear in some of the photographs with the military guards, and entries from a prison logbook captured in the archive show that in some cases military police believed their tough tactics were being approved by — and in some cases ordered by — military intelligence officers and civilian contractors. The logbook also documents prisoner rioting and the regular presence of multiple OGA (other government agency) detainees held in the military intelligence wing.

Three years and at least six Pentagon investigations later, we now know that many share the blame for the outrages that took place at Abu Ghraib in the fall of 2003. The abuse took place against the backdrop of rising chaos in Iraq. In those months the U.S. military faced a raging insurgency for which it hadn’t planned. As mortar attacks rained down on the overcrowded prison — at one point there were only 450 guards for 7,000 prisoners — its command structure broke down. At the same time, the pressure from the Pentagon and the White House for “actionable intelligence” was intense, and harsh interrogation techniques were approved to obtain it. Bush administration lawyers, including Alberto Gonzales and John Yoo, had already created a radical post-9/11 legal framework that disregarded the Geneva Conventions and other international laws governing the humane treatment of prisoners in the “war on terror.” Intelligence agencies such as the CIA were apparently given the green light to operate by their own set of secret rules.

But while the Pentagon’s own probes have acknowledged that military commanders, civilian contractors, the CIA and government policymakers all bear some responsibility for the abuses, to date only nine enlisted soldiers have been prosecuted for their crimes at Abu Ghraib (see sidebar). An additional four soldiers and eight officers, including Brinson, Pappas and Army Reserve Brig. Gen. Janis Karpinski, who was in charge of military police at Abu Ghraib, have been reprimanded. (Pappas and Karpinski were also relieved of their posts.) To date no high-level U.S. officials have been brought to justice in a court of law for what went on at Abu Ghraib.

Our purpose for presenting this large catalog of images remains much the same as it was four weeks ago when we first published a much smaller number of Abu Ghraib photos that had not previously appeared in the media. As Walter Shapiro wrote, Abu Ghraib symbolizes “the failure of a democratic society to investigate well-documented abuses by its soldiers.” The documentary record of the abuse has come out in the media in a piecemeal fashion, often lacking context or description. Meanwhile, our representatives in Washington have allowed the facts about what occurred to fester in Pentagon reports without acting on their disturbing conclusions. We believe this extensive, if deeply disturbing, CID archive of photographic evidence belongs in the public record as documentation toward further investigation and accountability.

While we want readers to understand what it is we’re presenting, we also want to make clear its limitations. The 279-photo CID timeline and other material obtained by Salon do not include the agency’s conclusions about the evidence it gathered. The captions, which Salon has chosen to reproduce almost verbatim (see methodology), contain a significant number of missing names of soldiers and detainees, misspellings and other minor discrepancies; we don’t know if the CID addressed these issues in other drafts or documents. Also, the CID materials contain two different forensic reports. The first, completed June 6, 2004, in Tikrit, Iraq, analyzed a seized laptop computer and eight CDs and found 1,325 images and 93 videos of “suspected detainee abuse.” The second report, completed a month later in Fort Belvoir, Va., analyzed 12 CDs and found “approximately 280 individual digital photos and 19 digital movies depicting possible detainee abuse.” It remains unclear why and how the CID narrowed its set of forensic evidence to the 279 images and 19 videos that we reproduce here.

Although the photos are a disturbing visual account of particular incidents inside Abu Ghraib prison, they should not be viewed as representing the sum total of what occurred. As the Schlesinger report states in its convoluted prose: “We do know that some of the egregious abuses at Abu Ghraib which were not photographed did occur during interrogation sessions and that abuses during interrogation sessions occurred elsewhere.” Also, the documentation doesn’t include many details about the detainees who were abused and tortured at Abu Ghraib. While the International Committee of the Red Cross report from February 2004 cited military intelligence officers as estimating that “between 70 to 90 percent of persons deprived of their liberty in Iraq had been arrested by mistake,” much remains unknown about the detainees abused in the “hard site” where the Army housed violent and dangerous detainees and where much of the abuse took place.

Finally, it’s critical to recognize that this set of images from Abu Ghraib is only one snapshot of systematic tactics the United States has used in four-plus years of the global war on terror. There have been many allegations of abuse, torture and other practices that violate international law, from holding prisoners without charging them at Guantánamo Bay and other secretive U.S. military bases and prison facilities around the world to the practice of “rendition,” or the transporting of detainees to foreign countries whose regimes use torture, to ongoing human rights violations inside detention facilities in Iraq. Abu Ghraib in fall 2003 may have been its own particular hell, but the variations of individual abuse perpetrated appear to be exceptional in only one way: They were photographed and filmed.

About the writer

Joan Walsh is Salon’s editor in chief.

Related Stories

Identifying a torture icon

The New York Times tried to tell the story of the man behind the infamous Abu Ghraib photo. But the paper may have had the wrong prisoner.

03/14/06

By Michael Scherer

Salon exclusive: The Abu Ghraib files

Never-published photos, and an internal Army report, show more Iraqi prisoner abuse — evidence the government is fighting to hide.

02/16/06

By Mark Benjamin

America can’t take it anymore

The Bush administration has embraced torture as a key part of the “war on terror.” Finally, members of Congress, the military and the CIA are speaking out against the abuse.

12/05/05

By Mark Follman

“Guantanamo on steroids”

Abu Ghraib was an infamous prison under Saddam. Now, for Iraqis seeking relatives detained by the U.S. military, it is still a place where men disappear.

03/03/04

By Jen Banbury

Contract to torture

A rare look at the entire Abu Ghraib report reveals that inexperienced, under-supervised private-sector employees actively took part in horrifying prisoner abuse.

08/09/04

By Osha Gray Davidson

 

“Standard operating procedure”

Chapter 1: Oct. 17-22, 2003

Read more: Michael Scherer, Abu Ghraib, Mark Benjamin

Salon Directory (browse by topic)

The Abu Ghraib Files

Introduction

1. Oct. 17-22, 2003
“Standard operating procedure”

2. Oct. 24-25, 2003
“Dehumanization”

3. Oct. 28-29, 2003
“Sexual exploitation”

4. Nov. 1-4, 2003
“Electrical wires”

5. Nov. 4-5, 2003
“Other government agencies”

6. Nov. 7-9, 2003
“Dog pile”

7. Nov. 14-Dec. 9, 2003
“Lacerations”

8. Dec. 12-30, 2003
“Working dogs”

9. Nov. 4-Dec. 2, 2003
“Mentally deranged”

10. Video

 

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Staff Sgt. Ivan Frederick II. Most of the photos depict detainees shackled naked in stress positions with women’s underwear or hoods on their heads. In addition to the detainees, the pictures show Graner, Frederick, Spc. Megan Ambuhl, civilian contractor Adel Nakhla and a soldier the Criminal Investigation Command (CID) identifies as Sgt. Cathcart.

In the fall of 2003, the military police at Abu Ghraib systematically abused detainees using interrogation techniques similar to those once approved by Secretary of Defense Donald Rumsfeld — forced nudity, stress positions, hooding and sleep deprivation, to name a few. Rumsfeld had approved harsh interrogation methods on Dec. 2, 2002, in a then classified memo for interrogators at Guantánamo Bay, Cuba. The memo was leaked to the media and eventually released by the White House in June 2004, sparking heated debate, domestically and internationally, about whether these tougher U.S. interrogation policies amounted to approval of torture and violation of international law.

In the year following Rumsfeld’s memo, the Bush administration’s legal framework for employing these interrogation techniques, and the approved techniques themselves, changed multiple times. The techniques Rumsfeld approved ostensibly were intended for use only on suspected terrorists and so-called unlawful enemy combatants, with trained interrogators receiving case-by-case approval. Instead, they spread widely through the military’s interrogation operations in Afghanistan and Iraq, and spiraled out of control, Army documents show. After the overthrow of Saddam Hussein in April 2003, U.S. soldiers and intelligence personnel began to use these techniques in Iraq, where they were informally “accepted as SOP [standard operating procedure] by newly arrived interrogators,” according to an August 2004 report on Abu Ghraib abuses by Maj. Gen. George R. Fay. By September 2003, Gen. Geoffrey Miller had arrived at Abu Ghraib, allegedly with a mandate to “Gitmo-ize” interrogation procedures at the prison.

The official guidance for proper interrogation techniques in Iraq became confused, even contradictory. “By mid-October, interrogation policy in Iraq had changed three times in less than 30 days,” explained Fay. An Army investigation by Lt. Gen. Anthony R. Jones found that the military command in Iraq, led by Lt. Gen. Ricardo Sanchez, failed to provide proper oversight of interrogators at Abu Ghraib, contributing to the abuse. Some soldiers involved were inadequately trained in interrogation, investigators found.

These failures set the stage for many of the abuses apparent in these photographs. Military intelligence officers and civilian contractors began ordering military police to “set the conditions” for interrogations, Army investigators found. “This is not doctrinally sound due to the different missions and agendas assigned to each of these respective specialties,” Maj. Gen. Antonio M. Taguba said in his March 2004 report.

“It is clear that pressure for additional intelligence and the more aggressive methods sanctioned by the Secretary of Defense memorandum resulted in stronger interrogation techniques. They did contribute to a belief that stronger interrogation methods were needed and appropriate,” concluded a Defense Department review of detainee operations, led by former Defense Secretary James Schlesinger and released in August 2004. “We cannot be sure how much the number and severity of abuses would have been curtailed had there been early and consistent guidance from higher levels. Nonetheless, such guidance was needed and likely would have had a limiting effect.”

The abuses at Abu Ghraib that were photographed on Oct. 18 and 19, along with detainee testimony, show the visceral effects of the interrogation tactics once sanctioned for detainees at Guantánamo by Rumsfeld. Many of the photos depict a single detainee shackled naked to a bed with underwear on his head. A July 1, 2004, report on Abu Ghraib by the Army’s CID said this man was “possibly” a detainee named H—–. Graner, however, whose camera was used to take most of these photos, told CID investigators on April 6, 2005, that these pictures showed another detainee named W—–, whom Graner called “Taxi Driver.” Graner said he was ordered by a civilian interrogator working at Abu Ghraib to strip, shackle and hood the detainee as part of a sleep deprivation program.

Regardless of which detainee these pictures show, both H—– and W—– told eerily similar tales to Army investigators. “They stripped me of all my clothes, even my underwear,” H—– told CID investigators on Jan. 18, 2004. “They gave me woman’s underwear that was rose color with flowers in it, and they put the bag over my face. One of them whispered in my ear, ‘Today I am going to fuck you,’ and he said this in Arabic.”

“I faced more harsh punishment from Grainer [sic],” H—– continued. “He cuffed my hands with irons behind my back to the metal of the window, to the point my feet were off the ground and I was hanging there for about 5 hours just because I asked about the time, because I wanted to pray. And then they took all my clothes and he took the female underwear and he put it over my head. After he released me from the window, he tied me to my bed until before dawn.”

W—– gave a similar account of being hung up by his hands — like the detainee pictured here — in a statement to CID investigators on Jan. 21, 2004. “[T]he American police, the guy who wears glasses, he put red woman’s underwear over my head. And then he tied me to the window that is in the cell with my hands behind my back until I lost consciousness,” he said in a statement.

The Fay report found that there was “ample evidence of detainees being forced to wear women’s underwear.” Fay concluded that the use of women’s underwear may have been part of the military intelligence tactic called “ego down,” adding that the method constitutes abuse and sexual humiliation.

The Fay report also indicates that W—– was a military intelligence detainee “of potentially high value.” Fay concluded that it was difficult to ignore the circumstantial likelihood that military intelligence had ordered the military police to “set conditions” for interrogation. “MI [military intelligence] should have been aware of what was done to this detainee,” Fay wrote.

On Oct. 21, a few days after most of these photos were taken, the International Red Cross began a three-day tour of Abu Ghraib to evaluate the conditions for detainees. At the end of the visit, the Red Cross told the military leaders at the prison about incidents of “handcuffing, nakedness, wearing of female underwear and sleep deprivation,” according to the Fay report.

The military took no action, initially. Two months later, on Dec. 24, Brig. Gen. Janis Karpinski, the head of military police at Abu Ghraib, sent the Red Cross a letter that glossed over the problems “close to the point of denying the inhumane treatment, humiliation and abuse,” according to Fay.

“Dehumanization”

Chapter 2: Oct. 24-25, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken with a camera owned by Cpl. Charles A. Graner Jr. They depict two major events of abuse: the leashing of a detainee referred to by U.S. soldiers as “Gus” and the punishment of three Iraqi detainees who had been accused of raping a 15-year-old boy in the prison. In addition to the detainees, the pictures show Graner, Pfc. Lynndie England, Spc. Megan Ambuhl, civilian contractor Adel Nakhla, Spc. Roman Krol, Spc. Armin J. Cruz Jr. and Spc. Sabrina Harman, as well as a soldier the Criminal Investigation Command (CID) identifies as Spc. Rivera, three soldiers the CID identifies as “possibly Smith, Davis K. and Cinzano” and one soldier the CID identifies as unknown.

Unlike the first set of photos, the abuses depicted on Oct. 24 and 25 have not been formally connected with specific orders from military leaders. Army investigators found that these incidents showed military police (M.P.) and military intelligence (M.I.) soldiers deciding on their own to punish and embarrass detainees. In his report, Lt. Gen. Anthony R. Jones categorized these abuses as “intentional violent or sexual abuses” that soldiers and contractors did not believe “were permitted by any policy.”

Other investigators concluded, however, that the worst abuses by military police and others arose from an “atmosphere of permissiveness” that pervaded Abu Ghraib. In one example of this, the report by Maj. Gen. George R. Fay noted that the systematic use of nudity to humiliate detainees in preparation for interrogation “likely contributed to an escalating ‘de-humanization’ of the detainees and set the stage for additional and more severe abuses to occur.”

The first set of pictures, showing England holding the leash of a detainee, was taken by Graner, according to military police statements. In April 2005, Graner told the Army’s Criminal Investigation Command that he had put the leash around the detainee and then handed the end of the leash to England, his girlfriend at the time. The detainee, who is identified by the CID as A—– H—–, was called “Gus” by Graner and England.

Graner claimed to investigators that the detainee crawled out of the cell under his own power. “I asked England to hold the end of the tether that I had because he wasn’t aggressive at this point,” Graner said. England gave a similar account to investigators. “He [Graner] gave me the end of the strap and took a picture,” England told the CID investigators on Jan. 14, 2004. “I did not drag or pull on the leash. I simply stood with the strap in my hand.” According to the CID, Ambuhl can be seen standing at the left side of the frame.

Several hours later, shortly after 11 p.m. on Oct. 25, a second incident was captured by Graner’s digital camera. Army investigators found that three men were delivered to the military intelligence wing at Abu Ghraib, all of them accused of being involved in the rape of an Iraqi teenager. According to the CID, a medical log that night reported the following: “15-year old Iraqi male treated for hemorrhage of his anus. Patient was raped in his hard cell.”

The three men were delivered to a group of military police and military intelligence soldiers, including four military police soldiers — Graner, Staff Sgt. Ivan Frederick II, Harman and Sgt. Javal S. Davis — and two military intelligence soldiers, Cruz and Krol.

The soldiers stripped the accused rapists and positioned them in the hallway in a variety of sexual positions, according to the Fay report. “The detainees were naked, being yelled at by an MP through a megaphone. The detainees were forced to crawl on their stomachs and were handcuffed together,” the report said. Fay also noted that one soldier poured water on the detainees from a cup, while another threw a foam football at them.

The detainee named H—–, who may have been shown in an earlier photo with underwear on his head, later told Army investigators that he had witnessed this event. “I saw Grainer [sic] punching one of the prisoners right in his face very hard when he refused to take off his underwear,” the detainee claimed on Jan. 18, 2004. “I heard them begging for help.”

Nakhla, a civilian translator employed by the Titan Corp., told CID investigators on Jan. 18, 2004, that he helped translate the verbal abuse of the other soldiers. “Don’t try to run away. Stop right there. Are you gay? Do you like what is happening to you? Are you all gays? You must like that position. These were some of the questions or things that I told them,” Nakhla said.

England claimed in her January statement that military intelligence had instructed the military police to “rough them [the rape suspects] up.” An appendix to the report by Maj. Gen. Antonio M. Taguba also pointed to involvement by military intelligence, apparently based on England’s statement. The Fay report, too, concluded that there was direct military intelligence involvement in the abuse by the soldiers present. However, Fay said the abuse of the three men, which continued over several days, did not appear “to be based on MI orders.” Fay found that the three accused rapists “were incarcerated for criminal acts and were not of intelligence interest.”

“Sexual exploitation”

Chapter 3: Oct. 28-29, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using the camera owned by Cpl. Charles A. Graner Jr. They consist of a series of posed pictures of female detainees, including two detainees who were reportedly arrested on charges of prostitution, and one picture of a male detainee with his hands cuffed behind his back. One photo shows a female detainee exposing her breasts. In the first few photos, Spc. Sabrina Harman is shown posing with the female detainees.

Graner told the Army’s Criminal Investigation Command (CID) in April 2005 that the guards at Abu Ghraib would sometimes allow female detainees to roam around in a common area at night. On the night of Oct. 28, 2003, Graner said he remembered taking multiple pictures of two young women, who were later identified by investigators as criminal detainees who had been arrested on suspicion of prostitution.

According to Graner’s statement, two other soldiers, Staff Sgt. Ivan Frederick II and a soldier Graner identified as military intelligence, were flirting with the girls. He said one of the women wanted to pose for several pictures. “I took the one, and then she called me back for another one,” Graner said. “She pulled her top off.” Graner said he gave a disk with the photographs to the person he said was from military intelligence.

A report by Maj. Gen. George R. Fay found “no evidence to confirm if these acts were consensual or coerced; however in either case sexual exploitation of a person in US custody constitutes abuse.” Although Graner stated he gave a disk with the photos to someone from military intelligence, Fay concluded that there did not appear to be any direct military intelligence involvement.

Military investigations of Abu Ghraib turned up other incidents of abusive treatment of female detainees that were not shown in photographs. According to the Fay report, one of the most horrific incidents occurred on Oct. 7, when three military intelligence soldiers allegedly assaulted a female detainee. The unnamed detainee told investigators that she was taken to an empty cell, where a soldier held her hands behind her back while another soldier forcibly kissed her. She was then taken to another cell, where she was shown a naked male detainee and told that she would be stripped if she did not cooperate. Finally, she was returned to her cell, and forced to kneel and raise her arms while one of the soldiers removed her shirt. She said she began to cry, and her shirt was returned to her, with a warning that the soldiers would return each night if she did not cooperate. The Fay report found that there was no record of an authorized interrogation of this detainee on that night.

When CID investigators questioned the three military intelligence soldiers, they refused to provide statements. According to the Fay report, the three soldiers, who have never been named publicly, received nonjudicial punishment for failing to get authorization to interrogate the female detainee. They were also removed from future interrogation duty.

“Electrical wires”

Chapter 4: Nov. 1-4, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict soldiers removing stitches from a detainee with a cut on his ear, a number of posed shots of the prison guards, including one in which Frederick urinates in a prison cell and two in which Harman wears women’s underwear over her uniform, and the abuse of a detainee referred to by U.S. personnel as “Gilligan.” In addition to the detainees, the pictures show Graner, Frederick, Harman, Spc. Megan Ambuhl, a soldier the Criminal Investigation Command (CID) identifies as Spc. Goodman and two soldiers the CID identifies as unknown.

One of the most iconic images of abuse to emerge from Abu Ghraib showed a detainee perched on top of a cardboard box, with a hood on his head, a blanket around his shoulders and electrical wires extending from his hands. To the soldiers at Abu Ghraib, this detainee was known as “Gilligan.” In early November 2003 an agent from the Army’s CID — the same agency that would later investigate abuse at Abu Ghraib and assemble the evidence and timeline reproduced in this photo archive — allegedly ordered military police to soften up the detainee by making his life “a living hell.”

According to CID documents obtained by Salon, the detainee in this iconic image was most likely a man named Saad, whose full name is being withheld by Salon to protect his identity. On March 11, the New York Times, possibly in error, reported that the detainee was an Iraqi man named Ali Shalal Qaissi. In addition to other evidence to the contrary detailed in a Salon report Tuesday, a CID spokesman confirmed to Salon that Qaissi “is not the detainee who was depicted in the photograph” that appeared in the Times.

CID documents do place a man with Qaissi’s description — including a deformed left hand — in the military intelligence wing at Abu Ghraib on the night that electrical wires were used. In an e-mailed statement following the Times report, Qaissi told Salon that he remembered another detainee, Saad, who was abused in a similar manner at the same time. “I have seen at least two dreadful pictures showing this horrible experience,” Qaissi wrote. “One is me. The other I believe could be Saad because he went before me to the area I had to go, where I was to be interrogated.” It is also possible the CID is wrong about the detainee in the photo published by the Times. Lingering questions about the detainee’s identity underscore the many details that remain unknown about what happened inside Abu Ghraib.

As part of its mission, the CID has the dual responsibility of investigating crimes committed against U.S. forces and crimes committed by U.S. forces. In November, a CID agent was interviewing Saad as a suspect in the kidnapping and murder of two U.S. soldiers, according to a CID spokesman. In a journal he kept at the time, Frederick alleged that the CID agent ordered the harsh treatment of the detainee. A report including details from Frederick’s journal by the Baltimore Sun in May 2004 led the CID to open a new investigation.

In October 2004, the Sun reported that the CID agent named in Frederick’s journal was Sgt. Ricardo Romero. In April 2005, Graner repeated that claim, telling investigators that Romero had specifically given orders to mistreat the detainee. “You know his [Romero's] words were, ‘Make his life a living hell for the next three days,’” said Graner. “He was to be kept awake for three days and pretty much harassed.”

The CID acknowledged that an agent was found derelict for behavior at Abu Ghraib, but would not confirm that the agent was Romero. “One Special Agent who was reportedly identified in Sgt. Frederick’s journal as being involved in potential abuse visited the detainee facility to interview an Iraqi suspect as part of an investigation into the kidnapping and murder of two U.S. soldiers,” CID spokesman Chris Grey wrote in an e-mail to Salon. “A thorough and impartial investigation found reason to believe that the agent in question was derelict in his duties by making unprofessional and inappropriate comments during his visit to the Abu Ghraib facility.” Grey also told Salon that the CID agent investigated for abusing Saad did not participate in the CID’s later investigation into abuse at Abu Ghraib.

Some of the techniques military police used on Saad can be traced to Secretary of Defense Donald Rumsfeld’s Dec. 2, 2002, memo, including yelling, hooding, forced stress positions and sleep deprivation. “It was him [Sgt. Javal S. Davis] and I, and basically, just yelling at him the whole night, you know, more or less repeating the first half of — was it ‘Full Metal Jacket?’ — loud as you could to him, and then asking him what his name was,” Graner told Army investigators. Harman gave a statement to the CID on Jan. 15, 2004, claiming to have put the wires on the detainee’s hands. “I was joking with him, and told him if he fell off, he would get electrocuted,” Harman said. One year later, Graner spoke to investigators about forcing detainees to stand on boxes, a tactic he claims to have employed with the approval of military intelligence. “You fell asleep, you fell down. Wow, you just woke yourself up,” Graner explained.

After the photos were given to CID investigators, the agency interviewed Saad about the abuse. During this interview, on Jan. 16, 2004, the CID did not treat Saad as a hostile detainee but as a cooperating witness. “A tall black soldier came and put electrical wires on my fingers and toes and on my penis, and I had a bag over my head,” Saad said in his statement. “Then he was saying ‘which switch is for electricity.’ And he came with a loudspeaker and he was shouting near my ear. And then he brought the camera and he took some pictures of me, which I knew because of the flash of the camera.”

When one night of abuse ended, Saad said he was taken back to his cell. He said he was able to sleep for about an hour before guards came through to conduct the morning head count. “I couldn’t go to sleep after that because I was very scared,” Saad said.

This set of photographs also includes two images of a bearded detainee with stitches in his ear. According to Graner, this was W—–, the detainee known as “Taxi Driver.” The criminal investigation confirmed the possibility that the photos were of W—–.

In a statement, W—– said, “The police started beating me on my kidneys and then they hit me on my right ear and it started bleeding and I lost consciousness.” The report by Maj. Gen. George R. Fay said that this detainee blamed the blow to his ear on an unnamed civilian interpreter from the Titan Corp. The military police had a different story. An entry in the military police logbook indicates that W—– “fell and hit bunk due to wet floor in cell” after “PT” (common military shorthand for “physical training”). “[I]nmate received one (1) stitch on Right Ear,” the logbook reads.

The Fay report could not confirm if the photos of a detainee with a wounded ear showed W—–.

Join Salon.com today | Help

“Other government agencies”

Chapter 5: Nov. 4-5, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict a dead Iraqi detainee, Manadel al-Jamadi, whose body had been stored by CIA personnel overnight in a shower room at Abu Ghraib. Two of the photos show Graner and Harman posing with al-Jamadi’s corpse.

On the night of Nov. 4, 2003, someone in the military intelligence wing at Abu Ghraib wrote an entry in the military police logbook: “Shift change normal relief 1 OGA in 1B shower not to be used until OGA is moved out.”

In military lingo, OGA stands for “other government agency” and denotes clandestine operations conducted independent of the military chain of command. At Abu Ghraib, OGA referred “almost exclusively” to the Central Intelligence Agency, according to the investigation by Maj. Gen. George R. Fay. According to logbook entries, OGA detainees sometimes accounted for roughly one-fifth of the 30 to 50 inmates included in the daily head count in the military intelligence wing.

Military police told investigators that they believed CIA personnel followed their own rule book. “You know these guys can kill people,” Graner said in an April 2005 statement to the Army Criminal Investigation Command (CID). “The OGA guys do whatever they want. They don’t exist.”

Several Army and Department of Defense investigations found that the CIA presence may have contributed to the abuse committed by military police. “There was at least the perception, and perhaps the reality, that non-DOD agencies had different rules regarding interrogation and detention operations,” an investigation report by Lt. Gen. Anthony R. Jones concluded. “Such a perception encouraged soldiers to deviate from prescribed techniques.”

A subsequent CID investigation showed that the OGA detainee entered into the logbook was Manadel al-Jamadi, an Iraqi man who had been detained by the CIA. According to the investigation, al-Jamadi had been captured by a Navy SEAL team, which suspected him of involvement in an attack against the Red Cross. “He was reportedly resisting arrest, and a SEAL Team member butt-stroked him on the side of the head to suppress the threat he posed,” the Fay report found. Two CIA operatives brought al-Jamadi to Abu Ghraib shortly after 4:30 a.m. on Nov. 4.

On April 7, 2004, Sgt. Walter A. Diaz, a military police soldier on shift at the time al-Jamadi arrived, gave a statement to the CIA Office of Inspector General (OIG), which was later obtained by Salon. He described al-Jamadi walking into the prison under his own power. Diaz said that al-Jamadi was wearing a shirt, but no pants, and appeared to be shivering from the cold. Diaz said he had helped to shackle al-Jamadi, at the direction of the OGA, to a window in the shower room in preparation for interrogation.

“They used two pairs of handcuffs and secured Al-Jamaidi [sic] in a standing position with his arms over and behind his head,” the CIA OIG reported. Some time later, Diaz said the OGA agents asked him to return to the shower room to reposition al-Jamadi higher on the window. Diaz said he remembers the OGA interrogator telling him, “This guy doesn’t want to cooperate.” Diaz reported that at this point, the detainee’s face was swollen and deformed, and he was bleeding from the mouth. Diaz said he also realized that al-Jamadi no longer had a pulse.

The Armed Forces Institute of Pathology later ruled al-Jamadi’s death a homicide, caused by “blunt force injuries to the torso complicated by compromised respiration.” According to the report by Maj. Gen. George R. Fay, al-Jamadi’s death occurred less than an hour after his arrival at the prison.

Military police Capt. Christopher R. Brinson also gave a statement, on April 5, 2004, to the CIA OIG, which was obtained by Salon. He said he reported to the shower area on the morning of Nov. 4, 2003, where a CIA interrogator and a translator were waiting next to al-Jamadi’s body. According to the interview with the CIA inspector general, Brinson told investigators that “the interrogator seemed shaken up and had said something like, ‘The guy just died on us.’” At that point, according to Brinson, al-Jamadi was lying on the ground face up. One of his eyes was bloody, and there was a smudge of blood on the floor about the size of a man’s palm. Brinson said there were ligature marks on al-Jamadi’s wrists consistent with the handcuffs used during interrogation.

At the direction of an OGA official, Brinson said, he ordered the military police to put al-Jamadi’s body in a bag and pack it with ice. The body was left in the shower room overnight, and a notation was made in the military logbook.

According to Graner’s April 2005 testimony to CID investigators, shortly after he and Harman came on the night shift, he remembered noticing that an odd fluid was leaking out of the 1B shower into his office. He said he pulled a spare key he had to the shower room and opened the door. Graner said that there, on the far side of the room, he and Harman saw a sealed body bag leaking fluid across the floor. “We opened it up and looked at it,” Graner said. “No one told us not to go into the shower.”

Graner and Harman decided to pose for pictures with the body. At one point, Harman gave a thumbs-up sign above the Iraqi’s mutilated face. A close-up shot was taken with Harman’s camera of the dead man’s thumb, which had bruising that Graner said he found “out of the ordinary.” Graner said he cleaned up the leaking fluid with cleaning crystals and chlorine.

The next morning the CIA directed the removal of al-Jamadi from the prison by placing him on a stretcher and placing an I.V. in his arm, according to Brinson’s statement. The goal, according to the Fay report, was to make it appear as if al-Jamadi “was only ill, thereby not drawing the attention of Iraqi guards and detainees.”

Both Fay and Jones concluded that this working relationship between OGA and military personnel, without any formal written arrangement, directly put Army soldiers at risk of breaking the law. “It is clear that the interrogation practices of other government agencies led to a loss of accountability at Abu Ghraib,” concluded Fay and Jones in a joint introduction to their reports. “Soldiers/Sailors/Airmen/Marines should never be put in a position that potentially puts them at risk for non-compliance with the Geneva Convention or Laws of Land Warfare.”

The Department of Defense review of detainee operations led by former Defense Secretary James Schlesinger noted that the CIA conducted interrogations at a number of Department of Defense facilities. “In some facilities these interrogations were conducted in conjunction with military personnel, but at Abu Ghraib the CIA was allowed to conduct interrogations separately,” the report found. The Fay report blamed part of this variation on Lt. Col. Steven L. Jordan, the director of the Joint Interrogation Debriefing Center at Abu Ghraib.

“LTC Jordan became fascinated with the ‘Other Government Agencies,’” the Fay report said. “LTC Jordan allowed OGA to do interrogations without the presence of Army personnel.” As a result, Fay concluded, Jordan “did not help the situation,” contributing to a sense among soldiers and civilians that they did not need to follow Army rules.

On Feb. 24, 2004, Jordan gave a statement to Maj. Gen. Antonio M. Taguba about the al-Jamadi death. Jordan said he had been instructed to work with OGA by Col. Thomas M. Pappas, the head of military intelligence at Abu Ghraib, because of Jordan’s “clearance level back at Langley” — a reference to CIA headquarters in Virginia. Jordan’s military records show he is a specialist in tactical and strategic intelligence.

After al-Jamadi’s death, Jordan told Taguba that he remembered Pappas saying, “Well if I go down, I’m not going down alone. The guys from Langley are going with me.” To date, no criminal charges have been filed against any CIA personnel for the death of al-Jamadi.

“Dog pile”

Chapter 6: Nov. 7-9, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Staff Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict a long night of physical and sexual abuse of seven detainees accused of inciting a riot inside the prison. In addition to the detainees, the pictures show Graner, Frederick, Harman, Spc. Jeremy Sivits, Pfc. Lynndie England and a soldier CID identifies as unknown.

At approximately 7 p.m. on the night of Nov. 7, military police at Abu Ghraib noted in their logbook that a riot had broken out at Camp Ganci, a detainee facility that was part of the Abu Ghraib complex. In response, the military intelligence wing was put in a state of lockdown. Word filtered through that a detainee had managed to escape, according to the log. At 10:15 p.m., it was noted in the log that the military police had received “seven inmates from the Ganci Riot.”

For at least two hours, these seven suspected rioters were subjected to some of the worst documented abuse at Abu Ghraib. They were verbally abused, stripped, slapped, punched, jumped on, forced into a human pyramid, forced to simulate masturbation, and forced to simulate oral sex, several Army reports concluded. The Army’s investigation identified Frederick, Graner, Harman, Sgt. Javal S. Davis, Spc. Megan Ambuhl, Sivits and England as involved in the abuse. “CPL Graner knocked at least one detainee unconscious and SSG Frederick punched one so hard in the chest that he couldn’t breath and a medic was summoned,” a report by Maj. Gen. George R. Fay found.

England told the Army’s Criminal Investigation Command (CID) on Jan. 14, 2003, that she had visited the military intelligence wing in the early morning hours of Nov. 8, because it was her birthday and she wanted to see her friends. She said Graner and Frederick told her they were bringing in seven prisoners from a riot at Ganci. “The prisoners were brought in in handcuffs and bags on the heads and wearing civilian clothes,” England said. She said she initially watched the ordeal from a higher tier. “Everyone else was downstairs pushing the prisoners into each other and the wall. Until they all ended up in a dog pile.” Later, England was photographed smiling and pointing at naked detainees.

Sivits told CID investigators on Jan. 14, 2004, that he believed he saw Davis run across the room twice and jump on the pile of detainees. “A couple of the detainees kind of made an AH sound as if this hurt them or caused them some type of pain,” Sivits said in his statement. The Fay report concluded that Davis, Frederick and Graner all jumped on the detainees. On Jan. 15, 2004, Davis admitted to investigators, “I did fall on the inmates on purpose and not on purpose. I was very upset at the inmates for wanting to kill some of my fellow soldiers.” At one point, Sivits said he remembered Graner saying, “Damn that hurt,” after punching a detainee.

Once they were stacked, Harman and Graner posed for photographs behind the pile. At some point, Frederick told the detainees to simulate masturbation, the Fay report found. England told investigators that she saw Frederick move a detainee’s arm in a masturbating motion. “He let go of the prisoner’s arm and the prisoner continued to masturbate,” England said.

Two detainees later gave statements to the Army’s criminal investigators, describing their experience that night. One detainee told investigators on Jan. 20, 2004, that the guards were laughing during the abuse. “They forced us to walk like dogs on our hands and knees,” he said. “And we had to bark like a dog and if we didn’t do that, they start hitting us hard on our face and chest with no mercy.”

Another detainee also described the forced masturbation in a Jan. 18, 2004, interview with Army investigators. According to the criminal file, this detainee’s ripped pant leg can be seen on the far left of a photo in which Graner sits atop a pile of detainees, his arm cocked in preparation for a punch. “How did you feel when the guards were treating you this way?” an investigator asked the detainee.

The detainee replied: “I was trying to kill myself but I didn’t have any way of doing it.”

“Lacerations”

Chapter 7: Nov. 17-Dec. 9, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Staff Sgt. Ivan Frederick II. They depict two instances of soldiers providing medical attention to detainees with cuts on their faces, and several detainees who are naked or hooded. One naked and hooded detainee is shown with a number written on his chest and smiley faces drawn on his nipples. In addition to the detainees, the pictures show Graner, Frederick, a soldier the Criminal Investigation Command (CID) identifies as Sgt. Wallin, a soldier the CID identifies as Spc. Christopherson, Spc. Megan Ambuhl, Pfc. Lynndie England, civilian contractor Adel Nakhla, a soldier the CID identifies as Sgt. Evans and several soldiers the CID identifies as unknown.

In addition to humiliation and abuse, the military police at Abu Ghraib photographed and documented detainee injuries. These photographs, which were taken partly as a boast and partly for official records, according to military police testimony, show two detainees with significant cuts on their faces.

The first of this series of photographs was taken on Nov. 14, after six detainees, including at least four who claimed to be Iraqi generals, were brought into the military intelligence wing, all of them charged with attempting to incite a riot at Camp Vigilant, a nearby detainee facility.

One of those prisoners, identified as G—– by Army investigators, was photographed several times with Graner’s camera. According to an entry in the military police log, the detainee received treatment for a “1.5 inch laceration on the right side of his chin.” In his April 2005 statement to the Army’s Criminal Investigation Command, Graner said the injury was caused when he shoved the hooded detainee against a wall. “I had brought him over to the wall where we were processing people and he had been resisiting [sic] me the whole time,” Graner said. “When I put him up near the wall, he had come back on me. I pushed him forward against the wall, blood started coming from underneath his sandbag.”

A report by Maj. Gen. George R. Fay repeats this account of events, adding that a medical corpsman was called to stitch up the detainee’s chin. Nonetheless, Graner can be seen working on the wound in one photo. A report by Maj. Gen. Antonio M. Taguba notes that a military police guard was improperly allowed “to stitch the wound of a detainee.” The Fay report did not reach a conclusion about whether G—–’s injury was caused by “reasonable force.” “When, where and by whom this detainee suffered his injuries could not be determined,” Fay concluded.

As part of the same incident, another detainee claimed to investigators that he was “slammed to the ground, punched, and forced to crawl naked to his cell with a sandbag over his head,” according to the Fay report, though the report gives no indication of who allegedly committed the abuse. These two detainees, as well as four others who arrived on Nov. 14, were considered “high value Iraqi General Officers or senior members of the Iraqi Intelligence Service.”

About two hours later, Graner made another log entry saying he was told by military police Sgt. Hydrue S. Joyner — who was in turn told by Lt. Col. Steven L. Jordan, one of the commanders in charge of interrogation operations — to “strip out” and “PT” the six detainees. In his report, Fay said he was unable to conclude whether “PT,” which commonly means “physical training,” meant physical stress or abuse. Fay also did not determine whether “strip out” meant isolation or removal of clothing. Nonetheless, Fay found that the facts suggest that “MI [military intelligence] could have provided direction or MP [military police] could have been given the perception they should abuse or ‘soften up detainees.’” According to Graner’s log entry, Capt. Christopher R. Brinson overrode the orders to “strip out” the detainees. The detainees were, instead, placed in jumpsuits in their cells. “Having them stand in their cells would be their PT,” Graner wrote in the log.

On Dec. 1, Graner’s camera captured a similar set of photographs of a man Graner identified as an Iraqi corrections officer accused of smuggling weapons into the prison and giving them to a detainee. According to the CID investigation, on Nov. 24 a detainee had obtained weapons and fired several rounds at the military police guards. Soldiers fired shotgun rounds at the detainee’s legs, and the detainee was dragged from his cell and sent to the hospital. According to an appendix to the Taguba report, when this detainee returned to the prison, Graner “beat him severely, including direct blows to his leg wounds.”

Graner told CID investigators that a contract interrogator told him to rough up the Iraqi corrections officer. Graner said that he and Frederick tried to move the hooded corrections officer out of the cell to a shower, but the detainee tried to escape. “He ran right into the top bunk of a metal bunk bed,” Graner said.

The Fay report discusses at length other abuses that occurred in the course of finding the Iraqi policeman who had smuggled in the gun. “During the interrogations of the Iraqi Police, harsh and unauthorized techniques were employed to include use of dogs … and the removal of clothing,” Fay wrote. “It was the general understanding that evening that LTG [Ricardo] Sanchez and COL [Thomas M.] Pappas had authorized all measures to identify those involved, however, that should not have been construed to include abuse.” Fay determined Jordan was responsible for the harsh and humiliating treatment of the Iraqi police suspects.

A few days later, in the early morning hours of Dec. 6, several more naked detainees had their pictures taken. According to Graner, a number of these hooded detainees were OGA (other government agency) prisoners. At one point a person whom Graner identifies as a medic — CID documentation further identifies him as Sgt. Evans — can be seen filling out paperwork while one of these OGA detainees stands nearby. Nakhla, a Titan Corp. interrogator, can also be seen in this photo.

Another series of photos taken later that night shows two naked detainees shackled together. One of these men has what appear to be several cuts on his head.

“Working dogs”

Chapter 8: Dec. 12-30, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr. and Sgt. Ivan Frederick II, as well as a third camera whose owner is not identified by the Criminal Investigation Command (CID). They depict two incidents of detainees being confronted with military dogs, a detainee who has been bitten by a military dog and a detainee receiving medical attention from soldiers for his wounds. The photos also show a detainee who has apparently been shot in the buttocks using nonlethal ammunition. In addition to the detainees, the pictures show Graner; Frederick; Sgt. Michael Smith; Sgt. Santos Cardona; civilian contractor Adel Nakhla; Spc. Sabrina Harman; a soldier the CID identifies as Spc. Strothers; persons the CID identifies only as “Hofecker,” “Richards,” “S. Hubbard” and “Barhouti”; a soldier the CID identifies as Sgt. Cathcart; several soldiers the CID identifies as unknown; and at least one person the CID identifies as a member of the Iraqi police.

Dogs arrived at Abu Ghraib on Nov. 20, 2003, and were used to abuse detainees just a few days later, according to Army reports. The use of dogs had been recommended two months earlier by Maj. Gen. Geoffrey Miller, the former commander of the U.S. prison facility at Guantánamo Bay, as part of his plan to improve interrogation in Iraq, according to a Department of Defense investigation led by former Secretary of Defense James Schlesinger. Miller brought with him Guantánamo Bay interrogation guidelines and 200 pages of operating procedures that he used in Cuba, according to a statement Miller made to defense attorneys on Aug. 21, 2004. Miller later told Army investigators that he never intended for the dogs to be used during interrogations. But soldiers and officers on the ground in Iraq say they received a different message.

Col. Thomas M. Pappas, who became commander of military intelligence at Abu Ghraib in November 2003, said Miller told him military working dogs were effective in “setting the atmosphere for interrogations,” according to a report by Maj. Gen. George R. Fay. Then, in a Sept. 14 memo approved by Lt. Gen. Ricardo Sanchez, the commander of U.S. forces in Iraq, interrogators were authorized to use dogs in interrogations under controlled circumstances. On Oct. 12, Sanchez issued another, more narrow set of guidelines allowing for the selective use of muzzled dogs during interrogations.

The idea of using dogs in interrogations was not an aberration. At least two other military memos referenced exploiting many Arabs’ known fear of dogs, including an Oct. 11, 2002, review of potential interrogation tactics for Guantánamo Bay, which Defense Secretary Donald Rumsfeld drew from for his Dec. 2, 2002, memo authorizing harsh tactics at that prison.

“The use of dogs in interrogations to ‘fear up’ detainees was generally unquestioned and stems in part from the interrogation techniques and counter-resistance policy,” the Fay report concluded.

The trainers from five dog teams that arrived at Abu Ghraib did not receive proper instruction on the intended use of the dogs, the Schlesinger report said. “Navy dog handlers indicated they had not previously worked in a prison environment,” the report said. One Navy handler explained to investigators that “he had not received an orientation on what was expected from his canine unit nor what was authorized or not authorized at the compound,” the Schlesinger report said. “He further stated he had never received instruction on the use of force in the compound.”

Most of the photographs in this set were taken on the night of Dec. 12, during a dog bite incident with a detainee. In his April 2005 statement to the Army’s Criminal Investigation Command, Graner said he had discovered that a sheet of plywood was missing from the window in the cell of the detainee named M—–, whom Graner called “the Iranian.” Graner said he decided that he needed to search the cell to make sure that no contraband or weapons had been smuggled to the detainee through the open window. He enlisted the help of Frederick and two dog handlers, Sgt. Michael Smith and Sgt. Santos Cardona. Other soldiers came down to watch. “You know, it’s a big deal having a canine there,” Graner said.

According to Graner’s account, he opened the cell and ordered M—– down on the ground. “He had been petrified,” Graner said of the detainee. “I went to go search his cell, and he bolted towards the door.” The detainee began punching and kicking him, Graner claims.

At least one of the dog handlers released his dog on the man, and the detainee was bitten several times in the legs. Graner said pictures were taken so that one of the dog handlers could use them in a report about the incident.

On Jan. 27, 2004, Smith gave a statement to the CID that also described the detainee attacking Graner. Smith said that Cardona released his dog twice on the detainee in defense of Graner. “Since the prisoner was attacking an MP [military police], he [Cardona] allowed his dog to go in and bite the detainee,” said Smith.

The Fay report concluded that this incident resulted from military police “harassment and amusement.” Both Smith and Cardona are scheduled to go on trial by summer 2006 on charges of misusing their dogs at Abu Ghraib.

A second set of images depicts a dog menacing a terrified Syrian detainee, named A—–, in an orange jumpsuit. The detainee cowers against a wall while a leashed dog barks at him from a few feet away. According to the Fay report, this detainee was considered a “high value” target by military intelligence. Fay said that the detainee had been transported to Abu Ghraib from a Navy ship, and was suspected of being involved with al-Qaida. The Fay report found that it was “highly plausible” that this abuse was directed by a contract interrogator from CACI International, who was later identified by the Associated Press as Steven Stefanowicz.

Though both the Fay and Taguba reports accused Stefanowicz of leading abuse at Abu Ghraib, the former interrogator has not been criminally charged.

“Mr. Stefanowicz’s conduct throughout was always done with respect to the policies and orders in effect,” his lawyer, Henry E. Hockeimer Jr., told Salon.

“None of the individuals mentioned in any of the various reports and investigations are currently employed by CACI. Beyond that, CACI does not comment on personnel matters,” a CACI spokesperson told Salon in an e-mail. “CACI has cooperated fully with the U.S. Army and other organizations of the U.S. government in all its inquiries and investigations and will continue to do so.”

“Mentally deranged”

Chapter 9: Nov. 4-Dec. 2, 2003

Warning: Photos contain disturbing images of violence, abuse and humiliation.

These photos were taken using cameras owned by Cpl. Charles A. Graner Jr., Sgt. Ivan Frederick II and Spc. Sabrina Harman. They depict several incidents of unusual behavior by a single detainee, whom the soldiers described as mentally deranged. The detainee is shown harming himself, and being restrained and otherwise toyed with by guards. In addition to the detainee, the pictures show Graner, Frederick, Sgt. Javal S. Davis and civilian contractor Adel Nakhla.

In addition to “high value” intelligence targets, accused rioters and rapists, the military police at Abu Ghraib had to manage some mentally disturbed inmates, who had no apparent ties to any national security concern. The most prominent of these was a detainee named M—–, who was referred to by U.S. prison personnel as “Shitboy.” Over the course of five weeks, he was photographed dozens of times in various humiliating and self-destructive situations. At several points, soldiers chose simply to take photographs and video of M—– harming himself, instead of stepping in to stop him. When the detainee was in restraints, Graner posed for photographs alongside him like a big-game hunter displaying a catch.

A July 2004 report by the Army’s Criminal Investigation Command (CID) concluded that the horrors depicted in these photos did not involve criminal acts by guards. This includes incidents in which the detainee sodomized himself with a banana, covered himself with his own feces, and banged his head repeatedly against a steel door until his head was bloody. At several points, military police claimed they put this detainee in restraints allegedly to “prevent the detainee from sodomizing himself and assaulting himself and others with his bodily fluids,” found a report by Maj. Gen. George R. Fay.

Nonetheless, Army investigators say these photographs show clear evidence of abuse. “A detainee with a known mental condition should not have been provided the banana or photographed,” the Fay report concluded. Military investigators did not further address the legal or moral consequences of U.S. soldiers’ allowing a debilitated prisoner in their custody to cause himself serious physical harm.

In his April 2005 statement to the CID, Graner describes several efforts by military police to control this detainee. At one point, Graner said he even injected M—– and another mentally deranged detainee with Benadryl to calm them down: “All our nut cases, we were just feeding them Benadryl because we had the psychotropic medications, but nobody would issue [them], which would have made life a lot easier for us.”

Graner said he believed that military intelligence had a psychiatrist at Abu Ghraib. But, Graner added, “he couldn’t help us out.”

Video from Abu Ghraib

Chapter 10: 19 digital video clips depicting possible detainee abuse.

Warning: Videos contain disturbing images of violence, abuse and sexual humiliation.

This chapter contains 19 digital video clips that the Criminal Investigation Command (CID) determined to depict possible detainee abuse. The clips range from eight seconds to one minute and 39 seconds in length. Camera information is not available for all 19 videos; however, CID materials indicate that at least 13 of the videos were taken using a camera owned by Cpl. Charles A. Graner Jr., and at least two of the videos were taken using a camera owned by Spc. Sabrina Harman.

The first two videos in this series depict a group of naked, hooded detainees who have apparently been forced to masturbate for the camera. The third and fourth videos in the series show three soldiers surrounding a detainee, apparently striking him and otherwise attempting to subdue him, and the same three soldiers directing a group of naked detainees to crouch side by side on their hands and knees. These videos seem to correspond to events depicted by photos in Chapter 6. Videos five through eight depict soldiers providing medical attention to a wounded detainee, an incident that is also documented by photos in Chapter 7. Videos nine through 19 in the series depict a detainee hitting his head against what appears to be a cell door, an incident that is also depicted by the last four photos in Chapter 9.

Prophets, the Truth Tellers

May 31, 2013

We live in an anaesthetic culture. Several forces like media, movies, advertisements and religion promote this superficial culture, which has made people stuck in the frivolous and bling-bling. People are well adjusted to hedonism, narcissism and unloving lifestyle. For them injustice, inequality, exploitation and oppression are NORMAL. This consciousness has gripped not only the elite, but also the marginalised. Due to this the exploiters, oppressors and unjust, without any moral dilemma, continue in their task. On the other hand, the exploited, oppressed and marginalised yield themselves to their predators with little or no resistance, due to helplessness and hopelessness or lack of imagination of a better world. Into such a context entered the prophets.

Biblical prophets were not a rare breed. They did not come from a specific lineage. They were from various social and economic backgrounds. Moses was from the house of Levi and was tending sheep of his father-in-law when he was called by God. Isaiah was from an upper class family and was highly educated. Jeremiah was from a priestly family (Jer. 1.1). Amos was a native of the small Judean village of Tekoa and was a shepherd when God called him to be a prophet in the Northern kingdom Israel. Micah was from the common people and was a native of the small village of Moresheth in the Judean foothills southwest of Jerusalem. What is evident is that majority of prophets were from the fringes of the society. Prophets, who are representative voices of a widely felt grievance, tend to arise on the margins of society, as that is a social context where grievance appears to be more often and more deeply and intensely felt.

The common trait that joined the prophets together was their perception of the contemporary world and of the future, which was contrary to the common perception, and their rootedness in the covenantal tradition (the covenant between God and the people of Israel at Mount Sinai, Ex. 19. 1-8). They described their contemporary society differently since they saw it through the lens of covenantal relationship between God and the people of Israel, in spite of a strong opposition from the political and religious powers to silence their voice. Further, the prophets reminded the people of Israel that their relationship with God required a new mode of existence, which was rooted in the commandments of God. They insisted that the principles of Mount Sinai were decisive and definitive for the life of the people of Israel. Therefore, obedience to the commandments of God was imperative.

In short, the prophets did two things: they exhorted people to introspect their own lives and the life of their society in the light of their covenantal relationship with God; and they energized people with a hope of a better world by turning their eyes to the God who liberated them from the Egyptian bondage.

Critique on people and society

Critique is not simply aiming arrows at something that we disagree with. Prophetical criticism was not grumbling and complaining. It was, instead, an authentic experience of grief at the troubling social paradigms being faced by the society under oppression of dominant culture. The prophets addressed the enduring crisis of the subjugation of the people of God to the dominant culture, which was contrary to the culture based on the covenantal relationship between God and the people of God. Even as the prophets identified specific issues like the oppression of the poor, their central focus was the loss of their covenantal identity, which was reflected in their values and conduct, that underlied the evils in the society.

The dominant culture against which the prophets spoke was epitomised by the rule of the King Solomon. The reign of Solomon was characterised by, what Walter Brueggemann calls, “economics of affluence”, “politics of oppression” and a “religion of immanence”. This religion of dominant culture assumed a “captive God”, and allowed and even supported oppressive economics and politics promoted and practiced by the ruling class.

Economics of affluence

Brueggemann describes Solomon’s monarchy as one of “incredible wellbeing and affluence,” but one in which “affluence and prosperity is not democratically shared.” The affluence of Solomon’s reign was unprecedented: “Judah and Israel were as numerous as the sand by the sea; they ate and drank and were happy. Solomon was sovereign over all the kingdoms from the Euphrates to the land of the Philistines, even to the border of Egypt; they brought tribute and served Solomon all the days of his life. Solomon’s provisions for one day was thirty cors of choice flour, and sixty cors of meal, ten fat oxen, and twenty pasture-fed cattle, one hundred sheep, besides deer, gazelles, roebucks, and fatted fowl” (I Kings 4.20-23). This affluence served to insulate Solomon’s reign from criticism and change, and stifled questions of justice and compassion. Satiation bred indifference among the ruling class to the plight of the common people, and thus trumped the covenantal demands of justice and compassion (cf. Isa. 1:12-17; Amos 5:10-24).

Politics of oppression

Affluence demonstrated by the ruling class facilitated oppressive social policy. In fact, the affluence was made in part by oppressive social policy, which was evident in taxation, bureaucracy, forced labour and conscription (I Kings 4.1-19, 26-28; 5.13-18; cf. Amos 5.11-13, 8.4-6). Forced labour was used to build the temple of God and the house of Solomon (I Kings 9.15-21). It was the regime’s policy to mobilize workers to serve at the king’s court and its extravagant needs. For Solomon, the needs of the ruling class had become the prevailing agenda to which questions of justice and freedom were systematically subordinated. Common people were used by the ruling class to maintain their hegemony and luxurious life. Incidentally, it was the policy of forced labour that was the issue of contention during the reign of Solomon’s successor Rehoboam: “Your father made our yoke heavy. Now, therefore, lighten our hard service of your father and his heavy yoke that he placed on us, and we will serve you” (I Kings 12.4).

Religion of immanence  

The elaborate construction of the Jerusalem temple, made possible by forced labour, paved way for the state controlled religion. God and his temple had become part of the royal landscape, in which the sovereignty of God was subordinated to the purposes of the king. God became accessible to the king and those to whom the king granted access. That means, God became captive in the hands of the king and the ruling class. This had helped the king to claim “God’s support” for his agenda of economics of affluence and politics of oppression. There was no notion that God was free to act apart from and even against the regime. In other words, this “captive God” acted contrary to the covenantal values of justice and compassion of the God who liberated the people of Israel from the Egyptian bondage. This state controlled religion sanctioned and legitimised, on the one hand the marginalisation and bondage of the common people, and on the other hand the affluence and oppressive and exploitative policies and practices of the ruling class.

Also Solomon’s program of state-sponsored syncretism led to the steady abandonment of covenantal values of justice, love and compassion (I Kings 11.1-10).

The dominant culture was uncritical, defensive and resistant to change. It served to enforce the status quo. Protesting against this dominant culture was considered heretical and would evoke swift and certain retribution. Against such overwhelming odds and a social reality which appeared to be their destiny, the oppressed and exploited poor could not contemplate freedom or deliverance, or imagine an alternate reality. Change must come from the outside, from the critical voice of the prophet. Only when God’s voice through the prophets was uttered and heard could an alternate reality be imagined, and only when this voice persisted through the darkness and struggle was the dominant culture revealed to be presumptive fiction.

The only way to revive the Israel’s virtue of being an alternate community of God was through a radical reordering of social perception. Just as a seed is disrupted and dies before a new life emerges out of it, deconstruction, dismantling, disruption and death should take place in the lives of people of Israel in terms of their presuppositions and perception based on the dominant culture, before a new person with an attitude of deeper caring, i.e. love, compassion and social justice, was born. In other words, there should be delegitimisation of the dominant culture.

Prophets were not afraid to demand both the elite and the common people to self reflect and in the process turn the mirror on the society to see its own face. They exhorted a profound confrontation with one’s own self and self-improvement as required by their covenant with God. Because the dominant culture conditioned the mindset and worldview of both the oppressor and the oppressed to accept the status quo or to accept the matters as they were. In other words, the dominant culture worked like anaesthesia for people to become numb, impotent and indifferent to the evils of the society. So the prophets tried to penetrate through their conditioned conscience by focusing their eyes on the reality of their lives and the life of the society in the light of their covenantal obligations.

There was no glossing over the reality, but a public ownership of the problem and a rejection of the dominant culture’s tendency to bury its head in the sand. Prophets tried to eliminate public numbness and indifference towards the evils in the society by reminding them of their covenantal obligations of practicing love, justice, mercy and compassion. Their ministry was to bring the oppressed face to face with their sufferings and social death, and the oppressors with their violation of covenantal obligations. They did this to help them not only see the reality of the society, but also repent over their failure to live as an alternate community of God, for which the people were liberated from the Egyptian bondage.

People could begin to see the possibility of living in a new way only when the old presuppositions and worldview, which made them helpless, hopeless and numb, left them. Simultaneously the prophets turned people’s attention to a new reality of the free and liberating God who desired an alternate community characterised by equality, justice, love, mercy and compassion.

Instilling Hope

Prophetic ministry was not simply passing a critique on the people and the society. Transformation required more than criticism alone. Therefore, prophets simultaneously gave hope by placing before the people an alternate vision of a community where there was no injustice and oppression. So they tried to instil a new consciousness by bringing into memory the liberating acts of the free God in the history of their community. This was necessary because the dominant culture conditioned the minds of people so that they could not see any better future that either called the present into question or promised a way out of it. For the common people, the present order was full and final. Thus, the excessive claim of the dominant culture was premised on hopelessness. Hence the action of the prophets was more than social protest. While they were concerned with change, even fundamental change in the society, they aimed higher. They attempted to dismantle the dominant public consciousness that was responsible for the status quo and for the continuation of the ills of the society.

The prophets spoke in ways that evoked “newness” in the hearers. Isaiah proclaimed this hope to the people of Israel that God would give a new song to those who grieve, birth to the barren and nourishment to the hungry (eg. Isa. 54-55). Amos envisioned the restoration of fortunes of the people of Israel (Amos 9.11-15).

The hope was not based on some social strategy or political planning, but on the discernment of God’s movement in the darkness who was invisible to the ruling class and was more powerful than those who pretended to be the most powerful, and the willing embrace of God’s freedom to liberate them. God is with us, even if and because we are enslaved to apparently indomitable powers. Habakkuk vividly put this: “Though the fig tree does not blossom and no fruit is on the vines; though the produce of olive fails and the field yields no food…yet I will rejoice in the Lord; I will exult in the God of my salvation. God, the Lord, is my strength; he makes my feet like the feet of a deer, and makes me tread upon the heights” (Habakkuk 3.17-19).

The experience of the liberating God in the dark period of one’s life and the life of the society, and the memory of God’s faithful, liberating acts became the energisers for breaking with the dominant culture and for hoping an alternate culture. In this transformation, the pillars of the dominant culture, i.e. economics of affluence, politics of oppression and religion of immanence, were displaced by the corresponding pillars of the alternate culture, i.e. politics of justice and compassion, and the religion of the FREE God.

Conclusion

The present day society, church and Christian organisations are no better than the imperial world of Pharaoh and Solomon. They are enmeshed in corruption, oppression and exploitation. They are also characterised by the economics of affluence, politics of oppression and religion of a “captive” God. As in the imperial world of Solomon, so also today the prophetic alternative is a “bad joke” either to be stifled or ignored. But we believe the “bad joke” because it is rooted in the character of God himself, a God who is not a reflection of Solomon or a ruling class. He is a FREE God who is unknown in the courts of the ruling class, unwelcome in the temple. He is attentive to the cries of the marginal ones. He, unlike the ruling class, is One who is just, compassionate, loving and merciful.

If we are to be prophetic, we must acknowledge and admit that we bear a conflicted message and engage in a conflicted ministry. In so doing, we are reminded that the radical faith necessary for prophetic ministry is not an achievement, but a gift of God.

Source

Walter Brueggemann, The Prophetic Imagination (Minneapolis, MN: Augsburg/Fortress, 2001).

Horrendous caste hatred in India

May 28, 2013

Horrendous caste hatred in India

A Dalit Woman in the state of Uttar Pradesh in India

- Dr. David Jayakumar

My recent trip to the interior of UP was aimed to get firsthand count on the status of ‘girl child school enrolment’. It gave me a full glimpse of what havoc the draconian class system (casteism) can play to deter the dalit children especially the girls to opt not to go to school. In fact it is lamentably the same even in the other parts of India. While I was grieving over the misery of these dear Indians, a ghastly account of an incident narrated to me by the locals overshadowed all other bizarre instances of casteism. Following the narration, I visited the village where this incident took place.

My accomplice guided me to Nakahi village frontiers where Dhobi caste people (dalits treated as untouchable) live. There I was introduced to Mr. Vidya Ram, whose wife Rajrani contested and won the Panchayat election to become the Panchayat president. Vidya ram is a helping person whose goodness fetched election victory to his wife.
As the story was narrated to me, the village was declared as a reserve constituency for dalits in the election and hence no upper caste person could contest in the election. So Brahmins who constitute 30 per cent of the population in Nakahi village supported Mrs. Rajrani initially thinking that she would dance to their tune after getting elected. But after she got elected, the Brahmins asked for pretty good amount of money to be withdrawn from the Govt. fund and given to them which she refused to oblige. As a result the Brahmins organized an attack on her with sickles and knives on a cool evening (when she went into the upper caste area of the village to fetch provisions). They cut her palm off and stabbed her indiscriminately and left her in a pool of blood thinking she was dead. With great difficulty, Mr. Vidya ram was able to get the culprits imprisoned. But they are threatening Rajrani now and her husband saying they would come out on bail and kill her.

See the photo below and get an idea for yourself of how ghastly the attack was.

Truth will set you free (Jn. 8.31-32)

May 15, 2013

“The unexamined life is not worth living. But the examined life is painful,” declared Cornel West. It requires a lot of courage to introspect one’s own life and see the ugly realities. William Butler Yates said, “It takes more courage to examine the dark corners of your soul, than it does for a soldier to fight on the battle field.” Most of us are cowards to search our own heart. This timidity is concealed in pointing out our finger at the speck in our neighbour’s eye. This is not only the problem of the present day Christian leaders and believers, but also the problem of the first century Jewish religious leaders and followers of Jesus.

The discourse of Jesus with the Jews is sandwiched between the story of a woman caught in adultery and the story of a man born blind (Jn. 8.1-9.7). In the first story, the Jewish religious leaders, Scribes and Pharisees, brought a woman caught in the “very act of adultery” (did they spy on her? Probably!), and made her stand before all people (self-righteous attitude and behaviour). Then they asked Jesus, “Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women (Mind you, not men!). Now what do you say?” (Jn. 8.3-5). When Jesus asked the pointed question, “Let anyone among you who is without sin be the first to throw a stone at her” (Jn. 8.7), the self-righteous religious leaders left the place. Jesus did not condemn the woman (Jn. 8.11). In the second story the disciples of Jesus, seeing the man born blind, asked Jesus, “Rabbi, who sinned, this man or his parents that he was born blind?” (Jn. 9.2). Jesus answered that neither he nor his parents sinned, and then healed him (Jn. 9.3,6,7). The society despised both the woman caught in adultery and the man born blind, for it considered them as sinners, but Jesus’ attitude and behaviour towards them was more emancipatory.

However, Jesus’ approach towards the Jews was different. Knowing their self-righteous attitude and behaviour and their cowardice to introspect their own life, he told them, “If you continue in my word, you are truly my disciples, and you will know the truth and the truth will make you free” (Jn. 8.31-32). Their claims that they were the descendants of Abraham and the children of God (i.e. their doctrinal statement) blinded their eyes from perceiving their real situation and state that they were slaves and in bondage to sin. Their behaviour as the ones who were trying to kill the one telling the truth not only disproved their claims, but also exposed that they were the children of devil, who was a liar and murderer and did not stand in truth (Jn. 8.33,34,40,44).  

Being in the truth

There seems to be a merging of Jews who believed in Jesus Christ with the Jews who opposed him. Jesus addressed those who believed in him, “If you continue in my word, you are truly my disciples, and you will know the truth and the truth will make you free” (Jn. 8.31-32). He accused them, “You look for an opportunity to kill me, because there is no place in you for my word” (Jn. 8.37), and “You are from your father the devil, and you choose to do your father’s desires. He was a murderer and does not stand in the truth, because there is no truth in him” (Jn. 8.44). 

Did the author of the Gospel of John deliberately merge the Jews who believed in Jesus Christ with the Jews who opposed Jesus? Probably. These believers in Jesus Christ did not “know the truth”. To “know the truth” means to be in the truth.

Truth is not a sum of statements, nor a system of concepts or doctrines, nor a matter of knowing this or that. Truth is not a deposit of acquired knowledge. To merely know the truth is insufficient. Mere knowledge of truth is, in a way, same as not knowing the truth. In both the cases truth does not affect the person in anyway. In order to have any effect on or value for the person, that person must have a subjective relationship with the truth. That means, truth must be appropriated subjectively.

The truth, which John is talking about, is more relational than rational. If a person relates herself/himself to the truth, that person is supposedly in the truth. It is like food. Just as food is appropriated or assimilated and thereby becomes the sustenance of life, so also the truth. Merely having a set of Christian doctrines and claiming to have knowledge or teaching them to others is not being in the truth. One may become a “believer” in Jesus Christ without allowing his word or the truth to become a part of her/his life. For such people, truth becomes merely objective and a matter of indifference. To become objective, to become preoccupied with “what” of Christianity, instead of with the “how” of being a Christian, is nothing but retrogression.

John relates truth to a new mode of existence. Knowing the truth pertains essentially to existence, to a life of decision and responsibility. Our spiritual condition is inevitably revealed by our decisions and life, not by what we might merely profess to believe. Truth should become personal appropriation, inwardness, a life. It is the truth for which one lives and dies. Truth has always had many loud proclaimers and apologists. But the question is whether a person will in the deepest sense acknowledge the truth, allow it to permeate his whole being, accept all its consequences.

Thus, John is talking about truth as a way of life, as opposed to a set of propositions. Bertrand Russell tried to understand that truth was about propositions that correspond to objects in the world, whereas Plato understood truth as tied to a way of life, as a certain mode of existence. It is the truth for which one is willing to live or die, essentially leading a passionate Christian life.  Passion is a quality of striving to become. Without passion there is no movement, there is no becoming into a new being. Therefore, the true believer is continually striving, is always in the process of becoming a new being.

It is the life which preaches, not the mouth. What my life says is my sermon. There is no room for hypocrisy or pretending to spirituality while actually acting from worldly motives.

Truth frees

Being in the truth results in freedom. “The truth will set you free” means that truth is not abstract and irrelevant, but powerful and liberating. Freedom is rooted in the truth, and there is no freedom without truth. Commenting on “You will know the truth and the truth will make you free,” Pope John Paul II said, “These words contain both a fundamental requirement and a warning: the requirement of an honest relationship with regard to truth as a condition for authentic freedom, and the warning to avoid every kind of illusory freedom, every superficial unilateral freedom, every freedom that fails to enter into the whole truth about man and the world.”

Someone may ask, if freedom is bound by truth, how can it be freedom? For the people of present day society, characterised by high consumption, compulsive acquisition and instantaneous gratification, freedom means absence of constraints. To be free, in this sense, is to act according to one’s inner inclination, desires and self-interest.

However, if my motives could never transcend my individual self-interest or the collective self-interest of my group, I could never be truly free. I could always be manipulated and compelled to act in specific ways by fear of punishment or hope of reward, just like animals that can be drawn by dangling of grass or their food in front of their nose. We should develop the motivation and character that enable us to resist physical, psychological and social pressures.

Lord Acton said that freedom is “not the power of doing what we like, but the right of being able to do what we ought.” Michael Polanyi declared, “The freedom of the subjective person to do as he pleases is overruled by the freedom of the responsible person to act as he must.” Based on the relational character of the human being, every person is both a being willed by God for himself, and at the same time a being turned towards others. To be isolated from others is a form of enslavement or self-imprisonment. We become most truly human in the measure in which we give ourselves for the sake of others.

Freedom is meaningless and self-destructive, if it is not used in the service of what is truly human and good. A freedom that dispenses itself from concern with truth could only be a false and illusory freedom. The freedom of the individual can not stand without personal adherence to truth. Human dignity requires one to act through conscious and free choice, as motivated and prompted by truth, and not through blind impulse or mere external pressures. People achieve such dignity when they free themselves from all subservience to their feelings, desires and self-interest, and in free choice of doing good and serving others. 

Jesus, in a way, is saying, “Professing believers! Do not be liars and murderers of truth-tellers, but be in the truth in order to experience freedom.”

 

Sources

 

  1. Avery Dulles, “John Paul II and the Truth about Freedom,” in First Things (August/September 1995).
  2. An excerpt from Examined Life: Excursions with Contemporary Thinkers, a 2009 companion book to Astra Taylor’s documentary film Examined Life, where she talks to influential philosophers about concepts as far-ranging as Meaning, Ethics and Justice. Here, Taylor speaks with Cornel West about Truth.
  3. Søren Kierkegaard, Concluding Unscientific Postscript to Philosophical Fragments. Edited and Translated by Howard V. Hong and Edna H. Hong. Princeton: Princeton University Press, 1992.
  4. Søren Kierkegaard, “Two Ways of Reflection.” http://www.hebrew4christians.com/Articles/reflection/reflection.html
  5. Søren Kierkegaard, “Truth is the Way.” http://www.hebrew4christians.com/Articles/TruthWay/truthway.html
  6. Steve W. Lemke, “Subjectivity in Kierkegaard: A Reassessment.” A paper presented at the Eastern regional meeting of the Society of Christian Philosophers at Salem College. http://www.nobts.edu/faculty/itor/lemkesw/personal/kierkegaard.html

The Issue of SC Status for the Dalit Christians

April 17, 2013

 “The ultimate measure of a man (or a woman) is not where he (or she) stands in moments of comfort and convenience, but where he (or she) stands at times of challenge and controversy.” – Martin Luther King Jr.

“Power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.” –Martin Luther King Jr.

 

The demand for SC status for the Dalit Christians and Dalit Muslims is a long standing one. The word Dalit is derived from the root Dal, incidentally common to both Sanskrit and Hebrew. In both languages it has the same meaning i.e. weak, crushed, split open and trampled upon. The various lexicographical declensions connote these various meanings from physical to psychological levels of the oppressed and excluded people. For centuries, Dalits were not treated as part of the mainstream Indian Society and were traditionally assigned menial and degrading jobs.

Prior to 1947, the British, in response to growing demands from the oppressed and marginalised castes led by Babasaheb Ambedkar, arranged for a number of castes, whose names were specified in a schedule (hence called “Scheduled Castes”), to be given reservations in government jobs and elected bodies. The Simon Commission drew up an official list of socially excluded castes and tribes in 1930 called the “Schedule Castes” (SC) and “Schedule Tribes” (ST). “Scheduled” means they are on a government schedule that entitles them to certain protection and affirmative action (or reservations). These castes had historically been treated as despised “untouchables”, considered by the wider society and the Hindu religion as subhuman or worse. They were not defined by any religious label and included a number of castes or sections whose ancestors had converted to various religions, such as Christianity, Islam, Buddhism and Sikhism, in search of liberation from the shackles of caste that are sanctioned in Hinduism which, as Ambedkar rightly insisted, was a code designed to consign the Dalits to eternal, religiously sanctioned slavery. SCs thus included were not just those who were defined as following “Hinduism” (although the very term “Hinduism” was recognised as vague and amorphous and although the Dalits, being despised outcastes, were treated by the “upper” castes as actually outside the caste system and the Hindu religion), but also those classified as following other religions, mostly Christianity and Islam.

Constitutional Fraud

  1. Amendment proposed by K.M. Munshi

 India has its share of minorities—generally defined in religious terms—though the Constitution does acknowledge the existence of linguistic minorities. Indeed the Constitution of India has taken the identification of Indian minority from the report prepared by the Advisory Committee on minorities submitted to the Constituent Assembly in August 1947. As the report records, till this stage, the seven minority communities as officially accepted were (1) Anglo-Indian; (2) Parsees; (3) Plain tribesman in Assam; (4) Indian Christians; (5) Sikhs; (6) Muslims; (7) Scheduled Caste. While the Constituent Assembly in the process of “practically unanimously” accepting the Report, K.M. Munshi cunningly convinced the floor into approving an amendment to the Report. This ardent Brahmin leader asked for a seemingly innocent amendment: To (a) delete Scheduled Castes from the list of the minorities, (b) include the following addition, “I-A: The section of the Hindu Community referred to as Scheduled Castes as defined 1 of the Government of India Act 1935, shall have the same rights and benefits, which are herein provided for minorities specified in the Schedule to para 1.” That day the forum was preoccupied fully and only with the electoral structuring of the society especially of the minority communities, and so missed completely the religious implication of this “constitutional fraud”. The inner motive for the amendment is best expressed by the words of Munshi himself. He said, “Any safeguard as a minority, so far as the Schedule Castes are concerned, will possibly prevent their complete absorption in the Hindu fold.”[1] He stated, “Harijans are part and parcel of the Hindu community. Safeguards are given to them till they are completely absorbed in the community.”[2]

This debate and Munshi’s affirmation was fatal to the Schedule Caste people who became Christians. They were denied the same privileges enjoyed by the Schedule Caste who were not Christian.

2.      Presidential Order

The expression “Scheduled castes” is defined in Article 366, Clause 24 as meaning: “Such castes, races or tribes or parts of or groups within such castes, races or tribes as are deemed under Article 341 to be scheduled castes for the purpose of this Constitution.”

Article 341(1) now runs as follows:

“The President may, with respect to any State, or where it is a State specified in Part A or Part B of the First schedule, after consultation with the Governor or Rajpramukh thereof, by public notification, specify the castes, races or tribes or parts of or groups within castes, races or tribes which shall for the purposes of this Constitution be deemed to be Scheduled castes in relation to that State.”

In exercise of the powers conferred by Clause (1) of Article 341, the President made an order called the Constitution (Scheduled Castes) Order, 1950.

The material provisions of this Order are paragraphs 2 and 3 which are as follows:

“2. Subject to the provisions of this Order, the castes, races or tribes, or parts of, or groups within, castes, races, or tribes, specified in Parts 1 to XVI of the Schedule to this Order shall, in relation to the States to which those parts respectively relate, be deemed to be scheduled castes so far as regards members thereof resident in the localities specified in relation to them in those Parts of that schedule.”

“3. Notwithstanding anything contained in paragraph 2, no person who professes a religion different from Hinduism shall be deemed to be a member of a scheduled caste.”

Sikh Dalits protested to be included in Constitution (Scheduled Caste) Order 1950 and got after six years of denial of their birth, fundamental and constitutional rights of being Scheduled Caste origin converted to Sikhism. They were listed in Presidential SC/ST Order 1950 by amending Para 3 of Article 341 in 1956.

Buddhist Dalits were denied of their right for 40 years until the Para 3 of Article 341 was amended in 1990 to include Scheduled Caste people converted to Buddhism.

But the birth, fundamental and constitutional rights of Dalit Christians and Dalit Muslim have been denied for the past 65 years. Since they are not included in the Presidential SC/ST Order, they are ineligible for enjoying the benefits of affirmative action of the government.

Some serious questions arise from this presidential order.

  1. The Presidential Order allowed religious based reservation in total violation of Constitutional provisions in Article 15.

The Article states:

  1. The State shall not discriminate against any citizen on grounds only of religion, race, caste, sex, place of birth or any of them.
  2. No citizen shall, on ground only of religion, race, caste, sex, place of birth or any of them, be subject to any disability, liability, restriction or condition with regard to
    1. Access to shops, public restaurants, hotels and places of public entertainment; or
    2. The use of wells, tanks, bathing Ghats, roads and places of public resort maintained whole or partly out of State funds or dedicated to the use of general public.
  3. Nothing in this Article shall prevent the State from making any special provision for women and
  4. Nothing in this Article or in Clause (2) or Article 29 shall prevent the State from making any special provision for the advancement of any socially and educationally backward classes of citizens or for the Scheduled Castes and the Scheduled Tribes.

The Presidential Order 1950 uses religion (i.e. Hinduism) as a criterion to define who shall be Scheduled Caste. On that basis all other Dalits professing Islam, Christianity and other religions are left out. The amended Presidential Order included Sikh and Buddhist religions along with Hinduism as criterion to define who shall be Scheduled Caste.

In 1990 in the Parliament, while stating the object and reason for proposing to include Buddhists of Scheduled Caste origin in the list of Scheduled Castes, Ram Vilas Paswan, then Union Minister of Welfare and Labour, made clear the criterion saying, “Neo-Buddhists are a religious group which has come into existence in 1956 as a result of a wave of conversion of Scheduled Caster under the leadership of Dr. B.R. Ambedkar. Upon conversion to Buddhism they became ineligible for statutory concession and facilities available to the Scheduled Castes to them also. On the grounds that change of religion has not altered their social and economic conditions…As they objectively deserve to be treated as the Scheduled Castes….”

The important points in Paswan’s argument are:

  1. Neo-Buddhists are a separate religious group.
  2. Dalits’ conversion to Buddhism has not altered their socio-economic conditions.

Paswan’s statement has been accepted and approved by the Parliament of India at the time of the second amendment of the Presidential Order 1950.

Both Sikhism and Buddhism are egalitarian religions, and they do not accept or promote caste system, although in actual practice caste exists in Sikhism and Buddhism just like in Christianity. One of the reasons for denying same privileges to the Dalit Christians and Dalit Muslims is that they both are egalitarian religions, and they do not have caste system, for the basis of caste system is Hinduism. If that is so, how did the Parliament extend privileges of Scheduled Castes to the egalitarian religions like Sikhism and Buddhism? If Dalits’ conversion to Buddhism has not altered their socio-economic conditions, then why government affirmative action is not extended to Dalit Christians and Dalit Muslims, although their change of religion has not changed their socio-economic conditions?

Is the government reservation policy based on certain religions (i.e. Hinduism, Sikhism and Buddhism) or the socio-economic conditions of certain sections or castes of people?

  1. It is also in violation of Articles 14 (equality before the law), 16 (prohibition of discrimination on grounds of religion), and 25 (freedom to profess, practice and propagate any religion).

Article 14 says, “The State shall not deny to any person equality before the law or the equal protection of the laws within the territory of India.”

Article 16 says that there shall be equality of opportunity for all citizens in matters relating to employment or appointment to any office under the State.

Article 25 (1) says, “All persons are equally entitled to freedom of conscience and right freely to profess, practice and propagate religion.”

Recommendations of Various Commissions

The government of India set up several commissions to investigate the conditions of socially, economically and educationally backward classes in India.

  1. In 1953 Indian Central Government appointed “First Backward Classes Commission” under Article 340 of Indian Constitution to investigate the conditions of socially and educationally backward classes within Indian Territory. The Commission submitted its report in 1955. It states, “We discovered with deep pain and sorrow that untouchability did obtain in the extreme south among Indian Christians, and Indian Christians were prepared in many places to assert that they were still guided by caste, not only in the matter of untouchability, but in social hierarchy of high and low. While the harijans amongst the Hindus, classified as scheduled castes, stand a fair chance of bettering their condition under the Indian Government’s reservation policy, their Christian counterparts stand twice discriminated.” The Report says that within the Christian society and church the converts from Scheduled Caste origins are discriminated in matters like not being allowed to sit together inside the church, no inter caste marriages and separate cemetery etc.

The Commission’s Report proves that although Christianity does not preach caste, but practices it.

  1. Elayaperumal Commission (1969): Report of the Elayaperumal Commission in Para 32 says, “The Committee found during tours that all Scheduled Castes who got themselves converted to religions other than Hinduism should be given all concessions which are available to Scheduled Castes. This is because the Committee found during tours that they suffer from the same disabilities which the Scheduled Castes suffer.”
  2. The Chidambaram report in 1975 admitted that “casteism is practiced widely among the members of the Christian fold as judged by the characteristic of the caste system and going by the economic status of the Harijan Christians. It is evident that they are a poverty stricken lot.”
  3. Mandal Commission (1980): The Commission admitted that “conversion from the faith to another did not change the socio-economic status of a person. It was, therefore, desirable that converts from Scheduled Castes to Buddhism, Christianity and etc. should be treated as Scheduled Castes, but until this change was brought about by legislation, all such converts should be listed as Other Backward Classes (OBCs).” The Mandal Commission also stated that “though caste system is peculiar to Hindu society yet, in actual practice, it also pervades the non-Hindu communities in India in varying degrees.” It reported that the Christian community is not only divided into various denominations on the basis of beliefs and rituals, but also “into various ethnic groups on the basis of their caste background.”

On the basis of its findings the Commission proposed, “The Commission has prima facie felt that since the Christians, Muslims and Buddhists of Scheduled Caste origin continue to suffer from social and economic disabilities even after their conversion, there should be no objection to their availing of the concessions admissible to them before their conversion.”

  1. Justice Ranganath Misra Commission (2007): One of the recommendations of the Commission: Para 3 of the Constitution (Scheduled Castes) Order 1950 – which originally restricted the Scheduled Caste only to Hindus and later opened it to Sikhs and Buddhists, thus still excluding from its purview the Muslims, Christians, Jains and Parsis, etc. – should be wholly deleted by appropriate action so as to completely de-link Scheduled Caste status from religion and make the Scheduled Castes net fully religion-neutral like that of the Scheduled Tribes.

Thus, the government appointed Commissions in their study found that the change of religion to Christianity, Islam and others by the Dalits has not significantly changed their socio-economic and educational conditions. The Dalit Christians still suffer caste stigma, and are socially oppressed and economically, educationally and socially backward. They have observed that Dalit Christians are exposed to all sorts of misery both in the Church and in the society, such as violence and exclusion from the use of ordinary facilities like wells, roads, restaurants, schools, etc.

In 1984, The Supreme Court of India in the case of S. Anbalagan Vs. Devarajan AIR 1984 SC 411, said that “the practice of caste however irrational it may appear to our reason and however are repugnant it may appear to our moral and social sense, it is so deep rooted in the India people that its mark does not seem to disappear on conversion to a different religion.”

In spite of the recommendations of the government appointed Commissions to include Dalits, who embraced religions like Christianity, Islam and others, in the Scheduled Castes list as there is no significant change in their socio-economic and educational conditions, the political class is unwilling to bring about any legislation in this regard. In a report of March 2011, it was revealed that the Centre seems to be tilted against the inclusion of Dalit Christians and Dalit Muslims in the Scheduled Caste list arguing the need for evidence to show that converts continued to face discrimination of the same degree as before their exit from the Hindu fold.

However, various studies have proved that Dalit converts to Christianity and Islam are thrice discriminated by the State, Caste Hindu society as well as by their co-religionists of non-Dalit background. A recent study was commissioned by the National Commission for Minorities. This scientific study on “‘Dalits in the Muslim and Christian Communities’: A Status Report on Current Social Scientific Knowledge,” was conducted by Prof. Satish Deshpande with the assistance of Geetica Bapna of the Department of Sociology, University of New Delhi. They submitted the findings in 2008. The study observes, “There is no compelling evidence to justify denying SC (Scheduled Caste) status to Dalit Muslims and Dalit Christians” (page 81).

It should also be remembered that in several cases of atrocities committed against Dalits, majority of the victims were Dalit Christians as in the case of Karamchedu and Tsundur in Andhra Pradesh. These victims were attacked not because they were Christians, but because they were Dalits and “Untouchables”. Therefore, the problem of Dalit converts to Christianity and Islam is more a social problem than a religious one. Despite their conversion, their socio-economic status has not changed. Rather, it has worsened their condition without the government affirmative action and protection. While Hindu, Sikh and Buddhist Dalits are eligible for job reservations, electoral representation, reservation in professional and educational institutions and other statutory benefits, including protection under the Protection of Civil Rights Act 1955 as amended in 1976 and the SC/ST (Prevention of Atrocities) Act of 1989, Dalit Christians and Dalit Muslims are denied these privileges. Therefore, the struggle of Dalit Christians and Dalit Muslims is a legitimate demand for equal rights and full citizenship. At the core remains the grievance of injustice.

Till today 12 States and Union Territories have recommended to the Union of India for granting SC status to the Dalits converted to religions like Christianity and Islam. In the year 2000 Bihar State Assembly, in 2006 Uttar Pradesh State government, and in 2009 Andhra Pradesh State government had passed resolution for granting SC status to Dalit Christians and Dalit Muslims. But the Central government is reluctant to take any decision on this important issue.

Dr. John Dayal, member of National Integration Council, President of All India Catholic Union and General Secretary of All India Christian Council, writes “Lest we forget – when neo-Buddhists wanted the right of reservation in government jobs after their conversion to Buddhism, the Late P.N. Rajhbhoj, member of Parliament from Pune, went to eminent jurist Nani Palkhiwala, in his time one of the most sought after lawyers in the Supreme Court, to take up the case. He (Palkhiwala) famously told the Dalit leaders, “Bring 10 lakh Dalits outside the Supreme Court when the case comes up, and I will get you your reservation back.””

Today Dalit Buddhists have SC status and benefits after 40 years of struggle. Christian churches and organisations, and Christian leaders and people need to learn from them.

 

Sources

“Cabinet Must Extend SC Status to Dalit Christians and Dalit Muslims: Churches.” http://twocircles.net/2011mar07/cabinet_must_extend_sc_status_dalit_christians_dalit_muslims_churches.html

“Should Dalit Christians/Muslims be excluded from Reservation?” MAINSTREAM, VOL. XLVIII, NO 17, APRIL 17, 2010. http://www.mainstreamweekly.net/article1977.html

Brindavan C. Moses, “Christian Dalits: Victims of Discrimination.” The Hindu, April 1997. http://dalitchristians.com/Html/P_ChristianDalits0497.htm

Christopher S. Raj, Christian Minority in Indian Multiculture Diversity: Issue of Equity in Identity and Empowerment.

Cornelius Lanah, “Glimpse of Anti-Conversion Law.” http://www.easternmirrornagaland.com/views/oped/item/2271-glimpse-of-anti-conversion-law.html

C.J. Rajamannar, “G. Michael vs Mr. S. Venkateswaran, Additional … on 6 November, 1951,

AIR 1952 Mad 474, (1952) 1 MLJ 239.” http://www.indiankanoon.org/doc/496218/

Farman Ahmad Naqvi, “Indian Constitution Does not Allow Reservation on Religious Grounds – A Myth or Reality.”

http://twocircles.net/2012jun02/indian_constitution_does_not_allow_reservation_religious_grounds_myth_or_reality.html

Iniyan Elango, “What Is “Hinduism”?” www.countercurrents.org, 3rd February 2013. http://www.countercurrents.org/elango030213.htm

Madhu Chandra, “Indian Constitution Violates Itself.” www.countercurrents.org, 23rd July 2011. http://www.countercurrents.org/chandra230711.htm

Satish Deshpande and Geetika Bapna, “Dalits in the Muslim and Christian

Communities: A Status Report on Current Social Scientific Knowledge.” Report Prepared for The National Commission for Minorities Government of India, 17th January 2008, New Delhi.

Sukhadeo Thorat and Chittaranjan Senapati, “Reservation in Employment and Education and Legislature – Status and Emerging Issues.” Working Paper Series, Vol II, No. 5 (New Delhi: Indian Institute of Dalit Studies, 2007).

S. Japhet and Y. Moses, “The Unending Struggle of Dalit Christians and Dalit Muslims for Equality.” http://kafila.org/2011/07/28/the-unending-struggle-of-dalit-christians-and-dalit-muslims-for-equality-s-japhet-and-y-moses/

Yoginder Sikand, “Dalits Denounce Anti-Secular Order Geared To Promoting Caste Hindu Hegemony.” www.countercurrents.org, 7th August 2011. http://www.countercurrents.org/sikand070811.htm

Yoginder Sikand, “Muslim And Christian Dalits Victims Of Religious Apartheid Sanctioned By The State.” www.countercurrents.org, 22rd March 2011. http://www.countercurrents.org/sikand220311.htm


[1] Constituent Assembly Debates:1947: Vol.5:234-238.

[2] Constituent Assembly Debates: 228.

 

 

A Subversive Form of God

April 8, 2013

The Roman emperor Caesar Augustus wrote in Latin, Res Gestae Divi Augusti before his death in 14 AD, which was translated as the “Acts of the Divine Augustus”. In this document he laid much emphasis on his military achievements that not only brought civil wars to an end, but also extended the Roman power and control.

The divinity revealed in Augustus or any other Roman emperor was characterized by power, war, control and peace (i.e. peace through violence and subjugation). People within the Roman empire took it for granted how somebody with the “form of God” should act. According to the inscription of Priene dated 9 BC, near the provincial capital Ephesus, Augustus was celebrated as the ruler given by providence, “who has brought war to an end and has ordained peace…for the world, the birthday of the god (i.e. Augustus) means the beginning of the tidings of peace” (OGIS 458). Virgil, a Roman poet of Augustus period, wrote, “This, this is he whom so often you hear promised to you, Augustus Caesar, son of god, who shall again set up the golden age in Latium amid the fields where Saturn once reigned, and shall spread his empire past Garament and Indian, to a land that lay beyond the stars” (Virgil, Aeneid VI, 791-795, cf. Eclogue IV, 4-10).

This is normal imperial divinity. Most people today believe in this imperial God. However, this imperial “form of God” was challenged by a prisoner under investigation and held chained within Roman proconsular praetorium.

Paul, the apostle of Jesus Christ, quoted the “Christ hymn” in order to exhort the church at Philippi, a Roman colony, that Jesus Christ “was in the form of God” (Phil. 2.6-11). The “real theological emphasis of the hymn…is not simply a new view of Jesus. It is a new understanding of God.”[1] 

Although Jesus Christ “was in the form of God, (he) did not regard equality with God as something to be exploited” (Phil. 2.6). The Greek word harpagmos (NRSV: “something to be exploited”) means neither something not yet possessed but desirable (to be snatched at), nor something already possessed and to be clung to, but rather the act of snatching.[2] Jesus did not consider equality with God as plundering or grabbing or acquisitiveness or self aggrandizement. He understood equality with God as not getting, or using it for self interest. 

It is a popular view that God’s almightiness means the ability to do whatever he likes. God, like an earthly king, is often associated with wealth, splendour and power to gain self glory. Popular mind imagines that it is divine prerogative to do what he wants. This is what the divine Roman emperors did.

But Jesus thought equality with God otherwise. He considered it not an act of snatching, but an act of serving, not getting, but giving. Jesus Christ “emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death – even death on a cross” (Phil. 2.7-8).

Some understand Jesus’ self emptying as referring to his emptying of “the glories, the prerogatives, of deity.” The phrase “emptied himself” (kenosis) should not be read as a reference to the dispossession of something, whether divinity itself or some divine attributes, or even as self limitation regarding the use of divine attributes, but as referring to total self abandonment and self giving.[3] This is further explained by the phrases “taking the form of a slave” and “being born in human likeness” (Phil 2.7). The “slave” analogy was chosen not primarily with reference to the Suffering Servant in Isaiah, but mainly because slavery in the contemporary Greco-Roman society meant “the extreme in respect of deprivation of rights.” A slave, sold as a thing, hardly possessed any rights, even to his own person and life.

Enslavement, according to Orlando Patterson, entails natal alienation and social death. The slave is violently uprooted from his milieu. He is de-socialised and depersonalised. This process of social negation constitutes essentially external phase of enslavement. The next phase involves the introduction of the slave into the community of the master, but it involves the paradox of introducing him as a nonbeing. This conception of the slave as the outsider socially dead within the society predominated in the Greco-Roman society.[4]

Jesus, unlike a slave, voluntarily stripped himself of all rights as comparable to a slave constitutes a distressing description of his extreme self-emptying.

The “form of a slave” is in antithesis with the “form of God” in popular view. Kenosis and divinity do not belong together in popular perception. But the self emptying was an exhibition of Jesus’ equality with God or “form of God”. Although Jesus Christ was in the “form of God”, a status people assume meant exercise of power, he acted in character, – in a shockingly ungodlike manner according to normal but misguided popular perceptions of divinity, contrary to what we would expect, but in accord with true divinity – when he emptied and humbled himself.[5]        

Christ’s divinity, and thus divinity itself, is defined as kenotic in character. Kenosis, therefore, does not mean Christ emptying himself of divinity or of anything else, but rather Christ exercising his divinity, his equality with God. This radical perception “subverts and even lampoons how millions within the Roman empire took it for granted that somebody with the form of God should act.”[6]

“Therefore, God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend…and every tongue should confess that Jesus Christ is Lord…” (Phil 2.9-11).

“Therefore” does not mean that God has rewarded Jesus Christ with a higher status for his self emptying and self humbling. Phil 2-6-11 does not express a pattern or sequence, i.e. humiliation followed by exaltation, or loss followed by reward, or descent followed by ascent. In Paul’s writings or anywhere in the New Testament, there is no support for the notion that Christ has temporarily foregone honour and glory and regained it later. Jesus was not “exalted” to a status higher than before, or “promoted” to a new status. Rather God has publicly vindicated and recognized Jesus’ self emptying and self humbling as the display of true divinity that he already possessed. There is an identification and simultaneity between Jesus’ kenosis and exaltation.

Because of the display of the highest divine attributes, i.e. self giving and service, the name “Jesus” is acclaimed as the highest name, and Jesus thus comes to be acclaimed as Lord, to the glory of God the Father. The glory that accrued was a revelation of the reality of divinity that was already there. That means, the divinity displayed in Jesus Christ has a form of servanthood.

That deity means not “being served” but “serving”, not grabbing but giving, is indeed the heart of the revelation in Christ Jesus. John Dominic Crossan and Jonathan Reed wonder, “Is kenosis not just about Christ, but about God?…Is Kenosis…not a passing exercise in ultimate obedience, but a permanent revelation about the nature of God?…Does, then, a kenotic Son reveal a kenotic Father, a kenotic Christ image a kenotic God?”[7]

Kenosis perceived as an essential attribute of God is a revolutionary belief, and a subversive criticism against the notions and values of the contemporary Greco-Roman world, and even the present day society characterised by high consumption, compulsive acquisition and instantaneous gratification, and greed based religion.

Paul exhorts the Christians at Philippi, and Christians today, who live in a self centered and self serving society, to adopt in their mutual relations with one another the same attitude as was also found in Jesus Christ (Phil 2.5). Paul appeals to the believers to follow the example of Jesus Christ, who displayed his divinity through self giving and service.

The world in which we live is no more welcoming of this perception of God and reality, no more open to adopt this attitude, than was Roman Philippi. We are inundated with messages that promise life found in superior power, superior military force and weapons, in acquiring the best looks, bulging bank accounts, the best “stuff”. We are told that life is secured by our winning – socially, economically, politically, and religiously – and everyone else losing. There is little room for the claim that self giving and service reflected in Jesus’ divine life is God’s ultimate loving victory over the self serving powers of violence, control and greed. But Paul says this is the defining reality for the entire world!

As for the Christians, the response should not simply be to join in the chorus of adoration and confession that Jesus is Lord, but to follow Jesus, and to give glory to God by being conformed to the image of his son.


[1] N. T. Wright, The Climax of the Covenant (Minneapolis: Fortress, 1993), p. 84.

[2] C. F. D. Moule, “Further Reflexions on Philippians 2:5-11,” in Apostolic History and the Gospel: Biblical and Historical Essays Presented to F F Bruce on His Sixtieth Birthday, ed. W. Ward Gasque and Ralph P. Martin (Grand Rapids, MI: Eerdmans, 1970), pp. 264-76,

[3] Michael J. Gorman, ““Although/Because He Was in the Form of God”: The Theological Significance of Paul’s Master Story (Phil 2:6-11),” in Journal of Theological Interpretation, 1.2 (2007), pp. 147-169.

[4] Orlando Patterson, Slavery and Social Death: A Comparative Study (Cambridge, Mass.: Harvard University Press, 1982), p. 38.

[5] Gorman, “”Although/Because He Was in the Form of God,” p. 161.

[6] John Dominic Crossan and Jonathan Reed, In Search of Paul: How Jesus’s Apostle Opposed Rome’s Empire with God’s Kingdom (San Francisco: HarperSanFrancisco, 2004), p. 289.

[7]Crossan and Reed, In Search of Paul, p. 290.

Success is not Greatness

February 11, 2013

We live in a world that places a high premium on success. In fact, we are so success-oriented that we believe that it is the only thing in life that matters. So most people strive for success, and business establishment tries to cash in on it. Products promise instant success in everything from weight loss to financial freedom. These products that promise success are promoted by the present day successful people that embody the virtues and blessings of success through their careers. Unfortunately this success syndrome has also infiltrated the church. The Christian gospel entrepreneurs bombard listeners with the “health and wealth” message. They try to convince people that success is the goal and result of being a good Christian. Thus, there is a creation of a virtual mythology of success.

The word “success” is now commonly referred to as “the Good Life”. “The Good Life” consists of having a lot of wealth and good health, achieving fame and power, and making right kind of connections through success in the business world or one of the professions. There have been many purveyors of success syndrome.

One of the great purveyors of the Success Syndrome in the 20th century is the popular American protestant minister Norman Vincent Peale. One of his bestselling books is The Power of Positive Thinking.

He says,

A…method for drawing upon that Higher Power is to learn to take a positive, optimistic attitude toward every problem…. There is a Higher Power, and that Power can do everything for you. Draw upon it and experience its great helpfulness. Why be defeated when you are free to draw upon that Higher Power? This Higher Power is one of the most amazing facts in human existence. I am awestruck, no matter how many times I have seen the phenomenon, by the thoroughgoing, tremendous overwhelming changes for good that it accomplishes in the lives of people…. This power is constantly available…. It drives everything before it, casting out fear, hate, sickness, weakness, moral defeat, scattering them as though they had never touched you, refreshing and restrengthening your life with health, happiness and goodness” (The Power of Positive Thinking, pp. 265,267).

That means, with the Higher Power one can defeat all ills of life, and be free from all worry, business failure, ill health, heartaches, and enjoy a good life of health, wealth and happiness. This is essentially quasi-religious promise of salvation, because it promises a life of wholeness, meaningfulness, happiness and victory. This is a cheap optimism. This is a prescription for “me” generation, whose goal is self gratification.

However, the above understanding of “Good Life” ignores the realities of life. Life is tragic as well as successful. The reality of life is the experience of weakness as well as power, sickness as well as health, anxiety as well as confidence, “hell” as well as “heaven”. Life is a paradox. King Solomon, who lived a “Good Life”, understood this truth when he wrote, “For everything there is a season and a time for every matter under heaven; a time to be born, and a time to die; a time to plant and a time to pluck up what is planted; a time to kill and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance…a time to seek, and a time to lose; a time to keep, and a time to cast away” (Eccl 3.1-4,6).

By acknowledging the realities of life, Bible too talks about “Good Life”. It understands “Good Life” in terms of self giving, not self gratification, in terms of greatness, not success. It never confuses “greatness with success, moral magnanimity with financial prosperity, personal integrity with economic security, deep moral commitment with professional consciousness.”

A great life or good life consists fundamentally of serving others, trying to leave the world a little better than you found it. It has the courage to question the powers that be, the courage to be impatient with evil, the courage to fight for social justice. It is a life that wrestles with despair, yet never loses hope. It’s a life of struggle with hope for a better society governed by love, justice, mercy and peace.

Two Biblical models, Moses and the Good Samaritan, summarise what “Good Life” is.   

 1. Moses

Moses was born when Israelites were under the oppression of Pharaoh. Although he was reared in Pharaoh’s court, he cared for his oppressed people. Moses chose “to share ill-treatment with the people of God than to enjoy the fleeting pleasures” in the palace of Pharaoh. He tried to defend his people from their oppressors.

While culture has influence on good persons, it does not initiate their innovative ideas and movements. Rather, the initial impact towards change is made by good individuals, not culture. Moses’ concern for his people made him to try to bring a change in their situation.

Acknowledging his inadequacy, but empowered by God, who saw, heard and knew the plight of Israelites, Moses was determined, with the authority of God, to confront Pharaoh and to free them from Egyptian bondage and bring them to a good land. Divine and human participation were combined in not only delivering the people from their bondage, but also giving victory at the Red sea. Ex. 14.31 reads, “Israel saw the great work that the Lord did against Egyptians…So the people…believed in the Lord and his servant Moses.” Since belief was rooted in trust and willingness to obey, this affirmation went beyond a cognitive recognition of Moses, they were ready to obey him.   

All great leaders of people and movements have had to play a number of roles. Consequently, it is not feasible to squeeze them into any single mould. In this sense Moses was not an exception. He was the representative of God to people, representative of people to God, and the judge, listening and solving problems of his people. Moses presided over Sinai ceremony constituting the people of Israel as the people of God. God gave his law through his servant Moses to Israelites. Thus, Moses had become instrumental in crystallising Israel’s faith and way of life.

Moses also represented the people before the Lord with respect to their concerns and intercession for their sins. After the apostasy concerning the golden calf, the Lord determined to destroy Israelites and make Moses a great nation (Ex. 32.1-10). Moses could have accepted God’s proposition as they were also murmuring against him and questioning his motives and authority. But he interceded for them (Ex. 32.11-14), even offering to be blotted out of God’s book if the Lord did not forgive their sin (Ex. 32.32). But the people of Israel continued to rebel against God and Moses. Although Moses was a strong personality, which was evident in the events of Exodus and Sinai, he was also human. When the load of the murmuring people was too heavy to bear, he objected to the Lord’s command to carry them “as a nurse carries a sucking child” (Num. 11.10-15). 

When Miriam challenged Moses’ unique authority, it was said of Moses, “Moses was very meek, more than all the men that were on the face of the earth” (Num. 12.3). This meekness (humility) implies that he was not overbearing in his role as a leader. God defended him, “With him I speak face to face – clearly, not in riddles” (Num 12.8).

As Moses reminded people of their rebellious history, he reviewed his traumatic intercessions with the Lord, pleading for forty days and nights to disregard the stubbornness, wickedness and sin of the people (Dt. 9.25-29). God spared the people, but he prohibited Moses from entering the promised land: “Even with me the Lord was angry on your account, saying, “You also shall not enter there”” (Dt. 1.37). The intercessor became the suffering mediator. Moses never complained about this.

Thus, Moses bore vicariously the Lord’s wrath against his people. His death alone in the land of Moab took on a vicarious quality as well. The Lord buried him and “no one knows the place of his burial to this day” (Dt. 34.6). There can be no sacred monument where pilgrims can share a memorial ceremony for Moses. He must live in the hearts of people as the greatest prophet of all, the one with whom God spoke “face to face” (Dt. 34.10). The writer of Hebrews wrote that Moses should be emulated for his faith (11.23-24).   

2. Good Samaritan

Jesus called himself the Good Shepherd, the one who lays down his life for his sheep. Goodness or greatness in Jesus’ eyes are associated with service and sacrifice. Jesus taught this truth to his disciples who were arguing with one another who was the greatest (Mk. 33-37). He redefined greatness in terms of service: “Whoever wants to be first must be last of all and servant of all” (Mk. 9.35). “Whoever wishes to become great among you must be your servant” (Mt. 10.43). Great one possesses humility or meekness and “welcomes” the humble: “Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18.4-5). Children in the first century Palestine had no power. The great one receives such humble ones or the powerless in society kindly or in hospitality.

This is illustrated by Jesus in the Parable of the Good Samaritan. Jesus set forth the Samaritan, who showed neighbourly love to the wounded person, as an ideal for human life. The Samaritan cared for the one who was robbed, beaten, wounded, helpless, forsaken, and in short, poor and powerless. He showed compassion towards the needy person. Compassion is not simply a matter of trying to imagine what others are going through, but having the will to muster enough courage to do something about it.

This is the good (great) news that Jesus preached and embodied: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour” (Lk. 4.18-19). When John, the Baptist, sent two of his disciples to ask Jesus whether he was the Messiah, Jesus showed them his deeds of mercy and love: “Jesus had just then cured many people of diseases, plagues and evil spirits, and had given sight to many who were blind. And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them”” (Lk. 7.21-23).  

Biblical definition of “Good Life” is: to co-work with God for a positive, meaningful and permanent change in the lives of people and the society. God does not want the powerless masses ─ the poor, the widows, the marginalized and those underserved by the powerful few ─ to stay locked into sick systems which treat some in the society as being superior than others in that same society. God’s desire is for transformation ─ changed lives, changed minds, changed hearts, changed laws, changed social orders in a changed world.

We are challenged to seek to shape our life and careers toward such redefined “Good Life”. To decide to live by this ideal is surely also to live with ambiguity, with possible career interruption and with no little degree of anxiety. Yet there are pleasures here far surpass the promises of positive thinkers like Norman Vincent Peale.

Success Story of “Shining India” – A Flip Side

February 2, 2013

Dark clouds gathered over the capital of “shining India” on the 16 December 2012. The horrific gang rape and murder of a 23 year old physiotherapy intern in a moving bus in New Delhi has sparked public anger and focused worldwide attention on the epidemic proportions of violence against women in India. The unprecedented protests have forced the government of India, political class and corporate media to take notice. It’s difficult to understand why this particular incident struck such a chord, as there have been so many similar incidents. Probably this incident was particularly graphic violence, but there have been other terrible incidents as well across India.

Violence against women takes a dismaying variety of forms – domestic abuse, rape, honour killings, female foeticide, dowry deaths, acid attacks, public stripping and parading, eve teasing and sexual assault. They may be vilified or sexualised in media representations. They may be harmed in a seemingly infinite variety of forms of pornography.

1. Violence against women is a worldwide epidemic

Reporting the gang rape of the woman in New Delhi, some reporters in the western media, taking moral high ground, pointed fingers at and demonized Indian culture, as though sexual violence against women is pervasive only in certain parts of the world and it’s somehow reflective of deeply inherent cultural traditions of that part of the world. Of course, what that obscures is that both rape and violence against women is pervasive worldwide, in their very own backyards.

Violence affects the lives of millions of women worldwide. It doesn’t have a race, a religion, a class, or a nationality, but it does have a gender. It cuts across geographical boundaries, and cultural and socio-economic barriers, impeding the right of women to participate fully in society. Globally women are denied human rights from the cradle to the grave.

According to one report, in the US every two minutes a woman is sexually assaulted, one in four college female students have been either raped or attempted rape, sexually assaulted, and one in five women will be raped in her lifetime.

Though a rape is reported every 6.2 minutes in the US, the estimated total is perhaps five times as high. Because many rapes go unreported. Some of the 20 men who gang raped an 11 year old girl in Cleveland, Texas, were sentenced in November, while the instigator of the gang rape of a 16 year old in Richmond, California, was sentenced in October, and four men who gang raped a 15 year old girl near New Orleans were sentenced in April, though the six men who gang raped a 14 year old girl in Chicago last fall are still at large.   

There is also the escalating pandemic of rape, sexual assault and sexual harassment in the US military, where secretary of defence Leon Panetta estimated that there were 19000 sexual assaults on fellow soldiers in 2010 alone, and that great majority of assailants got away with it, though four-star general Jeffrey Sinclair was indicted for “a slew of sex crimes against women.” Relations between residents of the Japanese Island Okinawa and the American GIs were thrown into turmoil in 1995 after two marines and a sailor allegedly kidnapped and raped a 12 year old Japanese girl.

In UK, the number of rapes is officially around 15000 a year. However, a government report estimates “that between 75 and 95 per cent of rape crimes are never reported,” because police treat them as if the rape victims had “asked for it” by their clothing or behaviour.

In South Africa, an estimated 600000 rapes occurs every year[1] Rape has been used widely as a “weapon” of war all over the world: Mexico, Rwanda, Kuwait, Haiti, Iraq, Colombia, Mali, Congo, Germany, Russia, Afghanistan…and the list is long. Such acts are done mainly to trample the dignity of the victims, and to reinforce their dominance and the policy of ethnic cleansing.

2. Violence against women in India

In a country like India, where there are many female deities, there is still no paucity of crime against women. Violence against women is reported from all parts of the country and is growing at an alarming rate. The National Crime Records Bureau (NCRB) reported 10068 rape cases in 1990, which increased to 16496 in 2000. With 24206 reported rape cases in 2011, there is an increase of 873% from 1971 when NCRB started to record cases of rape. New Delhi has been dubbed as the “rape capital” of India, accounting for 25% of cases. In the capital of India rape cases rose from 572 in 2011 to 661 towards the end of 2012.[2] The increase by 240% since 1990s, when the new economic policies were introduced, takes some “shine” off the “shining India”.

The government of India led by the economist Prime Minister Manmohan Singh is busy playing fiddle to the dictates of the oligarchy and corporate plutocracy, while democracy is in tatters with the sufferings and the trampling down upon the rights of the weak, vulnerable and marginalised in the society. Today Indian state, and the policing and judicial apparatus primarily dispense uncertainty and proliferate probabilities for injustice. Citizens with means and power buy their way out of criminal charges, whether rape, murder or corruption. Citizens without means and power often framed or wrongly convicted, leaving society no safer as the guilty remain free. Of the 24206 cases of rape documented in 2011, three-fourths of the perpetrators are still at large. The conviction rates in rape cases have decreased from 46% in 1971 to 26% in 2012.

One of the major obstacles in delivering justice in rape cases is the poor quality of investigations. The reason behind this ranges from gender bias and corruption to general inefficiency of the police. In many cases the police have even refused to lodge the FIR[3] or have lodged incomplete FIR. In addition to this, police personal are too often involved in such crimes themselves, sometimes against the very victims who seek their intervention and protection.

Violence against women by the very people who are supposed to protect them – members of criminal justice system and the law enforcement system – is widespread. In the Mathura rape case, wherein Mathura, a sixteen year old tribal girl was raped by two policemen in the compound of Desai Ganj Police Station in Chandrapur district of Maharashtra. Sadly, the judgement did not distinguish between consent and forcible submission, and so it was given in favour of the accused.[4] Another classic example of judicial pronouncements in rape cases is the 1992 case of Bhanwari Devi, a dalit woman and an anganwadi worker in Rajastan, whose staunch opposition to child marriage prompted her “punishment” by gang rape by “upper caste” men.[5] The District Sessions judge remarked that the victim could not have been raped since she was a dalit while the accused hailed from an upper caste who would not stoop to sexual relations with a dalit. In addition to such humiliations, Section 155(4) of the Evidence Act, which allows the victim to be questioned of her past sexual history, is used by the defense to humiliate the victim in the courtroom.

Law enforcement agencies are also allowed by the state to use rape as a “weapon” to suppress dissenting voices. It is a well known fact that there is a close link between war and rape of women. In one mythological tale the Hindu god Indra, notorious for his lechery, rapes Ahalya, the wife of Gauthama, a learned sage. When the sage finds out, like a typical patriarchal male, he first punishes Ahalya by turning her into a stone, a form in which she remains for sixty thousand years till another mythical hero Ram touches the statue and brings her back to life. Meanwhile Indra, who tries to escape the sage’s wrath by becoming a cat, is cursed with castration and to bear half the blame of every rape ever committed. Ironically, Indra is also a god of war, confirming a well known link between war and rape.

Throughout the history of the world, war, often fought ironically in the name of the “mother land”, is fought on the body of women. Indian state is at war with its own people in various parts of India. In each part of India the reason for this state of war could be different, ranging from battles with the Indian state over regional autonomy or independence, displacement due to large projects, reckless urbanisation and crisis in the agricultural economy.

Armed conflict is going on in places like Kashmir, NorthEast India and the Central India. The Indian army, paramilitary and police are notorious for sexually molesting or raping whenever they get a chance in war-like zones. In 1991 Indian army personnel raped nearly 100 Kashmiri women in a single night. The age of victims ranged between 13 and 80.[6] Two Kashmiri women Neelofar Jan and Asiya Jan were gang raped by CRPF personnel in 2009.[7] While there is an outcry against rape cases in the Kashmir valley involving the Security Forces, justice has still eluded these unfortunate women and shattered their already fragile lives.

Another case of army brutality is the rape and murder of Manorama Devi. She was taken by army personnel into custody from her home in the state of Manipur in the early hours of 11 July 2004. “However, the bullet ridden body of Manorama was found at around 5.00 p.m. on 11 July 2004 by the villagers at Keirao Wangkhem Road near Ngariyan Maring Village, about four kilometers from the family’s house. When it was found, the body wore no proper clothes. There were finger-scratch marks found all over the body and a gashing wound, probably made by knife, was found on her right thigh. Several fatal bullet wounds were seen on her back, the upper buttock and the genetalia.”[8] Manorama’s family strongly believes that she had been raped and then killed by the army personnel. There still have been no arrests and prosecutions. Because members of the security forces who commit sexual assault are very difficult to persecute. A law called the Armed Forces Special Powers Act grants them quasi-immunity for sexual assault and other human rights abuses.

In Chattisgarh a tribal school teacher Soni Sori was arrested by the police on 4 October 2011 for alleged Maoist (Naxalite) links. In February 2012 Soni Sori wrote “that by giving me electric shocks, by stripping me naked, or by brutally assaulting me and inserting stones in my rectum – will the problem of Naxalism end? Why so many atrocities against women? I want to know from my country people?” As it befits the torturer, the Superintendent of Police, Ankit Garg, who supervised Soni’s torture, was given the Presidential Medal![9]

The hypocrisy of our political class once again is very evident in December 2012, when the outrage of citizens brought its attention to the violence against women. The members of the parliament have joined the chorus of harsher laws and punishment for the rapists. More often than not such indignation seems to be hypocritical as we see the immunity enjoyed by the powerful. Narendra Modi, who is widely touted as potential Prime Minister, remains an unapologetic Chief Minister of Gujarat who presided over an episode of the most horrific mass sexual violence imaginable.[10] Ex-DGP of Haryana SPS Rathore’s teenage victim Ruchika ended her own life unable to bear the torment that her battle for justice had become. A look at the background of our lawmakers with respect to rape cases and other crimes against women based on their self-sworn affidavits exposes the hypocrisy of the political class. In the Lok Sabha 2009 elections, political parties gave tickets to six candidates who declared that they have been charged with rape. Thirty four others contesting the elections declared that they have charges of crimes against women. Two sitting members of parliament “have charges of crime against women such as cruelty and intent to outrage a woman’s modesty etc.” Six sitting MLAs have declared that they have charges of rape against themselves in their sworn affidavits submitted to the Election Commission of India at the time of election. 36 other MLAs have declared that they have charges of crimes against women such as outraging the modesty of a woman, assault, insulting the modesty of a woman etc.[11]

By giving tickets to candidates who have been charged with crimes against women, especially rape, political parties have been in a way abetting to circumstances that lead to such events that they so easily but vehemently condemn in the Parliament. Following the New Delhi gang rape and murder, the political class and the corporate media, along with the mob, spontaneously demanded punishments like death penalty, chemical castration for rapists and sex offenders, and naming and shaming through the creation of publicly accessible registries or databases of sex offenders. Because they knew that these harsh punishments can be applied only on the marginalized, who do not enjoy equal rights in the largest democracy. Kamala, a resident of the slum Ravidas Camp which is the home of the alleged rapists of the 23 year old physiotherapy intern, said, “I wish that I could go to India Gate to join the cause but I fear I might be outcast if people come to know that I am from Ravidas Camp.” Another resident said, “I don’t know how I will get my children admitted to a school as the incident has earned a bad name to this place (Ravidas Camp).” The fear of the residents is very much evident in the words of another resident, “You never know when a mob may attack the slum and torch or ransack our houses. But we want to say that we are as angry as the whole nation. We want them to be hanged.”[12] It is not just the rapists, but the entire community of Ravidas Camp is on trial and at risk of a backlash from a lynching mob.  

The predicament of the people of Ravidas Camp illustrates tellingly the bogus democracy in India where entire communities of the least powerful social classes suffer stigma and ostracism for the crimes of a few members of their communities, whereas the rich and powerful, who themselves are criminals, enjoy immunity and become lawmakers and law enforcers.

3. Violence-Embedded Culture

There have been several assumptions about the cause(s) of ghastly crimes such as the gang rape and murder of the woman in New Delhi. One of them is: they are the result of neo class conflict, “where those residing at the bottom of the pyramid want to attack symbols of wealth and well-being.” “The super rich sadly have lost all claims to legitimacy by flaunting their wealth in a brazen manner. This ostentation and in-your-face wealth irks the have-nots who have nothing. The result is crime and barbarism… (P)sychopaths (are) bred in shanties,” the analysis goes on.[13]   

The person who has led the charge to demonise the migrant workers, who mostly live in shanties, is none other than the economist Prime Minister Manmohan Singh, who refuses to see and understand the miseries of the weak, the underprivileged and the deprived. He referred to them as “menace” and called them “footloose migrants” and said that they are the main threat of sexual violence.

How embedded in these comments a certain class-based assumptions about the poor. What is striking is how slum colonies are referred as breeding ground for criminals, and poor as illiterate and violent. Thus the violent attacks such as the Delhi gang rape and murder are associated with poverty, and the “self righteous elite” end up criminalising the poor. What these self deluding comments are trying to obscure is rape and sexual violence are pervasive, systematic and routine. We also have to think how rape and violence against women reported in middle class communities and elite communities are not exposed or talked about or do not elicit quite as much of a moral outrage. India’s sexual violence is deep, widespread and powerful.

The perception of both the prime minister and others is nothing but a fruit of the Indian social order based on, as Baba Saheb Ambedkar put it, “graded inequality”, where people “revere in the ascending order and look down upon in deep contempt in the descending order.” It is this deeply ingrained caste, class and gender prejudice that perpetuates violence against the weak, underprivileged and deprived. Delhi gang rape is the culmination of a spectrum of violent abuse of the weak, the underprivileged and the deprived. It represents the free rein of a culture of violent suppression of the weak and vulnerable in an exclusive society of the strong. Justice Saghir Ahmad aptly said, “Unfortunately a woman in our country belongs to a class or group of society who are in a disadvantaged position on account of several social barriers and impediments and have therefore, been victims of tyranny at the hands of men with whom they, unfortunately, under the Constitution enjoy equal status.”[14] Baba Saheb Ambedkar, the father of Indian Constitution, had warned long ago that though politically we have achieved equality but if there is no equality in our social life then the very edifice of democracy would be endangered.

Therefore, the need of the hour is not self delusional rhetoric, but critical thought. In order to free ourselves from the shackles of a culture of violence against the weak, underprivileged and deprived, one must first understand what is causing or perpetuating such a “rape culture”. For that it is imperative to adopt, what Cornel West calls, a philosophy of Socratic questioning. In Gorgias Plato embodies Socrates’ unwillingness to accept convention without reflective evaluation. It is the time to reflect critically about our culture without being caught in the rising currents of worldly, wrongheaded opinion – a cacophonous flood of stupid, and a raging torrent of collective pathology.

a. Violent traditional Indian culture

i. Patriarchal culture

Although the Indian Constitution gives equal rights to all its citizens irrespective of their caste, gender and religion, this is yet to be realised even after 62 years of operation of the Constitution. The “shining India” is still clouded with religion, caste, class and gender based discrimination.

The traditional Indian patriarchal culture continues to structure our worldviews and mindsets, our social world on the basis of male domination over woman and the denial of her full humanity and right to equality. The present day woman’s increasing presence in once exclusive male domains, her growing social and economic empowerment, her increased mobility and assertion of her freedom, rights and independence are perceived as a threat to the traditional Indian culture.

The patriarchal culture demands woman to emulate mythical women like Sita, who showed unquestioning obedience to her husband Ram. She has to serve her husband and home. So her permanent domain is kitchen, even if she has a salaried employment. Ironically, a woman’s labour at home is not valued. Any woman who violates this tradition-imposed norm is not a woman of “substance”. The culture highlights woman as a womb that attains fulfilment in motherhood. So a woman has a limited freedom of choice and to express herself, and no value in her own self. Her dignity, freedom, value and rights are curtailed by the tradition, of which she is the bearer. Thus, woman, by being the bearer of the tradition, is made to implement “death sentence” on herself.[15]

The shackles around woman are tightened with a demand on her to be “pure” or to protect her “modesty”. The fear of being violated of her “modesty” restricts her of her movements, dreams, and exercise of her rights and potential. It makes her more vulnerable. It is important to understand why “rape” laws are explained in terms of “outraging” woman’s “modesty”, because all related to the fact that social system defined by the power elite ensured that a woman remains guilty for ever once she was violated. In the traditional patriarchal culture, “shame” is attached to the female victim and her family, not to the male perpetrators.

Thus, the patriarchal culture fosters a “culture of rape”, violent abuse of the weak, the underprivileged and the deprived. This “culture of rape” is bred in our homes. In the modern, “civilized” and increasingly urbanised India female child in her mother’s womb is as vulnerable as girls and women in the society. The only difference is that the very people who would have brought her into the world – her parents – exterminate her when she is in the place considered to be safest – her mother’s womb. Her crime – not being a male. The preference of a male child to that of a girl in India has led to the dangerous trend of eliminating the girls through practices like female foeticide and female infanticide. The antenatal sex determination tests have furthered the practice of selective abortion of female foetuses.

 

To have a daughter is acceptable if the couple has already a son, but a daughter’s arrival is unwelcome if the couple has a daughter already. With more money and material demanded in dowry, a girl has become a potential financial drain on parents. So girl is no longer desired. Moreover, sons are traditionally viewed as the main breadwinners who will take care of the family, continue the family name and perform the last rites of the parents – an important ritual in many faiths.

An old folk song in Uttar Pradesh illustrates the agony of a mother:

Oh God, I beg of you,

I touch your feet time and again,

Next birth don’t give me a daughter,

Give me Hell instead…

Even if a girl is allowed to live, gender bias starts within the family where girls are neglected in terms of their food, health and education. By depriving them of their basic necessities, a culture of dependency is established. The unequal power relations are promoted by celebrations such as Karva Chauth and Raksha Bandhan. They reaffirm that girls should live under the protection of boys. Subordination of women is made complete through violence against women. No woman is exempt from this, be it rich or poor, educated or illiterate, urban or rural. It is only the degree and nature of violence that differs. Their bodies are violated and objectified and women do not have the freedom either to live or to die. In a sense, women are deprived of the basic human right to live a life with dignity – to live a life not defined by others but what they perceive to be meaningful for themselves.

Gender Justice should not be a forlorn cry of a few but should start at home, for that is where the meaning and dignity of life is either asserted or shattered. Gender discrimination is, probably, seen only among human beings. Animals never display discrimination in the kids on the basis of gender. Have you ever seen a dog feeding only its male puppies? Have you ever seen a lion or lioness killing its female cubs? It is only among human beings that such crude preference for male child is visible to the extent that parents on not conceiving the right gender can go to an extent of exterminating the baby. In the process what is forgotten is that both male and female are equally required to carry forward the human species. And both are equally important for the wellbeing, growth and development of family, society and world. Equal opportunities for girls and women to education, income and political power, and a change in the mindset of both men and women regarding female child will contribute to that end.

 

ii. Caste System

The “culture of rape” is also promoted by the caste system. Ambedkar warned about “graded inequality” in the caste system where each caste sits on the head of others and “revere them in ascending order and look down upon in deep contempt in the descending order.” The mindset of this caste system is not very different from that of an average rapist – “the strong can and should take advantage of the weak”. In many parts of India stripping and parading dalit and tribal women, and rape and sexual assault of them are routine and considered “normal” by upper caste men.[16] Thus, caste system legitimizes violence against the dalits and tribals.

Villages in some of the Indian states are ruled by “khap panchayats” or “upper caste panchayats”. So no complaint against an upper caste person is accepted in police stations.

The worst form of violence legitimized by the religiously sanctioned caste system is untouchability. Thus, caste system violates a “lower caste” person’s dignity, value and rights. It discriminates, degrades and deprives dalits and tribals. Through sanctions legitimized by religion they are forced to the margins of the society with limited or no access to the center of trade, wealth and power.

 

Despite different laws in India, untouchability persists in different forms. In schools, dalit girls and boys are forced to sit at the end.[17] One of the major sources of untouchability in India is the issue of manual scavenging. There are about seven lakh seventy thousand manual scavengers in the country according to the Ministry of Social Justice and Welfare.

b. Violent Popular Culture

Violence against women does not occur in isolation. As much as we critically evaluate Indian traditional patriarchal culture and caste system, the role of popular culture, of movies, media and advertisements, in objectifying women and perpetuating gender prejudice can not be discounted. Popular culture is one of the most powerful forces that influence the worldview, values and behaviour of the present generation of Indians.

The present day industries of advertisement, entertainment and media bombard people with overly sexualised female images. They portray women as objects of meat to be leered at and to satisfy male sexual pleasures. Independent filmmaker Onir says of plotlines and characters in Bollywood, “They are suggesting that women being molested is entertainment. You treat her badly, you humiliate her, but at the end of the day she will come around.” The propagation of the idea of female body as a field of entertainment by media and entertainment industries is nothing short of perversion and “mainstreaming” of pornography.

“Mainstreaming” is the term which best designates the present day position of pornography in our society. There is the vastly increased imprint of pornography in popular culture. This is accelerated by both the fact that pornography has become available in greater quantities and the fact that it is easily available. Parallel to the greater supply and availability, “there is a clean-up tendency, through which regular pornography becomes respectable.” This clean-up is done by fashion industry, advertising industry, film industry, SMS texting jargon, music videos and the mass media, and now-a-days sports. Take for example the Indian Premier League (IPL). The introduction of cheerleading into the IPL with gyrating “white” women with skin tight and skimpy clothes to entice crowds feeds deeper, insidious notions about sexuality. The 22–year old cheerleader from South Africa who was thrown out of IPL for revealing in her blog some of the activities in the IPL night parties, described how the dance routines and the normal workouts of cheerleaders were rejigged to make it more of show of their body than about the original concept of cheerleading. No wonder she stated in one of her blogs, “We are practically like walking porn.”

The real agenda of mainstreaming pornography seems to be to challenge the cultural norms and shift boundaries. It is argued both explicitly and implicitly that it ought to be acceptable to say and show things which some people regard as going beyond the limits of decency, and it is implied that the reader’s or viewer’s acceptance of pornography and its presence in popular culture is merely a question of “broadmindedness”. In other words, if one has reservations or objections on the matter, s/he is simply not “broadminded” or “liberated” enough. So the real purpose is to legitimise and normalise pornography.

The mainstreaming of pornography gives rise to a set of problems. The gender-role stereotype presented by pornography seeps into the popular culture: women exhibit themselves, allure with voluptuous movements and then provide sexual servicing; and the men fall for it and are virile. This portrayal is increasingly present in the advertisements, fashion and films. This one-dimensional, limited representation of gender is pervading the popular culture and thus becoming the sole valid view of femininity and masculinity. The diversity of gender representation has been marginalised. When the range of gender images available in popular culture presents one-dimensional view of what femininity and masculinity can mean, the possibilities for identification at the disposal of young women and men are drastically limited. 

Pornography, at its core, is sexualising of male domination and female subordination. Women are portrayed as not fully human beings but objects for the sexual pleasure of men. So they become the targets of cruelty and degradation for the pleasure of men. The predatory industries of media, movies and advertisement that encourage exploitation of women and their body for profit undermine other values such as respect, dignity and equality.

In a patriarchal society in which men are conditioned to see themselves as dominant over women, cruelty and degradation of women fit easily into their notion about sex and gender. They are men in patriarchal culture focused on their own pleasure. To see women as persons deserving respect and dignity – to see her fully human – would change the status quo!

Therefore, as entertainment numbs our critical faculties and enslaves us to the false consciousness or delusion of being “free”, “liberated” and “modern”, enlightenment demands critical analysis, consciousness and vigilance.

c. Violent economic system

The dawning of neo liberal economic system in 1990s has further strengthened the already existing “culture of rape” in India. This has reaffirmed the philosophy: “the strong can and should take advantage of the weak”. This economic system shaped by capitalist patriarchy is based on profit for the rich and powerful at the expense of the weak and vulnerable.

John Maynard Keynes said, “Capitalism is the astounding belief that the most wickedest of men will do the most wickedest of things for the greatest good of everyone.”[18] “Capitalism is the legitimate racket of the ruling class,” Al Capone said.[19] It is a cult. Capitalism is the economic ideology promoted by a small misbegotten group of economic cannibals, a hybridization or mutation of the worst qualities. The advocates of capitalism are power hungry miscreants without a social conscience. In the words of Betrand Russell, “Advocates of capitalism are very apt to appeal to the sacred principles of liberty, which are embodied in one maxim: the fortunate must not be restrained in the exercise of tyranny over the unfortunate.”[20] They devote themselves to the ideals of privatization over common good and profit over social needs, and defy public will with the help of the state and its agencies.     

In India this plundering economic system is unleashed in the disguise of “development” and “economic growth”. For this “development” and “economic growth”, resource grab is essential. Multi-national corporations, in their relentless drive for profit maximization and commodification, signed MOUs with the Indian government over resource rich lands owned by tribal peoples. The process of implementation of the agreement is being carried out by the state through forceful grabbing of the resource rich lands of the tribal peoples for the multi-national corporations. This violent process is not only costing the lives of the owners of the lands and their sympathisers, but also displacing them from their habitats, livelihoods and properties. A substantial number of displaced tribal peoples are forced to migrate and become part of the urban underclass squeezed into the slums, a totally brutalized and dehumanized existence, and treated like doormats by the urban elite. There are more than forty million people, including vast majorities of tribal peoples and dalits displaced by mega dams and mines and other industrial projects.[21]

Simultaneously, the terror of capitalism is unleashed on farmers. Thousands of acres of land are taken away from farmers by the state for attracting foreign direct investment and forcefully acquired for the Indian big business companies. The cold blooded massacre of farmers in Nandigram, West Bengal, is a stark indicator of state terror in the name of industrialization and growth. The forced depeasantisation on behalf of international and Indian big businesses drastically swells the growing number of unemployed and slums. They form a huge reserve army of labour for capital, who can be exploited as cheap labour. 

Every day starvation and suicide deaths of tribal peoples and farmers are pouring in from different parts of India. 

The present day urban scenario is a glaring divide of sweeping gentrification of slums and burgeoning suburbia with their pools, golf courses, custom built vehicles, luxury condominiums etc. A gruesome contrast between utter poverty and enormous wealth which prevails in contemporary “shining India”.

The Indian government and corporate media pay more attention on the “shining India”, ignoring the “suffering India”. Though India is growing economically, the economic growth is not inclusive. Poverty and malnutrition, especially among women, children and people who belong to scheduled castes and tribes remain very high. According to the Arjun Sengupta Committee, about 77% of Indians live on less than Rs. 20 a day. The Oxford University Report found that 41 crore people were living in poverty in just eight Indian states. According to the Global Hunger Index, compiled by the International Food Policy Research Institute, India ranks 67 out of 88 countries.

Poverty in India is hardly viewed as a structurally imposed state of impoverishment. It is a consequence of national and international social, political and economic policies and arrangements designed to serve the rich and deprive the rest. As such poverty becomes an issue of justice, because freedom and dignity of individuals are being curtailed for the benefit of a few, and exploitation and oppression of the majority are legitimized by state sanctions for the profit and accumulation of wealth of the minority. When government fails to uphold human dignity and equality of all, it is the right of people to hold it accountable, especially those who claim to be working for justice. Capitalism is evil that must be overcome in order to reinvigorate the value of democracy in our society

Let me conclude with the words of the male friend of the Delhi gang rape victim: “My friend was grievously injured and bleeding profusely. Cars, autos and bikes slowed down and sped away. I kept waving for help. The ones who stopped stared at us, discussing what could have happened. Nobody did anything.”

 

We find ourselves in an era in which arrogance and cupidity are enthroned while the veracities of the heart wander in the wilderness. Presently, cunning is lauded as a virtue, yet steadfast compassion is viewed as weakness. Our ancestors would have regarded our predicament as catastrophic – a loss of soul.

Kamalakar Duvvuru teaches the New Testament with an objective of promoting justice, peace, love and unity. He can be reached at kamalakar.duvvur&gmail.com

 


[2] Vandana Shiva, “Our Violent Economy is Hurting Women.” Yes Magazine, 21 January 2013. 

[3] F.I.R. implies to First Information Report. It is generally a document in which the information about the commission of a crime is recorded. The Police receive and record the information at the first point. Therefore, it is known as First Information Report.

Unless and until, the aggrieved person or other person on his behalf informs about the occurrence of a crime or an offence to the police, no action is possible. It is the first step for getting justice through the police. The F.I.R. is the primary basis on which the information reaches the police and only after registration of the F.I.R., an investigation can be started by the police.

[6] Ershad Abubacker, “Rape as Weapon of Domination: The Clout of Caste and Class in India.” www.Countercurrents.org, 27 December 2012. http://www.countercurrents.org/abubacker271212.htm

[10] Vijay K. Nagaraj, “Of Sex Offender Databases and “Chemical Castration” Avoid Criminal Justice Reforms in Rage or Fear.” EPW, Vol. XLVIII, No. 01, 5 January 2013.

[11] “369 MPs, MLAs face charges of crimes against women.” http://www.rediff.com/news/report/lawmakers-369-face-charges-of-rape-crimes-against-women/20121221.htm;

“Crimes against women including rape cases declared by MPs, MLAs and candidates.” http://adrindia.org/content/crimes-against-women-including-rape-cases-declared-mps-mlas-and-candidates

[15] P.V. Srividya Vikram Gopal, “Can’t Do Without Critical Analysis of the Past.” The Hindu, 21 January 2013. http://www.thehindu.com/opinion/op-ed/cant-do-without-critical-analysis-of-the-past/article4326386.ece

[16] Satya Sagar, “Republic Of Rape.” Countercurrents.org, 9 December 2013, http://www.countercurrents.org/sagar090113.htm

[17] A Letter written by Manjula Pradeep and Smita Narula, Navsarjan Trust, to Karin Hulshof , UNICEF India Representative, 73 Lodi Estate, New Delhi 110003. 7 June 2010. http://www.europarl.europa.eu/meetdocs/2009_2014/documents/droi/dv/201/201102/20110228_513letterunicef_en.pdf

2012 in review

December 31, 2012

The WordPress.com stats helper monkeys prepared a 2012 annual report for this blog.

Here’s an excerpt:

The new Boeing 787 Dreamliner can carry about 250 passengers. This blog was viewed about 1,200 times in 2012. If it were a Dreamliner, it would take about 5 trips to carry that many people.

Click here to see the complete report.

Unfaithful Stewards of the Gospel

November 29, 2012

The curse of our age has been inhumanity of absolute ideology and of myths of racial and religious supremacy, that have plunged our world into darkness and butchery. What is terrifying is a toxic mixture of religion that has become intolerant and inhuman, economic power sustained at massive human cost, and technologies of destruction that can be used by individuals, governments and terrorist organizations alike for impersonal killing. American Holocaust that killed about 18 million Indigenous Americans, Bengali or Indian Holocaust (A British imposed Bengal famine) that killed 6-7 million Indians in Bengal, Assam, Bihar and Orissa in the period 1942-1945, transnational corporations induced Congo Genocide (“Resource War”) that killed more than 6 million Congolese, US Alliance led Afghan Genocide that resulted in more than 6 million deaths, US Alliance led Iraqi Genocide (1990-2011) that killed more than 4 million people – all varieties of power without a human face, demanding blind loyalties and disregard for the diversity of human life.

But these “great” lies pose a direct and unsettling question: what is the role of Christianity in such lies? The church was a faithful steward of the gospel, which Paul renders as “the good deposit that has been entrusted” (II Tim 1.14 cf. Jude 3), for several centuries. As a result of its faithful stewardship, it incurred the wrath of both the Jewish religious hierarchy and the Roman empire. This persecuted church was radical until it was co-opted by the Roman empire about the time of Constantine. The “illegal” religion became an imperial religion. The sign of the cross was put on the Roman battle standards (war flags/military flags/battle flags). Thus, the symbolic meaning of the cross was changed from a symbol of shameful, violent suffering of the innocent at the hands of religious and political hierarchy to an imperial symbol of violence, war and conquest. Eusebius, 4th century Bishop of Caesarea in Palestine, wrote that during the daylight hours of 27th October 312 AD, Constantine and his 98000-man army said to have seen, “a cross-shaped trophy formed from light, and a text attached to it which said, “By this conquer”” (Eusebius, Life of Constantine 1.28).

Cross continued to have been used by the western “Christian” empires as the imperial symbol of conquest. In the 15th century AD Christopher Columbus planted the cross in lands he took over in the New World (Central/South America), which he “discovered”, signifying that the land belonged to the emperor of Spain. He presumptuously exploited native people for their natural resources, such as gold, and for human resources, such as slavery. Of course, he also had to “resolve to make them Christians”.

As David Stannard wrote, “At the dawn of the fifteenth century, Spanish conquistadors and priests presented the (indigenous people) they encountered with a choice: either give up your religion and culture and land and independence, swearing allegiance ‘as vassals’ to the Catholic Church and the Spanish Crown, or suffer ‘all the mischief and damage’ that the European invaders choose to inflict upon you.”[1]

The National Council of Churches rightly summed up, “For the indigenous people of the Caribbean islands, Christopher Columbus’ invasion marked the beginning of slavery and their eventual genocide.”

Ironically Christopher Columbus believed that God directed him to set sail on a westward journey across the Atlantic Ocean. In a journal he wrote, “It was the Lord who put into my mind (I could feel His hand upon me) the fact that it would be possible to sail from here to Indies…There is no question that the inspiration was from the Holy Spirit, because he comforted me with rays of marvelous illumination from the Holy Scriptures.”

Christians are reluctant to see these connections between their religion and extreme violence. They will dismiss it as “madness” rather than confront the Christian element directly. To get past this Christian tendency to excuse Christianity from complicity in mass violence, I think, it is important to understand that this is a theological issue, not an indictment of the whole Christian faith. I believe that certain theological constructions of Christianity or interpretations of the scripture texts “tempt” individuals, groups and nations to violence. These views can give a divine justification to the use of lethal force.

When I consider the theological perspectives that “tempt” some Christians to justify hatred and even lethal violence against others, the following perspectives seem especially prevalent:

  1. Since Christians are the children of God, they are “good”;
  2. Other religions are not merely wrong, but “evil” or “of the devil”;
  3. Being highly selective in the use of scriptures, for example ignoring the justice claims of the prophets and using biblical texts that seem to justify violence;
  4. Believing that violence is divinely justified to “cleanse” or “purify” as in a “holy war”.

 

Such theological views, I have found, are more accurate predictors of where political extremism and certain interpretations of biblical texts will mutually contribute to justifying lethal violence.

Take for example the “Christian” country, the US. It views itself as God’s chosen nation, just like the Jewish nation in the Bible, and others as “evil”. This perception justifies its violence against the “evil” nations.

Exceptionalism and Expansionism: Hallmarks of the US

The public in the US believes in the myth of American exceptionalism, moral superiority and innate goodness, and of its divine mission to spread “light” to the world. It is clear from the founding of the Anglo-American colonies on the land of the Indigenous (or Native) Americans, and from the time that John Winthrop made his famous sermon and declared that “we shall be as a city upon a hill” that there has been a strong sense among the European invaders and their descendants that they are a special people with a providential mission to the world.

The claim of American exceptionalism or the “city upon a hill” (Biblical phrase for Jerusalem) mindset has been a pillar of American expansionism since its inception as a country. It was John Winthrop, who first used this phrase in defining the new settlement in North America as the “city upon a hill”. John Cotton, a Puritan preacher, used this phrase to embody the idea of American exceptionalism. Considering themselves as the chosen people of God and as reenacting the Biblical narratives of Exodus and Conquest, the European colonizers occupied the “promised land” through divinely sanctioned violence against the owners of the land. The Puritans of New England applied the biblical texts of Israel conquest of Canaan to their own situation, casting the Native American tribes as the Canaanites and Amalekites. In 1689, Cotton Mather urged the colonists to go forth against “Amalek annoying this Israel in the wilderness.”[2] A few years later, Herbert Gibbs gave thanks for “the mercies of God in extirpating the enemies of Israel in Canaan.”[3] He was referring to the European colonists as “Israel” and the Native Americans as “the enemies of Israel”. Similar rhetoric persisted in American Puritanism through the eighteenth century. Indeed biblical analogies continue to play a part in American political rhetoric down to the present. Ownership of the “promised land” is conferred by divine grant, and violence against the Native Americans is not only divinely sanctioned and legitimate, but also mandatory!

One of the pillars of the “city upon a hill” mindset is bipolarity: good and evil, where European invaders considered themselves “good” as God’s chosen people, and their enemies “evil”. That is why, Puritans saw the Native Americans as “brutes, devils” and “devil-worshippers” in a godless, howling wilderness filled with evil spirits and “dangerous wild beasts”.[4] Native Americans were targeted for removal as the European invaders moved to occupy the “promised land”. God’s invaders “cleansed” the land by exterminating most of the Native Americans (about 18 millions) through “sacred” violence in 40 Native American Wars during 1622 – 1900 C.E.

The characterization of America as the “city upon a hill” has become part of American self-understanding and a basis of American expansionistic policies. The US has a virtuous and divine mission to the world, i.e., the establishment of its form of peace and freedom by exterminating evil. This divine mission to further peace and freedom by eradicating evil in the world is a basic American impulse and justification for its violence throughout the world. With this mindset Americans cast themselves against Saddam Hussein, former president of Iraq, entirely in terms of the binary: good versus evil. George W. Bush’s appeal to evil was dominant in his speeches to lay the groundwork for the invasion of Iraq. According to Bush, the purpose of his war was not only to bring peace and freedom, but also to end evil. It is this mission to end evil that justifies American genocidal violence. Its genocidal violence is a “sacred” violence or a “good” violence that will “cleanse” Iraq of evil and establish peace and freedom. Death and destruction are nothing but purification of the land. Bush launched his war in the name of God and considered the war as a zealous action of God’s chosen people.

Just after the bombings of September 11, 2001, the US President referred briefly to his “global war on terror” as a “crusade”.[5] On September 16, 2001, the BBC reported Bush had declared a “crusade” when the president remarked, “This crusade, this war on terrorism, is going to take a long time.” With the ripples of outrage it created in the Muslim world, the apology duly came. However, five months later, the former President repeated the word while addressing US troops in which he termed the war as “an incredibly important crusade to defend freedom.” George W Bush, who describes himself as a “born again Christian”, has been quoted by Bob Woodward in his book Plan of Attack describing himself as a “messenger of God” “doing the Lord’s will”.

Commenting on the eleventh and the twelfth century Crusades James Carroll says:

In the name of Jesus, and certain of God’s blessing, crusaders (European Christians) launched what might be called “shock and awe” attacks everywhere they went. In Jerusalem they savagely slaughtered Muslims and Jews alike – practically the whole city. Eventually, Latin crusaders would turn on Eastern Christians, and then on Christian heretics, as blood lust outran the initial “holy” impulse. That trail of violence scars the earth and human memory even to this day – especially in the places where the crusaders wreaked their havoc. And the mental map of the Crusades, with Jerusalem at the center of the earth, still defines world politics. But the main point, in relation to Bush’s instinctive response to 9/11, is that those religious invasions and wars of long ago established a cohesive Western identity precisely in opposition to Islam, an opposition that survives to this day.[6]

Characterization of the American “global war on terror” as a “crusade” has not only shaped and given meaning to American violence, but also granted divine legitimacy. So, the US “global war on terror” is a divinely inspired and mandated violence. It is “sacred” violence.

The American history is filled with its “sacred” missions in the world. One of them was to Philippines. William McKinley, then US President explained:

I went down on my knees and prayed to Almighty God for light and guidance more than one night. And one night late it came to me: 1) That we could not give them [the Philippines] back to Spain — that would be cowardly and dishonorable; 2) that we could not turn them over to France and Germany — our commercial rivals in the Orient — that would be bad business and discreditable; 3) that we could not leave them to themselves — they were unfit for self-government — and they would soon have anarchy and misrule over there worse than Spain’s was; and 4) that there was nothing left for us to do but to take them all, and to educate the Filipinos, and uplift and civilize and Christianize them, and by God’s grace do the very best we could by them, as our fellow-men for whom Christ also died. And then I went to bed, and went to sleep, and slept soundly, and the next morning I sent for the … War Department map-maker, and I told him to put the Philippines on the map of the United States (pointing to a large wall map), and there they are, and there they will stay while I am President![7]

The President described the combination of sadistic cruelty and starry-eyed self-adulation as a “noble” campaign to “uplift and civilize and Christianize” the Filipinos. “Civilizing” and “Christianizing” the Filipinos took longer than McKinley thought. This “noble” campaign brought out the brute in the soul of the US Christian crusaders. A frustrated US General ordered troops to kill every Filipino male over age ten. The “righteous” American Christian warriors succeeded in their campaign by overcoming local resistance forces through their overwhelming superiority in weapons and sheer ruthlessness. They slaughtered about half-a-million Filipinos within the next few years. The American media explained that it would take patience to overcome evil, and bring liberty and happiness to the Filipinos. One critical citizen satirized McKinley’s war:

“G is for guns

That McKinley has sent

To teach Filipinos

What Jesus Christ meant.”[8]

Thus, the myth of American exceptional status before God and its divine mission to establish peace and freedom in the world has been instrumental in justification of the American violence around the world and its expansionistic policies. This myth has also made it easier to garner public support as Americans are already predisposed to “sacred” violence and receptive to more of it.

As 19th century Danish philosopher Soren Kierkegaard declared, people through the centuries have “sought little by little to cheat God out of Christianity.”

Therefore, quite literally we must separate the chaff from the wheat. Undoubtedly the chaff is religiously inspired violence, and the wheat the love of God and neighbour, our primary commandment and the staff of life. This must be our North Star, the litmus test of all Christian action, and most especially Christian theology.[9]

May God strengthen our resolve to resist the great public inhumanities in the name of Christianity that still menace us all, and to faithfully keep “the good deposit that has been entrusted” to us.


[1] David Stannard, American Holocaust: The Conquest of the New World (Oxford: Oxford University Press, 1993), p. 255.

[2] Roland H. Bainton, Christian Attitudes toward War and Peace: A Historical Survey and Critical Re-Evaluation (Nashville, TN: Abingdon, 1960), p. 168.

[3] Bainton, Christian Attitudes toward War and Peace, p. 168.

[4] William Bradford, Of Plymouth Plantation, ed. by Samuel Eliot Morison (New York: Modern Library, 1967), pp. 270-271.

[5] James Carroll, “The Bush Crusade,” in The Nation, 279/8 (September 20, 2004).

[6] Carroll, “The Bush Crusade.”

[7] Saul Landau, “Conversations with God about Invading Other Countries,” in Canadian Dimension, 39/1 (January/February, 2005).

[8] Landau, “Conversations with God about Invading Other Countries.

[9] Aruna Rodrigues, Director, Sunray Harvesters, Mhow, Madhya Pradesh, India.


Follow

Get every new post delivered to your Inbox.