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Approximately one year ago, armed gunmen marched into the offices of the French satirical newspaper Charlie Hebdo, murdering 11 people in their offices.  Later, a self proclaimed co-conspirator murdered several people in a Jewish grocer, with the intent of helping the Charlie gunmen escaped.  On the face of it,  the attack was nothing new.  It was not the first time, nor the last, that satirists of Muhammed would be attacked.  From the so-called Rushdie Affair, where a Fatwa was issued by the Supreme Leader of Iran against the author Salman Rushdie for his 1988 book “The Satanic Verses”, to the murder of filmmaker Theo van Gogh for making a film critical of the treatment of women in Islam,  to the attacks on EU offices, Danish and Norwegian embassies associated with Danish Cartoonists  in 2006, it was already known that to caricature Mohammed or Islam was to take one’s life in their own hands.  Charlie Hebdo’s offices had already been subject to arson attacks in 2011, and had been sued numerous times by various organizations, both Muslim and non-Muslim, for inciting racial hatred.  Indeed just this week the Vatican declared its new cover, depicting God as an assassin, to be “blasphemy”.

But one year later, I can’t escape a nagging feeling, a feeling that I’ve only begun to see reflected in people around me.  This time, something really was different.  One year later, Charlie has irrevocably changed everything.

At the time, the reactions on the right were painfully predictable.  Members of the extreme right repeated their claims that every Muslim could be a secret walking ISIS cell in disguise.  On the far left the apologists came out in full force.  Glenn Greenwald hardly even mentioned the fact that so many people had died, because, you know, the cartoons were racist after all.  All across social media, so-called far left liberals gave themselves a pat on the back for saying “Je ne suis pas Charlie” and blamed the usual tired clichéd Commedia del Arte characters of western racism, western imperialism, and Islamophobia.  PC Culture, which, when history is written on this subject may have been seen at its zenith around the period of this controversy, was having none of it.

And as usual, there was no better whipping boy for this faction than the so-called New Atheists.  This renewed attack against them had been heating up prior to the Charlie Hebdo incident with the rise of ISIS the summer before and Islamist Terrorism now back in the headlines on a daily basis, culminating in the now infamous collision between Sam Harris and Ben Affleck on Real Time with Bill Maher.  If you’re reading this, you’ve probably seen this incident many times, but just in case, here it is yet again.

And perhaps even more nauseating is the equally infamous response to this exchange by fellow apologist and regressive mega-star Reza Aslan (not to be missed as well is an excellent piece debunking his claims by Mohammed Syed and Sarah Haider ).

Already within myself, I was feeling my moral understanding of Islamic terrorism shifting. I had already acquainted myself with the most prominent New Atheist writers, including Harris, Dawkins, Hitchens, and Dennett, but my basic understanding of conflict in the Middle East until ISIS was still very much in line with that of Greenwald and Aslan. Truthfully, in the pre-ISIS period, it was a very convincing theory. The overthrow of Mossadegh in Iran begat the Islamic Republic of Iran. The Sykes-Picot agreement begat the problems of Iraq and Syria. Intervention in Afghanistan against the Soviets begat the Taliban and Al-Qaeda. The overthrow of Saddamm Hussein begat Al-Qaeda in Iraq. I had been one of those fervent anti-Iraq-War voters in 2008 that helped propel Barack Obama into office, absolutely fuming with anger about America’s blundering adventures in the middle east. It was a theory that up until recently seemed consistent and sensible.

But the rise of ISIS and a renewed conflict in that Gaza really did start to undermine all that for me.  After all, although ISIS was an outgrowth of Al-Qaeda in Iraq, it came to prominence as a result of a Syrian Civil War that the United States very forcefully decided to stay out of.  What did the massacre and sex enslavement of Yadzidi women by ISIS have to do with US foreign policy decisions?  How could such actions have “nothing to do with Islam” when ISIS was so clearly and plainly justifying it using plain text in the Quran that so clearly justifies it?

Still however, I largely kept my feelings to myself.  After all, to openly declare that ISIS has a connection to Islam, or to admit that ancient dogma could actually lead to violence in the modern world was to invite a hailstorm of vicious criticism from the left.  This period was seeing the rise of the so-called Social Justice Warriors, and stories of people being shamed, harassed and fired for views that seemed anathema to the liberal orthodoxy were just beginning to become widely known.  It would still be some time before I finally had a nasty encounter with a friend infected by this Social Justice virus, but I was already becoming fearful of speaking my mind and worried about the social media firestorm that could consume me as it had so many others.

Charlie changed all that for me irrevocably.  For two reasons.

The first reason – we now saw a violent response no longer cast against the simplistic boogeyman of George Bush’s America. We had elected the “right” President for this job, a president who knew the difference between Sunni and Shia, between Afghanistan and Iraq, and had made reconciliation with the Muslim World a core commitment from the earliest days of his presidency (his speech in Egypt in 2009 seems as though from another planet when compared to today’s landscape). This was the President who withdrew from Iraq and killed Osama Bin Laden, and was totally unafraid to stretch out a hand of cooperation to Iran. If US foreign policy was singularly responsible for the rise of terrorism, then why did this new and more virulent strain of it arise after our troops had been withdrawn, our involvement in the Arab Spring minimal or on the right side of history as far as our own ideals are concerned, and our commitment to not be involved in the Syrian Civil War maintained?  This was the equation ceaselessly promoted by the Chomskys and Greenwalds for years in terms of how to prevent and end terrorism – why did it seem to only be increasing in this context?  People may point out that Obama stepped up the use of drones and failed to close Guantanamo Bay during his presidency, but this does not change the fact that now America was doing many things that these critics insisted we should have done all along.  Bush’s blundering cowboy-style ways were no longer our policy, and if such actions were the cause of such terrorism, surely shouldn’t reversing course at least reduce it?

The second reason it changed everything was my inability to stomach the obviously callow and absurdly illogical response to the attack by the far left any longer.  After such a clear violation of our most deeply held principles, to see so many members of my fellow liberal tribe indulge in the narcissism of our own supposed culpability in these actions was the final nail in my regressive coffin.  How could intelligent, well-educated, rational people make the false equivalence between the supposed offense caused by the cartoons and the murder of the cartoonists themselves?  How could people who supposedly believe in the equality of all people reduce non-white non-Christian people to mindless automatons, unable to think and only able to react to stimuli like a caged animal?  How could we indulge in so many ridiculous and irrational beliefs on the grounds of tolerance – like that Islam is a race, or that lampooning a religious icon is the same as bigotry against people, or that we actually do need to adhere to anti-blasphemy laws with respect to one religion, as opposed to the many others to which we would never supplicate ourselves?

For me, and I believe others, Charlie Hebdo was this last back-breaking straw.  We lost our fear of speaking out, and the moral clarity of this new liberal cause came into focus – there is no degree of religious offense that can justify murder, and there is absolutely no room in liberalism for those that would sacrifice its dearest principles upon the alter of a narcissistic, self-serving, disingenuous multiculturalism.  Since then, and through the most recent attacks in Paris and San Bernardino, I continually see a new evolution of thought on this from my friends and family.  In tandem with a rejection of the post-modernist PC left for other reasons, the cries of “racist” for anyone who dare criticize religion are beginning to ring hollow and to lose their sting.  Previously more controversial commentators like Ayaan Hirsi Ali and Maajid Nawaz are beginning to be featured on major news networks almost as often as their Regressive counterparts.  I can feel when I talk to people that many simply do not believe the largely disproven Chomskyesque theories anymore, and though we have not found it yet, we are in the process of finding a better way forward to end this threat of Islamist extremism without sacrificing our deeply held belief in tolerance and openness.

Ayaan Hirsi Ali talks most explicitly about the need for a Muslim Reformation.  But in tandem with this is another, perhaps even more important one – the Liberal Reformation, a Reformation that I believe is already taking place in our midst.  There is a movement out there, still in its infancy that is slowly coalescing around a set of core principles to save liberalism from itself.  A renewed advocacy for free speech, rational debate, and fearless defense of human rights over advocacy of any particular culture or group is beginning to find thought leaders and media figures, from older New Atheists like Dawkins and Harris to liberal Muslim reformers like Ayaan Hirsi Ali, Maajid Nawaz, Ali A. Rizvi, Faisal Saeed Al-Mutar, Asra Normani, and more.  There isn’t a widely disseminated term for it yet – Rizvi advocates for a “New Center” as one possible choice, while Milo Yiannopolous describes “cultural libertarianism“.  Along with a strong movement against Authoritarian Political Correctness seen in the public sphere today, this movement is pulling in figures from the right and the left with a renewed commitment to evidence and open debate as the way forward to solve the problems of terrorism and dogmatism moving forward.

It is the rejection of the Politically Correct, and the passionate embrace of the Factually Correct.  It has not been soon enough in coming, and it cannot be too soon when it succeeds in becoming the primary mode of our discourse.  Solving the problem of theocratic violence in our time – without falling into the hands of truly racist and xenophobic leaders like Donald Trump or Marie Le Pen – depends on our willingness to acknowledge the failure of the old framework and to embrace a rational process by which we find a better one.  The time to search our souls is now, and to emerge with new beliefs and a new vocabulary worthy of the struggle we seek to win.

In this crisis, dogmatic superstition isn’t the solution to our problems – dogmatic superstition is the problem.

Things that nobody said during the attack on Planned Parenthood –

“I’m really scared the attacker could be Hindu.”
“Another Buddhist extremist attacking an abortion service provider.”
“Let’s not jump to conclusions, I bet it was ISIS”.
“The Amish. Maybe it was the Amish.”

We are still learning more about the shooter – thus far what we do know is that he apparently muttered something about “baby parts” and was known to distribute anti-Obama literature. Even with this incomplete information, this has lead many in cyberspace to come to the conclusion – correctly in my view – that this shooter is probably motivated by a classic brand of muscular American Political Christianity, a brand constantly pandered to by the Republican Party.

Interesting how all of us *correctly* jumped to the conclusion that the shooter was a) Christian, and b) carrying out the attacks on the basis of his beliefs, both religious and political. We all *correctly* made the connection between belief and action. And while it is possible that further evidence might overturn this (I’ll gladly admit it if it turns out I was wrong), most of us are fairly confident that this is the shooter’s likely motive.

Why didn’t any of us say the statements above? Because we haven’t known those other belief communities to hold a special animus against abortion service providers in the same way. Political Christians, on the other hand, have been telling us *for decades* that abortion is tantamount to murder. We very correctly aren’t concerned about those other groups being especially hostile to Planned Parenthood, and very correctly take seriously those who are telling us *constantly* that they are.

All of these conclusions seem obvious and logical. And yet during the attacks in Paris, many of us on the liberal side bent over backwards and jumped through every rhetorical hoop in the book to somehow draw *no connection* between the terrorists literalist take on Islam and those attacks. Indeed, even though terrorists are *constantly* telling us why they attack, we *refuse* to take them seriously, convinced that other motives *must* be at work.

For my liberal friends – how many of us would sound stupid or insensitive if we chose *this* moment to say “You can’t generalize all Conservative Christians on the basis of the actions of a few!” or “Conservative Christianity is a religion of peace!” And how many of us would be laughed at – correctly – if we called anyone making the connection between Conservative Christianity and this horrific crime a “racist” or “anti-Christian bigot” or “Christianophobe”.

For my conservative friends – those of you completely distancing yourself, saying that this shooter is “no true Christian”, or that he doesn’t represent all Christians or that this crime “has *nothing* to do with Christianity” – you do realize that you sound identical to the rhetoric regressive leftists and theocrats use in the wake of *every* terrorist attack, rhetoric you ridicule and find infinitely insulting in the wake of tragedy? You *correctly* make the connection between the literalist interpretation of the Koran and the terrorist attacks in Paris. Indeed, you’re not afraid to *incorrectly* make connections between the Koran and terrorists attacks when the connections *don’t* exist. Why should we expect the Christian faith to function any differently if taken too seriously?

It’s time for Conservatives to admit that hyperbolic rhetoric regarding abortion has consequences, as does *really* taking the Bible too seriously. And it’s time for liberals to fearlessly condemn ideological zealotry across the board, not just when the perpetrator is white. It’s time to embrace a liberalism that makes *no* excuses for barbarism anywhere, even when committed by members of historically oppressed groups that do harbor some legitimate grievances against “white people” or “the West.”

Either beliefs lead to terrorism, or they don’t. One cannot have it both ways just for the sake of being politically correct.

There’s a terrorist attack in Mali today – gunmen stormed a hotel shouting “God is great” in Arabic, killing a number of people and taking many hostages, apparently releasing some of the hostages after they showed they could recite verses of the Quran.

Two days ago, Boko Haram killed 49 people in a suicide bombing attack in Nigeria. The suicide bombers they used were 11 and 18 year old girls.

Both attacks made the front page of the Huffington Post. By and large, very few people I knew were discussing them extensively on social media.

I think it’s time to admit a couple of things –

1) The media do not “ignore” terrorist attacks in other countries. The media actually reported these two attacks quite openly and fairly.
2) The same people claiming to care so much about Beirut and Kenya (months after the fact) seem to ‘not care’ about these attacks as much as everyone else – with internet silence on their own part. In fact, the only people I know who did discuss this on social media weren’t people who took part in “grief shaming” people about Paris at all a few days ago.
3) Most likely, when and if another attack happens in the west, people will suddenly say that the media “ignored” these attacks, and that other people “don’t care” about them.

We should also admit a few things moving forward –

1) Most people we know simply do not have as personal a connection to Mali or Nigeria as they do to Paris. It’s just an accidental circumstance of their birth. And that’s okay.
2) Horrific tragedies aren’t a stage upon which one gets to pounce around proclaiming their own progressive superiority, especially when they “didn’t seem to care” according to their own metrics in the first place.
3) Liberals, especially white liberals, are genuinely uncomfortable discussing when attacks like this take place, when it’s predominately minority terrorists attacking other minority victims. We really want to believe that terrorism is mostly our *own* fault, that it’s the result of White privilege and White supremacy and colonialism and imperialism. I think it gives us a sense of control and reinforces our own well-internalized framework of how to understand the world, a process which gives us comfort and reassurance at precisely the moment when people need such things most. “White people have done bad things too” or “Who are we to judge” seems to be something we are much more comfortable saying in reaction to this, rather than perhaps really confronting the truth that unspeakable acts have been committed by people who happen to be members of historically oppressed minorities that we, in our very best awareness, solemnly swear to protect.

Something tells me however that when a group is using 11 and 18 year old girls as suicide bombers, “white people have done bad things too” should probably take a back seat for a couple of hours. Not that it isn’t true – it takes the focus off of the people that need our attention the most – the victims – precisely when they require our attention the most.

Many people are asking why others on Social Media aren’t mourning as much for victims of recent terrorist attacks by ISIS and other Islamist groups in Beirut, Kenya, Syria and Iraq as they are in Paris. Some are saying “I refuse to change my profile picture to the French flag because I care about these other countries just as much – where is their flag, where is *their* safety check-in?” This happens quite a bit when terrorist-related tragedy strikes.

I guess on the surface I’m heartened to know people suddenly care about victims of terrorism in the middle east, but I must say I am confused, because overwhelmingly the people I know saying this usually completely ignore attacks such as these when they actually happen. Indeed, it is only when an attack happens on European or Western targets that some choose to voice their sudden concern over them, even weeks or months later than when the attacks took place.

Case in point – many people are now confused into thinking the attacks in Kenya just took place at around the same time as the attacks in Paris. They actually took place last April, and the same people now declaring their importance actually had almost *nothing* to say when they occurred. I do remember posting about this, and some of the same people now saying this overall were strangely mute. The responses I got from such people were “well it’s a complicated conflict”. It *was* a terrible tragedy, incidentally, in which 147 people died when they were attacked by the Somali islamist group Al-Shabab.

A similarly horrific attack occurred in Pakistan in December of 2014, in which Taliban gunmen stormed a school, killing 132 children and 9 adults. Many of the same people now suddenly caring about *other* Islamist attacks were almost totally silent on this when it was *actually* occurring.
It’s difficult for me to parse this out, because I actually do think it’s great that some liberal friends are beginning to focus on acts of terrorism in the middle east, a topic that too often goes ignored in these discussions. I do think some people I know on social media are *genuinely* concerned about them, and to those I am grateful that they are sharing news of the truth of these events.
However, I can’t help but imagine that others really are just using such events rather sanctimoniously to feed their own need to feel superior to their fellow liberals, and the extent to which they suddenly care about these past attacks only seems to coincide with the ability to help manufacture this superiority. Faisal Saeed Al Mutar captures this perfect in his sarcastic hashtag ‪#‎IamMoreProgressiveThanYou‬.

When terrorists attack Western targets, in a strange way I think it’s easier for us to understand them. Our belief that imperialism and white privilege create terrorism aligns with our (rightly) mutlicultural and multiracial sensibilities, and gives us a sense of control that by already working towards goals we care about we can solve these problems, without ever having to castigate members of a historically oppressed class of people that we work tirelessly to try and elevate to a level of greater equality in our world. I think that sense of control we feel isn’t dissimilar to the feeling some get by prayer – in an insane world where tragedy abounds, that feeling of control and the idea that we can somehow make a difference is a critical source of comfort to the grieving, and I do not discount it.

But I think when attacks like the one in Kenya and the one in Pakistan actually occur – when an Islamist group murders children or students that are predominately Pakistani or Black or Arab or other non-white minorities – liberals have a difficult time parsing through it, because it flies in the face of narratives we very much want to believe regarding terrorism. We obviously believe that Islam is a peaceful religion, and that Muslims overall are peaceful people, and that these attacks occur not because of religious ideology but because of the oppression that historically has been placed upon these groups of people, most notably by Western imperialism and colonialism. We really don’t want to believe that something wrong may be afoot among some individual people who happen to be members of those groups, and we feel that due to our privilege and power in the world we cannot “possibly” criticize members of these oppressed groups fairly. Indeed, it’s committing heresy against the ideals we hold dearly in our quest to make the world a more racially equitable place. I think we have a harder time believing sometimes that such horrific acts can also happen as a result of independent human agency and devotion to a literalist, straightforward reading of religious scripture.

I can’t help but think some (not all) of the people pointing to this disparity of coverage among these tragedies suddenly look at the tragedy in Paris, and now find these other tragedies as a convenient vehicle by which to boast their multicultural credentials, to puff out their chests and quietly shame others for expressing their solidarity with Paris and the victims of the attack. This grief-shaming not only I think is in poor taste, it is somewhat narcissistic, and turns the attack in Paris into more of a commentary about themselves than about the victims.

Please don’t mistake me – we can tell the difference between those who are genuinely concerned and others more self-serving, so don’t automatically assume I’m criticizing you if you pointed this out.  But maybe we should consider just allowing people to recognize the tragedy and mourn the victims in peace in the way they know best, and not use it as an opportunity to score Social Justice points for ourselves. By all means, let us draw attention to these other acts of terrorism when they occur. But for the Social Justice inclinded type of person, perhaps we should consider ceasing the “grief-shaming” when tragedy strikes.