The Consequences of Afghanistan: Comments on Girard

Renaud Girard is an American-born French journalist, the author of several books on world affairs, especially the Middle East. In this trenchant commentary on the Afghan debacle, he recognizes the defeat for what it is, bluntly invoking the collapse of the imperial German army at the end of the First World War. Is that an overstatement or an unflinching naming of the collapse of an order? Girard brings a realist eye to the factors that have contributed to the current situation, asking us to understand them and their consequences, as the Taliban proceed from city to city, heading toward Kabul.

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Afghanistan: Biden and Trump—the Same Cowardice

The following essay was published in Le Figaro on August 9, 2021, and appears here in translation with the permission of the author. Translated by Russell A. Berman, with comments here.

On Sunday, August 8, 2021, the Afghan Taliban took three provincial capitals, including Kunduz, the large city in the north of Afghanistan, close to the frontier with Tajikistan on the road that leads from Kabul to Dushanbe. Kunduz was previously the general quarter of the German forces intervening within the NATO framework. [First Quartermaster General Erich] Ludendorff once called August 8, 1918, a “day of mourning for the German army.” August 8, 2021, will certainly remain a “day of mourning” for the Afghan army that the Americans have been training and equipping for twenty years. As panic feeds panic, and debacle leads to debacle, one cannot see how the Afghan army will be able to prevent the imminent fall of Kandahar, Mezar, Herat, and Jalalabad, before facing definitive defeat at Kabul.

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Bamiyan Ten Years On: What this Anniversary tells us about the New Global Iconoclasm

Today marks the tenth anniversary of the destruction of the Bamiyan Buddhas in Afghanistan. What does this anniversary tell us about attacks on images in the post-Bamiyan world, and the relationship of these attacks to both religious and political conflict? In this brief piece, I will attempt to put the relationship into context, comparing events ten years ago in Bamiyan to other subsequent acts of Islamist image-breaking, and will ask whether such acts can be categorized as a singular type of contemporary iconoclasm, interpretable through the often-used label of “Wahhabism.”

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