Archive for category Peace
Here are a few links to article you might want to take a look at concerning the People’s Climate March that was held yesterday, September 21.
The big question after an event like this is: What happens next? Will this march be a catalyst for change, and if so, what change should we hope for? Are there flaws in the strategy?
So have a look at what others who are asking these questions are saying:
So we have a corporate-designed protest march to support a corporate-dominated world body to implement a corporate policy to counter climate change caused by the corporations of the world, which are located just a few miles away but which will never feel the wrath of the People’s Climate March.
Rather than moaning on the sidelines and venting on Facebook, radicals need to be in the streets. Join the marches and more important the direct actions. Radicals need to ask the difficult questions as to why for the second time in fifteen years has a militant uprising, first Seattle and then Occupy, given way to liberal cooptation. What good is your radical analysis if the NGO sector and Democratic Party fronts kept out-organizing you?
The oligarchs do not bankroll such a mobilization (via millions of dollars funnelled through foundations) without reason.
There is an agenda. The information that follows makes the agenda very clear and the only thing green about it is the colour of money. The term “green”, in reference to environment is, officially dead.
[on the strategy of “deliberative polling”]
Here is a cheat sheet on how to argue with climate deniers.
Here is a piece from the Wall Street Journal that raises some important (arguable) points. Consider the source (as in every claim in this discussion) but consider the questions, too.
(I may update this post as I find more articles of interest.)
Yesterday, I wrote about the haters. Today, I’d like to say a few words on behalf of the lovers in this world.
As I write these words, my wife, Kellie, my sister-in-law Joan, and my nephew Jackson are all on their way to New York City to raise their voices in support of efforts to deal with our climate change challenges. These challenges are significant, and to handle them it is going to take a concerted effort on the parts of individuals, organizations, institutions, and governments around the world. No small task!
I am very proud of Kellie, Joan, and Jackson. They are taking time out of their busy lives and money out of their own pockets to join in a direct way this struggle for a better world for all of us. They are doing it for love — love of their families, love of their communities, and love of our planet-home. As the t-shirt Joan is wearing today says, Love is the only answer. And so it is.
So I humbly ask for your prayers for Kellie, Joan, and Jackson, as well as all the other participants today in the People’s Climate March that their day might be peaceful, safe, and fruitful. A simple prayer for well-being is just one way to show them back some love for the love they are showing all of us today. (You can follow the action from a distance on Twitter — @Peoples_Climate and #PeoplesClimate.
I would also ask your prayers for the abolition of ignorance and willful stubbornness and human hybris. For such prayers to be answered, of course, it will take a miracle of epic proportions! But still, I pray and I ask you to do so, also. The abolition of ignorance would mean that those who deny the simple facts of climate chaos (and the real potential for devestating ecological, economic, and political disaster) must get their heads out of the sand, and in many cases, if you will excuse me, out of their asses and face up to these facts. May it please God, let such ignorance and the complicity it engenders to be abolished!
But, like the climate that is being whip-sawed, the solution to climate chaos is complicated. To be frank, it is not just a matter of recycling your newspaper (or of a simple calculation of the environmental costs of print vs. electronic production of newspapers).
First of all, it is a global problem requiring a global solution. As with any change which carries the risk of unintended consequences, no one wants to go first. On the one hand, we all seem to be followers in search of a leader, but on the other we no longer trust leaders. Most sovereign states and not a few individuals refuse to recognize the leadership of others. In many ways, that is understandable. We tend to think that no one knows any better than anyone else what is going on and what to do about it. We realize that, often, we follow “leaders” at our peril. I am all for that vigilance.
And yet we are sheepish followers in so many other ways that we, ourselves, refuse to recognize or acknowledge. Most of the time we live our lives unreflectively, and we are at the very least uncomfortable with having questions raised about how we live and what we value. Many times, we are violently reactive to such questioning. We think however we live, whatever we desire, and whatsoever we do is natural, and therefore right. Indeed, we fiercely defend our right to do what we do — without considering whether what we do is right or wrong. Fatally, we have lost the very notion of right and wrong, however much we pay lip service to the idea.
These are strong claims. My guess is that you do not like hearing them. You do not believe this pertains to you. You are wrong, though. It pertains to all of us (including me).
The second element to the complexity of finding solutions to climate chaos is capitalism. Capitalism is the root of this evil (indeed, it is the root of many evils). The propaganda of the nation in which I live has brainwashed us citizens into thinking that capitalism is, again, natural, and that there is no viable alternative to it, and in fact all proposed alternatives are evil. All three of these claims are patently false. They are as false as climate chaos is true — factually, demonstrably, plainly visibly true. Only heads in sand or asses cannot see these facts.
No, I take that back. Some people can’t see the truth. Some people won’t see the truth (it’s too uncomfortable). However, there are those who do see the truth but do not want anyone else to see it. Why not? Because the false serves their own selfish (and false) purposes very well. This is the ism part of capitalism at work. Capital — some seed money and tools to create additional convenience, comfort, pleasure, or wealth, is a fine and perhaps necessary thing. Capitalism is not fine, and it is not necessary. As an analogy, science is a fine and necessary thing (“All men by nature desire to know,” says Aristotle in his Metaphysics), but scientism is not a fine thing, and it is not necessary. The trouble with the isms is the same in both cases. Capital and science serve at the pleasure of us human beings, but isms demand that we bow down before them (and those that wield those isms like weapons). The isms claim to be “natural” and answer all questions and solve all problems. But in fact they create problems we never had before. And the “solutions” they offer are really only more problems rebranded in an Orwellian marking ploy as “solutions.” They never offer real solutions because the solutions we need are those that uproot the isms all together.
So I pray that those acts of love today in New York City (and around the world) that are directed at the climate chaos challenge will also sow additional seeds of love that will take root and uproot the stifling miasma of the isms that are killing the planet. Today is also International Peace Day. Let us make peace with the planet as well as with each other. The only way to do that is to bring the freedom back to the fake-free markets of corporate (i.e., fictitious entities) capitalism and to recognize the ignoble lie of infinite desire that is the core of the capitalist system.
To meet the challenge of climate chaos, we must first face the fact that it is real and threatening. Then we must admit that the economic monstrosity that is consuming the globe is at the root of the problem and work to uproot it. But we must go further and reconsider the very notions of work and wealth. Any basic understanding of capitalism includes the idea of the intense pressure for efficiency leading to profit. Efficiency and profit: are these really the goals of our labor? Although they have real world effects, both are abstractions. I pose just two questions for your consideration. First, if you were to enjoy your labor (because you chose it, it is creative, and you reap the benefits of it yourself), why hurry or try to get it over with quicker? Second, why can’t your labor and anything it produces be their own reward? If you can imagine satisfying answers to these questions, you will have rejected central tenets of capitalism. Of course, such satisfying answers would slow the world way down, and life as we currently experience it (if indeed we can catch our breath long enough to experience it) would evaporate. Such a transformation of wage-work into meaningful labor, however radically disruptive such a change would be (and it would be severe!), would very likely contribute to diminishing substantially our climate threats.
Are we willing to do this? I doubt it, quite frankly. Yet I fervently pray we will give it a try and be patient with each other as such change plays itself out. Except for the “one-percenters,” perhaps, we’d all be much happier in days to come.
To find the courage and the resources for such a transformation, you have to look inside yourself. Not the capitalist-consumerist generated fake-self that is a function of the current system, but your true self. And that means finding your true self. And that means finding a way to find your true self. We lack that way, for the most part, and so the prospects for finding our true selves are dim, and thus the solutions we need are unlikely to be immediately forthcoming. That is how hard our problems are!
It is a matter of a certain kind of faith. They say that faith is lacking today, but I disagree. I find that most people today are fervent believers. Alas, the object of their faith is a lie, a false god, an idol. What most of us worship is the beast, the monstrosity of capitalism. And capitalism has no more loyal adherents than those who are religious in the usual sense of that term. I admit, I’ve become seriously disillusioned with the religions (plural) of the world, mainly because of the stupid, mean-spiritied, and violent things they lead so many to do. Religion is conservative in the attenuated sense of that term, meaning only bound to the status quo (“It’s god’s will.”). That’s why capitalism loves religions.
It does not love religion (singular), however, because religion in that sense is not just another consumer good to market and sell or social networking club to join. Religion, in that sense, is about the transcendent, that which cannot be packaged, that which is not for sale. Religion, in that sense, recognizes that there is eternity as well as quarterly accounting statements and daily stock reports, and all makes sense only in terms of the eternal. Religion in this sense is, paradoxically, both a powerful and a weak thing, both a dangerous and a salutary thing. It is powerful in that it drives people who sense the transcendent to live and love not only for themselves and for today. It is weak in that uncontrollable and uncontrolling. It does not lend itself in any necessary way to be wielded as a sword or as surgical knife. And it is therefore dangerous for the same reason: it is easy to be mistaken about it, to think it is something that can be mastered and used for one’s own purpose. Yes, people do use “religion” as a club to beat others, but this weapon is not really religion, which is a weak force. The religions of this world are a masquerade, an often dangerous one. Real religion is salutary. It compels us to find our true selves, to find the real truth and meaning of our lives.
To deal with our climate issues, we will need to recover real religion. We will need to rediscover that we are bound to something that transcends the quotidian concerns of capitalist consumerism, that we are and ought to be in its service and not in the service of the priests of Baal of the current economic system. Because — again paradoxically — to be in the service of a transcendent weak force is to be free indeed; to be in the service of capitalism is to be a slave, watching from our chains as the planet is ever-more rapidly degraded.
So I pray we find this God…or let this God find us willing to be transformed, to have a change of mind and heart. To learn to love our world, our neighbors, and our true selves. That love would be true religion.
But I’m a realist, and it’s hard to be optimistic. If you’re reading this, you’re probably “doing well-enough” — maybe even very well. You look out your window and see the weather looking more or less like it always has (as if weather and climate are synonyms). You can’t or don’t see the problem, so for you there is nothing to fix. This little plea of mine is some left-wing claptrap that Fox News has sufficiently “debunked” for you. If all that’s accurate about you, I can hardly expect you to make changes or even want to make changes. But I say we’re like the frog in the pot of water that is slowly being heated. It’s all good…until it isn’t. But then it will be too late.
So maybe it doesn’t matter to you after all. But take a good look at your kids and your grandkids, and think again. Please. Make a change for love’s sake.
A common misunderstanding of Christian pacifism is that its goal is to provide an alternative solution to physical violence. Stanley Hauerwas, following the tradition of Mennonite John Howard Yoder and Reformed theologian Karl Barth, believes Christian pacifism is not to be understood as a ’solution,’ but as the only response appropriate for those attempting to follow the life of Christ.
I say I’m a pacifist because I’m a violent son of a bitch. I’m a Texan. I can feel it in every bone I’ve got. And I hate the language of pacifism because it’s too passive. But by avowing it, I create expectations in others that hopefully will help me live faithfully to what I know is true but that I have no confidence in my own ability to live it at all. That’s part of what nonviolence is–the attempt to make our lives vulnerable to others in a way that we need one another. To be against war–which is clearly violent–is a good place to start. But you never know where the violence is in your own life. To say you’re nonviolent is not some position of self-righteousness–you kill and I don’t. It’s rather to make your life available to others in a way that they can help you discover ways you’re implicated in violence that you hadn’t even noticed.
Have a look:
Dear Mr. President,
On October 5, 2009, I witnessed my mother, a 55 year old grandmother be assaulted by your Secret Service right in front of your house. It was so frightening for me, and what your protectors did in your name destroyed any faith that I had left in your willingness to listen to your citizens to end the violence being committed by our country.
My mother, Joy First, is the most peaceful, loving person that I have ever met. She has always had a completely selfless altruism that has led her to take care of others, even when it puts her own personal comfort and safety in jeopardy. As a mother and grandmother, she has always given up much for her children and grandchildren, in an effort to see us not suffer. In the past several years, my mother, Joy has extended this mothering and altruism to all of the children of the world. She has put her comfort and safety on the line countless times in an effort to stop the killing of the world’s children and grandchildren. On October 5th, my mother, Joy, went to your front door to plead with you to stop bombing and shooting of innocent children in Iraq , Afghanistan , and Pakistan .
My mother, Joy, was joined by a group of almost 2 dozen other peaceful civil resisters who were asking you to end the senseless killing in the Middle East . Instead of engaging in civil dialogue with these resisters, someone from the house where you live with your family sent out around two dozen armed secret service agents to assault these peaceful people. So, as I was watching what I believed to be a demonstration of our American democracy, I saw the scene descend into what frighteningly became much more like a scene from an Orwellian novel than from the America I had learned about in Social Studies. And then all of the sudden, people were being dragged, and then, there was my mother, being bounced around like a ping pong ball and being pushed violently by members of your Secret Service.
I ran over to where my mother, Joy, was finally pushed on the ground, and she was sobbing as she was being helped up by her friend. Her friend was so angry that he began to yell that the Secret Service was pushing people’s mothers; they were pushing grandmothers. And I felt the anger swell up inside of me as I saw my mother crying, and I looked at the large, strong men who had been violently pushing my 55 year old mother to the point of tears. Resisters and their supporters wisely moved to a park across the street to process what had happened and decide what to do next. And in the park, I comforted my mother, as I sat next to her in shock.
I don’t mean to make this personal, but you have made this personal to me when your Secret Service attacked my mother, and you have made it personal to the families of the world when you have killed their relatives. How would you feel if your daughters Sasha or Malia witnessed their mother Michelle being assaulted by armed guards? How do you think your daughters would feel? What would it do to Michelle? What would the world say? Well then, please imagine how I felt and how my father felt when he heard when happened right in front of your house where your family lives.
Mr. President, I voted for you in November because I believed in you. I believed that you would put an end to the policies and unjust wars of the Bush administration. Since you have been in office for the past 9 months, I have listened to the excuses that people have made for your continuation of the wars, and I have felt torn between feeling sympathy for your situation and a childish expectation that you will rise to the occasion to protect the children of the world from harm. But on that day, Mr. President, you stole my youthful naiveté and innocence. I left Washington without faith in my government or in my president. It was instead replaced with fear. I am lucky that I have seen such strength and resolve in my mother and her community of peaceful resisters. So I have faith that this senseless killing will stop, but I know that it will not be by your hand.
Here’s a report on recent protests in Washington, D.C. from the Washington Post. The Joan Wages featured in the story is my sister-in-law. Note to Joan: call me anytime you need to be bailed out. Thanks for making a noble effort for peace in front of the Nobelist’s mansion /war room.
The following is an essay by GEORGE FRIEDMAN, republished here with permission from www.stratfor.com.
October 12, 2009 | 1908 GMT
U.S. President Barack Obama won the Nobel Peace Prize last week. Alfred Nobel, the inventor of dynamite, established the prize, which was to be awarded to the person who has accomplished “the most or the best work for fraternity among nations, for the abolition or reduction of standing armies and for the promotion of peace congresses.” The mechanism for awarding the peace prize is very different from the other Nobel categories. Academic bodies, such as the Royal Swedish Academy of Sciences, decide who wins the other prizes. Alfred Nobel’s will stated, however, that a committee of five selected by the Norwegian legislature, or Storting, should award the peace prize.
The committee that awarded the peace prize to Obama consists of chairman Thorbjorn Jagland, president of the Storting and former Labor Party prime minister and foreign minister of Norway; Kaci Kullmann Five, a former member of the Storting and president of the Conservative Party; Sissel Marie Ronbeck, a former Social Democratic member of the Storting; Inger-Marie Ytterhorn, a former member of the Storting and current senior adviser to the Progress Party; and Agot Valle, a current member of the Storting and spokeswoman on foreign affairs for the Socialist Left Party.
The peace prize committee is therefore a committee of politicians, some present members of parliament, some former members of parliament. Three come from the left (Jagland, Ronbeck and Valle). Two come from the right (Kullman and Ytterhorn). It is reasonable to say that the peace prize committee faithfully reproduces the full spectrum of Norwegian politics.
A Frequently Startling Prize
Prize recipients frequently have proved startling. For example, the first U.S. president to receive the prize was Theodore Roosevelt, who received it in 1906 for helping negotiate peace between Japan and Russia. Roosevelt genuinely sought peace, but ultimately because of American fears that an unbridled Japan would threaten U.S. interests in the Pacific. He sought peace to ensure that Japan would not eliminate Russian power in the Pacific and not hold Port Arthur or any of the other prizes of the Russo-Japanese War. To achieve this peace, he implied that the United States might intervene against Japan.
In brokering negotiations to try to block Japan from exploiting its victory over the Russians, Roosevelt was engaged in pure power politics. The Japanese were in fact quite bitter at the American intervention. (For their part, the Russians were preoccupied with domestic unrest.) But a treaty emerged from the talks, and peace prevailed. Though preserving a balance of power in the Pacific motivated Roosevelt, the Nobel committee didn’t seem to care. And given that Alfred Nobel didn’t provide much guidance about his intentions for the prize, choosing Roosevelt was as reasonable as the choices for most Nobel Peace Prizes.
In recent years, the awards have gone to political dissidents the committee approved of, such as the Dalai Lama and Lech Walesa, or people supporting causes it agreed with, such as Al Gore. Others were peacemakers in the Theodore Roosevelt mode, such as Le Duc Tho and Henry Kissinger for working toward peace in Vietnam and Yasser Arafat and Yitzhak Rabin for moving toward peace between the Israelis and Palestinians.
Two things must be remembered about the Nobel Peace Prize. The first is that Nobel was never clear about his intentions for it. The second is his decision to have it awarded by politicians from — and we hope the Norwegians will accept our advance apologies — a marginal country relative to the international system. This is not meant as a criticism of Norway, a country we have enjoyed in the past, but the Norwegians sometimes have an idiosyncratic way of viewing the world.
Therefore, the award to Obama was neither more or less odd than some of the previous awards made by five Norwegian politicians no one outside of Norway had ever heard of. But his win does give us an opportunity to consider an important question, namely, why Europeans generally think so highly of Obama.
Obama and the Europeans
Let’s begin by being careful with the term European. Eastern Europeans and Russians — all Europeans — do not think very highly of him. The British are reserved on the subject. But on the whole, other Europeans west of the former Soviet satellites and south and east of the English Channel think extremely well of him, and the Norwegians are reflecting this admiration. It is important to understand why they do.
The Europeans experienced catastrophes during the 20th century. Two world wars slaughtered generations of Europeans and shattered Europe’s economy. Just after the war, much of Europe maintained standards of living not far above that of the Third World. In a sense, Europe lost everything — millions of lives, empires, even sovereignty as the United States and the Soviet Union occupied and competed in Europe. The catastrophe of the 20th century defines Europe, and what the Europeans want to get away from.
The Cold War gave Europe the opportunity to recover economically, but only in the context of occupation and the threat of war between the Soviets and Americans. A half century of Soviet occupation seared Eastern European souls. During that time, the rest of Europe lived in a paradox of growing prosperity and the apparent imminence of another war. The Europeans were not in control of whether the war would come, or where or how it would be fought. There are therefore two Europes. One, the Europe that was first occupied by Nazi Germany and then by the Soviet Union still lives in the shadow of the dual catastrophes. The other, larger Europe, lives in the shadow of the United States.
Between 1945 and 1991, Western Europe lived in a confrontation with the Soviets. The Europeans lived in dread of Soviet occupation, and though tempted, never capitulated to the Soviets. That meant that the Europeans were forced to depend on the United States for their defense and economic stability, and were therefore subject to America’s will. How the Americans and Russians viewed each other would determine whether war would break out, not what the Europeans thought.
Every aggressive action by the United States, however trivial, was magnified a hundredfold in European minds, as they considered fearfully how the Soviets would respond. In fact, the Americans were much more restrained during the Cold War than Europeans at the time thought. Looking back, the U.S. position in Europe itself was quite passive. But the European terror was that some action in the rest of the world — Cuba, the Middle East, Vietnam — would cause the Soviets to respond in Europe, costing them everything they had built up.
In the European mind, the Americans prior to 1945 were liberators. After 1945 they were protectors, but protectors who could not be trusted to avoid triggering another war through recklessness or carelessness. The theme dominating European thinking about the United States was that the Americans were too immature, too mercurial and too powerful to really be trusted. From an American point of view, these were the same Europeans who engaged in unparalleled savagery between 1914 and 1945 all on their own, and the period after 1945 — when the Americans dominated Europe — was far more peaceful and prosperous than the previous period. But the European conviction that the Europeans were the sophisticated statesmen and prudent calculators while the Americans were unsophisticated and imprudent did not require an empirical basis. It was built on another reality, which was that Europe had lost everything, including real control over its fate, and that trusting its protector to be cautious was difficult.
The Europeans loathed many presidents, e.g., Lyndon Johnson, Richard Nixon, Ronald Reagan. Jimmy Carter was not respected. Two were liked: John F. Kennedy and Bill Clinton. Kennedy relieved them of the burden of Dwight D. Eisenhower and his dour Secretary of State John Foster Dulles, who was deeply distrusted. Clinton was liked for interesting reasons, and understanding this requires examining the post-Cold War era.
The United States and Europe After the Cold War
The year 1991 marked the end of the Cold War. For the first time since 1914, Europeans were prosperous, secure and recovering their sovereignty. The United States wanted little from the Europeans, something that delighted the Europeans. It was a rare historical moment in which the alliance existed in some institutional sense, but not in any major active form. The Balkans had to be dealt with, but those were the Balkans — not an area of major concern.
Europe could finally relax. Another world war would not erase its prosperity, and they were free from active American domination. They could shape their institutions, and they would. It was the perfect time for them, one they thought would last forever.
For the United States, 9/11 changed all that. The Europeans had deep sympathy for the United States post-Sept. 11, sympathy that was on the whole genuine. But the Europeans also believed that former U.S. President George W. Bush had overreacted to the attacks, threatening to unleash a reign of terror on them, engaging in unnecessary wars and above all not consulting them. The last claim was not altogether true: Bush frequently consulted the Europeans, but they frequently said no to his administration’s requests. The Europeans were appalled that Bush continued his policies in spite of their objections; they felt they were being dragged back into a Cold War-type situation for trivial reasons.
The Cold War revolved around Soviet domination of Europe. In the end, whatever the risks, the Cold War was worth the risk and the pain of U.S. domination. But to Europeans, the jihadist threat simply didn’t require the effort the United States was prepared to put into it. The United States seemed unsophisticated and reckless, like cowboys.
The older European view of the United States re-emerged, as did the old fear. Throughout the Cold War, the European fear was that a U.S. miscalculation would drag the Europeans into another catastrophic war. Bush’s approach to the jihadist war terrified them and deepened their resentment. Their hard-earned prosperity was in jeopardy again because of the Americans, this time for what the Europeans saw as an insufficient reason. The Americans were once again seen as overreacting, Europe’s greatest Cold War-era dread.
For Europe, prosperity had become an end in itself. It is ironic that the Europeans regard the Americans as obsessed with money when it is the Europeans who put economic considerations over all other things. But the Europeans mean something different when they talk about money. For the Europeans, money isn’t about piling it higher and higher. Instead, money is about security. Their economic goal is not to become wealthy but to be comfortable. Today’s Europeans value economic comfort above all other considerations. After Sept. 11, the United States seemed willing to take chances with the Europeans’ comfortable economic condition that the Europeans themselves didn’t want to take. They loathed George W. Bush for doing so.
Conversely, they love Obama because he took office promising to consult with them. They understood this promise in two ways. One was that in consulting the Europeans, Obama would give them veto power. Second, they understood him as being a president like Kennedy, namely, as one unwilling to take imprudent risks. How they remember Kennedy that way given the Bay of Pigs, the Cuban Missile Crisis and the coup against Diem in Vietnam is hard to fathom, but of course, many Americans remember him the same way. The Europeans compare Obama to an imaginary Kennedy, but what they really think is that he is another Clinton.
Clinton was Clinton because of the times he lived in and not because of his nature: The collapse of the Soviet Union created a peaceful interregnum in which Clinton didn’t need to make demands on Europe’s comfortable prosperity. George W. Bush lived in a different world, and that caused him to resume taking risks and making demands.
Obama does not live in the 1990s. He is facing Afghanistan, Iran and a range of other crises up to and including a rising Russia that looks uncannily similar to the old Soviet Union. It is difficult to imagine how he can face these risks without taking actions that will be counter to the European wish to be allowed to remain comfortable, and worse, without ignoring the European desire to avoid what they will see as unreasonable U.S. demands. In fact, U.S.-German relations already are not particularly good on Obama’s watch. Obama has asked for troops in Afghanistan and been turned down, and has continued to call for NATO expansion, which the Germans don’t want.
The Norwegian politicians gave their prize to Obama because they believed that he would leave Europeans in their comfortable prosperity without making unreasonable demands. That is their definition of peace, and Obama seemed to promise that. The Norwegians on the prize committee seem unaware of the course U.S.-German relations have taken, or of Afghanistan and Iran. Alternatively, perhaps they believe Obama can navigate those waters without resorting to war. In that case, it is difficult to imagine what they make of the recent talks with Iran or planning on Afghanistan.
The Norwegians awarded the Nobel Peace Prize to the president of their dreams, not the president who is dealing with Iran and Afghanistan. Obama is not a free actor. He is trapped by the reality he has found himself in, and that reality will push him far away from the Norwegian fantasy. In the end, the United States is the United States — and that is Europe’s nightmare, because the United States is not obsessed with maintaining Europe’s comfortable prosperity. The United States cannot afford to be, and in the end, neither can President Obama, Nobel Peace Prize or not.
This report may be forwarded or republished on your website with attribution to www.stratfor.com
This essay originally appeared here.