The quasi-genocidal crisis in Darfur is finally getting a bit of renewed attention from the rest of the world, but it’s not clear it’s happening fast enough to make a difference.In case you’ve forgotten Darfur because it hasn’t been in the headlines much, more than 300,000 people have probably died there since the government of Sudan unleashed a vicious counter-insurgency campaign in 2003 designed to squash an insurgency loosely linked to the Southern Sudan forces Khartoum was trying to outmaneuver in negotiations to end the long-running North-South civil war. Just as importantly, more than two million Darfurians have been displaced by the fighting, and are hemmed into refugee camps with no means of subsistence other than food shipments from international organizations.And while the direct violence against Darfurians by the Khartoum-paid-and-trained Janjaweed militias has abated somewhat, the strategy of keeping them penned up under atrocious conditions is doing the Grim Reaper’s work as efficiently as the previous kill-and-rape raids on hundreds of villages.That’s why, as Eric Reeves explained on The New Republic’s site yesterday, the most immediate threat to Darfur stems from Janjaweed attacks on the international humanitarian aid organizations that are literally serving as Darfur’s lifeline. Some are already withdrawing personnel from Darfur, and others may soon follow, given the general recognition that African Union peacekeeping forces are incapable of providing security in the region, and no one else is on the scene.But as always in Darfur, there’s a lot of political fog distorting a clear picture of the situation.There are ongoing if sluggish negotiations underway between Khartoum and the two insurgent groups it is supposedly fighting in Darfur: the Fur-tribal-based Sudanese Liberation Army (SLA), and the Islamist Justice and Equality Movement (JEM). Unfortunately, as the Kofi Annan statement I just linked to shows, these negotiations are helping feed the idea that this is a civil war or “ethnic conflict” where both sides are equally to blame for the death and destruction, and where the rest of the world can legitimately step aside as the parties to the dispute wrangle through a settlement.The only bright note recently was the voice-vote passage by the U.S. Senate of the Darfur Peace and Accountability Act, which would recommit our government to an end to the disaster in Darfur; pledge immediate military support to an expansion of the AU deployment; and place sanctions on the government of Sudan, including seizure of oil shipments and withdrawal of travel rights for Khartoum officials, until such time as it releashes the Janjaweed and starts cooperating with humanitarian agencies.The bill still needs to get scheduled in the House, which in an obscure committee action stripped out previously approved funds to support an expanded AU peacekeeping mission. And that’s a good example of what’s wrong in this whole debate. Nobody will come out and say they don’t want to take action in Darfur, but the Bush administration officials who are so appreciative of Khartoum’s assistance in the War on Terror are obviously helping slow down any binding congressional action that would complicate things for them. Today New York Times columnist Nicholas Kristof helped shine a spotlight on this subterranean but effective strategy.The whole situation reminds me of a conversation I had many years ago with a veteran Georgia State Patrol trooper who used to work traffic accidents in a rural community. The ambulance service there was provided by a local undertaker, who got paid a small fee for hauling accident victims to the hospital, but who got the burying rights if the victims died. So, said my informant, the ambulance driver would pick up the grievously injured passengers and then head off towards the hospital, lights flashing and sirens screaming, at about 15 miles per hour.That’s what the U.S. and international mission to “save” Darfur looks like to me right now.
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Editor’s Corner
By Ed Kilgore
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December 6: When the Religious Views of Trump Nominees Are and Aren’t Fair Game
With Senate confirmation hearings of Trump’s motley crew of Cabinet-level nominees, one issue Democrats will need to confront right away is when and whether the appointees’ often-exotic religious views are an appropriate subject for discussion. I offered some simple guidelines at New York:
Amid all the hotly disputed allegations that he has a history of excessive drinking and inappropriate (or even abusive) behavior toward women, Donald Trump’s defense-secretary nominee, Pete Hegseth, has another potential problem that’s just now coming into view: His religious beliefs are a tad scary.
Early reports on Hegseth’s belligerent brand of Christianity focused on a tattoo he acquired that sported a Latin slogan associated with the medieval Crusaders (which led to him being flagged as a potential security problem by the National Guard, in which he served with distinction for over a decade). But as the New York Times reports, the tattoo is the tip of an iceberg that appears to descend into the depths of Christian nationalism:
“’Voting is a weapon, but it’s not enough,’ [Hegseth] wrote in a book, American Crusade, published in May 2020. ‘We don’t want to fight, but, like our fellow Christians one thousand years ago, we must …’
“In his book, Mr. Hegseth also offered a nod to the prospect of future violence: ‘Our American Crusade is not about literal swords, and our fight is not with guns. Yet.’”
His words aside, Hegseth has chosen to associate himself closely with Doug Wilson, an Idaho-based Christian-nationalist minister with a growing educational mission, notes the Times:
“[After moving to Tennessee two years ago] the Hegseth family joined Pilgrim Hill Reformed Fellowship, a small church opened in 2021 as part of the growing Communion of Reformed Evangelical Churches. The denomination was co-founded by Doug Wilson, a pastor based in Moscow, Idaho; his religious empire now includes a college, a classical school network, a publishing house, a podcast network, and multiple churches, among other entities …
“In his writings, Mr. Wilson has argued that slavery ‘produced in the South a genuine affection between the races,’ that homosexuality should be a crime, and that the 19th Amendment guaranteeing women the right to vote was a mistake. He has written that women should not ordinarily hold political office because ‘the Bible does say that when feminine leadership is common, it should be reckoned not as a blessing but as a curse …’
“Mr. Hegseth told [a] Christian magazine in Nashville that he was studying a book by Mr. Wilson; on a podcast Mr. Hegseth said that he would not send his children to Harvard but would send them to Mr. Wilson’s college in Idaho.”
All this Christian-nationalist smoke leads to the fiery question of whether Hegseth’s religious views are fair game for potential confirmation hearings. Would exploration of his connections with a wildly reactionary religious figure like Doug Wilson constitute the sort of “religious test … as a qualification to any office or public trust” that is explicitly banned by Article VI of the U.S. Constitution? It’s a good and important question that could come up with respect to other Trump nominees, given the MAGA movement’s cozy relationship with theocratic tendencies in both conservative-evangelical and traditionalist-Catholic communities.
Actually, the question of the boundary between a “religious test” and maintenance of church-state separation came up conspicuously during the first year of Trump’s earlier presidency in confirmation hearings for the then-obscure Russell Vought, whom Trump nominated to serve as deputy director of the Office of Management and Budget (he later became director of OMB, the position to which Trump has again nominated him for the second term). Bernie Sanders seized upon a Vought comment defending his alma mater, Wheaton College, for sanctions against a professor who said that Christians and Muslims “worship the same God.” Sanders suggested that showed Vought was an Islamophobic bigot, while Vought and his defenders (included yours truly) argued that the man’s opinion of the credentials of Muslims for eternal life had nothing to do with his duties as a prospective public servant.
This does not, to be clear, mean that religious expressions when they actually do have a bearing on secular governance should be off-limits in confirmation hearings or Senate votes. If, for example, it becomes clear that Hegseth believes his Christian faith means echoing his mentor Doug Wilson’s hostility to women serving in leadership positions anywhere or anytime, that’s a real problem and raising it does not represent a “religious test.” If this misogyny was limited to restrictions on women serving in positions of religious leadership, that would be another matter entirely.
More generally, if nominees for high executive office follow their faith in adjudging homosexuality or abortion as wicked, it’s only germane to their fitness for government offices if they insist upon imposing those views as a matter of public policy. Yes, there is a conservative point of view that considers any limitation on faith-based political activism in any arena as a violation of First Amendment religious-liberty rights. But those who think this way also tend to disregard the very idea of church-state separation as a First Amendment guarantee.
Critics of Christian nationalism in the Trump administration need to keep essential distinctions straight and avoid exploring the religious views of nominees if they are truly private articles of faith directed to matters of the spirit, not secular laws. It’s likely there will be plenty of examples of theocratic excesses among Trump nominees as Senate confirmation hearings unfold. But where potential holders of high offices respect the lines between church and state, their self-restraint commands respect as well.