After 9/11, Lee Harris wrote Al Qaeda’s Fantasy Ideology. Now he continues his thinking in War in Pieces: The Blood Feud:
Immediately after 9/11, the general consensus was that we were at war. And yet this evocation of the concept of war bothered me because it did not quite fit. Wars were things that Westerners did. They were fought for economic reasons or for territorial expansion; they were instruments of policy; they had a point and an objective. You knew when a war started, and you knew when it was over. On both sides of a war you had diplomacy — the breakdown in diplomacy normally started wars, and a recommencement of diplomacy inevitably signaled their termination. Finally, wars, when they were fought, tended to resolve into a series of increasingly climactic battles, allowing each side to keep score of its position, as in a game of chess, and ending in some well-established gesture, like waving the white flag or slaughtering your enemies en masse.If you try to make the random and scattered terrorist attacks since 9/11 fit into this pattern, you will soon realize that it takes a good bit of twisting and squeezing to make these events match the profile of Western warfare. [...] After the London bombing, I feel more than ever that the war model is deeply flawed, and that a truer picture of the present conflict may be gained by studying another, culturally distinct form of violent conflict, namely the blood feud.
In the blood feud, the orientation is not to the future, as in war, but to the past. In the feud you are avenging yourself on your enemy for something that he did in the past. Al Qaeda justified the attack on New York and Washington as revenge against the USA for having defiled the sacred soil of Saudi Arabia by its military presence during the First Gulf War. In the attack on London, the English were being punished for their involvement in Iraq and Afghanistan.
In the blood feud, unlike war, you have no interest in bringing your enemy to his knees. You are not looking for your enemy to surrender to you; you are simply interested in killing some of his people in revenge for past injuries, real or imaginary — nor does it matter in the least whether the people you kill today were the ones guilty of the past injuries that you claim to be avenging. In a blood feud, every member of the enemy tribe is a perfectly valid target for revenge. What is important is that some of their guys must be killed — not necessarily anyone of any standing in their community. Just kill someone on the other side, and you have done what the logic of the blood feud commands you to do.
In the blood feud there is no concept of decisive victory because there is no desire to end the blood feud. Rather the blood feud functions as a permanent “ethical” institution — it is the way of life for those who participate in it; it is how they keep score and how they maintain their own rights and privileges. You don’t feud to win, you feud to keep your enemy from winning — and that is why the anthropologist of the Bedouin feud, Emrys Peters, has written the disturbing words: The feud is eternal.