The response has been swift and negative to the Rolling Stone Magazine cover—a picture of Dzhokhar Tsarnaev who with his now dead brother planted deadly homemade bombs near the finish-line of the Boston Marathon. The cover features a picture Tsarnaev himself posted on his Facebook page before the bombing. It shows him as he wanted himself to be seen—that itself has offended many, who ask why he is not pictured as a suspect or convict. In the photo he is young, hip, handsome, and cool. He could be a rock star, and given the context of the Rolling Stone cover, that is how he appears.
The cover is jarring, and that is intended. It is controversial, and that was probably also intended. Hundreds of thousands of comments on Facebook and around the web are critical and angry, asking how Rolling Stone could portray the bomber as a rock-star. They overlook or ignore the text accompanying the photo on the cover, which reads: “The Bomber. How a Popular, Promising Student Was Failed by His Family, Fell Into Radical Islam, and Became a Monster.” CVS and other retailers have announced they will not sell the magazine in their stores.
That is unfortunate, for the story written by Janet Reitman is exceptionally good and deserves to be read.
Controversies like this have a perverse effect. Just as the furor over Hannah Arendt’s Eichmann in Jerusalem resulted in the viral dissemination of her claims about the Jewish leaders, so too will this Rolling Stone cover be seen by millions of people who otherwise would never have heard of Rolling Stone. What is more, such publicity makes it ever less likely that the story itself will be read seriously, just as Arendt’s book was criticized by everyone, but read by few.
Reitman’s narrative itself is unexceptional. It is a common story line: young, normal kid becomes radicalized and does something none of his old friends can believe he could do. This is a now familiar narrative that we hear in the wake of the tragedies in Newtown (Adam Lanza was described as a nice quiet kid) and Columbine (Time’s cover announced “The Monsters Next Door.”)
This is also the narrative that Rolling Stone managing editor Will Dana embraced to defend the Cover on NPR arguing it was an “apt image because part of what the story is about is what an incredibly normal kid [Tsarnaev] seemed like to those who knew him best back in Cambridge.” It was echoed too by Erin Burnett, on CNN, who recently invoked Hannah Arendt’s idea of the “banality of evil.” In the easy frame the story offers, Tsarnaev was a good kid, part of a striving immigrant family, someone who loved multi-racial America. And then something went wrong. He found Islam; his family fell apart; and he became a monster.
This story is too simple. And yet within the Rolling Stone story, there is a wealth of information and reporting that does give a nuanced and thoughtful portrayal of Tsarnaev’s journey into the heart of evil.
One fact that is important to note is that Tsarnaev is not Eichmann. Eichmann was a member of the SS, a nationalist security service engaged in world war and dedicated to wiping certain races of peoples off the face of the earth. He committed genocide as part of a system of extermination, something both worse than and yet less messy than murder itself. It is Tsarnaev, who had no state apparatus behind him, who become a cold-blooded murderer. The problems that Hannah Arendt thought that the court in Jerusalem faced with Eichmann—that he was a new type of criminal—do not apply in Tsarnaev’s case. He is a murderer. To understand him is not to understand a new type of criminal. And yet it is a worthy endeavor to try to understand why more and more young men like Tsarnaev are so easily radicalized and drawn to murdering innocent people in the name of a cause.
Both Eichmann and Tsarnaev were from upwardly striving bourgeois families that struggled with economic setbacks. Eichmann was white and Austrian, Tsarnaev an immigrant in Cambridge, but both were economically disaffected. Tsarnaev wanted to make money and, like his parents, dreamed of a better life.
Tsarnaev’s family had difficulty fitting in with U.S. culture. His father was ill and could not work. His mother sought to earn money. And his older brother, whom he idolized, saw his dreams of Olympic boxing dashed partly because he was not a citizen. He increasingly turned to a radical version of Islam. When Tsarnaev’s parents both returned to Dagestan, he fell increasingly under the influence of his older brother.
Like Eichmann, Tsarnaev appears to have adopted an ideology that provided a coherent and meaningful narrative that gave his life significance. One can see this in a number of tweets and statements that are quoted in the article. For example, just before the bombing, he tweeted:
“Evil triumphs when good men do nothing.”
“If you have the knowledge and the inspiration all that’s left is to take action.”
“Most of you are conditioned by the media.”
Like Eichmann, Tsarnaev came to see himself as a hero, someone willing to suffer and even die for a noble cause. His cause was different—anti-American jihad instead of anti-Semitic Nazism—but he was an ideological idealist, a joiner, someone who found meaning and importance in belonging to a movement. A smart and talented and by most accounts good young man, he was lost and adrift, searching for someone and something to give his life purpose. He found that someone in his brother and that something in jihad against America, the land that previously he had so embraced. And he became someone who believed that what he was doing was right and necessary, even if he understood also that it was wrong.
We see clearly this ambivalent understanding of right and wrong in the note Tsarnaev apparently scrawled while he was hiding in a boat before he was captured. Here is how Reitman’s article describes what he wrote:
When investigators finally gained access to the boat, they discovered a jihadist screed scrawled on its walls. In it, according to a 30-count indictment handed down in late June, Jihad [Tsarnaev’s nickname] appeared to take responsibility for the bombing, though he admitted he did not like killing innocent people. But “the U.S. government is killing our innocent civilians,” he wrote, presumably referring to Muslims in Iraq and Afghanistan. “I can’t stand to see such evil go unpunished. . . . We Muslims are one body, you hurt one, you hurt us all,” he continued, echoing a sentiment that is cited so frequently by Islamic militants that it has become almost cliché. Then he veered slightly from the standard script, writing a statement that left no doubt as to his loyalties: “Fuck America.”
Eichmann too spoke of his shock and disapproval of killing innocent Jews, but he justified doing so for the higher Nazi cause. He also said that when he found out about the sufferings of Germans at the hands of the allies, it made it easier for him to justify what he had done, because he saw it as equivalent. The fact that the Germans were aggressors, that they had started the war, and that they were killing and torturing innocent people simply did not register for Eichmann, just as it did not register for Tsarnaev that the people in the Boston marathon were innocent. There are, of course, innocent people in Iraq and Afghanistan who have died at the hands of U.S. bombs. Even for those of us who were against the wars and question their sense and justification, however, there is a difference between death in a war zone and terrorism.
The Rolling Stone article does a good job of chronicling Tsarnaev’s slide into a radical jihadist ideology, one mixed with conspiracy theories.
The Prophet Muhammad, he noted on Twitter, was now his role model. “For me to know that I am FREE from HYPOCRISY is more dear to me than the weight of the ENTIRE world in GOLD,” he posted, quoting an early Islamic scholar. He began following Islamic Twitter accounts. “Never underestimate the rebel with a cause,” he declared.
His rebellious cause was to awaken Americans to their complicity both in the bombing of innocent Muslims and also to his belief in the common conspiracy theory that America was behind the 9/11 attacks. In one Tweet he wrote: “Idk [I don’t know] why it’s hard for many of you to accept that 9/11 was an inside job, I mean I guess fuck the facts y’all are some real #patriots #gethip.”
Besides these tweets that offer a provocative insight into Tsarnaev’s emergent ideological convictions, the real virtue of the article is its focus on Tsarnaev’s friends, his school, and his place in American youth culture. While his friends certainly do not support or condone what Tsarnaev did, many share some of his conspiratorial and anti-American beliefs. Here are two descriptions of the mainstream nature of many of his beliefs:
To be fair, Will and others note, Jahar’s perspective on U.S. foreign policy wasn’t all that dissimilar from a lot of other people they knew. “In terms of politics, I’d say he’s just as anti-American as the next guy in Cambridge,” says Theo.
This is not an uncommon belief. Payack, who [was Tsarnaev’s wrestling coach and mentor and] also teaches writing at the Berklee College of Music, says that a fair amount of his students, notably those born in other countries, believe 9/11 was an “inside job.” Aaronson tells me he’s shocked by the number of kids he knows who believe the Jews were behind 9/11. “The problem with this demographic is that they do not know the basic narratives of their histories – or really any narratives,” he says. “They’re blazed on pot and searching the Internet for any ‘factoids’ that they believe fit their highly de-historicized and decontextualized ideologies. And the adult world totally misunderstands them and dismisses them – and does so at our collective peril,” he adds.
The article presents a sad portrait of youth culture, and not just because all these “normal” kids are smoking “a copious amount of weed.” The jarring realization is that these talented and intelligent young people at a good school in a storied neighborhood come off so disaffected. What is more, their beliefs in conspiracies are accepted by the adults in their lives as commonplaces; their anti-Americanism is simply a noted fact; and their idolization of slacking (Tsarnaev’s favorite word, his friends say, “was “sherm,” Cambridge slang for ‘slacker’”) is seen as cute. There is painfully little concern by adults to insist that the young people face facts and confront unserious opinions.
In short, the young people in Tsarnaev’s story appear to be abandoned by adults to their own youthful and quite fanciful views of reality. Youth culture dominates, and adult supervision seems absent. There is seemingly no one who, in Arendt’s language from “The Crisis in Education”, takes responsibility for teaching them to love the world as it is.
The Rolling Stone article and cover do not glorify a monster; but they do play on two dangerous trends in modern culture that Hannah Arendt worried about in her writing: First, the rise of youth culture and the abandonment of adult authority in education; and second, the fascination bourgeois culture has for vice and the short distance that separates an acceptance of vice from an acceptance of monstrosity. If only all the people who are so concerned about a magazine cover today were more concerned about the delusions and fantasies of Tsarnaev, his friends, and others like them.
Taking responsibility for teaching young people to love the world is the very essence of what Arendt understands education to be. It will be the topic of the Hannah Arendt Center upcoming conference “Failing Fast: The Crisis of the Educated Citizen.” Registration for the conference opened this week. For now, ignore the controversy and read Reitman’s article “Jahar’s World.” It is your weekend read. It is as good an argument for thinking seriously about the failure of our approach to education as one can find.