Saturday, August 27, 2022

Top Experts Raise Questions Regarding Legal Basis of Zawahiri Strike


by Just Security
August 4, 2022


A note from co-editors-in-chief Tess Bridgeman and Ryan Goodman: Although Just Security is on hiatus this week, we wanted to be sure to examine and reflect on the U.S. airstrike that killed al Qaeda’s top leader, Ayman al-Zawahiri. We asked members of our board of editors to assess the US government’s strongest argument for the legal basis for the strike and any significant weaknesses or flaws in that argument. We invited them to consider international and domestic law.

Brian Finucane, senior adviser with the U.S. Program at the International Crisis Group and a Non-Resident Senior Fellow at the Reiss Center on Law and Security at NYU School of Law. Prior to joining Crisis Group in 2021, he served as an attorney-adviser in the Office of the Legal Adviser at the U.S. Department of State.

As a matter of international law, the U.S. government would likely argue that Zawahiri was targeted as an enemy commander in the ongoing non-international armed conflict with al Qaeda. Further, I would expect the U.S. government to claim that the strike in Kabul was a lawful measure of self-defense as the de-facto authorities were either unable or unwilling to effectively address the threat posed by al Qaeda.

But such arguments raise questions: Twenty years after 9/11, what threat to the United States does al Qaeda still pose, whether from Afghanistan or elsewhere?

Is the threat from al Qaeda such that the use of force in self-defense remains “necessary” as a matter of international law? Or are other non-military tools sufficient to mitigate the threat such that force is no longer necessary?

Does the Biden administration have a theory for when the armed conflict with al Qaeda ends? If so, what is that theory?

The killing of Zawahiri also raises questions of domestic law and the future of the war on terror. After two decades, what is al Qaeda for the purposes of the 2001 AUMF? Which affiliates of al Qaeda are “associated forces” for the purposes of AUMF? Will the Biden administration publicly release the list of all groups it deems covered by the AUMF?

Professor Adil Haque, is Executive Editor at Just Security. He is also Professor of Law and Judge Jon O. Newman Scholar at Rutgers Law School, and author of Law and Morality at War (Oxford University Press):

The U.S. will almost certainly argue that the strike was an exercise of its inherent right of self-defense under the U.N. Charter. The Obama administration took the position that the right of self-defense is triggered by an actual or imminent armed attack by a non-state armed group. Once triggered, the right of self-defense remains activated, and justifies the use of force, as long as “hostilities” with the group continue. Importantly, there is no requirement that further armed attacks are ongoing or imminent, so long as further attacks are expected at some point in the future. Relatedly, there is no requirement to seek the consent of the state on whose territory the strike will take place, if that state is deemed “unwilling or unable” to prevent the armed group from using its territory. That position was adopted by the Obama and Trump administrations, and there is no reason to think that the Biden administration will look elsewhere.

In my view, both aspects of the U.S. position are fundamentally flawed. There is no right to use force in self-defense absent an ongoing or imminent armed attack, and there is no right to use force on the territory of another state, without its consent, absent its responsibility for an ongoing or imminent armed attack. The U.S. has not claimed that Zawahiri was orchestrating an imminent armed attack that the strike preempted, nor has it alleged that the Afghan government is substantially involved in Al Qaeda’s ongoing operations. It appears that members of the Taliban regime may have provided Zawahiri with safe haven. But that alone is not enough to justify the strike.

Zawahiri was a wretched man, and few will mourn his passing. But legal judgment should not be biased by hindsight. The U.S. tried to kill Zawahiri at least twice before. Those strikes killed 76 children and 29 adults according to Reprieve. The U.S. claims that its latest strike killed no civilians. That may be. If so, it is only by sheer luck that the U.S. did not kill even more civilians for no reason that the law accepts.

Professor Oona Hathaway, is Executive Editor at Just Security. She is the Gerard C. and Bernice Latrobe Smith Professor of International Law at Yale Law School, Professor of International Law and Area Studies at the Yale University MacMillan Center, Professor of the Yale University Department of Political Science, Director of the Yale Law School Center for Global Legal Challenges, and Counselor to the Dean at Yale Law School. She served as Special Counsel to the General Counsel of the Department of Defense:


From a domestic law perspective, the legal basis for the strike on Zawahiri is, most lawyers would agree, straightforward: The 2001 Authorization for the Use of Military Force, enacted mere days after the 9/11 attacks, authorizes the President to use all “necessary and appropriate force against those … organizations he determines planned … the terrorist attacks that occurred on September 11, 2001.” Zawahiri, as the leader of the organization that carried out the attacks—and a prominent figure in the organization on 9/11, falls squarely within that authority. That surface clarity, however, ignores a deeper question about whether that 2001 authorization has expired. There is no sunset clause in the 2001 AUMF, but Congress clearly did not contemplate an endless war when it enacted the law more than two decades ago. There is a strong argument that the authorization has effectively expired, though that argument has yet to win in court when raised by those who continue to be detained at Guantanamo Bay under the authority indirectly granted by the authorization. Indeed, the successful strike on Zawahiri is likely to lead to a new set of challenges to those detentions on the ground the conflict in which they were detained has now run its course.

The international law basis for the strike is similarly easy on the surface and harder on deeper reflection. On the surface, the strike is justified as an act of “self defense” under Article 51 of the United Nations Charter and almost certainly is considered by the administration to fall within the Article 51 letter filed with the UN shortly after the attacks. But when we consider the fact that the attack on Zawahiri comes more than two decades after the 9/11 attacks, the legal argument gets harder to sustain. Granted, Al Qaeda has more fighters than it did on 9/11 despite two decades of our best efforts—during which we spent trillions of dollars—to defeat the group. But it’s far from clear that any of the affiliates have plans to attack the United States or that Zawahiri was involved in such plans if they do. Under international law, acts of self defense need to be aimed at averting active ongoing threats to the state undertaking the self defensive action (or, if it is an act of collective self defense, threats to a state that has requested that state’s assistance). There is also the issue of Afghanistan’s sovereignty. The Afghan government clearly did not consent to the strike. The United States has long sought to justify strikes against nonstate actors located in states that are “unable” or “unwilling” to address the threat they pose as falling within the scope of Article 51. But this theory has been explicitly endorsed by fewer than a dozen states. It may be conventional wisdom in Washington that such strikes are justified, but that conventional wisdom is one of many ways in which what is taken for granted in Washington is at a disconnect with traditional methods of international law. (Under a separate body of international law—international humanitarian law—the strike seems to have been clearly legal, assuming Zawahiri was a legitimate military target. According to current reporting, there was, remarkably, no collateral damage—which would be a testament to the careful planning, techniques, and technology developed over two decades of war.)

In short, the strike reflects the ambiguities inherent in the current U.S. counterterrorism program: It was at once a great success that falls squarely within widely accepted legal theories that have guided U.S. conduct for two decades and it demonstrates how flawed and strained those very same theories are.

Stephen Pomper, Chief of Policy at the International Crisis Group. During the Obama administration, he served as Special Assistant to the President and NSC Senior Director for Multilateral Affairs and Human Rights. He also served as Senior Director for African Affairs. Prior to moving to the NSC, he was the Assistant Legal Adviser for Political-Military Affairs at the Department of State. He is a Non-Resident Senior Fellow at the Reiss Center on Law and Security at NYU School of Law:

The much celebrated recent U.S. strike that killed Ayman Zawahiri sheds some useful light on the Biden administration’s approach to the so-called the global war on terror (GWOT) including some of the tensions in the administration’s approach to warmaking.

On the one hand, President Biden pledged on the campaign trail to end what he referred to as “forever wars”. He pulled American troops from Afghanistan in the face of withering criticism; told the United Nations that the U.S. is no longer at war; and appears to have diminished the tempo of military counterterrorism operations considerably.

On the other hand, the Biden administration continues to engage in counterterrorism operations from a war footing. It has maintained the capacious legal interpretations that enabled the GWOT to branch out to countries far from Afghanistan; has spent no visible political capital to repeal or narrow the 2001 Authorization for Use of Military Force that undergirds this framework; and – as evidenced by the Zawahiri operation – continues to strike senior al-Qaeda leadership.

None of this is especially surprising. Candidate Biden and his team were always careful to hedge their commitments to end unproductive U.S. military entanglements in a way that left space for military counterterrorism, and have never shown much appetite for yielding the expansive authority that executive branch lore and practice – and congressional acquiescence – afford them in this space. But they also have other challenges, including most immediately a Russian war in Ukraine and a tense situation in the Taiwan strait. The result is arguably a sort of GWOT-lite, which has the full legal contours of the longstanding war on terror but a more limited op tempo that generally keeps strikes off the front pages, lowers the volume on criticism, and preserves the resort to force as an option for when policymakers feel it is needed. (Of course there is nothing inherently durable about the “lite” aspect of the current scheme: the same legal architecture could be used in a much more heavy-handed way by a different group of policymakers.)

Given who Zawahiri was, and so long as major reports of civilian casualties do not emerge, it is hard to imagine too much by way of criticism against the strike. But the operation does present some interesting questions that lawyers and commentators can be expected to probe. Among them:What facts could the U.S. present to make the case that the Taliban’s relationship to Zawahiri’s activities and whereabouts violated the 2020 Doha agreement (in which the Taliban committed to prevent any groups or individuals, including al-Qaeda, from “using its soil” for and “recruiting, training, and fundraising” “to threaten the security of the United States and its allies”).

 Beyond a passing comment by a White House official, will it publicly try to make that case?

Under what theory did President Biden disclose an action reportedly taken by intelligence operatives under what appear to be covert authorities? 

Did the strike fall under the 2001 AUMF or is the U.S. deeming it an act of national self-defense and why?

If the latter is the U.S. going to notify the United Nations or rely on its 2001 notification following the September 11 attacks?

Looking ahead, does the U.S. consider itself to be still at war in Afghanistan for purposes of international and domestic law and if so against specifically what groups and on what bases?

The answers are unlikely to depart significantly from what this and past administrations have offered, which is a useful reminder that while September 11 continues to recede and the GWOT fades from view, the changes they wrought to the U.S. national security apparatus endure.

 Opinion

Now more than ever: Let’s get the Equal Rights Amendment finalized

As women of faith, we are committed to the common task of making the ERA the law of the land.

Jamie Manson, head of Catholics for Choice, speaks during demonstrations in front of the U.S. Supreme Court, May 3, 2022, in Washington. RNS photo by Jack Jenkins

(RNS) — Recent Supreme Court opinions dangerously undermine women’s equal protection under the law. As women of faith, we are alarmed and active. Each of us has struggled against patriarchal interpretations of texts and teachings that undermine women’s autonomy and rights. We reject the mainstreaming of repressive religious interpretations in shared public spaces that derail our quest for equal justice.

On Women’s Equality Day, we affirm the Equal Rights Amendment as an essential next step to protect women’s rights and dignity.

Justice and equality are at the heart of the human project. American history is replete with diverse, multifaith coalitions that advance cultural shifts toward inclusivity. It is appalling that the Supreme Court in Dobbs v. Jackson overturned abortion rights based on the literal text of a centuries-old document that excluded women from its inception. “The Constitution makes no reference to abortion, and no such right is implicitly protected …,” wrote Justice Samuel Alito.

We recognize this brand of originalism from religion. Opposing justice because a text does not mention a word or emerged from a patriarchal context is a familiar argument made to preserve hierarchical power. It has long been common conservative practice to declare that the sexist historical context in which a document was penned should remain the norm today — just as the court did. 

Many of our religious texts make no explicit mention of the terms “abortion,” “homosexuality,” “same-sex marriage” or “the declaration of human rights,” but all emphatically insist on justice. 

Islamic ethics allow for many views on abortion, depending on what kind of scriptural sources are considered and by whom. (SDI Productions/E+ via Getty Images)

Islamic ethics allow for many views on abortion, depending on what kind of scriptural sources are considered and by whom. (SDI Productions/E+ via Getty Images)

In Islam, the word “abortion” does not exist; the supreme right and well-being of the mother do. For centuries, a Muslim woman has had the right to end her pregnancy whether for the mother’s health or for economic reasons. A fetus’s personhood is only recognized with the baby’s first gasp of air.   

Judaism has a similar belief rooted in Exodus. The Jewish tradition has such reverence for human life that the pregnant person is held in high regard. Abortion is not only mandated to save the mother’s life but is permitted to save her from great distress, physical or emotional. The ancient rabbis described a fetus as part of the mother’s body, which does not take on personhood until the majority of the head emerges from the womb. 

Protestant and Catholic Christians hold diverse views of abortion and women’s equality. A thread of misogyny runs through traditional orthodoxy; control of women remains a consistent theme in many theologies. Yet, Christian sacred texts highlight the dignity and empowerment of women in accord with Jesus’ teaching that all are equal. 

Christian Scriptures are silent on abortion. There is no Christian consensus on when fetal life begins. Many feel compelled by their faith to respect women’s moral agency to make prayerful choices about childbearing and family life. Opposition to responsible reproduction is a minority view among U.S. Christians. It should not be accorded broad legal authority in a pluralistic society.

The Sikh tradition proclaims the equality and dignity of women. Sikh sacred texts present a vision of a world where people of all castes, creeds and genders are sovereign in their bodies. Any ban on abortion is a violation of this core belief. To strip away a woman’s freedom to care for her body — to decide when, whether and how to bring children into the world — is to deny her intelligence and humanity. 

In 1802, Thomas Jefferson stated that “a wall of separation between Church and State” was a foundational element of American democracy. Since then, the U.S. Supreme Court has repeatedly cited Jefferson’s words as justification for the priority of secular law over the teachings of any individual faith. We live in a democratic society where rule of law, not fiat, should control.

Part of a crowd of 25,000 demonstrators march along Chicago's lakefront on May 10, 1980, in support of the Equal Rights Amendment. Many churches and religious organizations participated in the event. RNS archive photo. Photo courtesy of the Presbyterian Historical Society

Part of a crowd of 25,000 demonstrators march along Chicago’s lakefront on May 10, 1980, in support of the Equal Rights Amendment. Many churches and religious organizations participated in the event. RNS archive photo. Photo courtesy of the Presbyterian Historical Society

The Equal Rights Amendment will play an important role in ensuring such a democracy. By inserting these words in the Constitution: “Equality of rights under the law shall not be denied or abridged … on the basis of sex,” we can correct the intentional exclusion of women. For the first time in U.S. history, people of all genders will be citizens of equal stature. 

This nation is a hair’s breadth away from finalizing the ERA. It has been duly ratified by 38 states and needs only to be published by the U.S. archivist. We call on President Biden to ensure that this happens swiftly. We call on the U.S. Senate to affirm that there is no arbitrary deadline on the ERA’s adoption. 

Recent Supreme Court decisions, with repercussions in the states, have shown us how urgent this reform is. As women of faith, we are committed to the common task of making the ERA the law of the land. We invite all people of goodwill to join us as we get it done.

(Ani Zonneveld is the founder and president of Muslims for Progressive Values. Lisa Sharon Harper is the president and founder of Freedom Road. Mary E. Hunt, Ph.D., is cofounder and codirector of the Women’s Alliance for Theology, Ethics, and Ritual (WATER). Valarie Kaur leads the Revolutionary Love Project. Rabbi Sharon Brous is the senior and founding rabbi of IKAR and a leading voice in reanimating religious life in America. Allyson McKinney Timm is a human rights lawyer and the founder of Justice Revival. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

Christian groups step up harassment of pagan festivals

American pagans and witches depend heavily on assemblies with names like Pagan Pride and Between the Worlds to share information and camaraderie.

People attend WitchsFest USA 2022 in New York's Astor Place on July 16, 2022. Video screen grab

(RNS) — As widespread immunity and milder COVID-19 strains have spread across the U.S., pagans and witches, like their neighbors, have begun to gather more freely this summer at  annual community events after two years of relative isolation. So have some unwelcome guests.

Street preachers and Christian protesters have long been a fixture of earth-based religions’ gatherings as they try to distract and deter people from enjoying what are typically outdoor festivals and ritual gatherings. But this year, some attendees say, these opponents of witchcraft and paganism have become more aggressive and even dangerous.

“There were about 30 (evangelists) this year” said Starr RavenHawk, an elder and priestess of the New York City Wiccan Family Temple and organizer of WitchsFest USA, a street fair held in the city’s West Village in mid-July.


Over the past seven years, barely half a dozen of these disruptors would show up, RavenHawk said. But the groups who have appeared this year “aren’t just protesting,” she added. “They are collectively at war with us. They made that clear.”


RELATED: What is Wicca? An expert on modern witchcraft explains.


Starr RavenHawk. Photo via Facebook

Starr RavenHawk. Photo via Facebook

RavenHawk said the evangelists and street preachers walked through WitchsFest, holding up signs and preaching through amplifiers. By the day’s end, their presence had caused class cancellations and vendor closings.

Without formal networks of houses of worship and often living far from fellow practitioners, American pagans and witches depend heavily on assemblies with names like Pagan Pride and Between the Worlds to share information and camaraderie. While some are held inside conference centers or in hotel ballrooms, summer events tend to be visible and hard to secure.

In 2016, Nashville Pagan Pride Day was visited by street preachers Quentin Deckard, Marvin Heiman and Tim Baptist, who marched through the event with signs, Bibles and a bullhorn. In 2017, The Keys of David Church protested Philadelphia Pagan Pride Day. In 2018, a Christian men’s group encircled a modest crowd at Auburn Pagan Pride Day in Alabama in an attempt to intimidate them.

Indoor events aren’t entirely immune. In 2018 and 2019, members of TFP Student Action, a division of American Society for the Defense of Tradition, Family and Property, were joined by Catholics in New Orleans to protest HexFest, held annually at the Bourbon Orleans Hotel. Religious flyers placed under hotel doors informed attendees they were surrounded. “Your only hope is to accept defeat and surrender your life to One who created you,” read one flyer.

On the same weekend as WitchsFest USA, attendees at the Mystic South conference in Atlanta found Christian pamphlets in the lobby and on car windows outside the hotel where it was taking place. In Texas, pastor Kevin Hendrix has encouraged Christians to take a stand against the Polk County Pagan Market, held in October.

Many Pagan events are not held in public spaces for this reason, although that has been changing over the past 10 years as occult practices have found more acceptance in the public eye.

Held in busy Astor Place, a tourist crossroads, the daylong WitchsFest USA is one of the most visible pagan festivals and, therefore, one of the most vulnerable. 

“RavenHawk creates this marvelous event every year in the heart of New York City as a public celebration where everyone is welcome as long as they maintain an atmosphere of respect towards others,” said Elhoim Leafar, who was scheduled to lead a workshop at WitchsFest USA and has attended for years.

The Christian group took up a prominent position on one street corner as the festival began at 10 a.m. and began talking to attendees and preaching into amplification devices. Among them, RavenHawk said she recognized members of the NYC chapter of Christian Forgiveness Ministries, a Toronto organization that had sent visitors before.

Crowds attend WitchsFest USA 2016 in New York's Astor Place. Photo courtesy of WitchsFest USA

Crowds attend WitchsFest USA 2016 in New York’s Astor Place. Photo courtesy of WitchsFest USA

After her security team asked the preachers to leave, RavenHawk called the police as she has done in past years. But, for the first time, the cops did nothing, she said.

“The Christians say nobody is being bothered,” RavenHawk was reportedly told by the officers. In past years, officers would relocate the preachers to the far side of Astor Place, where they would continue without the use of speakers, which require a permit.

This year, the Christian groups were allowed to remain at the festival with their sound amplification. According to RavenHawk, the officers called the preaching “freedom of speech.” It is unclear whether the groups had permits. 

One attendee, Soror Da Glorium Deo, said, “When the police had the opportunity to downgrade things by possibly escorting the troublemakers off the area, they chose not to de-escalate.”

The New York Police Department did not respond to requests for comment.

“(The officers) treated us as if we were invading the Christians’ space, as if they had more rights than we do” RavenHawk said. “(The preachers) were loud, and they were carrying on. Of course it was disruptive.” 

When organizers moved the workshop tent away from the corner near the preachers, the Christian groups followed. “At a certain point, the protesters were not only in the surroundings and corners of the event with microphones and banners, but inside it,” said Leafar, whose class was cancelled due to the preachers.

“We are not publicly protesting at their churches on a Sunday,” he said.

“It is not correct, moral or ethical to harass any individual in public or in private based on their individual or family beliefs,” Leafar said. He believes that this behavior comes from ignorance and a “contempt for our individual values.”

By the middle of that day, two vendors left, said RavenHawk, telling her that “they didn’t feel safe.”

RavenHawk said she is tired of “turning the other cheek.” She has called New York’s Street Activity Permits Office, the Community Board and the 9th Precinct (NYPD). “I want a paper trail,” she said. “I want to know exactly what my rights are.”

RavenHawk also called Lady Liberty League, a pagan civil rights organization based in Wisconsin, for legal advice and support.

“The United States is founded on religious freedom for all,” said Lady Liberty League co-founder the Rev. Selena Fox in a statement to RNS. “Safe gathering and the right to practice our faith is as much our right as it is anyone else’s,” she said.


RELATED: Pagan ‘metaphysical’ shops navigate threats from Christian critics


Some attendees have suggested that RavenHawk move the event to a less public location, such as a park or hotel.

“We shouldn’t have to move,” she said. “We fought for this location for eight years.” It took that long, according to RavenHawk, for the community board to designate “WitchsFest USA” an “annual” event. Until then she was required to reapply every year, she said, enduring questions such as, “Are you going to burn babies?”

Leafar agrees that it is important to not back down. “If we remain silent in the face of these protesters, those people who are new to our community are going to feel that they do not have the right to express themselves and pursue their individual faith openly.” 

This story has been updated.

Demi Lovato’s fusing of the sacred and the profane is part evolution, part miracle

Lovato knows how it feels to break the tenets of conventional society while all eyes are on you.

Demi Lovato’s latest album, titled “Holy Fvck.

(RNS) — This is not the first time I’ve felt sacrilegious singing a Demi Lovato song.

When I was 14, the title track of the singer-songwriter’s debut album, “Don’t Forget,” was my jam, a fact I tried to hide from nearly everyone I knew. My community, primarily Black like me, seemed to listen exclusively to rap and R&B. My passion for a pop-rock bop — “white” music — would make me an oddity if anyone ever found out about it.

More importantly, I had heard enough Sunday sermons to know how weird it was for a boy to enjoy belting a song about a fading romance with a boy. One could call it strange. Queer, even.


RELATED: Beyoncé invites church girls to celebrate their freedom


Demi can relate. She has never been good at maintaining the image the industry expected of a former Disney Channel star. Her first stint in a treatment facility derailed the show she starred in (“Sonny With a Chance”). In 2018, Lovato came out as sexually fluid, and a year later as gender nonbinary. A few weeks ago, they said they were using the pronouns “she/her” again, in addition to “they/them” — explaining that she was feeling more feminine of late. Lovato knows how it feels to break the tenets of conventional society while all eyes are on you.

Demi Lovato’s for her album “HOLY FVCK." Photo by Brandon Bowen

Demi Lovato for her album “Holy Fvck.” Photo by Brandon Bowen

The older she gets, Lovato seems to become more herself, more assured of who she is and unafraid of showing it, no matter who gasps or makes the sign of the cross. Many of us manage this evolution, but when it’s an LGBTQ+ person who was raised Baptist, as Lovato was, their evolution seems nothing short of a miracle. Christians separate the world into the sacred and the profane, unfairly denying LGBTQ+ people the former, the better to categorize them as the latter.

Lovato’s latest album, titled “Holy Fvck,” is a bombastic call for Pharaoh to let Demi’s people go.

The album revels in religious condemnation, with Lovato boasting about her “sinfulness.” “Prod me, laud me, ungodly but heaven sent,” she sings in the album’s opener, “Freak.” Embracing damnation isn’t a new concept in pop — Rina Sawayama’s summer bop “This Hell” challenges religiously motivated attacks on LGBTQ+ rights: “God hates us? Alright then! / Buckle up at dawn we’re riding.”

But Lovato’s brilliant wordplay and overt and also subtle allusions to the Bible make her interpretation fresh. “I’m just trying to keep my head above water / I’m your son and I’m your daughter / I’m your mother, I’m your father / I’m just a product of the problem,” Lovato sings in “Skin of My Teeth.”

“Skin of My Teeth” also takes on Lovato’s struggles with addiction and her freedom to move from one gender identity to another, reminiscent of the Trinity. The alcohol Lovato is afraid of drowning in is likened to a baptism, but here, there is no washing away of sins; here, the water is the sin. This pivotal act of Christianity is flipped.

The water imagery continues with the song “Heaven,” which takes a passage from the Gospel of Matthew — “And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell” — and essentially responds, Nah, hell is better. “If pleasure’s wrong, cast me out like a sinner,” Lovato sings, “I found myself with my two little fingers. … My right hand’s got me singing my praises. Holy water and my spirit awakens.”

The album, as its title might suggest, joins Beyonce’s recent release “Church Girls” in giving us some of the most potent, sonic combinations of holiness and sex since maybe Prince.

“Skin of My Teeth” and the tracks “Eat Me,” “Holy Fvck” and “Feed” evoke the Last Supper, the body of Lovato broken for all at the table but with Lovato not as a savior but instead a sinner. “Cause my body’s the communion / Take a bite of what I’m doing,” she sings on “Holy Fvck,” which compares sex with her to the sort of enlightenment many call to God for. “I’ll show you the light with all the lights off … I’ll bring you to life,” as Jesus did Lazarus.

Demi Lovato’s latest album, titled “HOLY FVCK." Photo by Brandon Bowen

The cover of Demi Lovato’s latest album, titled “Holy Fvck.” Photo by Brandon Bowen

The album probably could bring the dead to life. It’s loud, full of heavy metal and screamo elements that take me back to the pop-rock/emo bands of my adolescence: Red Jumpsuit Apparatus, Evanescence, The All-American Rejects. “Holy Fvck” is reminiscent of the rage Fiona Apple captured in her 2020 album, “Fetch the Bolt Cutters.” Lovato’s album is more accessible, though, hewing closer to classic pop in its songs’ structures.

This should make “4 Ever 4 Me” — a ballad that wouldn’t sound out of place on Taylor Swift’s country-pop-rock “Speak Now” — less surprising. Promising a lover “forever” and “heaven” is practically a prerequisite for airplay for Lovato’s base. But “4 Ever 4 Me” is quieter than the rest of the album, less thunderous, and its emotional resonance benefits. Deeming her lover “beautifully made” (an echo of Psalm 139), Lovato sees her lover the way God sees the companion. The borders of the sacred and the profane are dissolved.


ARCHIVE: Demi Lovato’s controversial trip to Israel included exploring Jewish roots


“I don’t believe in organized religion anymore,” Lovato told the Los Angeles Times in an interview about “Holy Fvck.” “My God is the universe. It’s so much bigger than me, or us.”

I won’t be surprised if “Holy Fvck” earns a nomination for Album of the Year Grammy. Though not a game changer sonically, it’s lyrically rich, shows Lovato to be more of a songwriter than I thought. She has come so far from “Don’t Forget,” a song that still “slaps,” as the youths say. “Holy Fvck,” her eighth and arguably her best album, makes me wonder if, had my adolescent self heard it, I would have been less inclined to believe I was destined for hell and more aware of my sacredness. I might have even quoted “Eat Me” to my critics. “I can’t spoon feed you anymore. You’ll have to eat me as I am.”

(Da’Shawn Mosley is an editor and journalist in the Washington, D.C., metro area. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

 

How India’s ‘Hindutva pop’ stars use music to target Muslims

Observers say the increasingly popular genre is triggering violence against Muslims, a minority already marginalized by Hindu nationalists with support from the BJP government.

Upendra Rana sings in one of his YouTube Videos labeled as part of the genre 'Hindutva pop.' YouTube screengrab

(RNS) — Upendra Rana, a singer-songwriter based in the north Indian state of Uttar Pradesh, started by performing at low-key events in and around his village of Rasulpur before launching his YouTube channel in 2019. Since then the unassuming, middle-aged Rana, whom one Indian publication described as dressed like a bank clerk, has amassed close to 400,000 followers, with some of his songs attracting millions of views.

His secret? Rana is a star in an incendiary genre referred to as “Hindutva pop” that paints Muslim Indians as villains who should move to Pakistan, India’s Muslim-majority neighbor.

In a video made last year, Rana is seen praising Yati Narsinghanand Saraswati, a powerful Hindu priest who openly calls for genocide of Muslims and creating an Islam-free India — in a song about the “resurgence” of a Hindu nation.

Rana is unapologetic about anti-Muslim hatred in his songs. “They (Muslims) can’t stand the truth,” he told Religion News Service. “They can say anything about our gods and expect us to be mum. Even then, we are not as violent as them.” 


RELATED: How American couples’ ‘inter-Hindu’ marriages are changing the faith


At the same time, he dismisses the idea that his songs are offensive. “I talk about the glorious Hindu kings of the past. Most of their opponents were Muslims. So, whenever I talk about them their opponents would be mentioned. So what’s the harm in that?” he asked.

But many observers say the increasingly popular genre, which emerged after the Bharatiya Janata Party won national elections in 2014, is triggering violence against Muslims, a minority already marginalized by Hindu nationalists with support from the BJP government.

Abhay Kumar, a journalist and activist in New Delhi, believes that Hindutva pop is sponsored by the nationalist government itself. “These songs have led to increased polarization of masses and helped in creating an atmosphere of fear for minorities. Such an atmosphere is beneficial for a few political parties in the country for their electoral gains,” he said.

Sending Muslims to Pakistan is a prominent theme. “Muslalmano ke do sthan, ya Pakistan, ya Qabristan,” goes one popular song — “Muslims deserve only two places, either Pakistan or the graveyard.”

But the threat of Hindutva pop goes beyond taunts and suggestions Muslims don’t belong in India. “These songs have become a precursor to violence against us,” said Amjad Khan, a resident of Khargone, in central India, who watched as a mob whipped up by Hindutva music attacked a Muslim neighborhood there during Muslim-Hindu clashes in April.

Across the “cow belt” — the north and central regions of the country known for their strong tilt toward Hindu conservatism — Hindutva pop has become the soundtrack for anti-Muslim attacks, observers say.

“In many parts where riots took place,” said Aasif Mujtaba, an activist with the Miles2Smile Foundation, which helps rehabilitate those affected by mass violence, “one thing that we found common was that these extremely provocative songs were being played on loudspeakers to mobilize people.”

Pushpak Raja, a creator of Hindutva pop from the central Indian state of Bihar, explains that his mission is to “further the agenda” of India’s ruling Hindu nationalist party. 

He has produced songs supporting government measures such as ending the autonomy of the disputed Muslim-majority region of Kashmir in 2019 and the building of a temple to the Hindu god Ram on the site of a demolished 16th-century mosque in Uttar Pradesh.

“I sing about issues that I feel affect the unity of my nation. If someone is eyeing at our nation with wrong intentions, I sing about it,” said Raja.

“The people who consider this land as their mother would always like my songs,” he added.

Umesh Kumar Rana (no relation to Upendra Rana) is another Hindutva pop artist who has found fame. His interest in music was triggered, he said, when his parents taught him to sing Hindu devotional songs when he was growing up in Uttar Pradesh. But the demand for Hindutva pop convinced him to shift his focus a couple of years ago to sing mostly about “Thakur” pride.

Thakurs are a powerful Hindu community who are traditionally considered “warriors” in India’s caste system.  

Unlike many of his counterparts, he doesn’t invest in building his YouTube audience. Instead he records on small music labels. Like other Hindutva singers, Kumar believes Muslims have gotten more than their share in the country, and it is important now to talk about the “Hindu” pride.

“We have roads and streets named after (Muslims),” he said. “People sing praises about Muslim medieval rulers, but our Hindu kings are demeaned and downplayed. I am trying to change that with my songs.”

The audience for singers like Rana like both the sound and the message. “I listen to the songs of Upendra Rana bhaiya (brother) and others, as I like them,” Rajesh Mishra, a teenager from the Meerut, in Uttar Pradesh, told RNS. “They are not only fast-paced, the kind of music I like, but also teach us about Hinduism and nationalism.” 


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Mishra said many of his friends have started listening to the genre over the last couple of years.

“It is like learning while listening to music,” Mishra said. “We are being made aware about our history, so why should it bother anyone?”

This article is produced by Religion News Service with support from the Guru Krupa Foundation.