In Non-Satirical Defense of Charlie Hebdo
It's important to remember how hard it is to understand satire created in another language and culture. For example, this Charlie Hebdo cover seems shocking and deeply offensive:
These are girls kidnapped by Boko Haram, saying "Don't touch our (welfare) allocations!" This cartoon has been
used as an example of the vile, bigoted anti-Muslim animus of Charlie Hebdo.
But French people who know
the entire context are saying it was meant and was understood to PARODY those who criticize "welfare queens." One way to look at it may be like a Colbert Report cartoon: take a right wing position and push it to the extreme to show its absurdity. This seems to me to be most likely the correct interpretation.
This brings up a response to the Charlie Hebdo massacre that has troulbed me: the
notion that while the murders were wrong, Charlie Hebdo itself is not worthy of our defense.
Joe Sacco, a cartoonist I greatly respect, drew this cartoon that has been praised as nuanced and thoughtful.
Read the entire comic
here.
But what exactly is he accusing Charlie Hebdo of? His grief came with thoughts about the "nature" of some of Charlie Hebdo's satire. Well, I'm not sure what that nature is, and I'm not sure Joe does either, but he describes it as "tweaking the noses of Muslims."
Well, what is that? Making fun of them as a people? Or making points they may not like? Or satirizing their religion? Or drawing pictures they may have religious objections to? It's a cartoon not an essay, so Sacco can't fully expand on this, but the fact that this is unclear undermines his point that it's a "vapid" use of cartooning.
Because creating art that has the effect of tweaking the noses of a group of people (Republicans, Communists, Catholics, dog owners, etc.) is pretty much what satire
is.
He then draws two cartoons he thinks will "tweak the noses" of Western sensibilities, with the implication, "See? How do YOU feel?" For me, this utterly failed to make his point, because my reaction was mild disappointment, not offense or even existential outrage. If these images have caused outrage anywhere, I haven't seen it.
(He also implies Charlie Hebdo was hypocritical because it fired a cartoonist for an alleged anti-semitic column. This assumes that Charlie Hebdo is/was anti-Muslim, but I don't know that to be the case. They ran cartoons that offended many Muslims, but was it anti-Muslim?)
But I was especially disappointed in the final three panels, in which he asks us to consider why Muslims can't "laugh off a mere image." Well, just as it's hard for us to know the full editorial intent of Charlie Hebdo from a few re-published out-of-context cartoons, it's even more difficult to know whether or not Muslims are unable to laugh off these mere images.
It was not the Muslim community that killed those twelve people, it was two gunmen. I don't know how outraged Muslims were at Charlie Hebdo, but I would imagine their responses would be as greatly varied as they are irrelevant to the murders.
Sacco then imagines that Some would answer that Muslims can't laugh this off because "something is deeply wrong with them." But just as he's right that we must not generalize about Muslims in this way, it is also true that we should not generalize onto all Muslims an imagined response to the satire.
Charlie Hebdo and the Muslim community's reaction to it is a complicated issue. But the murders are not.
Twelve people were murdered because of the publication of ideas.
We can try to figure out what those ideas are, but it is irrelevant to our reaction to the murders.
We can look at the value of those ideas, but it is irrelevant to our reaction to the murders.
We can look at the affect of those ideas on a larger community, but it is irrelevant to our reaction to the murders.
Our reaction to the murders should be to defend the expression of those ideas.