David Aaronovitch's Iraq omission

Why does the pro-war left gloss over the issue of Iraqi civilian deaths?

I like David Aaronovitch. He is one of our country's leading liberal voices, a brilliant, intelligent and passionate writer and a nice man. He and I agree on a lot. (You can watch us here debating together at the Cambridge Union in defence of political correctness -- our side won!) But he is wrong about Iraq. He always has been.

I hesitate before taking a pot shot at Aaronovitch because I did so only a few weeks ago, in a column on torture (and he emailed to point out that he had been the first to flag up the Jack Bauer angle). Nonetheless, in the language of the playground, "he started it", so I'll respond.

In his column in the Times on Tuesday, Aaronovitch ridicules those of us who opposed the war, calls the Iraqi elections a "bloody miracle" and deplores seven years of "goddamned" discussion of WMDs, legality, and so on. Time to move on, says Aaro.

Let me begin by highlighting some points on which he and I agree.

1) It is both miraculous and inspiring that Iraq is able to conduct multiparty parliamentary elections seven years on from the fall of Saddam Hussein.

2) Torture was indeed much, much worse and more widespread under Saddam Hussein than it is in Iraq today.

3) There has never been a proper debate about what would have happened to Iraq if Saddam Hussein had been left in power in 2003. What were the alternatives, if any?

But in Aaronovitch's column, entitled "Iraq has moved forward. It's time we did, too", there is a glaring omission. How many Iraqis died in order to build this new Mesopotamian democracy, what he calls "one of the most hopeful changes in recent times"? Or, to rephrase the question, how many Iraqis were unable to vote in these historic elections because they'd been killed in the period since March 2003?

He does make one passing reference to the death and destruction inflicted by the invaders and the insurgents in Iraq:

In the first place it has made it almost impossible to discuss the Iraqis themselves, to consult them or listen to them. They have become ghosts, invoked as (implausible) casualty figures, or seen on TV briefly lamenting a death or maiming.

"Ghosts" is an interesting choice of word. But I'm confused. Does he think casualty figures are not important, or that they are all "implausible"? Does he, like General Tommy Franks, not "do bodycounts"? Or can he tell us how many Iraqis he thinks have been killed in the violence unleashed by our illegal (yes, David, illegal) invasion in 2003? If not, how can he expect us to "move on"? How can we do a proper audit of the war?

Nobody knows for sure how many Iraqis died, or were killed, as a result of the invasion, but there are several different, credible and respected estimates, ranging from 100,000 to a million-plus.

There's Iraq Body Count:

95,593 to 104,291

There's the calculation by Associated Press:

more than 110,600

There's the Lancet survey:

601,027 violent deaths out of 654,965 excess deaths

There's the ORB survey:

1,033,000

Which one does Aaronovitch agree with? Any of them? None of them?

On a side note, I smiled to see Aaronovitch smear those of us in the "anti-war brigade" as "Shortists". But, of course, Clare Short did not oppose the Iraq war. She voted for it, and stayed in the cabinet, resigning only after the invasion had occurred.

He could have called us "Cookists" or "Denhamists", but he chose not to. Perhaps because it is much more difficult to dismiss Robin Cook and John Denham as naive peaceniks, Islamist appeasers or Saddam apologists than it is to dismiss Clare Short, George Galloway, Tony Benn or the rest of the usual suspects. I'm just wondering . . .

Mehdi Hasan is a contributing writer for the New Statesman and the co-author of Ed: The Milibands and the Making of a Labour Leader. He was the New Statesman's senior editor (politics) from 2009-12.

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Why do the words “soup, swoop, loop de loop” come to mind every time I lift a spoon to my lips?

It’s all thanks to Barry and Anita.

A while ago I was lending a friend the keys to our house. We keep spare keys in a ceramic pot I was given years ago by someone who made it while on an art-school pottery course. “That’s er . . . quite challenging,” the friend said of the pot.

“Is it?” I replied. “I’d stopped noticing how ugly it is.”

“Then it’s a grunty,” she said.

“A what?” I asked.

“A grunty. It’s something you have in your house that’s hideous and useless but you’ve stopped noticing it completely, so it’s effectively invisible.”

I was much taken with this idea and realised that as well as “grunties” there are also “gruntyisms”: things you say or do, though the reason why you say or do them has long since been forgotten. For example, every time we drink soup my wife and I say the same thing, uttered in a strange monotone: we say, “Soup, swoop, loop de loop.” How we came to say “soup, swoop, loop de loop” came about like this.

For a married couple, the years between your mid-thirties and your late forties might be seen as the decade of the bad dinner party. You’re no longer looking for a partner, so the hormonal urge to visit crowded bars has receded, but you are still full of energy so you don’t want to stay in at night, either. Instead, you go to dinner parties attended by other couples you don’t necessarily like that much.

One such couple were called Barry and Anita. Every time we ate at their house Barry would make soup, and when serving it he would invariably say, “There we are: soup, swoop, loop de loop.” After the dinner party, as soon as we were in the minicab going home, me and Linda would start drunkenly talking about what an arse Barry was, saying to each other, in a high-pitched, mocking imitation of his voice: “Please do have some more of this delicious soup, swoop, loop de loop.” Then we’d collapse against each other laughing, convincing the Algerian or Bengali taxi driver once again of the impenetrability and corruption of Western society.

Pretty soon whenever we had soup at home, Linda and I would say to each other, “Soup, swoop, loop de loop,” at first still ridiculing Barry, but eventually we forgot why we were saying it and it became part of the private language every couple develop, employed long after we’d gratefully ceased having soupy dinners with Barry and Anita.

In the early Nineties we had an exchange student staying with us for a year, a Maori girl from the Cook Islands in the southern Pacific. When she returned home she took the expression “soup, swoop, loop de loop” with her and spread it among her extended family, until finally the phrase appeared in an anthropological dissertation: “ ‘Soup swoop, loop de loop.’ Shamanistic Incantations in Rarotongan Food Preparation Rituals” – University of Topeka, 2001. 

This article first appeared in the 21 July 2016 issue of the New Statesman, The English Revolt