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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A new German law wants to force mothers to reveal their child’s biological father

The so-called “milkmen’s kids law” would seek protection for men who feel they have been duped into raising children they believe are not biologically theirs – at the expense of women’s rights.

The German press call them “Kuckuckskinder”, which translates literally as “cuckoo children” – parasite offspring being raised by an unsuspecting innocent, alien creatures growing fat at the expense of the host species’ own kind. The British press have opted for the more Benny Hill-esque “milkmen’s kids”, prompting images of bored Seventies housewives answering the door in negligées before inviting Robin Asquith lookalikes up to their suburban boudoirs. Nine months later their henpecked husbands are presented with bawling brats and the poor sods remain none the wiser.

Neither image is particularly flattering to the children involved, but then who cares about them? This is a story about men, women and the redressing of a legal – or is it biological? – injustice. The children are incidental.

This week German Justice Minister Heiko Maas introduced a proposal aimed at to providing greater legal protection for “Scheinväter” – men who are duped into raising children whom they falsely believe to be biologically theirs. This is in response to a 2015 case in which Germany’s highest court ruled that a woman who had told her ex-husband that her child may have been conceived with another man could not be compelled to name the latter. This would, the court decided, be an infringement of the woman’s right to privacy. Nonetheless, the decision was seen to highlight the need for further legislation to clarify and strengthen the position of the Scheinvater.

Maas’ proposal, announced on Monday, examines the problem carefully and sensitively before merrily throwing a woman’s right to privacy out of the window. It would compel a woman to name every man she had sexual intercourse with during the time when her child may have been conceived. She would only have the right to remain silent in cases should there be serious reasons for her not to name the biological father (it would be for the court to decide whether a woman’s reasons were serious enough). It is not yet clear what form of punishment a woman would face were she not to name names (I’m thinking a scarlet letter would be in keeping with the classy, retro “man who was present at the moment of conception” wording). In cases where it did transpire that another man was a child’s biological father, he would be obliged to pay compensation to the man “duped” into supporting the child for up to two years.

It is not clear what happens thereafter. Perhaps the two men shake hands, pat each other on the back, maybe even share a beer or two. It is, after all, a kind of gentlemen’s agreement, a transaction which takes place over the heads of both mother and child once the latter’s paternity has been established. The “true” father compensates the “false” one for having maintained his property in his absence. In some cases there may be bitterness and resentment but perhaps in others one will witness a kind of honourable partnership. You can’t trust women, but DNA tests, money and your fellow man won’t let you down.

Even if it achieves nothing else, this proposal brings us right back to the heart of what patriarchy is all about: paternity and ownership. In April this year a German court ruled that men cannot be forced to take paternity tests by children who suspect them of being their fathers. It has to be their decision. Women, meanwhile, can only access abortion on demand in the first trimester of pregnancy, and even then counselling is mandatory (thereafter the approval of two doctors is required, similar to in the UK). One class of people can be forced to gestate and give birth; another can’t even be forced to take a DNA test. One class of people can be compelled to name any man whose sperm may have ventured beyond their cervix; another is allowed to have a body whose business is entirely its own. And yes, one can argue that forcing men to pay money for the raising of children evens up the score. Men have always argued that, but they’re wrong.

Individual men (sometimes) pay for the raising of individual children because the system we call patriarchy has chosen to make fatherhood about individual ownership. Women have little choice but to go along with this as long as men exploit our labour, restrict our access to material resources and threaten us with violence. We live in a world in which it is almost universally assumed that women “owe” individual men the reassurance that it was their precious sperm that impregnated us, lest we put ourselves and our offspring at risk of poverty and isolation. Rarely do any of us dare to protest. We pretend it is a fair deal, even that reproductive differences barely affect our lives at all. But the sex binary – the fact that sperm is not egg and egg is not sperm – affects all of us.

The original 2015 ruling got it right. The male demand for reassurance regarding paternity is an infringement of a woman’s right to privacy. Moreover, it is important to see this in the context of all the other ways in which men have sought to limit women’s sexual activity, freedom of movement and financial independence in order to ensure that children are truly “theirs”.  Anxiety over paternity is fundamentally linked to anxiety over female sexuality and women’s access to public space. Yet unless all women are kept under lock and key at all times, men will never, ever have the reassurance they crave. Even then, the abstract knowledge that you are the only person to have had the opportunity to impregnate a particular woman cannot rival the physical knowledge of gestation.

We have had millennia of pandering to men’s existential anxieties and treating all matters related to human reproduction, from sex to childbirth, as exceptional cases meaning women cannot have full human rights. Isn’t it about time we tried something new? How about understanding fatherhood not as winning gold in an Olympic sperm race, but as a contract endlessly renewed?

What each of us receives when a child is born is not a biological entity to do with as we choose. It is a relationship, with all of its complexities and risks. It is something worth contributing to and fighting for. Truly, if a man cannot understand that, then any money wasted on a Kuckuckskind – a living, breathing child he could get to know – has got to be the least of his worries. 

Glosswitch is a feminist mother of three who works in publishing.