Barack Obama får nå kritikk fra partifeller for sin støtte til Ground Zero-moskeen, og for å ha fomlet med et tilbaketog dagen etter. Det gjorde vondt verre. Det er ingen ringere enn flertallsleder i Sentatet, Harry Reid. Reid mener moskeen burde flyttes et annet sted.
The White House said it was unperturbed by the politics, including the rare public disagreement with Senate Majority Leader Harry Reid.
Deputy press secretary Bill Burton said on Air Force One that Mr. Obama «respects the right of anybody … to disagree with his opinion on this» and noted that Mr. Reid is a «fiercely independent individual.» Mr. Reid said, as had Mr. Obama, that Muslims had a right to build a mosque. But the Nevada Democrat, facing a tough re-election fight, said through a spokesman Monday that «the mosque should be built someplace else.»
Andre er misfornøyde med at Obama først backet prosjektet 100 %, for så dagen etter å presisere at han bare uttalt seg om prinsippet, ikke det spesifikke prosjektet. Det virket som etterpåklokskap og feighet.
Harold E. Ford Jr., now chairman of the Democratic Leadership Council, said Mr. Obama should have voiced his opinion in one fell swoop on «the first day.»
«If he believed that there’s a right to build but, perhaps, they should not build in that location, he probably should have just said that. I think the follow-up has created some confusion and probably will create some consternation in political circles within the party,» Mr. Ford said Tuesday on «Good Morning America.»
Flere demokratiske kandidater var ille berørt over å skulle svare på spørsmål om prosjektet, og flere nektet å svare pressen. Det er deres president som har stilt dem i denne situasjonen. Tidligere gikk det an å hevde at det var et lokalt spørsmål.
Obama får også kritikk for sin Ramadan-tale, der han gikk langt i å rose islam for å ha spilt en progressiv historisk rolle, og for å si at islam alltid har vært en del av USAs histore. Det er å tøye begrepene svært langt, skriver Washington Times på lederplass.
In this year’s greeting, Mr. Obama said the rituals of Ramadan «remind us of the principles that we hold in common and Islam’s role in advancing justice, progress, tolerance and the dignity of all human beings. Ramadan is a celebration of a faith known for great diversity and racial equality. And here in the United States, Ramadan is a reminder that Islam has always been part of America and that American Muslims have made extraordinary contributions to our country.»
That Islam has had a major role in advancing justice, progress, tolerance and the dignity of all human beings may come as a surprise to Muslim women. Young Afghan girls who are having acid thrown in their faces on the way to school might want to offer their perspectives. That Islam is «known» for diversity and racial equality is also a bit of a reach. This certainly does not refer to religious diversity, which is nonexistent in many Muslim-majority states. This is a plaudit better reserved for a speech at the opening of a synagogue in Mecca.
Most puzzling is the president’s claim that «Islam has always been part of America.» Islam had no influence on the origins and development of the United States. It contributed nothing to early American political culture, art, literature, music or any other aspect of the early nation.
Throughout most of American history, the Muslim world was perceived as remote, alien and belligerent. Perhaps the president was thinking about the Barbary Pirates and their role in the founding of the U.S. Navy, or Andrew Jackson’s dispatch of frigates against Muslim pirates in Sumatra in the 1830s. Maybe he was recalling Rutherford B. Hayes’ 1880 statement regarding Morocco on «the necessity, in accordance with the humane and enlightened spirit of the age, of putting an end to the persecutions, which have been so prevalent in that country, of persons of a faith other than the Moslem, and especially of the Hebrew residents of Morocco.» Or Grover Cleveland’s 1896 comment on the continuing massacre of Armenian Christians: «We have been afflicted by continued and not infrequent reports of the wanton destruction of homes and the bloody butchery of men, women and children, made martyrs to their profession of Christian faith. … It so mars the humane and enlightened civilization that belongs to the close of the nineteenth century that it seems hardly possible that the earnest demand of good people throughout the Christian world for its corrective treatment will remain unanswered.»
It also is customary in the United States to search for obscure contributions made by in-vogue minority groups as a feel-good way of promoting inclusion. One of the earliest Muslims to come to the United States was a 17th-century Egyptian named Norsereddin, who settled in the Catskills and was described by one chronicler as «haughty, morose, unprincipled, cruel and dissipated.» Spurned by the princess of an Indian tribe that had befriended him, he managed through a subterfuge to poison her. He was later run down by the betrayed Indians, who burned him alive. It is not the kind of tale that makes it into politically correct history books.
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