the return of intimate killing...,

theatlantic |  “We must make this battle very violent,” wrote the Islamist strategist Abu Bakr Naji in his 2004 book The Management of Savagery. Naji—whose thinking paralleled that of Abu Musab al-Zarqawi, the deceased leader of al-Qaeda in Iraq, which has since morphed into ISIS—argued that merciless violence was necessary for the creation of a “pure” Sunni caliphate. Softness, he warned, spelled failure, citing the example of the Companions of the Prophet, who “burned [people] with fire, even though it is odious, because they knew the effect of rough violence in times of need.”

The conventional wisdom holds that ISIS’s savagery will be its undoing—that it will alienate ordinary Muslims, and that without their support the group cannot succeed. But what this view overlooks is that ISIS’s jihad, as its progenitor Zarqawi well understood, isn’t about winning hearts and minds. It is about breaking hearts and minds. ISIS doesn’t want to convince its detractors and enemies. It wants to command them, if not destroy them altogether. And its strategy for achieving this goal seems to be based on destroying their will through intimate killing. This, in part, is what the group’s staged beheadings are about: They subliminally communicate ISIS’s proficiency in the art of the intimate kill. And this terrifies many people, because they sense just how hard it is to do.

The beheadings also serve as a dramatic counterpoint to al-Qaeda’s use of remote improvised explosive devices (IEDs) in attacks, and to Western shock-and-awe-style military campaigns. The subtext of the videos appears to be: You—America and your allies—kill with drones and missiles. We—the true Muslims—kill with our bare hands. You hide behind your military hardware and lack the courage to fight. We stand here tall, holding aloft our swords and the Quran. We will conquer you because our will is greater than yours, because there is nothing we will not do in defense of our just and holy cause.

 

One could argue that there is precedent in Islamic theology and history for this kind of ruthlessness. But the approach also has echoes in the Western world. Consider the logic behind the Allied shock-and-awe “area bombings” of German cities during the Second World War, where thousands of innocent civilians were murdered for the purpose of ending the war and stopping the advance of fascism in Europe. Or the logic behind the bombing of Hiroshima and Nagasaki. “The policy of attacking the civilian population in order to induce an enemy to surrender or to damage his morale,” wrote the American philosopher Thomas Nagel, “seems to have been widely accepted in the civilized world.”