A remarkable piece of journalism by the New Yorker's Jon Lee Anderson on some of the "Awakening" movements in western Baghdad--particularly Ghazaliya--and the dynamics of intra-Shi'ite violence in neighbouring areas.
Some parts that stand out:
A few days before General Petraeus testified before Congress, I met with Sheikh Zaidan al-Awad, a prominent Sunni tribal leader from Anbar. The last time I had seen him, in 2004, he was full of hostile bluster about the U.S., and made no secret of his identification with the “resistance,” as he described the hard-line Sunni insurgents. Sheikh Zaidan was a fugitive, suspected by the Americans of being a sponsor of the insurgency, and he was living in voluntary exile in Jordan. But when we spoke this fall, in an apartment in Amman, Zaidan told me that he had recently met for informal talks with American military and intelligence officials, because he approved of what they were now doing—allowing Sunni tribesmen to police themselves.
I asked Zaidan what sort of deal had led to the Sunni Awakening. “It’s not a deal,” he said, bristling. “People have come to realize that our fate is tied to the Americans’, and theirs to ours. If they are successful in Iraq, it will depend on Anbar. We always said this. Time was lost. America was lost, but now it’s woken up; it now holds a thread in its hand. For the first time, they’re doing something right.”
Zaidan said that Anbar’s Sunni tribes no longer had any need to exact blood vengeance on U.S. forces. “We’ve already taken our revenge,” he said. “We’re the ones who’ve made them crawl on their stomachs, and now we’re the ones to pick them up.” He added, “Once Anbar is settled, we must take control of Baghdad, and we will.” There would have to be a lot more fighting before the capital was taken back from the Shiites, he said. “The Anbaris will take charge of the purge. What the whole world failed to do in Anbar, we have done overnight. Baghdad will be a lot easier.”
. . .
Tribal vendettas have been an underlying feature of the Iraq war since it began. Amar’s story may be unusual in the scale of his ambitions—a hundred men for his brother—but such crimes are common. At least some of the initial impetus for Iraq’s insurgency came in the spring of 2003, when American troops in Falluja shot and killed seventeen demonstrators, and kinsmen of the dead sought revenge by killing Americans. In tribal families, it is often the matriarch who encourages the vendetta, as Amar’s mother did.
Um Jafaar is a handsome, elderly woman. When I arrived at her home, with Karim, she was wearing a black abaya, and I noticed blue tribal tattoos on her chin and her hands. She invited me to sit down on a couch, and sat next to me in an armchair. Jafaar’s three young daughters were watching us. When I asked Um Jafaar if she wanted revenge for her son’s death, she got up from her chair, came over, and kissed the top of my head.
“Yes, I want revenge,” she said. “I am a mother, and I lost my son for nothing.” She began weeping, great wracking sobs. When she recovered, Um Jafaar pointed to her granddaughters. “Look, they have no father,” she said. “Why?”
Um Jafaar went on to tell me that she took the body parts of Amar’s victims, wrapped in cloth, to his grave, in the holy city of Najaf, and buried them there. “I talk to my son, I tell him, ‘Here, this is from those who killed you, I take revenge.’ ” Moving one hand in a horizontal circle, she said, “I put them around the grave. So far, I have taken one hand, one eye, an Adam’s apple, toes, fingers, ears, and noses.” (Karim told me that the hand had made the house stink for days.) I asked her how many Mahdi men Amar had killed. “I don’t know: eighteen, twenty? But still my heart hurts. Even if we kill all of them, I won’t have comfort,” she said.