Road Work: Among Tyrants, Heroes, Rogues, and Beasts Page 4

  “I understand,” Saddam said, “that you are not allowing some of the songs that carry my name to be broadcast.”

  Al-Bazzaz was stunned, and suddenly frightened. “Mr. President,” he said, “we still broadcast the songs, but I have stopped some of them because they are so poorly written. They are rubbish.”

  “Look,” Saddam said, abruptly stern, “you are not a judge, Saad.”

  “Yes. I am not a judge.”

  “How can you prevent people from expressing their feelings toward me?”

  Al-Bazzaz feared that he was going to be taken away and shot. He felt the blood drain from his face, and his heart pounded heavily. The editor said nothing. The pencil shook in his hand. Saddam had not even raised his voice.

  “No, no, no. You are not the judge of these things,” Saddam reiterated.

  Al-Bazzaz kept repeating, “Yes, sir,” and frantically wrote down every word the president said. Saddam then talked about the movement for more freedoms in the press and the arts. “There will be no loosening of controls,” he said.

  “Yes, sir.”

  “Okay, fine. Now it is all clear to you?”

  “Yes, sir.”

  With that Saddam dismissed al-Bazzaz. The editor had sweated through his shirt and sport coat. He was driven back to the Cabinet Building, and then drove himself back to the office, where he immediately rescinded his earlier policy. That evening a full broadcast of the poems and songs dedicated to Saddam resumed.

  HADAFUH (HIS GOAL)

  You are the fountain of willpower and the wellspring of life, the essence of earth, the sabers of demise, the pupil of the eye, and the twitch of the eyelid. A people like you cannot but be, with God’s help. So be as you are, and as we are determined to be. Let all cowards, piggish people, traitors, and betrayers be debased.

  —Saddam Hussein, addressing the Iraqi people, July 17, 2001

  Iraq is a land of antiquity. It is called the Land of Two Rivers (the Tigris and the Euphrates); the land of Sumerian kings, Mesopotamia, and Babylon; one of the cradles of civilization. Walking the streets of Baghdad gives one a sense of continuity with things long past, of unity with the great sweep of history. Renovating and maintaining the old palaces is an ongoing project in the city. By decree, one of every ten bricks laid in the renovation of an ancient palace is now stamped either with the name Saddam Hussein or with an eight-pointed star (a point for each letter of his name spelled in Arabic).

  In 1987 Entifadh Qanbar was assigned to work on the restoration of the Baghdad Palace, which had once been called al-Zuhoor, or the Flowers Palace. Built in the 1930s for King Ghazi, it is relatively small and very pretty; English in style, it once featured an elaborate evergreen maze. Qanbar is an engineer by training, a short, fit, dark-haired man with olive skin. After earning his degree he served a compulsory term in the army, which turned out to be a five-year stint, and survived the mandatory one-month tour on the front lines in the war with Iran.

  Work on the palace had stalled some years earlier, when the British consultant for the project refused to come to Baghdad because of the war. One of Qanbar’s first jobs was to supervise construction of a high and ornate brick wall around the palace grounds. Qanbar is a perfectionist, and because the wall was to be decorative as well as functional, he took care with the placement of each brick. An elaborate gate had already been built facing the main road, but Qanbar had not yet built the portions of the wall on either side of it, because the renovation of the palace itself was unfinished, and that way large construction equipment could roll on and off the property without danger of damaging the gate.

  One afternoon at about five, as he was preparing to close down work for the day, Qanbar saw a black Mercedes with curtained windows and custom-built running boards pull up to the site. He knew immediately who was in it. Ordinary Iraqis were not allowed to drive such fancy cars. Cars like this one were driven exclusively by al Himaya, Saddam’s bodyguards.

  The doors opened and several guards stepped out. All of them wore dark-green uniforms, black berets, and zippered boots of reddish-brown leather. They had big moustaches like Saddam’s, and carried Kalashnikovs. To the frightened Qanbar, they seemed robotic, without human feelings.

  The bodyguards often visited the work site to watch and make trouble. Once, after new concrete had been poured and smoothed, some of them jumped into it, stomping through the patch in their red boots to make sure that no bomb or listening device was hidden there. Another time a workman opened a pack of cigarettes and a bit of foil wrapping fluttered down into the newly poured concrete. One of the guards caught a glimpse of something metallic and reacted as if someone had thrown a hand grenade. Several of them leaped into the concrete and retrieved the scrap. Angered to discover what it was, and to have been made to look foolish, they dragged the offending worker aside and beat him with their weapons. “I have worked all my life!” he cried. They took him away, and he did not return. So the sudden arrival of a black Mercedes was a frightening thing.

  “Who is the engineer here?” the chief guard asked. He spoke with the gruff Tikriti accent of his boss. Qanbar stepped up and identified himself. One of the guards wrote down his name. It is a terrible thing to have al Himaya write down your name. In a country ruled by fear, the best way to survive is to draw as little attention to yourself as possible. To be invisible. Even success can be dangerous, because it makes you stand out. It makes other people jealous and suspicious. It makes you enemies who might, if the opportunity presents itself, bring your name to the attention of the police. For the state to have your name for any reason other than the most conventional ones—school, driver’s license, military service—is always dangerous. The actions of the state are entirely unpredictable, and they can take away your career, your freedom, your life. Qanbar’s heart sank and his mouth went dry.

  “Our Great Uncle just passed by,” the chief guard began. “And he said, ‘Why is this gate installed when the two walls around it are not built?’”

  Qanbar nervously explained that the walls were special, ornamental, and that his crew was saving them for last because of the heavy equipment coming and going. “We want to keep it a clean construction,” he said.

  “Our Great Uncle is going to pass by again tonight,” said the guard.

  “When he does, it must be finished.”

  Qanbar was dumbfounded. “How can I do it?” he protested.

  “I don’t know,” said the guard. “But if you don’t do it, you will be in trouble.” Then he said something that revealed exactly how serious the danger was: “And if you don’t do it, we will be in trouble. How can we help?”

  There was nothing to do but try. Qanbar dispatched Saddam’s men to help round up every member of his crew as fast as they could—those who were not scheduled to work as well as those who had already gone home. Two hundred workers were quickly assembled. They set up floodlights. Some of the guards came back with trucks that had machine guns mounted on top. They parked alongside the work site and set up chairs, watching and urging more speed as the workers mixed mortar and threw down line after line of bricks.

  The crew finished at nine-thirty. They had completed in four hours a job that would ordinarily have taken a week. Terror had driven them to work faster and harder than they believed possible. Qanbar and his men were exhausted. An hour later they were still cleaning up the site when the black Mercedes drove up again. The chief guard stepped out. “Our Uncle just passed by, and he thanks you,” he said.

  Walls define the tyrant’s world. They keep his enemies out, but they also block him off from the people he rules. In time he can no longer see out. He loses touch with what is real and what is unreal, what is possible and what is not—or, as in the case of Qanbar and the wall, what is just barely possible. His ideas of what his power can accomplish, and of his own importance, bleed into fantasy.

  Each time Saddam has escaped death—when he survived, with a minor wound to his leg, a failed attempt in 1959 to assassinate Iraqi Pre
sident Abd al-Karim Qasim; when he avoided the ultimate punishment in 1964 for his part in a failed Baath Party uprising; when he survived being trapped behind Iranian lines in the Iran-Iraq war; when he survived attempted coups d’état; when he survived America’s smart-bombing campaign against Baghdad, in 1991; when he survived the nationwide revolt after the Gulf War—it has strengthened his conviction that his path is divinely inspired and that greatness is his destiny. Because his worldview is essentially tribal and patriarchal, destiny means blood. So he has ordered genealogists to construct a plausible family tree linking him to Fatima, the daughter of the prophet Muhammad. Saddam sees the prophet less as the bearer of divine revelation than as a political precursor—a great leader who unified the Arab peoples and inspired a flowering of Arab power and culture. The concocted link of bloodlines to Muhammad is symbolized by a 600-page, hand-lettered copy of the Koran that was written with Saddam’s own blood, which he donated a pint at a time over three years. It is now on display in a Baghdad museum.

  If Saddam has a religion, it is a belief in the superiority of Arab history and culture, a tradition that he is convinced will rise up again and rattle the world. His imperial view of the grandeur that was Arabia is romantic, replete with fanciful visions of great palaces and wise and powerful sultans and caliphs. His notion of history has nothing to do with progress, with the advance of knowledge, with the evolution of individual rights and liberties, with any of the things that matter most to Western civilization. It has to do simply with power. To Saddam, the present global domination by the West, particularly the United States, is just a phase. America is infidel and inferior. It lacks the rich ancient heritage of Iraq and other Arab states. Its place at the summit of the world powers is just a historical quirk, an aberration, a consequence of its having acquired technological advantages. It cannot endure.

  In a speech this past January 17, the eleventh anniversary of the start of the Gulf War, Saddam explained, “The Americans have not yet established a civilization, in the deep and comprehensive sense we give to civilization. What they have established is a metropolis of force…. Some people, perhaps including Arabs and plenty of Muslims and more than these in the wide world…considered the ascent of the U.S. to the summit as the last scene in the world picture, after which there will be no more summits and no one will try to ascend and sit comfortably there. They considered it the end of the world as they hoped for, or as their scared souls suggested it to them.”

  Arabia, which Saddam sees as the wellspring of civilization, will one day own that summit again. When that day comes, whether in his lifetime or a century or even five centuries hence, his name will rank with those of the great men in history. Saddam sees himself as an established member of the pantheon of great men—conquerors, prophets, kings and presidents, scholars, poets, scientists. It doesn’t matter if he understands their contributions and ideas. It matters only that they are the ones history has remembered and honored for their accomplishments.

  In a book titled Saddam’s Bombmaker (2000), Khidhir Hamza, the nuclear scientist, remembers his first encounter with Saddam, when the future dictator was still nominally the vice-chairman. A large new computer had just been installed in Hamza’s lab, and Saddam came sweeping through for a look. He showed little interest in the computer; his attention was drawn instead to a lineup of pictures that Hamza had tacked to the wall, each of a famous scientist, from Copernicus to Einstein. The pictures had been torn from magazines.

  “What are those?” Saddam asked.

  “Sir, those are the greatest scientists in history,” Hamza told him.

  Then, as Hamza remembers it, Saddam became angry. “What an insult this is! All these great men, these great scientists! You don’t have enough respect for these great men to frame their pictures? You can’t honor them better than this?”

  To Hamza, the outburst was irrational; the anger was out of all proportion. Hamza interpreted it as Saddam’s way of testing him, of putting him in his place. But Saddam seemed somehow personally offended. To understand his tantrum one must understand the kinship he feels with the great men of history, with history itself. Lack of reverence for an image of Copernicus might suggest a lack of reverence for Saddam.

  In what sense does Saddam see himself as a great man? Saad al-Bazzaz, who defected in 1992, has thought a lot about this question, during his time as a newspaper editor and TV producer in Baghdad, and in the years since, as the publisher of an Arabic newspaper in London.

  “I need a piece of paper and a pen,” he told me recently in the lobby of Claridge’s Hotel. He flattened the paper out on a coffee table and tested the pen. Then he drew a line down the center. “You must understand, the daily behavior is just the result of the mentality,” he explained. “Most people would say that the main conflict in Iraqi society is sectarian, between the Sunni and the Shia Muslims. But the big gap has nothing to do with religion. It is between the mentality of the villages and the mentality of the cities.”

  “Okay. Here is a village.” On the right half of the page al-Bazzaz wrote a V and beneath it he drew a collection of separate small squares. “These are houses or tents,” he said. “Notice there are spaces between them. This is because in the villages each family has its own house, and each house is sometimes several miles from the next one. They are self-contained. They grow their own food and make their own clothes. Those who grow up in the villages are frightened of everything. There is no real law enforcement or civil society. Each family is frightened of each other, and all of them are frightened of outsiders. This is the tribal mind. The only loyalty they know is to their own family, or to their own village. Each of the families is ruled by a patriarch, and the village is ruled by the strongest of them. This loyalty to tribe comes before everything. There are no values beyond power. You can lie, cheat, steal, even kill, and it is okay so long as you are a loyal son of the village or the tribe. Politics for these people is a bloody game, and it is all about getting or holding power.”

  Al-Bazzaz wrote the word “city” atop the left half of the page. Beneath it he drew a line of adjacent squares. Below that he drew another line, and another. “In the city the old tribal ties are left behind. Everyone lives close together. The state is a big part of everyone’s life. They work at jobs and buy their food and clothing at markets and in stores. There are laws, police, courts, and schools. People in the city lose their fear of outsiders, and take an interest in foreign things. Life in the city depends on cooperation, on sophisticated social networks. Mutual self-interest defines public policy. You can’t get anything done without cooperating with others, so politics in the city becomes the art of compromise and partnership. The highest goal of politics becomes cooperation, community, and keeping the peace. By definition, politics in the city becomes nonviolent. The backbone of urban politics isn’t blood, it’s law.”

  In al-Bazzaz’s view, Saddam embodies the tribal mentality. “He is the ultimate Iraqi patriarch, the village leader who has seized a nation,” he explained. “Because he has come so far, he feels anointed by destiny. Everything he does is, by definition, the right thing to do. He has been chosen by Heaven to lead. Often in his life he has been saved by God, and each escape makes him more certain of his destiny. In recent years, in his speeches, he has begun using passages and phrases from the Koran, speaking the words as if they are his own. In the Koran, Allah says, ‘If you thank me, I will give you more.’ In the early nineties Saddam was on TV, presenting awards to military officers, and he said, ‘If you thank me, I will give you more.’ He no longer believes he is a normal person. Dialogue with him is impossible because of this. He can’t understand why journalists should be allowed to criticize him. How can they criticize the father of the tribe? This is something unacceptable in his mind. To him, strength is everything. To allow criticism or differences of opinion, to negotiate or compromise, to accede to the rule of law or to due process—these are signs of weakness.”

  Saddam is, of course, not alone in admiring
The Godfather series. They are obvious movies for him to like (they were also a favorite of the Colombian cocaine tycoon Pablo Escobar). On the surface it is a classic patriarchal tale. Don Vito Corleone builds his criminal empire from nothing, motivated in the main by love for his family. He sees that the world around him is vicious and corrupt, so he outdoes the world at its own cruelty and preys upon its vices, creating an apparent refuge of wealth and safety for himself and his own. We are drawn to his single-mindedness, subtle intelligence, and steadfast loyalty to an ancient code of honor in a changing world—no matter how unforgiving that code seems by modern standards. The Godfather suffers greatly but dies playing happily in the garden with his grandson, arguably a successful man. The deeper meaning of the films, however, apparently eludes Saddam. The Godfather saga is more the story of Michael Corleone than of his father, and the film’s message is not a happy one. Michael’s obsessive loyalty to his father and to his family, to the ancient code of honor, leads him to destroy the very things it is designed to protect. In the end Michael’s family is torn by tragedy and hatred. He orders his own brother killed, choosing loyalty to code over loyalty to family. Michael becomes a tragic figure, isolated and unloved, ensnared by his own power. He is a lot like Saddam.

  In Saddam’s other favorite movie, The Old Man and the Sea, the old man, played by Spencer Tracy, hooks a great fish and fights alone in his skiff to haul it in. It is easy to see why Saddam would be stirred by the image of a lone fisherman, surrounded by a great ocean, struggling to land this impossible fish. “I will show him what a man can do and what a man endures,” the old man says. In the end he succeeds, but the fish is too large for the dinghy, and is devoured by sharks before the trophy can be displayed. The old man returns to his hut with cut and bleeding hands, exhausted but happy in the knowledge that he has prevailed. It would be easy for Saddam to see himself in that old man.