http://sultanknish.blogspot.com/
The murderer is the new celebrity. He emerges out of nowhere with a rags to mass murder story, and is swiftly accorded all the trappings of fame. Reporters track down anyone who knew him to learn about his childhood and his main influences. Relatives and friends both contribute fuzzy anecdotes, mostly indistinguishable from the ones they would present if he were competing on American Idol or running for president.
The disaffected form fan clubs around him. The experts discuss what his rise to fame means. Books are written about him and then perhaps a movie. And then it ends and begins all over again.
The Tsernaev brothers, the living one and the dead one, are already receiving that treatment. Like most murderers they have already become more famous than their victims. More famous than the rescuers. The original Tamerlane is better known than any of his countless victims. The new one is already eclipsing his victims. Before long one of those Chechen bards whose videos he tagged into his playlist on YouTube will write a ballad about the Boston massacre and the circle will be complete.
That ballad, murderous and vile, will still be more honest than most of the media coverage about the two Chechen Muslims has been. The media’s coverage is weighed down by its old fetish of murder as celebrity. The media covers murderers and celebrities in the same way. It writes exhaustively about them, but rarely meaningfully. The murderer, like the celebrity, is famous for being famous. And fame clips context and suppresses meaning. It becomes its own reference. A thing is famous for being known. It is known for being famous. It enters the common language as a reference. A metaphor.
In the case of the Tsernaevs, the surface coverage, the endless rounds of interviews with friends and relatives, with anyone who ever met them or retweed them, is mandatory because it avoids the more difficult question of why they killed.
The better news outlets answer with convenient terms like “radicalization” or “self-radicalization” and much of the public, primed to react to meaningless political jargon as if it had meaning, will think that they understand. A radical, they know, is a bad person, except for a brief period when surfers and ninja turtles could use it and still be good people. They don’t quite know why that is, but they also don’t know why high debt is good for the economy or why Islam is a religion of peace.
Radical and extremist are convenient terms for dismissing people and subjects without discussing them. Mental shortcuts like that can be convenient. No one really wants to spend every waking moment debating the people who think that the moon landing was faked or that we are ruled over by miniature T-Rex’s who somehow look just like people. But when the body count gets high enough, dismissing it as extremism or radicalism doesn’t hold up. The question must be discussed.