kuwait

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April 10, 2026

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April 10, 2026

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"Not only do the Saudis have strict moral codes pertaining to women, liquor, tobacco, dress, and the sanctity of various holy sites, but they strictly regulate the conduct, comings and goings of all non-Moslems as well. These concerns, in addition to the promulgation of political policies that are stridently skewed against America's only democratic ally in the region, Israel, have caused both the State Department and the Pentagon to walk increasingly fine lines to avoid both political and cultural conflicts. Thus, for example, early on in the campaign, Jewish-American service members were given the "option" of receiving "non-denominational dogtags." This offer was followed with a pamphlet issued by The United States Central Command on sensitive topics to be "avoided or handled carefully"-including "articles and stories showing U.S.-Israeli ties and friendship," "discussing the 'Jewish lobby' and U.S. intelligence given to Israel," and "referring to the Arab blacklisting of U.S. companies that do business with Israel or the Arab boycotting of companies that have strong Zionist representation in executive positions." Beyond the obviously defensible position that military personnel be afforded the opportunity to disguise their religious identities in the event they are captured by an enemy, in this case the official governmental overtures were based on a considerably more dubious policy: the official blind-eye approach toward Saudi Arabia's grossly discriminatory fundamentalism. Such diplomatic obsequiousness toward the oil-rich kingdom has been going on nearly a half-century, and in turn has served to endorse practices that are clearly anathema to free societies. Regulating dress and drinking so as not to offend highly conservative allies is one thing, but repressing religious identity and observances is quite another."

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•
"Prior to 1990, Jews and Blacks were purposefully denied assignment to Saudi Arabia. But that situation had to change, of necessity, when American forces were brought in in large numbers-ultimately over 500,000 troops from all the services. From the earliest months of American military deployment in the Persian Gulf, various regulations, directives, orders, and advisories sought to limit religious practices and expressions. Military chaplains, for example, were ordered to remove insignia showing their religion, and told to call themselves "morale officers." Also, chaplains were prohibited from being interviewed by the media, which in turn was forbidden to film any religious worship services. This was even on bases far away from Saudi citizens or military personnel, and caused a major negative response among the hundreds of chaplains deployed in the Gulf. Although the Pentagon officially denies there was any substantial restriction on religious freedom of soldiers and sailors, there is enough anecdotal material to cause concern. The press was instrumental in uncovering a number of incidents, long before the official regulations were acknowledged by the military. Thus, it became known that chaplains were told not to wear crosses when away from the troops, or to use terms like "mass" or "holy communion." Some "morale" services had to be held in secret. And certain Christmas carols or hymns were off limits (chaplains were told to substitute "Jingle Bells" for "Oh, Come All Ye Faithful"). President Bush himself, although he declared that we were there "to protect our Arab friends and the American way of life," changed a planned visit to the front from Christmas to Thanksgiving so as not to offend the Saudis. According to one Jewish chaplain, the restrictions on Jews were more onerous than those placed upon Christians. There was an inadequate number of Jewish chaplains to cover the estimated 2500 Jewish military personnel. It was difficult to obtain copies of the Old Testament and kosher food. Although after awhile Christian services on bases were posted, Jewish services were not-this, by military order."

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•
"Because if we had gone to Baghdad we would have been all alone. There wouldn't have been anybody else with us. It would have been a U.S. occupation of Iraq. None of the Arab forces that were willing to fight with us in Kuwait were willing to invade Iraq. Once you got to Iraq and took it over and took down Saddam Hussein's government, then what are you going to put in its place? That's a very volatile part of the world. And if you take down the central government in Iraq, you could easily end up seeing pieces of Iraq fly off. Part of it the Syrians would like to have, the west. Part of eastern Iraq the Iranians would like to claim. Fought over for eight years. In the north, you've got the Kurds. And if the Kurds spin loose and join with Kurds in Turkey, then you threaten the territorial integrity of Turkey. It's a quagmire if you go that far and try to take over Iraq. The other thing is casualties. Everyone was impressed with the fact that we were able to do our job with as few casualties as we had, but for the 146 Americans killed in action and for the families it wasn't a cheap war. And the question for the president in terms of whether or not we went on to Baghdad and took additional casualties in an effort to get Saddam Hussein was, how many additional dead Americans is Saddam worth? And our judgment was not very many, and I think we got it right."

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•
"The invasion of Kuwait ushered in another geopolitical change in the Middle East. As President George H. W. Bush put together the largest possible military coalition, he was eager to involve as many Arab participants as possible, including Syria. Hafez al-Assad agreed to participate. In exchange, in a quid pro quo that was never explicitly stated, the United States turned a blind eye when Syrian troops invaded the Christian areas that had remained outside their control in Lebanon, on October 13, 1990. The Syrian tanks silenced everyone’s guns and imposed the Pax Syriana. Alliances and proxies had shifted over the course of the war in Lebanon. Syria had invaded several times and was in control of dominantly Muslim areas of the country and West Beirut. The Palestinian Liberation Organization was gone; the Palestinian refugees were still there. Christians had slaughtered one another. Israel still occupied large parts of southern Lebanon. Hezbollah’s rise had continued, and its ruthless campaign to eliminate intellectual opponents within the community had reached Beirut, claiming the lives of well-known writers and journalists. One of the most prominent, Hussein Mrouweh, was shot dead at home on his sickbed. The power of ideas was simply too much for Hezbollah to bear. And still the critics were not silenced. They never would be."

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•
"When the Cold War abruptly ended in 1989 with the collapse of the Soviet Empire in Europe, the world enjoyed a brief, much too brief, period of optimism. We failed to recognize that the certainties of the post-1945 years had been replaced by a more complicated international order. Instead we assumed that, as the remaining superpower, the United States would surely become a benevolent hegemon. Societies would benefit from a “peace dividend” because there would be no more need to spend huge amounts on the military. Liberal democracy had triumphed and Marxism itself had gone into the dustbin. History, as Francis Fukuyama put it, had come to an end, and a contented, prosperous, and peaceful world was moving into the next millennium. In fact, many of the old conflicts and tensions remained, frozen into place just under the surface of the Cold War. The end of that great struggle brought a thaw, and long-suppressed dreams and hatreds bubbled to the surface again. Saddam Hussein’s Iraq invaded Kuwait, basing its claims on dubious history. We discovered that it mattered that Serbs and Croats had many historical reasons to fear and hate each other, and that there were peoples within the Soviet Union who had their own proud histories and who wanted their independence. Many of us had to learn who the Serbs and Croats were and where Armenia or Georgia lay on the map. In the words of the title of Misha Glenny’s book on Central Europe, we witnessed the rebirth of history."

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•
"A small but recurrent component of media reports on Iraq and Kuwait during the period from the Iraq invasion of Kuwait on 2 August 1990 through the Gulf War and its aftermath dealt with archaeology in the region and the potential and actual impact of the war on archaeological remains. An index of the saliece of archaeology for formulating the meaning of the war is that one of the first editorials printed in the New York Times the day after the bombing of Baghdad began (19 Jan. 1991) centered on thus subject. Entitled 'The Cradle, Ironically, of Civilization', it warned the US military against 'bombing cities, religious shrines or renowned archaeological sites' but went on to focus entirely on the prehistoric sites. It used descriptors that were to recur constantly throughout media coverage of the arhcaeology of the region, describing Ur, for example, as the 'very cradle of civilization and the birthplace of Abraham', and evoking images of 'ancient', 'unexplored', and 'sacred' cities scattered through Iraq. Why did archaeological remains have this centrality? In a society still; enamored of an evolutionary view of human societies, did the story of a glorious Iraqi past get its power through the devolutionary reversals it displayed, its clear legitimizing unction for an avenging Allied campaign to preserve or even restore what was referred to as 'our common heritage'? Did ancient artifacts, like incubator babies of Kuwait, allow for narratives of innocence in a story that was otherwise too full of moral responsibility - with evil or invisible Iraqis, noble Allies and victimized Kuwaitis? Or, has the fetishizing of the commodity in our society grown over time to such a point that artifact survivors become more important that human Iraqi ones?"

- Gulf War

• 0 likes• wars-and-battles• foreign-relations-of-the-united-states• saudi-arabia• kuwait• foreign-relations-of-iraq•