In a fascinating article “The fallacy of Grievance based Terrorism” author, Melvin Lee writes of the centuries old conflict between the West and Islam. Toward the end he observes:
One of the greatest challenges facing strategic leaders today is objectively examining the centuries-old roots of Islamic jihadism and developing a strategy that will lead to a lasting solution to the Western conflict with it. Many Western policymakers fail to assess realistically why Arab and Islamic governments have been unable to improve the condition of their populations, especially in contrast to the West. This inability to grasp the root of Islamic jihadism is the result of a moral relativism prominent in modern Western liberal thought. For example, over the last few decades, it has become common to value diversity and multiculturalism above societal well-being and improvements in the human condition.Â
It is not, as Thomas Friedman argues in The World Is Flat, that the fruits of the American experiment—free markets, property rights, tolerance, democracy, and the rule of law—have left Islam behind.[39] On the contrary, it is Islam that has opted out of progress by allowing, promoting, and embracing centuries of reactionary and retrospective reforms that rejected the idea that humans can indeed improve their condition through reason and rationality. Muslim clerics and leaders within the impoverished nations of the Islamic world need to understand that they are responsible for the condition and grief of their people. It is Islamism’s rejection of religious tolerance, democracy, and the rule of law, in conjunction with its embrace of anti-Semitism, theocracy, and sectarian strongmen exempt from law and privileged by the authority they have usurped, that is the real enemy in the Islamic world’s centuries-long interaction with the United States. While Islamists skillfully manipulate the Western mass media to enunciate an à la carte menu of grievances, eighteenth- and nineteenth-century interactions show these are not the root cause of jihadi terror. Indeed, a U.S. intelligence assessment, published two years before Israel’s independence and any subsequent jihadi grievance, already highlighted Islamist terrorism as a long-term threat.[40] So long as Western officials adopt a nearsighted, grievance-based view of the roots of Islamist terror, they will embolden jihadis through appeasement.
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Indeed one of the great accomplishments of Palestinian nationalism was to couch an anti-Western movement in terms that appeal to Western liberals. After all, who can argue with a notion of national self-determination?
Lee’s article is an important antidote to many of the assumptions underlying what’s often called the “realist” approach to foreign policy. It also is a reformulation of aspect of two earlier articles.
Back in 1999, Bernard Lewis wrote “The Roots of Muslim Rage” in the Atlantic. He views things somewhat differently from Lee, but still understands that the source Islamic hatred of the West isn’t anything we’ve done, but how our society is viewed.
Ultimately, the struggle of the fundamentalists is against two enemies, secularism and modernism. The war against secularism is conscious and explicit, and there is by now a whole literature denouncing secularism as an evil neo-pagan force in the modern world and attributing it variously to the Jews, the West, and the United States. The war against modernity is for the most part neither conscious nor explicit, and is directed against the whole process of change that has taken place in the Islamic world in the past century or more and has transformed the political, economic, social, and even cultural structures of Muslim countries. Islamic fundamentalism has given an aim and a form to the otherwise aimless and formless resentment and anger of the Muslim masses at the forces that have devalued their traditional values and loyalties and, in the final analysis, robbed them of their beliefs, their aspirations, their dignity, and to an increasing extent even their livelihood.Â
There is something in the religious culture of Islam which inspired, in even the humblest peasant or peddler, a dignity and a courtesy toward others never exceeded and rarely equalled in other civilizations. And yet, in moments of upheaval and disruption, when the deeper passions are stirred, this dignity and courtesy toward others can give way to an explosive mixture of rage and hatred which impels even the government of an ancient and civilized country—even the spokesman of a great spiritual and ethical religion—to espouse kidnapping and assassination, and try to find, in the life of their Prophet, approval and indeed precedent for such actions.
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More recently, in the Philosopher of Islamic Terror, a biographical sketch of Said Qutb by Paul Berman, Berman wrote:
That was Qutb’s analysis. In writing about modern life, he put his finger on something that every thinking person can recognize, if only vaguely — the feeling that human nature and modern life are somehow at odds. But Qutb evoked this feeling in a specifically Muslim fashion. It is easy to imagine that, in expounding on these themes back in the 1950’s and 60’s, Qutb had already identified the kind of personal agony that Mohamed Atta and the suicide warriors of Sept. 11 must have experienced in our own time. It was the agony of inhabiting a modern world of liberal ideas and achievements while feeling that true life exists somewhere else. It was the agony of walking down a modern sidewalk while dreaming of a different universe altogether, located in the Koranic past — the agony of being pulled this way and that. The present, the past. The secular, the sacred. The freely chosen, the religiously mandated — a life of confusion unto madness brought on, Qutb ventured, by Christian error.Â
Sitting in a wretched Egyptian prison, surrounded by criminals and composing his Koranic commentaries with Nasser’s speeches blaring in the background on the infuriating tape recorder, Qutb knew whom to blame. He blamed the early Christians. He blamed Christianity’s modern legacy, which was the liberal idea that religion should stay in one corner and secular life in another corner. He blamed the Jews. In his interpretation, the Jews had shown themselves to be eternally ungrateful to God. Early in their history, during their Egyptian captivity (Qutb thought he knew a thing or two about Egyptian captivity), the Jews acquired a slavish character, he believed. As a result they became craven and unprincipled when powerless, and vicious and arrogant when powerful. And these traits were eternal. The Jews occupy huge portions of Qutb’s Koranic commentary — their perfidy, greed, hatefulness, diabolical impulses, never-ending conspiracies and plots against Muhammad and Islam. Qutb was relentless on these themes. He looked on Zionism as part of the eternal campaign by the Jews to destroy Islam.
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In the end, the Islamist hatred of the West is not a grievance we can address. Attempting to accomodate the demands of Islamists only encourages them. For there to be peace between Islam and the West, there needs to be a change of heart in Islam. Anything else is useless.
Crossposted on Soccer Dad.
