Friday, May 16, 2008
Their 'fascism', and ours. posted by Richard Seymour

The ideology of Hamas is not obscure. An offshoot of the Muslim Brotherhood, the main goal of the organisation is to eventually replace Israel with an Islamic Republic on the whole of historic Palestine. Its most vociferously expressed conviction in its early years was the belief that Israel could not be won over through negotiations and concessions, and that only a military jihad could succeed. This in fact constituted a departure for the historically quietist Muslim Brothers, but in truth it was the first intifada and the way in which it was crushed that galvanised the organisation. Two key figures inspire Hamas' ideological orientation. The first is Sayyid Qutb, whose doctrinal contribution became a staple of Brotherhood ideology in the course of struggle with the Nasserist state. Qutb articulated a right-wing variant of Third Worldist discourse, rejecting both socialism and American-style capitalism. Like ideological confederates such as Mawdudi, he sought to renew Muslim societies from the weakness that had allowed them to be overwhelmed by colonial powers by resuscitating their moral power. Reacting against the chimera of a distinctly Western weltanschauung, comprising nationalism, secularism and liberal democracy (cf Mawdudi), Qutb regarded the unconditional sovereignty of God as the basis for such renewal. If you're an Anglo-American writer in need of a justification for perpetual war, the technical term for this doctrine is "Islamofascism".

The Muslim Brothers emerged as a serious force in Palestine particularly after the 1967 war and during the Israeli occupation. In this time, the rising profile of religion in politics and daily life saw the number of mosques soar, particularly in Gaza, where the number rose over the first twenty years of occupation from 200 to 600. This was the main vector through which the Brothers established a presence, aside from using zakat to supply alms to the needy and so forth. When the first riots of the incipient intifada erupted in December 1987, several of the Brothers based at the Islamic Centre in Gaza met to discuss a response. They started to publish propaganda leaflets calling for action against the Israeli occupation, and formed the original nucleus for what would become known as Hamas (short for Harakat al-Muqawama al-Islamiyya or "Islamic Resistance Movement") in 1988. For nice liberals, this is the moment of disaster, but I actually think that hitherto quietest bourgeois Islamic nationalists throwing themselves into the resistance is a good development, not least since the PLO was increasingly bankrupt politically and militarily since its expulsion from Lebanon in 1982. In fact, it should be said that older members of the Brotherhood were quite trepidatious about getting involved in the uprising, since they still maintained that Palestinians needed to be educated in Islam before they could be ready for a full-scale rebellion - it was the younger generation who drove the evolution of Hamas into a serious organisation of resistance.

The key point that has animated liberal critique of Hamas, aside from violence, is antisemitism. Without question, the early Hamas doctrine held that the defense of Palestine was part of a resistance not only against imperialism or Zionism but against essentialised blocs of Judaism and Christianity, who they depicted as engaged in an existential battle with Islam. They drew on claims from the Protocols of the Elders of Zion to interpret their struggle as one against Jewish world domination. In a reductionist way, you could see this as the result of 'false consciousness', or a simple lack of class analysis. True enough, if your oppressors tell you that they represent the world's Jews, that they are the Jewish state, and you lack the conceptual apparatus with which to disentangle such nationalist myths - because you are subject to your own variant of such mythology - then the antisemitic conspiracy theories might be alluring. And this reductionist interpretation is certainly better than the even more reductionist take, which is that Islam is inherently antisemitic because of its dangerous proximity to Judaism which produces a narcissistic recoil (actually, in that highly culturalist assessment, Zizek might well have drawn consciously from Huntington or even Michael Ignatieff). I think there is also an element of subverting the morality through which Israel asserts its dominance, namely its claim to represent the victims of the Nazi holocaust. If Israel were the culmination of a conspiracy, there would be no need to defer to the tragic recent history of a People of the Book. As Edward Said never tired of arguing, this style of denunciation is a hateful inversion of logic. The proper way to undermine the legitimacy of Israeli oppression is to point out the structural similarity between Israel's racism and European antisemitism, between its modes of domination and those of European states. I need hardly add that the antisemitism in the Covenant is, however inexcusable, in no way equivalent to European antisemitism, which was not even remotely a reaction to oppression. Such analysis will hopefully become passe, at any rate, if Bassem Naeem's simple and straightforward repudiation of antisemitism is representative of Hamas' current direction. And what then will be left for the defenders of Israel, as its ministers draw on the metaphors of the Shoah to describe its atrocities against Palestinians? As increasing numbers of Jewish people reject Israel's claim to represent their interests? As Hamas defends Palestinian democracy and Israel and its allies attack it and undermine it?

Labels: 'fascism', fatah, gaza, hamas, intifada, palestine, west bank