The Disappearance of the Nightmare Arab
How a Revolution of Hope Is Changing the Way Americans Look at Islam
By James Carroll
Since 2001, Americans have been living with a nightmare Arab, a Muslim monster threatening us to the core, chilling our souls with the cry, "God is great!" Yet after two months of world-historic protest and rebellion in streets and squares across the Arab world, we are finally waking up to another reality: that this was our bad dream, significantly a creation of our own fevered imaginations.
For years, vestigial colonial contempt for Arabs combined with rank prejudice against the Islamic religion, exacerbated by an obsession with oil, proved a blinding combination. Then 9/11 pulled its shroud across the sun. But like the night yielding to dawn, all of this now appears in a new light. Americans are seeing Arabs and Muslims as if for the first time, and we are, despite ourselves, impressed and moved. In this regard, too, the Arab revolution has been, well, revolutionary.
The Absence of Arab Perfidy, the Presence of God
For those same two months, jihadists who think nothing of slaughtering innocents in the name of Allah have been nowhere in sight, as millions of ordinary Arabs launched demonstration after demonstration with a non-violent discipline worthy of Mohandas Gandhi. True, rebels in Libya took up arms, but defensively, in order to throw back the murderous assaults of Muammar Qaddafi's men.
In the meantime, across North Africa and the Middle East, none of the usual American saws about Islamic perfidy have been evident. The demonizing of Israel, anti-Semitic sloganeering, the burning of American flags, outcries against "Crusaders and Jews" -- all have been absent from nearly every instance of revolt. Osama Bin Laden -- to whom, many Americans became convinced in these last years, Muslims are supposed to have all but sworn allegiance -- has been appealed to not at all. Where are the fatwas?
Perhaps the two biggest surprises of all here: out of a culture that has notoriously disempowered women has sprung a protest movement rife with female leadership, while a religion regarded as inherently incompatible with democratic ideals has been the context from which comes an unprecedented outbreak of democratic hope. And make no mistake: the Muslim religion is essential to what has been happening across the Middle East, even without Islamic "fanatics" chanting hate-filled slogans.
Without such fanatics, who in the West knows what this religion actually looks like?
In fact, its clearest image has been there on our television screens again and again. In this period of transformation, every week has been punctuated with the poignant formality of Friday prayers, including broadcast scenes of masses of Muslims prostrate in orderly rows across vast squares in every contested Arab capital. Young and old, illiterate and tech savvy, those in flowing robes and those in tight blue jeans have been alike in such observances. From mosque pulpits have come fiery denunciations of despotism and corruption, but no blood-thirst and none of the malicious Imams who so haunt the nightmares of Europeans and Americans.
Yet sacrosanct Fridays have consistently seen decisive social action, with resistant regimes typically getting the picture on subsequent weekends. (The Tunisian prime minister, a holdover from the toppled regime of autocrat Zine Ben Ali, for example, resigned on the last Sunday in February.) These outcomes have been sparked not only by preaching, but by the mosque-inspired cohesion of a collectivity that finds no contradiction between piety and political purpose; religion, that is, has been a source of resolve.
It's an irony, then, that Western journalists, always so quick to tie bad Muslim behavior to religion, have rushed to term this good Muslim behavior "secular." In a word wielded by the New York Times, Islam is now considered little but an "afterthought" to the revolution. In this, the media is simply wrong. The protests, demonstrations, and uprisings that have swept across the Middle East have visibly built their foundations on the irreducible sense of self-worth that, for believers, comes from a felt closeness to God, who is as near to each person -- as the Qu'ran says -- as his or her own jugular vein. The call to prayer is a five-times-daily reminder of that infinite individual dignity.
A Rejection Not Only of Violence, But of the Old Lies
The new Arab condition is not Nirvana, nor has some political utopia been achieved. In no Arab state is the endgame in sight, much less played out. History warns that revolutions have a tendency to devour their children, just as it warns that every religion can sponsor violence and war as easily and naturally as nonviolence and peace.
History warns as well that, in times of social upheaval, Jews are the preferred and perennial scapegoat, and the State of Israel is a ready target for that hatred. Arab bigotry has not magically gone away, nor has the human temptation to drown fear with blood. But few, if any, revolutions have been launched with such wily commitment to the force of popular will, not arms. When it comes to "people power," Arabs have given the concept several new twists.
Because so many people have believed in themselves -- protecting one another simply by standing together -- they have been able to reject not only violence, but any further belief in the lies of their despotic rulers. The stark absence of Israel as a major flashpoint of protest in these last weeks, to take a telling example, stands in marked contrast to the way in which the challenged or overthrown despots of various Middle Eastern lands habitually exploited both anti-semitism (sponsoring, for instance, the dissemination through Arab newsstands of the long-discredited Protocols of the Elders of Zion) and the plight of Palestinians (feigning sympathy for the dispossessed victims of Israeli occupation while doing nothing to help them, precisely because Arab dictators needed suffering Palestinians to distract from the suffering of their own citizens).
Not surprisingly, if always sadly, the Arab revolution has brought incidents of Jew-baiting in its wake -- in late February in Tunis, for example, by a mob outside the city's main synagogue. That display was, however, quickly denounced and repudiated by the leadership of the Free Tunisia movement. When a group of Cairo thugs assaulted CBS correspondent Lara Logan, they reportedly hurled the word "Jew" at her as an epithet. So yes, such incidents happened, but what makes them remarkable is their rarity on such a sprawling landscape.
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