El origen de la rabia musulmana

los origenes de la rabia musulmana en septiembre de 1990,Bernard Lewis (experto en temas del medio oriente) saco un ensayo con ese nombre,lo considero muy bueno y voy a poner los puntos principales del origen de esa rabia,a quien le interese leer el original aqui esta el sitio:

http://www.cis.org.au/Policy/summer01-02/PolicySummer01_3.html

Some familiar accusations Among the components in the mood of anti-Westernism, and more especially of anti-Americanism, were certain intellectual influences coming from Europe. One of these was from Germany, where a negative view of America formed part of a school of thought by no means limited to the Nazis but including writers as diverse as Rainer Maria Rilke, Ernst Junger, and Martin Heidegger. In this perception, America was the ultimate example of civilisation without culture: rich and comfortable, materially advanced but soulless and artificial; assembled or at best constructed, not grown; mechanical, not organic; technologically complex but lacking the spirituality and vitality of the rooted, human, national cultures of the Germans and other 'authentic' peoples. German philosophy, and particularly the philosophy of education, enjoyed a considerable vogue among Arab and some other Muslim intellectuals in the thirties and early forties, and this philosophic anti-Americanism was part of the message.After the collapse of the Third Reich and the temporary ending of German influence, another philosophy, even more anti-American, took its place-the Soviet version of Marxism, with a denunciation of Western capitalism and of America as its most advanced and dangerous embodiment. And when Soviet influence began to fade, there was yet another to take its place, or at least to supplement its working-the new mystique of Third Worldism, emanating from Western Europe, particularly France, and later also from the United States, and drawing at times on both these earlier philosophies. This mystique was helped by the universal human tendency to invent a golden age in the past, and the specifically European propensity to locate it elsewhere. A new variant of the old golden-age myth placed it in the Third World, where the innocence of the non-Western Adam and Eve was ruined by the Western serpent. This view took as axiomatic the goodness and purity of the East and the wickedness of the West, expanding in an exponential curve of evil from Western Europe to the United States. These ideas, too, fell on fertile ground, and won widespread support.But though these imported philosophies helped to provide intellectual expression for anti-Westernism and anti-Americanism, they did not cause it, and certainly they do not explain the widespread anti-Westernism that made so many in the Middle East and elsewhere in the Islamic world receptive to such ideas.It must surely be clear that what won support for such totally diverse doctrines was not Nazi race theory, which can have had little appeal for Arabs, or Soviet atheistic communism, which can have had little appeal for Muslims, but rather their common anti-Westernism. Nazism and communism were the main forces opposed to the West, both as a way of life and as a power in the world, and as such they could count on at least the sympathy if not the support of those who saw in the West their principal enemy.But why the hostility in the first place? If we turn from the general to the specific, there is no lack of individual policies and actions, pursued and taken by individual Western governments, that have aroused the passionate anger of Middle Eastern and other Islamic peoples. Yet all too often, when these policies are abandoned and the problems resolved, there is only a local and temporary alleviation. The French have left Algeria, the British have left Egypt, the Western oil companies have left their oil wells, the westernising Shah has left Iran-yet the generalised resentment of the fundamentalists and other extremists against the West and its friends remains and grows and is not appeased.The cause most frequently adduced for anti-American feeling among Muslims today is American support for Israel. This support is certainly a factor of importance, increasing with nearness and involvement. But here again there are some oddities, difficult to explain in terms of a single, simple cause. In the early days of the foundation of Israel, while the United States maintained a certain distance, the Soviet Union granted immediate de jure recognition and support, and arms sent from a Soviet satellite, Czechoslovakia, saved the infant state of Israel from defeat and death in its first weeks of life. Yet there seems to have been no great ill will toward the Soviets for these policies, and no corresponding good will toward the United States. In 1956 it was the United States that intervened, forcefully and decisively, to secure the withdrawal of Israeli, British, and French forces from Egypt-yet in the late fifties and sixties it was to the Soviets, not America, that the rulers of Egypt, Syria, Iraq, and other states turned for arms; it was with the Soviet bloc that they formed bonds of solidarity at the United Nations and in the world generally. More recently, the rulers of the Islamic Republic of Iran have offered the most principled and uncompromising denunciation of Israel and Zionism. Yet even these leaders, before as well as after the death of Ayatollah Ruhollah Khomeini, when they decided for reasons of their own to enter into a dialogue of sorts, found it easier to talk to Jerusalem than to Washington. At the same time, Western hostages in Lebanon, many of them devoted to Arab causes and some of them converts to Islam, are seen and treated by their captors as limbs of the Great Satan.Another explanation, more often heard from Muslim dissidents, attributes anti-American feeling to American support for hated regimes, seen as reactionary by radicals, as impious by conservatives, as corrupt and tyrannical by both. This accusation has some plausibility, and could help to explain why an essentially inner-directed, often anti-nationalist movement should turn against a foreign power. But it does not suffice, especially since support for such regimes has been limited both in extent and-as the Shah discovered-in effectiveness.Clearly, something deeper is involved than these specific grievances, numerous and important as they may be-something deeper that turns every disagreement into a problem and makes every problem insoluble.THIS revulsion against America, more generally against the West, is by no means limited to the Muslim world; nor have Muslims, with the exception of the Iranian mullahs and their disciples elsewhere, experienced and exhibited the more virulent forms of this feeling. The mood of disillusionment and hostility has affected many other parts of the world, and has even reached some elements in the United States. It is from these last, speaking for themselves and claiming to speak for the oppressed peoples of the Third World, that the most widely publicised explanations-and justifications-of this rejection of Western civilisation and its values have of late been heard.The accusations are familiar. We of the West are accused of sexism, racism, and imperialism, institutionalised in patriarchy and slavery, tyranny and exploitation. To these charges, and to others as heinous, we have no option but to plead guilty-not as Americans, nor yet as Westerners, but simply as human beings, as members of the human race. In none of these sins are we the only sinners, and in some of them we are very far from being the worst. The treatment of women in the Western world, and more generally in Christendom, has always been unequal and often oppressive, but even at its worst it was rather better than the rule of polygamy and concubinage that has otherwise been the almost universal lot of womankind on this planet.Is racism, then, the main grievance? Certainly the word figures prominently in publicity addressed to Western, Eastern European, and some Third World audiences. It figures less prominently in what is written and published for home consumption, and has become a generalised and meaningless term of abuse-rather like 'fascism', which is nowadays imputed to opponents even by spokesmen for one-party, nationalist dictatorships of various complexions and shirt coloursSlavery is today universally denounced as an offence against humanity, but within living memory it has been practiced and even defended as a necessary institution, established and regulated by divine law. The peculiarity of the peculiar institution, as Americans once called it, lay not in its existence but in its abolition. Westerners were the first to break the consensus of acceptance and to outlaw slavery, first at home, then in the other territories they controlled, and finally wherever in the world they were able to exercise power or influence-in a word, by means of imperialism.Is imperialism, then, the grievance? Some Western powers, and in a sense Western civilisation as a whole, have certainly been guilty of imperialism, but are we really to believe that in the expansion of Western Europe there was a quality of moral delinquency lacking in such earlier, relatively innocent expansions as those of the Arabs or the Mongols or the Ottomans, or in more recent expansions such as that which brought the rulers of Muscovy to the Baltic, the Black Sea, the Caspian, the Hindu Kush, and the Pacific Ocean? In having practiced sexism, racism, and imperialism, the West was merely following the common practice of mankind through the millennia of recorded history. Where it is distinct from all other civilisations is in having recognised, named, and tried, not entirely without success, to remedy these historic diseases. And that is surely a matter for congratulation, not condemnation. We do not hold Western medical science in general, or Dr. Parkinson and Dr. Alzheimer in particular, responsible for the diseases they diagnosed and to which they gave their names.Of all these offences the one that is most widely, frequently, and vehemently denounced is undoubtedly imperialism-sometimes just Western, sometimes Eastern (that is, Soviet) and Western alike. But the way this term is used in the literature of Islamic fundamentalists often suggests that it may not carry quite the same meaning for them as for its Western critics. In many of these writings the term 'imperialist' is given a distinctly religious significance, being used in association, and sometimes interchangeably, with 'missionary', and denoting a form of attack that includes the Crusades as well as the modern colonial empires. One also sometimes gets the impression that the offence of imperialism is not-as for Western critics-the domination by one people over another but rather the allocation of roles in this relationship. What is truly evil and unacceptable is the domination of infidels over true believers. For true believers to rule misbelievers is proper and natural, since this provides for the maintenance of the holy law, and gives the misbelievers both the opportunity and the incentive to embrace the true faith. But for misbelievers to rule over true believers is blasphemous and unnatural, since it leads to the corruption of religion and morality in society, and to the flouting or even the abrogation of God's law. This may help us to understand the current troubles in such diverse places as Ethiopian Eritrea, Indian Kashmir, Chinese Sinkiang, and Yugoslav Kossovo, in all of which Muslim populations are ruled by non-Muslim governments. It may also explain why spokesmen for the new Muslim minorities in Western Europe demand for Islam a degree of legal protection which those countries no longer give to Christianity and have never given to Judaism. Nor, of course, did the governments of the countries of origin of these Muslim spokesmen ever accord such protection to religions other than their own. In their perception, there is no contradiction in these attitudes. The true faith, based on God's final revelation, must be protected from insult and abuse; other faiths, being either false or incomplete, have no right to any such protection.

el punto crucial para mi es el ultimo parrafo: a los musulmanes les molesta que los "dominen" los infieles,que ellos dominen a los infieles no era problema.y luego esta lo de que piden derechos o proteccion legal que ni siquiera se les daba a los catolicos cuando esa era la religion dominante en europa (recuerdese el asunto de las caricaturas de mahoma) The origins of secularism in the West may be found in two circumstances-in early Christian teachings and, still more, experience, which created two institutions, Church and State; and in later Christian conflicts, which drove the two apart. Muslims, too, had their religious disagreements, but there was nothing remotely approaching the ferocity of the Christian struggles between Protestants and Catholics, which devastated Christian Europe in the sixteenth and seventeenth centuries and finally drove Christians in desperation to evolve a doctrine of the separation of religion from the state. Only by depriving religious institutions of coercive power, it seemed, could Christendom restrain the murderous intolerance and persecution that Christians had visited on followers of other religions and, most of all, on those who professed other forms of their own.Muslims experienced no such need and evolved no such doctrine. There was no need for secularism in Islam, and even its pluralism was very different from that of the pagan Roman Empire, so vividly described by Edward Gibbon when he remarked that 'the various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful.' Islam was never prepared, either in theory or in practice, to accord full equality to those who held other beliefs and practiced other forms of worship. It did, however, accord to the holders of partial truth a degree of practical as well as theoretical tolerance rarely paralleled in the Christian world until the West adopted a measure of secularism in the late-seventeenth and eighteenth centuries.At first the Muslim response to Western civilisation was one of admiration and emulation-an immense respect for the achievements of the West, and a desire to imitate and adopt them. This desire arose from a keen and growing awareness of the weakness, poverty, and backwardness of the Islamic world as compared with the advancing West. The disparity first became apparent on the battlefield but soon spread to other areas of human activity. Muslim writers observed and described the wealth and power of the West, its science and technology, its manufactures, and its forms of government. For a time the secret of Western success was seen to lie in two achievements: economic advancement and especially industry; political institutions and especially freedom. Several generations of reformers and modernisers tried to adapt these and introduce them to their own countries, in the hope that they would thereby be able to achieve equality with the West and perhaps restore their lost superiority.In our own time this mood of admiration and emulation has, among many Muslims, given way to one of hostility and rejection. In part this mood is surely due to a feeling of humiliation-a growing awareness, among the heirs of an old, proud, and long dominant civilisation, of having been overtaken, overborne, and overwhelmed by those whom they regarded as their inferiors. In part this mood is due to events in the Western world itself. One factor of major importance was certainly the impact of two great suicidal wars, in which Western civilisation tore itself apart, bringing untold destruction to its own and other peoples, and in which the belligerents conducted an immense propaganda effort, in the Islamic world and elsewhere, to discredit and undermine each other. The message they brought found many listeners, who were all the more ready to respond in that their own experience of Western ways was not happy. The introduction of Western commercial, financial, and industrial methods did indeed bring great wealth, but it accrued to transplanted Westerners and members of Westernised minorities, and to only a few among the mainstream Muslim population. In time these few became more numerous, but they remained isolated from the masses, differing from them even in their dress and style of life. Inevitably they were seen as agents of and collaborators with what was once again regarded as a hostile world. Even the political institutions that had come from the West were discredited, being judged not by their Western originals but by their local imitations, installed by enthusiastic Muslim reformers. These, operating in a situation beyond their control, using imported and inappropriate methods that they did not fully understand, were unable to cope with the rapidly developing crises and were one by one overthrown. For vast numbers of Middle Easterners, Western-style economic methods brought poverty, Western-style political institutions brought tyranny, even Western-style warfare brought defeat. It is hardly surprising that so many were willing to listen to voices telling them that the old Islamic ways were best and that their only salvation was to throw aside the pagan innovations of the reformers and return to the True Path that God had prescribed for his people.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.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 civilisations. 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 civilised 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

es muy relevante lo que dice en este ultimo parrafo,ya que explica claramente el porque de las barbaridades del 11 de septiembre,madrid,londres etc etc

THE movement nowadays called fundamentalism is not the only Islamic tradition. There are others, more tolerant, more open, that helped to inspire the great achievements of Islamic civilisation in the past, and we may hope that these other traditions will in time prevail. But before this issue is decided there will be a hard struggle, in which we of the West can do little or nothing. Even the attempt might do harm, for these are issues that Muslims must decide among themselves. And in the meantime we must take great care on all sides to avoid the danger of a new era of religious wars, arising from the exacerbation of differences and the revival of ancient prejudices. con esto ultimo no estoy nada de acuerdo,eso de no hacer nada mientras se reforma el islam asi mismo me parece absurdo,yo mas bien creo que se debe de combatir a los fundamentalistas con determinacion y buscar y apoyar a los musulmanes moderados que quieran reformar el islam