by Emile Nakhleh
Does repression force Islamic parties to moderate? This is the key question Shadi Hamid raises in his seminal book on political Islam, governance, and Islamist “illiberal” democratic ideology.
Temptations of Power: Islamists & Illiberal Democracy In a New Middle East is a first-rate, thorough, yet controversial study of what drives [...]]]>
by Emile Nakhleh
Does repression force Islamic parties to moderate? This is the key question Shadi Hamid raises in his seminal book on political Islam, governance, and Islamist “illiberal” democratic ideology.
Temptations of Power: Islamists & Illiberal Democracy In a New Middle East is a first-rate, thorough, yet controversial study of what drives political Islam as well as the complex relationship between political Islam and repressive regimes. The focus is on Egypt’s Muslim Brotherhood, Tunisia’s Ennahda, and Jordan’s Islamic Action Front.
The book is a welcome primer on contemporary political Islam and should be a required reading for students, academics, policymakers, policy and intelligence analysts, and anyone interested in the contemporary Middle East and the rise of Islamic political parties and movements. The author focuses on mainstream Sunni Islamist movements, the largest and most established of which is the Muslim Brotherhood, traces Islamists’ brush with political power, and examines at length their performance once in power, as in Egypt and Tunisia.
Shadi Hamid, a Fellow at the Brookings Institution, has spent several years interviewing Islamic activists and political party leaders in Egypt, Jordan, and Tunisia. He started writing the book before the eruption of the Arab revolutions in 2011 and interviewed numerous senior leaders and thinkers of the Egyptian Muslim Brotherhood, including the deposed Egyptian president, Mohamed Morsi. The author’s deep expertise in political Islam’s ideologies, politics, governing style, and tactics is clearly visible in this highly welcome book.
Key Arguments
The author advances several hypotheses, which should keep scholars of political Islam occupied for years to come. Perhaps his most controversial thesis is that regime repression has pushed Islamists “along a more moderate path.” He examines “two distinct phases in the Islamist narrative—one defined by the experience of repression and the other by the democratic openings made possible by the Arab revolutions.”
Islamists’ electoral strategies were carefully developed in order not to arouse the suspicions of the regime, the ruling party, or other non-Islamist parties. By running a limited number of candidates in any particular election, Islamists emphasized their motto of “participation not domination.”
While Islamists opted for elections and political participation in Egypt and Jordan, according to Hamid, they were far from being liberal democrats. The Muslim Brotherhood, for example, views itself not as a traditional political party but as a religious, social, and educational movement or organization.
Despite their active participation in electoral politics, “the goal of Islamist groups is the ‘Islamization’ of society, [which] goes well beyond the political realm.” The author expertly discusses the stages of Islamization, which the Muslim Brotherhood and other Islamist groups have pursued to Islamize the individual, the family, and the society at large. Once in power, Islamists have pursued a form of “illiberal democracy” by infringing on the liberties of others. In essence, moderation in the past four decades has not made Islamists liberal democrats.
Islamists have been more comfortable in opposition than in power. Rachid Ghannouchi, head of the Tunisian Enmahda, according to the author, warned Islamists that they would be “loved by the people before they get to power and then hated afterward.”
The book’s central argument, which is perhaps the most controversial as well, is that regime tolerance of the opposition, including allowing more political freedoms, did not necessarily lead to moderating policies promoted by Islamists. On the contrary, the author asserts, “increasing levels of repression, rather than resulting in radicalization, can have amoderating effect on Islamist groups, pushing them to reconsider and redefine their policy priorities.”
Islam, Politics, and Ideology
As governing parties, Islamists have sought popular support for their policies by moving to the center. The Muslim Brotherhood (MB) preached that “freedom and Islamization were not opposed but rather went hand in hand.” In the hundreds of hours of interviews, which the author conducted with MB activists and leaders, he sought to understand how and why Islamists adopted more moderate ideologies when they actually gained state power.
He challenges the prevailing view in academic literature, which states that Islamists moderate in response to “political participation and inclusion.” He tosses out the accepted “inclusion-moderation” hypothesis and the so-called “pothole theory of democracy” which maintain that when in power Islamists tend to focus on bread-and-butter issues and less on ideology. Hamid strongly argues that engaging Islamists, either on the part of the ruling regime or by outside actors, does not automatically push them to moderate.
This is a radical challenge not only to academic theorizing about Islamists’ political strategies but also to Western governments’ policies of Muslim world engagement, especially since the terrorist attacks of September 11, 2001. Policy makers in Western countries have urged authoritarian regimes in the Arab Muslim world to open up their political systems and allow mainstream Islamists to contest the political space. Regimes are told that as Islamists experience more freedom and less repression, they would move away from radicalization and extremism and move toward the moderate center.
By contrast, the author argues that, when faced with extreme repression and the threat of eradication by the regime, Islamists tend to moderate. Despite continued regime repression and the massive arrests and convictions of MB leaders, the Muslim Brotherhood’s commitment to democratic politics has remained unshakeable. The MB followed a similar policy during Mubarak’s repressive regime. In the 1980s and 1990s, the MB formed political alliances with other parties in order to elect some of their members to the national legislature—first, with the Wafd Party and then with the Labor Socialist Party. Later on, MB parliamentary candidates ran for elections as independents.
Despite Egypt’s “turn to repression” in the 1990s, the MB continued to participate in parliamentary elections and to reach out to the West with their message of moderation, pragmatism, pluralism, and inclusion. In response to regime accusations in the 1990s depicting the Islamists as “regressive and close-minded,” the MB submitted more detailed statements to the public and to the outside world emphasizing their commitment to pragmatism and inclusion. The MB’s 1994 statement included sophisticated analysis of their commitment to pluralism, inclusion, women’s rights, and minority (read Christian) rights.
The last chapter “The Past and Future of Political Islam,” offers a brilliant analysis of the political ideology of political Islam, the recent experiences of political Islamists, and the lessons the region and the international community should take from these experiences. Although the MB committed huge political and ideological errors in its first year in office under Mohamed Morsi, it would be naïve and shortsighted to see the experience as a failure of political Islam itself. Although Morsi’s failure resulted from policies of a specific Islamist party in a particular country under unique circumstances, it could offer instructive lessons to other Islamist political parties that aspire to govern.
Concluding Comment
Sophisticated as this book is, the author did not establish a convincing causal relationship between repression and moderation and whether Islamists’ moderation was a response to regime repression or a strategy for survival.
For example, why was the MB “forced” to moderate, as Hamid puts it? If MB Islamists were “forced to moderate by their circumstance,” did those circumstances include regime repression, popular calls for democracy, the fear of liquidation by the regime, or a desire to win elections? Did the Islamists’ moderation reflect liberal tendencies or an innate desire to survive under repression? Were the frequent compromises the MB in Egypt and the Islamic Action Front in Jordan made in response to regime repression a sign of moderation or a strategy for survival? Was the shift the Muslim Brotherhood made toward political participation in the mid-1990s tactical or strategic? These critical questions are too often left begging.
Hamid does an excellent job, on the other hand, in discussing the role of foreign actors, especially the United States, in the MB’s evolving stance on democratic politics.
]]>by Jasmin Ramsey
Almost 1,000 Egyptians have died, according to the official count, since Aug. 14 when Egypt’s armed forces began clamping down on Muslim Brotherhood-led protests against the military ouster of President Mohamed Morsi. That number well exceeds the 846 people who officials say died during the 18 days of protest [...]]]>
by Jasmin Ramsey
Almost 1,000 Egyptians have died, according to the official count, since Aug. 14 when Egypt’s armed forces began clamping down on Muslim Brotherhood-led protests against the military ouster of President Mohamed Morsi. That number well exceeds the 846 people who officials say died during the 18 days of protest that ended Hosni Mubarak’s 30-year rule in Jan. 2011.
The democratically elected Morsi, a leading member of the MB, has not been seen in public since Jul. 3. But Mubarak has been released from prison into house arrest while he faces retrial. Egyptian media has for the most part adopted the language of the army in framing the unrest — Muslim brotherhood members are alleged “terrorists” who are trying to destroy the country.
While the US, who the Egyptian media claims conspired with the Brotherhood, has cancelled military exercises with Egypt and urged both sides to halt violence, it has so far resisted calls for halting military aid to its strategically positioned ally.
The rapid turn of events in Egypt, from a revolution to perhaps a “counterrevolution”, has left US President Barack Obama in quandary. Having eventually supported the fall of Mubarak, the US looks hypocritical in continuing its relationship with the military as authoritarian rule is restored.
In an interview with IPS, Emile Nakhleh, the former director of the Central Intelligence Agency’s (CIA) Islamic Strategic Analysis Program, explained why repression will not prevent the Muslim Brotherhood from continuing its existence as a rooted, cultural and political force. Continued repression could also push the Brotherhood’s younger members to embrace violence as a political tool.
The US should pursue its own interests in Egypt, which “do not necessarily equate with dictatorial repressive regimes,” the Middle East expert told IPS. “In the long run, democratically elected governments will be more stable than these autocratic regimes.”
Q: There are different accounts circulating, especially in the Egyptian media, about what the Muslim Brotherhood (MB) actually is. Can you provide some background?
A: The Muslim Brotherhood was founded in 1928 as a social, religious, educational, political and partly military movement. It was founded against British colonialism and with it came the fight for Palestine, starting in the early 30s. Its main ideology is as follows: Islam is the solution. And the 3 D’s in Arabic, which translate to Islam is faith, state and society. There is to be no separation between the mosque and state in any of these.
The Muslim Brotherhood spread more than any other party in the Middle East in the last 85 years. It focused heavily on Islam, but took all those other things into consideration. And then of course they got involved in politics. That put them in conflict with the monarchy at the time. In 1948 this conflict became violent. Muslim Brotherhood members assassinated the Egyptian Prime Minister and in turn, the regime assassinated the founder of the MB in 1949.
By the mid-90′s, the Brotherhood decided to forgo violence and move toward their original mission, Da’wa, to proselytize their doctrine by Islamizing society from below. They wouldn’t allow themselves to be removed by force; they saw what happened in Algeria in 1991 and redirected their ideology to society itself, modeled after that American baseball-feed ideology, you know, you build it and they will come. So you Islamicize society from below and once society becomes Islamicized, you can establish a position in government and become a Shari’a-friendly government.
This process started in the late 80s, when the MB entered 4 or 5 parliamentary elections as independents or in alliance with other parties, such as the Wafd Party and the Labor Socialist party. Why? Because the government passed Law 100, which prohibited religious parties from participating in politics.
In the 2005 election, the MB won 88 seats in parliament, the largest ever for the MB. But they ran as independents. They emerged as the largest opposition party in parliament after Mubarak’s ruling party. In their 85-year history, the MB has been banned and repressed by regimes — from King Faruk to Mubarak; that’s why they’re not going away. They’re part and parcel of the religious foundation of Egyptian society.
With every regime Egypt has had since 1948, the relationship with the MB has always initially been good and then soured toward the end. Gamal Abdel Nasser was the same. He reached out to the Muslim Brotherhood in 1954 and by 1955-6, when a plot to assassinate him was uncovered, the Muslim Brotherhood was repressed and exiled. Then in 1966 Nasser’s government hanged one of the MB’s conservative thinkers, Sayyid Qutb.
Q: Is that what’s happening now, with the army’s arrest of the Muslim Brotherhood’s Supreme Guide, Mohamed Badie?
A: Qutb was actually more of a radical thinker than the mainstream MB. It’s also very interesting to note that a number of MB activists were exiled to Saudi Arabia where they established a more radical view of Islam. That view led Saudi Arabia to oppose Nasser’s actions in Yemen and other Arab nationalist projects.
Q: The Saudis welcomed the MB because they were Salafis?
A: The Saudis welcomed the MB with open arms because they were Salafis and because they were opposed to the secular Arab nation ideology that was preached by Nasser. The MB’s relationship with Nasser soured until 1970 when Nasser died and Anwar Sadat came to power. Sadat also began to court the MB as a countervailing force against leftist and Nasserist nationalist ideology.
The MB’s influence really began in the 1970s when they reconstituted themselves as a religious party that underpinned society. The constitution reflected Islam and allowed them freedom to preach and participate in associations, so much so that by the 1980s, the MB, through elections, controlled almost every professional association and university student council.
That scared the hell out of Hosni Mubarak, who also tried to court the MB in the beginning. It was, by the way, Mubarak who approved a change in the constitution to say Sharia is the source of legislation.
General Abdel Fattah el-Sisi’s game is thus very dangerous. It will fail because the MB is the most organized and the most disciplined in Egypt and because they have been used to repression from Farouk to Nasser to Sadat and to Mubarak. Sadat allowed the MB to reconstitute itself and invited MB exiles to return home, but by the late 1970s, the MB broke with Sadat because of his trip to Jerusalem and the peace treaty with Israel. At that time, the entire Arab world broke with Sadat.
Although Sadat warmed up to the MB, he never recognized them as a political party, only as a social religious element, which was great for the MB. This gave them freedom to penetrate the soft ministries, education and welfare, and establish all kinds of religious schools, alongside al-Azhar University. Because of that, religious education under their guidance began to expand tremendously.
Q: Should military aid to Egypt be stopped?
Aid should be cut off. We supported the removal of Mubarak so we can’t support the resurrection of a military dictatorship. The cut-off by itself is not enough. It should be accompanied by a high-level conversation about Egypt’s future in accordance with the ideas of Egypt’s January 2011 revolution. In Bahrain, we should make it very clear to the al-Khalifas that repression and exclusion of the Shia majority cannot continue.
Q: How much does Egypt need the US and how much does Egypt — especially the Egyptian army — need the US?
A: Don’t forget that most of Egypt’s military aid is spent in this country for weapons systems. But that’s not the main reason for the aid. U.S. military aid to Egypt has been a tool of American national interests, which are to maintain the peace treaty with Israel, give us priority over the Suez Canal and flights over Egypt, etc, and to help us with the war on terror, especially since 9/11.
There’s a side interest, too: Egypt’s role with the Palestinians and Hamas and the push for negotiations. The main interlocutor with Hamas over the years has been Egyptian intelligence folks like Omar Suleiman.
Q: Does the Egyptian military truly fear the US stopping aid?
A: The military would be devastated if the US stopped aid because of the training the US provides and also because of the prestige. All the statements by Egyptian officials contradicting this notion is just talk.
Q: What if Saudi Arabia steps in to support the military more than it is already supporting them, as it has offered to do?
A: The Egyptian military doesn’t want to be beholden to Saudi Arabia. One of Sadat’s primary goals in reaching out to the US was to reestablish relations with the US after the October 1973 War, specifically so Egypt could acquire that training and prestige. Threatening to halt aid will be met with tremendous consternation by the Egyptian army.
Q: So the US stops the aid. Then what?
A: It’s a 2-way street. Consider our national interests, but it’s also in Egypt’s interest to maintain the peace treaty, by the way. Even Morsi wasn’t going to touch it. And when there was terrorism in the Sinai, he worked with the Israelis in fighting it.
The president’s speech in Cairo in 2009 was important because, at least rhetorically, it reflected the belief that the Islamic world is diverse and there is a distinction between the majority and the minority who are the radicals. We need to engage mainstream Muslims. He believed in that and has been interested in engaging mainstream parties that have been elected through peaceful and fair processes. That’s why he accepted to work with the MB and the Freedom and Justice Party.
Q: There was an article article in the New York Times on July 10 suggesting that the ouster of Morsi was actually planned from early on. What’s your take?
A: Morsi appointed el-Sisi himself and el-Sisi turned against him. Elements of the old regime and the so-called Egyptian liberals, who never accepted the election results, plotted from day one to undo Morsi. That’s not to say that Morsi did not make mistakes. He reneged on most of his promises. He promised to include women and Egyptian minorities in the country’s decision-making processes and he did not. But the old guard and the military never forgave Morsi for finally removing Field Marshal Mohamed Hussein Tantawi. So even after Morsi’s hard work, he brought in el-Sisi. Well, el-Sisi pretended that he supported Morsi but in fact he didn’t. There’s an unholy alliance between the military, the old regime and Egypt’s so-called liberals against Morsi. It’s also a fact that the revolution removed Mubarak but it did not remove the regime. So after Morsi came to power, the ministries and their bureaucrats began to torpedo his program. There were lines in Cairo after the flow of oil was restricted and somehow they disappeared shortly after Morsi was toppled.
And then el-Sisi called on people to go to the streets and give him a “mandate” to act in the national interest and remove Morsi. In January 2011, people went into the streets to remove Mubarak, and in 2013, by el-Sisi’s request, they removed Morsi. Very soon they are going to discover that this is a military dictatorship and they’re going to go into the streets again.
Q: Why is the military so revered in Egypt?
A: In addition to everything else, they have a first-rate propaganda machine. They have a tremendous public relations operation. They are masters at what we call strategic communication with the public. They probably control more than 30% of the Egyptian economy, much like China, Pakistan and Iran
The military claimed during the Nasser regime and then under Sadat that it did a great job in its wars with Israel and it was the politicians who actually undermined their missions. They are always blaming someone else. So it has emerged as symbol of national sovereignty. Nasser gave that impression when he took over the Suez Canal in 1956.
Every president since the end of the monarchy in Egypt has come from the ranks of the military. So they remove their military uniform, don a suit and become president. Morsi was the first president since 1954 who didn’t come from the military and the military didn’t trust him. I’m not a defender of Morsi, he made many mistakes, but this was the first freely, fairly, democratically elected leader since Egyptian independence. All the others were selected through sham elections with a lack of viable political opposition.
Q: What do Saudi Arabia’s explicit calls to back up the Egyptian military financially in battling the Muslim Brotherhood say about US-Saudi relations?
A: The Saudis are terrified of the MB as a reform movement. Now Saudi Arabia is also playing a dangerous game. A coalition of Arab autocrats is trying to stifle democracy because they do not like these revolutionary movements and are terrified of seeing them in their own countries. That’s why the Saudis sent troops to Bahrain to control the Shia, they said. When no one bought this argument, they said they were battling terrorism. And they say they are trying to kill it in Egypt, which is the main Arab country. If it’s killed there, they will feel more comfortable in their rule.
But this is not about the MB in Egypt or the Shia in Bahrain. Its about reform movements and opposition to repressive regimes in those countries.
Q: What options does President Obama have at this point?
A: The president had to face a new reality with the Arab Spring. He decided on going with the pro-democracy movements and that’s why he supported the removal of dictators in Tunisia, Libya and Egypt. Now, he has been a bit silent on Bahrain, even though the American ambassador has spoken out. I think the United States has got to create a clear balance between national security and our democratic values and it has to communicate such a balance to the American people and to peoples in the region clearly.
We should still pursue our own interests, but they do not necessarily equate with dictatorial repressive regimes. In the long run, democratically elected governments will be more stable than these autocratic regimes.
Q: Which means the US should be willing to make some sacrifices in the short-term?
A: I think so, yes. You can’t have a cookie-cutter approach to the whole region. For Bahrain, you should emphasize that if the ruling family wants to maintain its rule, they should seriously engage in dialogue with the opposition, should stop human rights abuses, release political prisoners from jail and provide the Shia majority equal access to employment in government sectors, including the military and security services.
Q: Won’t these autocratic regimes worry that implementing reforms will present more challenges to their rule?
A: They believe that they can maintain power through repression, but they should know by now that staying in power can’t be guaranteed without popular support. Look at what we’re seeing in Egypt, in Syria, in Libya…
What concerns me is that in Bahrain and Egypt, our personnel are being threatened; our ambassadors are being vilified in the media, which in Egypt and in Bahrain are the mouthpieces of the regime. The autocratic regimes in both countries run sophisticated PR campaigns. The al-Khalifa in Bahrain believe the US supports Bahrain’s Shia! The Egyptian military and some liberals believe the US supports the MB and Morsi.
So this lack of clarity in our positions is generating personal threats to our diplomatic personnel, journalists and private citizens in those countries.
Q: Is Egypt becoming a military state?
The military regime is making it clearly so. Arresting the General Guide of the MB, at el-Sisi’s instructions, which no previous regime has done, signals that the military regime is here to stay.
I worry about Egypt. I really think by moving to reinstate military rule, the el-Sisi regime is inviting more violence.
Something worries me more. In the last 20 years, the MB and other mainstream Islamic political parties have supported man-made democracy and rejected al-Qaeda’s calls, including its calls against participating in this election. And now, with democracy being torpedoed by the military, this is something that the younger generation is going to tell the older leadership within the MB — that we tried democracy and it failed and the only alternative is violence.
We might see the rise of a youthful generation in the MB that no longer believes in democracy as a viable political system.
Q: Where is the Egyptian revolution heading?
A: El-Sisi has presented himself as a guardian of national sovereignty, not a new Mubarak. It’s going to be a while before the so-called liberal and mainstream Egyptians begin to see the reality of the new military regime in Egypt. And in the meantime, the youthful members of the Muslim Brotherhood are going to turn to violence if their peaceful protests continue to be violently repressed.
Q: So far the only country where the so-called Arab Spring has had seemingly stable results is Tunisia, where a moderate Islamic government remains in place. What do you see in Egypt’s future?
The toppling of Morsi in Egypt doesn’t mean the failure of Islam or Islamic politics. It represents the failure of a particular leader in a particular country at a particular time. In Tunisia, Moncef Marzouki and Rachid Ghannouchi avoided the mistakes that Morsi made. The ruling party, Ennahda, has tried to be more inclusive and consult with other groups and parties and be more open. That’s why by comparison, Tunisia has succeeded despite the killing of two senior opposition members.
To be fair, the MB and Morsi inherited a very dysfunctional economy. The economy in Tunisia was much better by comparison. And frankly, there’s no way in hell that any party in Egypt would have been able to address Egypt’s economic issues in 1 year. If the military stays in government in the next year and they also don’t address Egypt’s severe economic problems, including unemployment and tourism, people are going to ask again, what have you done for us? That’s why I argued earlier this year that if they had just waited for Morsi to finish his term, he would have never been re-elected. We should never worry about the first election; we always should look at the 2nd and 3rd elections.
Photo Credit: Charles Roffey
]]>by Mitchell Plitnick
It’s time to ask some tough questions about US policy regarding Egypt. The most pressing being what that policy is, exactly?
I agreed with the easily assailable decision by the Obama administration to refrain from labelling the ouster of Egyptian President Mohammed Morsi a coup. It still [...]]]>
by Mitchell Plitnick
It’s time to ask some tough questions about US policy regarding Egypt. The most pressing being what that policy is, exactly?
I agreed with the easily assailable decision by the Obama administration to refrain from labelling the ouster of Egyptian President Mohammed Morsi a coup. It still is my belief that doing so might be consistent with US law, but would not be helpful to Egypt. Instead of taking funding away from the military which, since it now directly controls the Egyptian till, would simply divert the lost funds from other places (causing even more distress to an already reeling Egyptian economy) it would be better to use the aid as leverage to push the Supreme Council of the Armed Forces (SCAF) toward an inclusive political process that would include drafting a broadly acceptable constitution and, with all due speed, re-installing a duly elected civilian government.
Yet, despite rhetoric supporting just such an outcome, the United States has done nothing to push for such an Egyptian future. The withholding of four F-16 fighter planes means nothing; the SCAF knows they will get the planes in due course and they have no immediate need for them. Mealy-mouthed statements from US officials calling for “all sides” to show restraint are boilerplate and meaningless, all the more so in the wake of the massive violence last weekend, where scores of Egyptian supporters of the Muslim Brotherhood were slaughtered.
What is the US’ desired outcome? Surely, the Obama administration is not comfortable with the level of violence we are currently seeing in Egypt. And equally surely, however much SCAF might be the familiar partner — the one we know and who can be counted on to cooperate with US policy initiatives — the administration must realize that a renewal of the sort of military dictatorship embodied by Gamal Abdel Nasser, Anwar Sadat and Hosni Mubarak cannot be re-installed permanently in Egypt anymore.
But it is also clear that the United States was not at all comfortable with the Muslim Brotherhood leadership in Egypt, or the rise, swept in by the Arab Awakening, of the moderate, anti-Salafist version of political Islam the Brotherhood represented. (Before there is any confusion, I do not believe the West did anything to hasten the downfall of Morsi in Egypt, nor to create the agitation against similar regimes in Tunisia and Turkey. But neither do I believe that Morsi’s failure elicited anything but satisfaction in Washington.)
The question of the US response to the coup in Egypt is not simply about Egypt. It is about the region more broadly. It is about Tunisia, the Gaza Strip, Syria and Turkey. The desire to pivot away from the Middle East, as well as Obama’s disdain for Bush-style “democracy promotion”, meant the US wouldn’t do much about the spread of political Islam. But when Morsi and, now, the Tunisian Ennahda Party, stumbled badly, they certainly didn’t mind.
The Turkish AKP seemed, at first, to have integrated some liberal values, including neo-liberal economics, with Islamist politics, but that too has frayed in 2013. US discomfort with Turkey was certainly sharpened by Turkish support for the Hamas government in Gaza. But it struck harder as Morsi’s Egypt and Recep Tayyip Erdoğan’s became closer and, using the historic prestige both countries have in the Muslim world, staked out regional leadership roles. There was every possibility that similar Islamist governments could emerge in Jordan and Syria, along with Libya. In time, the Gulf States could also see similar uprisings (as Bahrain already has) that, if successful, might give rise to Islamist governments. The possibility of that sort of regional unity must have given pause to policymakers in Washington, Jerusalem, London, Paris and even Moscow.
So it is not surprising that the US is lobbing rhetoric, rather than substantive pressure, as SCAF seeks to hammer the Brotherhood back into submission; back into an outlaw role. The declaration by SCAF Commander-in-Chief Abdel Fattah el-Sisi that the crackdown on the Brotherhood was part of a renewed “war on terror” was hardly lost on Western observers. Nor was the accompanying action against Hamas in Gaza, which is of a piece with the domestic battle against the Brotherhood. The US may feel that the SCAF is going too far with its tactics and risking long term instability, but they cannot object to the goal of neutralizing the Brotherhood and similar organizations in the region as a political force.
This is all a serious mis-read of the realities in the Middle East. Morsi brought the strife upon himself, with his bungling governance, his transparent attempt at a power grab and ignoring his campaign promises to create an inclusive government an restrain his own party’s Islamist leanings. The June 30 protest was a very real statement of dissatisfaction.
But since June 30, history has been re-written in Egypt. The Brotherhood was somehow cast as having been an illegitimate ruling party all along. Their electoral victory was supposedly a reflection of the fact that they were the only group that was organized and thus took advantage of hastily scheduled elections. This, of course, completely ignores the fact that the Brotherhood was not the only Islamist party to garner significant support. In fact, 368 of the 508 parliamentary seats went to Islamist parties. Only 115 were garnered by the liberals, centrists and leftists combined. The Egyptian people, having been burned by half a century of secular(ish) dictatorship, wanted to try something new. When that didn’t work, they protested and moved in a different direction. It’s called democracy.
And while June 30 certainly represented widespread dissatisfaction with the Morsi government, the numbers quoted have been called into serious doubt, and it is not at all clear that those demonstrating also supported a coup. What is clear is that the Brotherhood still has significant support in Egypt, along with major opposition. Driving them underground and labelling them terrorists is unlikely to produce a stable Egypt. A better tactic would have been to allow popular disenchantment with the Brotherhood to continue to grow and express itself in the ballot box.
In the last analysis, the US is largely standing by and watching rather than using the leverage it has with the SCAF to push for an inclusive political transition. The hope is surely that a stable Egypt will emerge after a death blow has been dealt to political Islam, not only in Egypt but throughout the region. That hope seems a bit too ambitious. The words of Professor Fawaz Gerges seem to encapsulate the larger view well:
The military’s removal of Morsi undermines Egypt’s fragile democratic experiment because there is a real danger that once again the Islamists will be suppressed and excluded from the political space. The writing is already on the wall with the arrest of Morsi and the targeting of scores of Brotherhood leaders. This does not bode well for the democratic transition because there will be no institutionalization of democracy without the Brotherhood, the biggest and oldest mainstream religiously based Islamist movement in the Middle East… As the central Islamist organization established in 1928, the failure of the Muslim Brotherhood’s first experience in power will likely taint the standing and image of its branches and junior ideological partners in Palestine, Jordan, Syria, and even Tunisia and Morocco. Hamas is already reeling from the violent storm in Cairo and the Muslim Brothers in Jordan are feeling the political heat and pressure at home. The Syrian Islamists are disoriented and fear that the tide has turned against them. The liberal-leaning opposition in Tunisia is energized and plans to go on the offensive against Ennahda. Even the mildly Islamist Justice and Development Party (AKP) and the Gulen Movement in Turkey are watching unfolding developments in neighboring Egypt with anxiety and disquiet. Nevertheless, it would be foolish to pen the obituary of the Islamist movement.
The US is allowing stability to be sacrificed in the hope that political Islam will be dealt a death blow. It is possible, of course, that its ability to affect SCAF’s behavior is limited, but this seems unlikely. SCAF is dependent on its good relations with the US and Europe; it won’t simply ignore significant pressure from Washington. More likely, that pressure is as absent in private as it obviously is in public. The US will probably pay a long-term price for such a short-sighted strategy. Par for the course in the Middle East. One can only hope that the recent efforts by the European Union, including a visit to Morsi by EU foreign policy chief Catherine Ashton, bodes some sort of change in Western policy with Egypt.
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