Part IX: Victimhood and Muslim Identity
by Abu Daoud
“No one admits that his own yoghurt is sour.” --Syrian proverb
I want to suggest in this post that victimhood has become an integral and essential element in Muslim identity today. There are a number of reasons for this, some of them are valid, but many of them are not. I want to explain why and how this has come to be the case today.
If I may quote Sam Huntington, “The problem is not Islamists, it is Islam: a civilization convinced of its superiority and obsessed with its inferiority.” Islam is unlike Christianity in that it makes certain guarantees, namely that if a society is faithful in following Islam (and the sharia’) then certain consequences must follow: material wealth, political power, an ever-widening scope of authority over non-Muslims, scientific and economic advancement, justice and good governance, and so forth. It is very clear though to people throughout the Middle East and North Africa (MENA) that other than sub-Saharan Africa their region is near the bottom of the list in all these areas. With globalization, migration, increasing ease of travel, and of course the internet, it has become clear to Muslims everywhere that this is not at all the case today.
(It must be stressed that Christianity does not make any such promises. While there are verses from the proverbs that speak of God rewarding hard, honest work, and many of us have seen this in our lives, even stronger is Jesus’ insistence that the Kingdom of God is characterized by opposition which may well be violent, and indeed resulting in martyrdom.)
And the tension is not just between MENA and the West. Rapid development and the growth of a middle class have moved forward in nations like India and China, not to mention the astounding development of places like South Korea and Japan in the 20th Century.
So there is a very tense situation because the empirical evidence and experience of the people run directly against the claims of Islam. There are two common ways of trying to reconcile the evidence and the religious doctrine. The first is simply to say that none of the Muslim countries are actually practicing Islam correctly. I hear this a lot: this country is too strict, that country is too liberal; this country is not democratic enough; that country has a corrupt monarchy; and so on. My answer: There are more than 20 Arab Muslim countries, and you mean to tell me that not one of them can get Islam right? If that is the case then Islam is more of a dream than a realistic system that can actually work. It’s like someone telling you that you can get a million bucks for walking from the ME to North America. You can easily spend all your life trying to do it, but ultimately it is simply impossible, no matter how wonderful the promised reward is.
The second response though is my primary concern here: victimhood. The reason that Muslims nations are not the prominent world powers, that their governments are extremely corrupt, that nepotism and tribalism and rampant, that five million Israelis publish more scientific papers in a year than 400 million Arabs, that no Muslim nation in MENA actually has freedom of the press, assembly, or speech, and that the governments are not accountable to the people—the reason is simple: we are being oppressed.
The culprit changes from place to place and time to time: the French, the British, the Israelis, the Americans, but tomorrow it will be someone else. Sometimes the culprit is other Muslims, but even then (as is the case of fighting between Shiia’ and Sunni in Iraq) the real culprit is outside of Islam.
The rise of the sense of victimhood is integral to the recovery of jihad which we have witnessed in these last years. Historically Jihad need not be related to self-defense at all, but the appeal to self-defense strengthens those who advocate it. And here is the critical tie: If all Muslims are victims of Western anti-Islamism then any act of Jihad against the West becomes an act of self-defense. This was OBL’s explicit rational for the 9-11 attacks: they were a defensive measure. And since all Americans contribute to the American oppression of Islam by virtue of paying taxes, all Americans (children and women included) are in fact military targets and their execution is an act of worship to God. Such is his logic, which, while novel, has great appeal throughout Dar al Islam.
Victimhood is a central element of contemporary Islamic identity. When the West does not help Muslims it is oppressing them. When the West intervenes in the region it is imperialism and occupation. When the west opts for the long, messy, and sometimes ineffective path of diplomacy, they are indecisive. When the West makes dramatic moves they are brash and militant. Victimhood confers on one’s self the ability to abuse power in the name of protection and self-preservation.
The Gospel of Jesus Christ is the only remedy because, as I outlined above, political and social efforts to help will always be interpreted by some as further persecution. Moreover, they lack the ability to bring about the profound moral and spiritual conversion that we call being born again. Only within the Gospel do we find a point of reference for victimhood and power because we understand that in the ultimate sense of the word no one is a victim because no one is absolutely innocent except for Jesus Christ. As the Gospel transforms our minds and our communities, the imperative is to be generous and forgiving rather than to assert the rightness of one’s cause. This is the transformation we should hope for in MENA.