{"id":327,"date":"2012-10-02T14:41:57","date_gmt":"2012-10-02T13:41:57","guid":{"rendered":"https:\/\/cpi-geneva.org\/fr\/2012\/10\/02\/non-violence-is-the-response-to-hate-cartoons\/"},"modified":"2023-05-30T13:26:17","modified_gmt":"2023-05-30T12:26:17","slug":"non-violence-is-the-response-to-hate-cartoons","status":"publish","type":"post","link":"https:\/\/cpi-geneva.org\/fr\/non-violence-is-the-response-to-hate-cartoons\/","title":{"rendered":"Abbas Aroua: Non Violence is the Response to Hate Cartoons"},"content":{"rendered":"

\"\"<\/p>\n

The last two weeks have seen the resurgence of Islamic-Western tensions around the seeming opposition between freedom of expression and respect for religious symbols. We hoped that the unfortunate episode of the cartoons \u00ab\u00a0Muhammeds ansigt\u00a0\u00bb (Face of Mohammed) published on 30 September 2005 by the Danish newspaper Jyllands-Posten and the violent reaction in some cities of the Muslim world demonstrated to all parties how both provocation and the violent reaction to it can threaten world peace.<\/p>\n

The quasi non-violent way was treated the case of the film \u00ab\u00a0Fitna\u00a0\u00bb (Discord) published on the Internet on 27 March 2008 by Dutch extreme right politician Geert Wilders comforted us in this hope.<\/p>\n

<\/p>\n

But the webcast at the beginning of this month of the film \u00ab\u00a0Innocence of Muslims\u00a0\u00bb and the publication on 19 September 2012 by the French satirical weekly Charlie Hebdo of cartoons on Prophet Muhammad and the anger and violent demonstrations provoked in some Muslim countries indicate that, unfortunately, the lesson has not been retained from the previous episode.<\/p>\n

The attitudes and behaviors in the West vis-\u00e0-vis Islam which are perceived negatively in the Muslim world may be classified into seven categories:<\/p>\n

1) Islam criticism, that is to say the questioning and evaluation of Islamic values from Western referential, this being motivated by the West’s perception of a conflict (real or imagined) between Western and Islamic values. It is an intellectual and rational critique that is of the realm of methodology;<\/p>\n

2) Anti-Islamism, which is the opposition to the interference of Islam (and religion in general) in the political sphere, which is of the order of politology;<\/p>\n

3) \u00ab\u00a0Anti-Islam\u00a0\u00bb-ism, which is the rejection of Islam based on dogmatic religious ground; this is about theology;<\/p>\n

4) Islamophobia, or the fear and the irrational prejudice towards Islam and Muslims. The ignorance of the other, the lack of communication and the \u00ab\u00a0collective  injuries\u00a0\u00bb, new and old, unhealed because untreated and ignored, are the main causes of this fear; this is the realm of psychology;<\/p>\n

5) Islamo-racism, where Muslims in the West as seen as an invasive alien \u00ab\u00a0race\u00a0\u00bb, which justifies their discrimination and even persecution; this is the realm of ideology.<\/p>\n

For these five categories, the best approach is dialogue, be it intellectual, political or religious, and exchange to dissipate fears.<\/p>\n

There are however two other categories where dialogue and exchange may be ineffective.<\/p>\n

6) Provocation of Muslims; it is a vicious attitude and aggressive behavior towards Muslims, of the order of pathology. To this, the only effective remedy is ignorance and indifference.<\/p>\n

7) Manipulation of Muslims, that is to say the malicious and opportunistic induction of the so-called Islamic violence to serve personal or collective goals, political or economic, which is about strategy. In this category, the best approach is ignorance or non-violent reaction, because violence only reinforces the instigators in their strategy.<\/p>\n

The film \u00ab\u00a0Innocence of Muslims\u00a0\u00bb and the Charlie Hebdo cartoons seem to fit into the latter category, although the authors want to \u00ab\u00a0sell\u00a0\u00bb them as contributions necessary for the defense of artistic freedom and freedom of expression. Some political analysts have noted that the cartoons follow an opportunistic and purely commercial logic to boost the declining sales of the French weekly, while the film hides politicking goals related to the presidential election campaign in the United States, the Israel-USA tensions on Iran, and the willingness of some parties, individuals and groups, to undermine the dynamics of emancipation ongoing in the Arab world since last year.<\/p>\n

The violence that followed the release of the film, including the attack on the US consulate in Benghazi and the death of diplomats, was widely condemned around the world, especially in the Arab and Muslim world. Was also condemned the violence directed by the filmmakers towards millions of Muslims. In the joint statement by the High Representative of the European Union for Foreign Affairs and Security Policy, the Secretary General of the Organization of Islamic Cooperation, the Secretary General of the League of Arab States and the Commissioner for Peace and Security of the African Union, published on 20 September 2012, the four regional organizations declared that they share \u00ab\u00a0the anguish of Muslims at the production of the film insulting Islam\u00a0\u00bb. The UN High Commissioner for Human Rights, Navi Pillay, declared on 14 September 2012, that \u00ab\u00a0the film is malicious and deliberately provocative and portrays a disgracefully distorted image of Muslims\u00a0\u00bb, and added \u00ab\u00a0I fully understand why people wish to protest strongly against it, and it is their right to do so peacefully\u00a0\u00bb. In France, however, for Manuel Vals, minister of the Interior, it was necessary to suspend this right by forbidding Muslims to protest peacefully in French cities, in order to preserve public order. This prohibition will exasperate sectarian tensions in France, as France’s Muslim population do not understand why the minister Vals did not suspend also the right to publish the cartoons in order to preserve the same public order.<\/p>\n

The debate is far from closed on the balance to find between the defense of freedom of expression and the respect of religious symbols, between the right to criticize everything and the right not to be insulted, and on the boundary to set in order to distinguish between the expression of art and the expression of hatred. The UN Council of Human Rights has struggled to pass in March 2011, after months of debate, resolution 16\/18, which calls in consensual terms for a coordinated action at national and international levels so that some rights and freedoms are not misused to undermine other rights and freedoms. In this debate, often passionate, many forget that the supreme values overarching all others are peace and the sacred life of the innocent soul. They are the ones who set the limits of the various rights and freedoms.<\/p>\n

Abbas Aroua
\n24 September 2012<\/p>\n

<\/p>\n

\n

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\n24 \u0633\u0628\u062a\u0645\u0628\u0631 2012<\/span><\/p>\n

\u0646\u064f\u0634\u0631 \u0623\u064a\u0636\u064b\u0627 \u0639\u0644\u0649 \u0645\u0648\u0642\u0639 \u0627\u0644\u062c\u0632\u064a\u0631\u0629 \u0646\u062a<\/a><\/p>\n<\/div>\n

<\/p>\n

Face aux caricatures de la haine, la non-violence s’impose<\/strong><\/p>\n

Les deux derni\u00e8res semaines ont connu la r\u00e9surgence des tensions occidento-islamiques autour de l’opposition apparente entre la libert\u00e9 d’expression et le respect des symboles religieux. Nous esp\u00e9rions que le malheureux \u00e9pisode des caricatures \u00ab Muhammeds ansigt \u00bb (Visage de Mohammed) publi\u00e9es le 30 septembre 2005 par le journal danois Jyllands-Posten et la r\u00e9action violente dans certaines villes du monde musulman avait donn\u00e9 \u00e0 r\u00e9fl\u00e9chir aux uns et aux autres sur les risques que font encourir \u00e0 la paix dans le monde la provocation et la r\u00e9action violente \u00e0 la provocation. La mani\u00e8re quasi non-violente dont fut trait\u00e9e l’affaire du film \u00ab Fitna \u00bb (Discorde) diffus\u00e9 sur l’Internet le 27 mars 2008 par l’homme politique hollandais d’extr\u00eame-droite Geert Wilders nous r\u00e9confortait dans cet espoir. Mais la diffusion sur le Web au d\u00e9but de ce mois du film \u00ab Innocence of Muslims \u00bb (Innocence des musulmans) et la publication le 19 septembre 2012 des caricatures de Charlie Hebdo sur le proph\u00e8te Mohammad ainsi que la col\u00e8re et les manifestations de violence suscit\u00e9es dans certains pays musulmans indiquent qu’h\u00e9las, la le\u00e7on n’a pas \u00e9t\u00e9 retenue de l’\u00e9pisode pr\u00e9c\u00e9dent.<\/p>\n

On peut classer les attitudes et les comportements en Occident vis-\u00e0-vis de l’Islam qui sont per\u00e7us n\u00e9gativement dans le monde musulman en sept cat\u00e9gories :<\/p>\n

1) La critique de l’Islam, c’est-\u00e0-dire la remise en question des valeurs islamiques \u00e0 partir d’un r\u00e9f\u00e9rentiel occidental, ceci \u00e9tant motiv\u00e9 en Occident par la perception d’une contradiction (r\u00e9elle ou imaginaire) entre les valeurs occidentales et islamiques. Il s’agit d’une critique intellectuelle et rationnelle et rel\u00e8ve de la m\u00e9thodologie ;<\/p>\n

2) L’anti-islamisme, qui consiste \u00e0 s’opposer \u00e0 l’interf\u00e9rence de l’Islam (et de la religion en g\u00e9n\u00e9ral) dans la sph\u00e8re politique ; ce qui est de l’ordre de la politologie ;<\/p>\n

3) L’\u00ab anti-Islam \u00bb-isme, qui est le rejet de l’Islam sur une base dogmatique religieuse ; relevant donc de la th\u00e9ologie ;<\/p>\n

4) L’islamophobie, ou la peur et les pr\u00e9jug\u00e9s irrationnels \u00e0 l’\u00e9gard de l’Islam et des musulmans. L’ignorance de l’autre, le manque de communication et d’entre-connaissance ainsi que les \u00ab blessures collectives \u00bb anciennes et r\u00e9centes non gu\u00e9ries car non trait\u00e9es sont les principales causes de cette peur ; ceci rel\u00e8ve de la psychologie ;<\/p>\n

5) L’islamo-racisme, qui per\u00e7oit les musulmans en Occident comme une \u00ab race \u00bb \u00e9trang\u00e8re invasive et mena\u00e7ante de l’identit\u00e9 et du bien-\u00eatre des indig\u00e8nes, et justifie leur discrimination, voire pers\u00e9cution ; c’est le domaine de l’id\u00e9ologie.<\/p>\n

Pour ces cinq cat\u00e9gories, la meilleure approche est le dialogue, qu’il soit intellectuel, politique ou religieux, et l’\u00e9change pour dissiper les craintes. Il y a par contre deux autres cat\u00e9gories o\u00f9 le dialogue et l’\u00e9change peuvent s’av\u00e9rer inefficaces.<\/p>\n

6) La provocation des musulmans ; il s’agit d’une attitude vicieuse et d’un comportement agressif gratuit vis-\u00e0-vis des musulmans, ce qui est de l’ordre de la pathologie. A ceci, le seul rem\u00e8de efficace est l’ignorance et l’indiff\u00e9rence.<\/p>\n

7) La manipulation des musulmans, c’est-\u00e0-dire l’induction malintentionn\u00e9e et opportuniste de la violence dite islamique pour servir des objectifs individuels ou collectifs, politiques ou \u00e9conomiques, ce qui est de l’ordre de la strat\u00e9gie. A cette derni\u00e8re cat\u00e9gorie, la meilleure approche est l’ignorance ou la r\u00e9action non-violente, car toute violence ne fait que conforter les provocateurs dans leur strat\u00e9gie.<\/p>\n

Le film \u00ab Innocence of Muslims \u00bb et les caricatures de Charlie Hebdo semblent s’inscrire dans cette derni\u00e8re cat\u00e9gorie, bien que leurs auteurs veuillent les \u00ab vendre \u00bb comme des contributions n\u00e9cessaires pour la d\u00e9fense de la libert\u00e9 artistique et la libert\u00e9 d’expression. Certains analystes politiques font observer que les caricatures suivent une logique opportuniste purement commerciale, visant \u00e0 doper les ventes en d\u00e9clin de l’hebdomadaire fran\u00e7ais, alors que le film cache des vis\u00e9es politiciennes li\u00e9es \u00e0 la campagne \u00e9lectorale aux Etats-Unis, aux tensions isra\u00e9lo-am\u00e9ricaines sur le dossier iranien, et \u00e0 la volont\u00e9 de certains individus et groupes de saper la dynamique d’\u00e9mancipation engag\u00e9e dans le monde arabe depuis l’an dernier.<\/p>\n

La violence qui a suivi la diffusion du film, notamment l’attaque du consulat \u00e9tats-unien \u00e0 Benghazi et la mort de diplomates, a \u00e9t\u00e9 largement condamn\u00e9e partout dans le monde, particuli\u00e8rement dans le monde arabe et musulman, de m\u00eame que la violence inflig\u00e9e par les auteurs du film \u00e0 des millions de musulmans \u00e0 travers le monde. Dans la d\u00e9claration conjointe de la Haute repr\u00e9sentante de l’Union europ\u00e9enne pour les affaires \u00e9trang\u00e8res et la politique de s\u00e9curit\u00e9, du secr\u00e9taire g\u00e9n\u00e9ral de l’Organisation de la Coop\u00e9ration islamique, du secr\u00e9taire g\u00e9n\u00e9ral de la Ligue des Etats arabes et du pr\u00e9sident de la Commission de l’Union africaine, publi\u00e9e le 20 septembre 2012, les quatre organisations r\u00e9gionales affirment partager \u00ab la souffrance qu’inspirent aux Musulmans le film qui insulte l’Islam \u00bb. Navi Pillay, Haut Commissaire de l’ONU pour les droits de l’homme, d\u00e9clarait pour sa part le 14 septembre 2012, que \u00ab le film est malveillant et d\u00e9lib\u00e9r\u00e9ment provocateur ; il d\u00e9peint honteusement une image d\u00e9form\u00e9e des musulmans, \u00bb et d’ajouter : \u00ab Je comprends parfaitement pourquoi les gens souhaitent protester \u00e9nergiquement contre ce film, et c’est leur droit de le faire pacifiquement. \u00bb En France, Manuel Vals, ministre de l’int\u00e9rieur, a jug\u00e9 opportun de suspendre ce droit en interdisant aux musulmans de manifester pacifiquement dans les villes fran\u00e7aises, pour pr\u00e9server l’ordre public. Cette interdiction ne fait en fait qu’exasp\u00e9rer les tensions intercommunautaires, car les musulmans de France ne comprennent pas pourquoi le ministre Vals n’a pas pens\u00e9 \u00e0 suspendre aussi le droit \u00e0 la publication des caricatures pour pr\u00e9server le m\u00eame ordre public.<\/p>\n

Le d\u00e9bat est loin d’\u00eatre clos concernant l’\u00e9quilibre \u00e0 trouver entre d\u00e9fense du droit d’expression et respect des symboles religieux, entre le droit \u00e0 tout critiquer et le droit \u00e0 ne pas \u00eatre insult\u00e9, et la fronti\u00e8re \u00e0 fixer afin de s\u00e9parer l’expression artistique de l’expression de la haine. Le Conseil des droits de l’homme de l’ONU a eu du mal \u00e0 faire adopter en mars 2011, apr\u00e8s de longs mois de d\u00e9bats, la r\u00e9solution 16\/18 qui appelle en des termes consensuels \u00e0 une action coordonn\u00e9e au plan national et international pour que des droits et libert\u00e9s ne soient pas mal utilis\u00e9s pour saper d’autres droits et libert\u00e9s. Dans ce d\u00e9bat souvent passionn\u00e9, beaucoup oublient que les valeurs supr\u00eames qui ont la primaut\u00e9 sur les autres sont la paix et la vie sacr\u00e9e de l’\u00e2me innocente. Ce sont elles qui fixent les limites des divers droits et libert\u00e9s et dictent \u00e0 tous la non-violence dans l’expression par la parole ou par les actes.<\/p>\n

Abbas Aroua
\n24 septembre 2012<\/p>\n","protected":false},"excerpt":{"rendered":"

The last two weeks have seen the resurgence of Islamic-Western tensions around the seeming opposition between freedom of expression and respect for religious symbols. 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