L’islamofobia europea sta seguendo lo stesso percorso dell’antisemitismo del XIX secolo?
di Sara Farris (professore assistente presso il Dipartimento di Sociologia dell’Università Goldsmiths di Londra. Ha pubblicato “Max Weber’s Theory of Personality: Individuation, Politics and Orientalism in the Sociology of Religion”)
Questo articolo è stato originariamente pubblicato in inglese su aljazeera.com.
Nel 1844, Karl Marx pubblicò un breve ma denso testo intitolato “Sulla questione ebraica”. Era una recensione critica di due saggi pubblicati dall’allora famoso filosofo Bruno Bauer, che si opponeva a un’uguaglianza giuridica degli ebrei se era basata su motivi religiosi. Se gli ebrei volevano essere considerati cittadini a pieno titolo – Bauer stava perseguendo un’opinione molto diffusa al suo tempo – gli ebrei dovevano abbandonare la loro religione e abbracciare l’ideale illuminista. Secondo questa logica, non c’era spazio per le rivendicazioni religiose in una società laica.
Come suggerisce la posizione di Bauer, il razzismo antiebraico in Germania e in Europa nella prima metà del XIX secolo era principalmente giustificato da motivi culturali e religiosi. Gli ebrei erano discriminati e visti con sospetto come parte di una “nazione straniera all’interno di una nazione”. Infatti, non fu fino alla seconda metà del 19° secolo e all’ascesa del “darwinismo sociale” che l'”antisemitismo razziale”, espresso in termini biologici, apparve sulla scena politica e gli ebrei furono apertamente discriminati sulla base di una supposta inferiorità genetica.
La domanda che dovremmo porci oggi è se l’Europa sta affrontando una questione musulmana simile a quella ebraica 170 anni fa. L’antipatia europea verso i musulmani è paragonabile a quella prima fase dell’odio verso gli ebrei, un odio che è culminato in una delle pagine più buie della storia umana?
Nonostante le ovvie differenze tra i due contesti, il successo dell’estrema destra in diversi paesi europei durante le ultime elezioni sembra suggerire che la risposta a questa domanda è un sonoro “sì”. La vittoria di questi partiti attesta il notevole successo della propaganda islamofoba nell’ultimo decennio. In Francia, la presidente del Fronte Nazionale Marine Le Pen – che ha ottenuto un quarto dei voti – ha chiesto che le mense scolastiche non offrano più alternative alla carne di maiale per i bambini musulmani. In Gran Bretagna, lo United Kingdom Independence Party (UKIP) ha fatto una campagna contro la costruzione di moschee e si è imposto nelle elezioni con un impressionante 27,5% dei voti.
Molti di questi partiti, così come molti di coloro che li hanno votati, non si considerano razzisti. Dopo tutto, il problema dei musulmani – secondo Marine Le Pen – è la loro presunta arretratezza, il fanatismo e il rifiuto di integrarsi.
In breve, è colpa dei musulmani stessi. Proprio come la questione ebraica nel XIX secolo, oggi la questione musulmana si basa su differenze culturali ed è quindi considerata legittima e politicamente corretta.
Se gli immigrati in generale sono isolati come una minaccia sociale ed economica per le società e i lavoratori europei, sono i musulmani in particolare che sono arrivati a incarnare il “cattivo altro”. Ma questa incarnazione non è stata prodotta solo dalla propaganda xenofoba dell’estrema destra. In effetti, i partiti conservatori, e anche quelli liberali, hanno contribuito a questa fanfara.
Da un lato, leader conservatori come l’attuale primo ministro britannico David Cameron, l’ex presidente francese Nicolas Sarkozy e l’ex primo ministro italiano Silvio Berlusconi hanno ripetutamente sottolineato le radici cristiane dei paesi europei, mentre dall’altro lato, una più ampia gamma di forze politiche, tra cui liberali e di sinistra, hanno partecipato alla stigmatizzazione del velo come simbolo di arretratezza e oppressione. Le voci che alimentano i sentimenti anti-musulmani in Europa provengono da tutti i lati della mappa politica.
I musulmani sono così diventati, almeno per molti aspetti, i nuovi ebrei. Sono diventati i capri espiatori su cui gli europei proiettano le loro ansie per il futuro. I politici conservatori e di estrema destra intensificano e sfruttano costantemente queste ansie per promuovere i loro programmi neoliberali e nazionalisti, mentre la maggior parte dei partiti liberali e di sinistra hanno imitato la destra razzista, forse sperando di recuperare qualche voto.
Marx capì fin troppo bene questo processo. Ha criticato Bauer per aver sostenuto che la mancanza di emancipazione politica degli ebrei era in realtà il risultato della loro cultura e religione. Marx, d’altra parte, sosteneva che la religione non aveva nulla a che fare con la perpetua discriminazione degli ebrei. Il pregiudizio contro gli ebrei e la loro mancanza di diritti era, secondo Marx, da comprendere in un contesto più ampio di ineguaglianze strutturali dello Stato.
La mutazione dei musulmani in ebrei del XIX secolo non significa che un nuovo genocidio sia imminente, o che la tragedia del popolo ebraico nel XX secolo diventi la tragedia del popolo musulmano nel XXI secolo. La storia non si ripete in questo modo. Ma la storia può fare rima. Quindi è solo attraverso gli sforzi raddoppiati degli attivisti e delle organizzazioni antirazziste che possiamo alla fine prevenire questi echi.
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