Η πλειοψηφία των μουσουλμάνων
στην Ευρώπη πιστεύουν ότι ο ισλαμικός νόμος της Σαρίας θα έπρεπε να υπερισχύει
από τα κοσμικά συντάγματα και τους νόμους της χώρας υποδοχής τους.
Σύμφωνα με μια νέα μελέτη, ο
ισλαμικός φονταμενταλισμός αυξάνεται πολύ γρήγορα στη Δυτική Ευρώπη.
Μια συγκριτική μελέτη της
ολοκλήρωσης των Τούρκων και Μαροκινών μεταναστών, η οποία διεξήχθη σε έξι
δυτικές χώρες -Αυστρία, Βέλγιο, Γαλλία,
Γερμανία,
Ολλανδία και Σουηδία- κυκλοφόρησε στις 11 Δεκεμβρίου από το
WZB Berlin Social
Science Center, ένα τα μεγαλύτερα ευρωπαϊκά
ερευνητικά ιδρύματα στις κοινωνικές επιστήμες.
Σύμφωνα με αυτή τη μελέτη, με
επικεφαλής τον Ολλανδό κοινωνιολόγο Ruud Koopmans και που χρηματοδοτείται από
τη γερμανική κυβέρνηση:
· Το 65% των ερωτηθέντων μουσουλμάνων δήλωσαν
σαφώς ότι ο ισλαμικός νόμος της Σαρία είναι πιο σημαντικός γι 'αυτούς από τους
νόμους της χώρας στην οποία ζουν.
· Το 75% των ερωτηθέντων συμμερίζεται την άποψη
ότι υπάρχει μόνο μία νομιμοποιημένη ερμηνεία του Κορανίου, η οποία θα έπρεπε να
ισχύει για όλους τους μουσουλμάνους.
· Σχεδόν το 60% των μουσουλμάνων πιστεύουν ότι η
κοινότητά τους πρέπει να επιστρέψει στις ισλαμικές ρίζες της.
· Το 44% των ερωτηθέντων Μαροκινών και Τούρκων
συμφωνούν με αυτές τις φονταμενταλιστικές δηλώσεις.
· Αυτές οι φονταμενταλιστικές ιδέες εξαπλώνονται
όχι μόνο μεταξύ των νέων μουσουλμάνων, αλλά και στα άτομα με μεγαλύτερη ηλικία.
Τα αποτελέσματα της μελέτης
δείχνουν ότι ο ισλαμικός φονταμενταλισμός είναι πιο έντονος στην Αυστρία, όπου:
· Το 73% των μουσουλμάνων που συμμετείχαν στην
έρευνα δήλωσαν ότι η Σαρία είναι πιο σημαντική από τους κοσμικούς νόμους του
κράτους,
· Το 79% δηλώνουν ότι υπάρχει μόνο μία σωστή
ερμηνεία του Κορανίου και θα πρέπει να εφαρμόζεται σε όλους
· Το 65% πιστεύουν ότι οι μουσουλμάνοι πρέπει να
επιστρέψουν στις ισλαμικές ρίζες τους,
· και το 55% συμφωνεί με τις ιδέες που
εκφράστηκαν παραπάνω.
Ο συγγραφέας της μελέτης, λέει
ότι οι συγκρίσεις με άλλες γερμανικές μελέτες δείχνουν πολύ παρόμοιες τάσεις.
• Για παράδειγμα, το 2007, μια
μελέτη για τους «Μουσουλμάνους στη Γερμανία, Muslim in
Deutschland» αποκάλυψε ότι το 47% των
Γερμανών μουσουλμάνων πίστευαν ότι οι νόμοι της σαρία ήταν ανώτεροι από τους
νόμους του γερμανικού κράτους. Ως εκ τούτου, το να ακολουθήσουν τους κανόνες της «θρησκείας» τους
υπερισχύει της δημοκρατίας.
Μεγάλη εχθρότητα
των Μουσουλμάνων προς τις μειονότητες
Η έρευνα δείχνει επίσης τη
μεγάλη εχθρότητα των μουσουλμάνων προς τις μειονότητες, οι οποίες θεωρούνται ως
απειλές από τη θρησκευτική ομάδα:
· 60% των μουσουλμάνων ερωτηθέντων απορρίπτουν
τους ομοφυλόφιλους, και το 45% δηλώνει ότι οι Εβραίοι δεν είναι αξιόπιστοι.
Οι Αυστριακοί μουσουλμάνοι
φαίνονται να είναι η πιο φονταμενταλιστές της Ευρώπης:
· Το 60% των Αυστριακών μουσουλμάνων απορρίπτουν
τους ομοφυλόφιλους ως φίλους,
· Το 63% δηλώνουν ότι δεν μπορούν να
εμπιστευτούν τους Εβραίους
· Το 66% είναι πεπεισμένοι ότι η Δύση προσπαθεί
να καταστρέψει το Ισλάμ.
Για σύγκριση, μεταξύ των
μη-μουσουλμάνων ερωτηθέντων στην έρευνα στις έξι ευρωπαϊκές χώρες που
προαναφέρονται:
· Το 8% εξέφρασαν τη δυσπιστία τους προς τους
Εβραίους,
· Το 10% δήλωσαν απέχθεια για τους
ομοφυλόφιλους,
· Στο 21% δεν αρέσουν οι μουσουλμάνοι,
· Το 1,4% δεν δέχονται ούτε τους Εβραίους ούτε
τους ομοφυλόφιλους ούτε τους μουσουλμάνους.
Για τον Koopmans, ο ισλαμικός
φονταμενταλισμός δεν είναι μια αθώα μορφή μιας αυστηρής θρησκευτικότητας.
Ενώ ένας στους πέντε Ευρωπαίους
μπορεί να θεωρηθεί ισλαμαφοβικός, το επίπεδο της φοβίας εναντίον της Δύσης που
εκφράζεται από τους μουσουλμάνους, για τη οποία δεν υπάρχει ορισμός, παρά τη
«δυτικοφοβία», είναι πολύ υψηλότερο: 54% των μουσουλμάνων πιστεύουν
ότι η Δύση θέλει να καταστρέψει το Ισλάμ.
Τα αποτελέσματα αυτά, λέει ο
Koopmans, έρχονται σε προφανή αντίθεση του ισχυρισμού που ακούγεται πολλές
φορές ότι ο ισλαμικός φονταμενταλισμός είναι ένα περιθωριακό φαινόμενο στη
Δυτική Ευρώπη, συγκρίσιμο με το φονταμενταλισμό στη χριστιανική πλειοψηφία.
Αλλά αυτός ο ισχυρισμός είναι
λάθος, διότι το 50%
των μουσουλμάνων στη Δύση θέλουν να επιστρέψουν στις ρίζες του Ισλάμ , ισχυρίζονται ότι υπάρχει μόνο μία ερμηνεία του Κορανίου, που
ισχύει για όλους, και ότι ο ισλαμικός νόμος της Σαρία είναι ανώτερος από την
κοσμική νομοθεσία.
Μεταξύ των Χριστιανών στη Δύση,
λιγότερο από έναν στους είκοσι πέντε μπορεί να θεωρηθεί φονταμενταλιστής.
Ο ισλαμικός θρησκευτικός
φονταμενταλισμός και οι συσχετισμοί του: ομοφοβία, αντισημιτισμός και
«δυτικοφοβία» θα πρέπει να ανησυχούν βαθύτατα τις δυτικές κυβερνήσεις και τους
ηγέτες των μουσουλμανικών κοινοτήτων.
Προφανώς, ο θρησκευτικός φονταμενταλισμός
δεν πρέπει απαραίτητα να ταυτίζεται με την επιθυμία για χρήση βίας για
θρησκευτικούς λόγους, αλλά με δεδομένο την εχθρότητά του απέναντι στις
μειονότητες που αντιλαμβάνονται ως κινδύνους, ο θρησκευτικός φονταμενταλισμός
μπορεί εύκολα να ταΐσει το έδαφος της ριζοσπαστικοποίησης.
Διαβάστε όλο το άρθρο:
Europe: Islamic Fundamentalism is Widespread
A discussion paper published by the Germany-based
Gustav Stresemann Foundation -- a think tank dedicated to the preservation and
advancement of liberal democracy in Europe -- warns that national and
international Islamic organizations are increasingly putting pressure on
Western politicians gradually to criminalize any critique of Islam.
In a commentary on the study, the German newspaper Die Welt says the
findings cast serious doubt on the unbridled optimism of European
multiculturalists, who argue that Muslim citizens will eventually internalize
the mindset of Western democracies.
The majority of Muslims in Europe believe Islamic
Sharia law should take precedence over the secular constitutions and laws of
their European host countries, according to a new study, which warns that
Islamic fundamentalism is widespread and rising sharply in Western Europe.
The "Six Country Immigrant Integration
Comparative Survey"—a five-year study of Moroccan and
Turkish immigrants in Austria, Belgium, France, Germany, Holland and Sweden—was
published on December 11 by the WZB Berlin Social Science Center, one of the largest
social science research institutes in Europe.
According to the study (German and English),
which was funded by the German government, two thirds (65%) of the Muslims
interviewed say Islamic Sharia law is more important to them than the laws of
the country in which they live.
Three quarters (75%) of the respondents hold the opinion that there is only one
legitimate interpretation of the Koran, which should apply to all Muslims, and
nearly 60% of Muslims believe their community should return to "Islamic
roots."
The survey shows that 44% of the Moroccans and Turks interviewed agree with all
three of the above statements, which makes them "consistent
fundamentalists," and fundamentalist attitudes are just as widespread
among younger Muslims as they are among older Muslims.
According to the study, Islamic fundamentalism is most pronounced in Austria,
where 73% of Muslims interviewed say Sharia law is more important than the
secular laws of the state; 79% say there is only one correct interpretation of
the Koran that should apply to all, and 65% believe Muslims should return to
their Islamic roots. In Austria, 55% of the Muslims surveyed say they agree
with all three of the above statements.
The author of the study, the Dutch sociologist Ruud Koopmans, says that
"comparisons with other German studies reveal remarkably similar patterns.
For instance, in the 2007 Muslime in Deutschland study,
47% of German Muslims agreed with the statement that following the rules of
one's religion is more important than democracy, almost identical to the 47% in
our survey that finds the rules of the Koran more important than the laws of
Germany."
The survey also shows considerable Muslim hostility towards so-called
out-groups, which are viewed as threatening the religious in-group. For
example, nearly 60% of the Muslims interviewed reject homosexuals as friends and
45% say Jews cannot be trusted.
Here too, Muslims in Austria appear to be more fundamentalist than in other
European countries: 69% of Muslims in Austria say they reject homosexuals as
friends, 63% say Jews cannot be trusted, and 66% believe the West seeks to
destroy Islam.
By way of comparison, among European non-Muslim natives interviewed for the
study in the six countries, 8% express mistrust against Jews, 10% against
homosexuals, 21% against Muslims, and 1.4% against all three.
According to Koopmans, Muslim fundamentalism "is not an innocent form of
strict religiosity…While about one in five native Europeans can be considered
as Islamophobic, the level of phobia against the West among Muslims—for which
oddly enough there is no word; one might call it 'Occidentophobia'—is much
higher still, with 54% believing that the West is out to destroy Islam."
According to Koopmans:
"These findings clearly contradict the
often-heard claim that Islamic religious fundamentalism is a marginal
phenomenon in Western Europe or that it does not differ from the extent of
fundamentalism among the Christian majority. Both claims are blatantly false,
as almost half of European Muslims agree that Muslims should return to the
roots of Islam, that there is only one interpretation of the Koran, and that
the rules laid down in it are more important than secular laws. Among native
Christians, less than one in 25 can be characterized as fundamentalist in this
sense. Religious fundamentalism is moreover not an innocent form of strict religiosity,
as its strong relationship—among both Christians and Muslims—to hostility
towards out-groups demonstrates.
"Both the extent of Islamic religious fundamentalism and its
correlates—homophobia, anti-Semitism and "Occidentophobia"—should be
serious causes of concern for policy makers as well as Muslim community
leaders. Of course, religious fundamentalism should not be equated with the
willingness to support, or even to engage in religiously motivated violence.
But given its strong relationship to out-group hostility, religious
fundamentalism is very likely to provide a nourishing environment for
radicalization."
In a commentary on
the study, the German newspaper Die Welt says the findings cast serious
doubt upon the unbridled optimism of European multiculturalists, who argue that
Muslim citizens will eventually internalize the liberal democratic mindset of
Western society.
"The data are not suitable for simple conclusions," the paper writes.
"But it must be recognized: democracies must beware of those who believe a
free society is something that needs to be vanquished."
Separately, a discussion paper (German and English)
published by the Germany-based Gustav Stresemann Foundation—a think tank
dedicated to the preservation and advancement of liberal democracy in
Europe—warns that national and international Islamic organizations are
increasingly putting pressure on Western politicians gradually to criminalize
any critique of Islam.
The author of the report, the German political scientist Felix Strüning,
provides a meticulously detailed analysis of the Islamic lobbying effort—by
means of a "human rights lawsuit"—to silence Thilo Sarrazin, a
prominent German banker who has criticized the refusal of Muslim immigrants to
integrate into German society.
During an October 2009 interview with
the Berlin-based culture magazine Lettre International,
Sarrazin said:
"A large number of Arabs and Turks in this city
[...] have no productive function except for the fruit and vegetable trade
[...] The proportion of births among Arabs and Turks is two to three times
higher than their corresponding proportion of the population. Large parts [of
this population] are neither willing to integrate nor capable of integrating.
The solution to this problem can only be to stop letting people in [...] except
for highly qualified individuals and not provide social welfare for immigrants anymore
[...]."
"Integration is an effort of people who integrate themselves. I do not
have to accept someone who does nothing. I do not have to accept anyone who
lives from the state, rejects this state, does not reasonably provide education
for his children and constantly produces new little girls in headscarves. This
applies to 70% of the Turkish and 90% of the Arab population in Berlin. Many of
them do not want integration."
The Turkish Union in Berlin-Brandenburg (Türkischer Bund
Berlin-Brandenburg, TBB) responded by pressing criminal charges against
Sarrazin due to alleged incitement-to-hatred (Volksverhetzung). However,
German prosecutors concluded that Sarrazin's statements were protected by the
freedom of expression and they ceased their investigation.
The TBB then took its lawsuit to the United Nations Committee on the
Elimination of Racial Discrimination (CERD), which was
tasked with determining whether Sarrazin's statements violated the International Convention on the
Elimination of Racial Discrimination (ICERD).
In February 2013, CERD decided that
Sarrazin's statements "contain ideas of racial superiority, denying
respect as human beings and depicting generalized negative characteristics of
the Turkish population."
CERD also stated that Sarrazin's statements were "incitement to racial
discrimination" because he favors refusing social welfare benefits for
Turks and would (with the exception of highly qualified individuals) generally
prohibit immigration.
More importantly, CERD criticized Paragraph 130 of the
German Criminal Code, the so-called incitement-to-hatred paragraph (Volksverhetzungsparagraf),
which protects the constitutionally guaranteed freedom of expression unless
such speech is "capable of disturbing public peace."
By contrast, the ICERD has a far lower threshold for determining when speech
becomes hate speech. For example, the UN convention does not include the
stipulation that such speech must be "capable of disturbing public
peace." As a result, Germany has come under pressure from CERN to change
its domestic law in order to bring it into conformity with the UN convention.
According to Strüning, if Germany were to remove the legal threshold of
"capable of disturbing public peace" from its domestic law, it would
be possible to prohibit even fact-based statements about Islam or Muslims,
which would amount to "an irreversible curtailment of the right to freedom
of expression."
Although the German government has so far refused to reopen the Sarrazin case,
Strüning argues that "CERD demonstrates yet again the imminent dangers to
the freedom of expression and other fundamental rights in Europe and the US
when representatives of states, which clearly have a completely different
understanding of human rights, are allowed to make judgments in the United
Nations." According to Strüning:
"Nation states obviously feel compelled to check
whether existing laws have absolute validity or if an adjustment is
needed…Dealing with the Muslim immigrant group very clearly presents a
completely new political challenge because many Muslims very effectively
preserve and hand down their cultural and religious values internally and
represent them confidently outwardly."
Strüning writes that German political authorities are
increasingly bending to pressure from German Islamic organizations by adopting
Muslim definitions of "Islamophobia" in public discourse, thus
creating legal uncertainty as to "who can say what about
Islam and Muslims in Germany."
For example, German authorities have officially confirmed that
they are monitoring German-language Internet websites that are critical of
Muslim immigration and the Islamization of Europe.
The Hamburg branch of the German domestic intelligence agency (Bundesamt für
Verfassungsschutz, BfV) is studying whether German citizens who criticize
Muslims and Islam on the Internet are fomenting hate and are thus criminally
guilty of "breaching" the German constitution. Meanwhile, the
Bavarian branch of the BfV has warned Germans not to "equate Islamism with
Islam."
Strüning concludes:
"Critics of Islamic ideology and its organizations
are constantly confronted with lawsuits and have to legally defend themselves
against the accusations of blasphemy or incitement-to-hatred. Even if it does
not come to a conviction, such processes cost a lot of time and money, which in
many cases includes one's reputation and possibly even his or her job. Thus,
also in the West, we are experiencing an increasing de facto application of
Islamic law in matters of Islam."
Already today Germans can see that the so-called
"spiral of silence" works in relation to Islam. "In a
representative study in Germany, over half of the people surveyed admitted to
not daring to criticize Islam or Muslims publicly," Strüning writes.
Soeren Kern is a Senior Fellow at the New York-based Gatestone Institute. He is
also Senior Fellow for European Politics at the Madrid-based Grupo de Estudios
Estratégicos / Strategic Studies Group. Follow him on Facebook.
Follow him on Twitter.
http://www.gatestoneinstitute.org/4092/europe-islamic-fundamentalism
http://infognomonpolitics.blogspot.gr/
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