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Feminismos islámicos
1.a Edición digital, 2016

© Ramón Grosfoguel (compilador)

© Fundación Editorial El perro y la rana
Centro Simón Bolívar
Torre Norte, piso 21, El Silencio,
Caracas-Venezuela, 1010
Teléfonos: 0212-7688300 / 7688399

Correos electrónicos
[email protected]
[email protected]

Páginas web
www.elperroylarana.gob.ve
www.mincultura.gob.ve

Redes sociales
Twitter: @perroyranalibro
Facebook: Editorial perro rana

Diseño de portada y diagramación

Monica Piscitelli

Edición
Luis Enríquez

Corrección
Ybory Bermúdez

Hecho el Depósito de Ley

Depósito legal DC2016001029
ISBN 978-980-14-3601-0
COLECCIÓN De Géneros

Corrompido, degradado, depravado, envilecido,

vicioso, pervertido, son algunos de los sinónimos
de lo degenerado. Desde la Fundación Editorial El
perro y la rana hemos tomado este nombre no solo como
provocación para identificar esta colección, sino para
exponer la variedad de manifestaciones de lo
“femenino” que diariamente se confronta con la norma
social del género, creando relaciones de opresión
y discriminación.
Nuestra propuesta es ampliar el tratamiento de los
“asuntos de la mujer” para abordar lo más posible las
luchas contra las situaciones de violencia y
dominación-explotación, sobre todo lo que está fuera
del modelo del hombre-blanco-heterosexual-burgués.
De tal modo, esta colección apunta a las reflexiones
en torno al reconocimiento de la diversidad de
géneros, incluyendo los planteamientos de nuevas
masculinidades, feminismo y sexo-género diversidad
enfocados en las particularidades de cada frente, pero
transversalizados todos por las luchas de clases.
La colección DeGéneros en sus tres series: DeVelar,
DeConstruir y DesAprender, tiene como intención
seguir fortaleciendo las discusiones y aportes desde
el Poder Popular ahí donde la construcción de
un modelo antipatriarcal es posible gracias a la
participación política y protagónica
de los pueblos.

Serie DeConstruir
Si bien los rasgos diversos que configuran una identidad
particular, única, se suman en una construcción
compleja, no se trata de un edificio rígido, inflexible,
homogéneo. Los planteamientos y teorías recogidos
en esta serie buscan socavar, debilitar, poner en
tela de juicio los cimientos de la cultura dominante
del patriarcado capitalista, hoy conocido como
globalización. Con una variedad de puntos de vista
de las luchas de mujeres y hombres, entre ellas y ellos
quienes representan también la diversidad sexual,
la serie De Construir aporta conocimientos para la
artillería de la liberación de los derechos sexuales y
reproductivos.
Feminismos islámicos

Compilación:
Ramón Grosfoguel

COL
EC
CI
ÓN
Se

rie r
D e C o n str ui
 PRESENTACIÓN
BREVES NOTAS ACERCA DEL ISLAM
Y LOS FEMINISMOS ISLÁMICOS

RAMÓN GROSFOGUEL1
University of California, Berkeley2

1 Sociólogo puertorriqueño egresado de la Universidad de Puerto Rico,

perteneciente al grupo Modernidad/Colonialidad. Ph.D., Temple
University.
2 Departamento de Estudios Étnicos.
10 FEMINISMOS ISLÁMICOS

Quiero comenzar por reconocer a mis maestras en el tema de

la mujer y el islam: Asma Lamrabet3, Amina Teslima al Yerrahi4,
Asma Barlas5, Houria Bouteldja6, Arzu Merali7 y Sirin Adlbi Sibai8.
Es a ellas a quienes debo todo lo que conozco del tema que pueda ser
útil en este ensayo y es a mí a quien achaco cualquier error o mala
interpretación que pueda haber en este ensayo del cual soy el único
responsable.
Se preguntarán qué hace un hombre latinoamericano y cari-
beño haciendo una introducción acerca del feminismo islámico. No
solamente no soy una mujer, sino que mucho menos soy una mujer
musulmana. La respuesta general a esta pregunta es muy clara: el
feminismo no es un tema ni una responsabilidad exclusiva de las
mujeres, aunque por razones obvias hayan sido mujeres las pensa-
doras críticas de la opresión patriarcal.

3 Para más información de Asma Lamrabet ver: [http://www.asma-lam-

rabet.com y https://www.facebook. com/asma.lamrabet]
4 Para más información de Amina Teslima al Yerrahi ver: [http://foroli-
terariodesufismo.org y https://www. facebook.com/aminateslima]
5 Para más información de Asma Barlas ver: [http://www.asmabarlas.
com]
6 Para más información de Houria Bouteldja ver, en español: [http://
www.decolonialtranslation.com/ espanol/] y en francés: [http://indi-
genes-republique.fr/?s=houria+bouteldja y https://www.facebook.
com/ houria.bouteldja.9?fref=ts]
7 Para más información de Arzu Merali ver: [http://www.ihrc.org.uk/
publications/reports y https://www. facebook.com/arzu.merali?-
fref=ts]
8 Para más información de Sirin Adelbi Sibai ver: [https://uam.
academia.edu/SAdlbiSibai] y [https://www. facebook.com/sirinadl-
bisibai?fref=ts]
 Presentación 11

Como miembro fundador de la organización conocida como

Decoloniality Europe (Descolonialidad Europea)9, organizo varios
cursos de formación descolonial en Europa anualmente 10. Uno de
dichos cursos se titula “Critical Muslim Studies: Decolonial Strug-
gles and Theologies of Liberation” (“Pensamiento crítico musulmán:
luchas descoloniales y teologías de liberación”). En este curso
confluyen musulmanes y no musulmanes de todo el planeta. Se
trata de un espacio de conversación y diálogo interepistémico enfo-
cado en el islam y la descolonización musulmana para producir una
visión descolonial al interior del y desde el islam. Como parte de

9 Decoloniality Europe es una organización compuesta por organiza-

ciones descoloniales de varios países europeos. La organización está
compuesta fundamentalmente, aunque no únicamente, por sujetos
coloniales de los diversos imperios europeos que residen actualmente
dentro de las metrópolis. El objetivo último de esta organización es la
descolonización de Europa como parte del movimiento mundial por
la descolonización del mundo y la construcción de una nueva civiliza-
ción planetaria, acorde con los principios de justicia social, democracia
descolonial y economías otras. Esto último conlleva la destrucción
de la Europa imperial y la construcción de una Europa de los pueblos
comprometida con la liberación del Sur del Norte y del Sur dentro del
Norte. La Europa descolonial ve la relación entre estas dos luchas como
complementarias en sus objetivos pero diferentes en sus énfasis en
reconocimiento al multiversalismo/pluriversalismo epistémico plane-
tario. Estas son sus páginas webs: [http://www.decolonialityeurope.
org/];[http://decolonialityeurope.wix.com/decoloniality]
10 Existen tres cursos de verano organizados desde Decoloniality Europe
del Instituto Diálogo Global: 1) Black Europe Summer School
(Ámsterdam), 2) Decolonizing Knowledge and Power Summer
School (Barcelona) y 3) Critical Muslim Studies (Granada). Los
cursos buscan la formación de cuadros y la producción de conoci-
mientos en tres temas de vital importancia para el proyecto político
descolonial conocido como Decoloniality Europe: la Europa negra, la
Europa musulmana y la descolonización del poder y el conocimiento.
Para más información consultar la siguiente página web: http://www.
dialogoglobal.com
12 FEMINISMOS ISLÁMICOS

este curso –y siguiendo el principio descolonial de que no puede

haber descolonización sin despatriarcalización ni despatriarca-
lización sin descolonización–, invité a un grupo de destacadas
intelectuales/activistas luchadoras por la liberación de las mujeres
musulmanas. Algunas se identifican como “feministas islámicas”
y otras se sienten incómodas con el término “feminismo” por su
fuerte asociación y anclaje en un feminismo imperial eurocentrado/
occidentalocéntrico. Por el momento usemos la designación “femi-
nismo islámico” con el propósito de facilitar la comunicación con
un público latinoamericano. Pero antes de continuar es importante
hacer algunas aclaraciones para este público que no está familiari-
zado con la espiritualidad islámica.

Algunos puntos de aclaración

Antes de entrar de lleno en el tema del “feminismo islámico” es

fundamental hacer algunas aclaraciones que son fundamentales para
un público latinoamericano de cultura y/o espiritualidad cristiana:
En primer lugar, habría que aclarar para un público latinoame-
ricano más conocedor de la tradición cristiana que de la tradición
islámica que, contrario a la Biblia, el mensaje del Corán tiene un
principio más radical de igualdad de género. El Corán siempre
habla de los humanos y establece una igualdad de derechos y
deberes tanto para hombres como para mujeres. Son muy pocos
los versos del Corán (menos de cinco) que han sido utilizados para
justificar prácticas culturales patriarcales, y para eso los intérpretes
patriarcales han tenido que distorsionar bastante los sentidos del
árabe clásico y el espíritu de la revelación cambiando el significado
de las palabras y obviando los contextos históricos e intertextuales
en que los versos fueron revelados.
 Presentación 13

De manera que para las feministas islámicas el mensaje del Corán

provee posibilidades de crítica a la dominación patriarcal mucho más
radicales que la tradición bíblica (judaica o cristiana) donde existen
pasajes interminables de contenido abiertamente patriarcal. No olvi-
demos que el islam reconoce el derecho al divorcio, a la propiedad y
a la herencia de las mujeres desde hace más de 1.400 años. El mundo
de cultura cristiana vino a reconocer estos derechos entrado el siglo
xx y todavía las religiones cristianas institucionalizadas –como la
Iglesia católica– no reconocen el derecho al divorcio.
Lo segundo a clarificar para un público de cultura o espiritua-
lidad cristiana en América Latina es que el Corán no tiene el mismo
carácter textual que la Biblia. El Corán es concebido como la reve-
lación, es decir, la palabra directa de Alá. Lo más parecido a la Biblia
en la tradición islámica son los hadices, que constituyen los testi-
monios de la vida del profeta por testigos de la época. Todo el islam,
desde la jurisprudencia islámica hasta la espiritualidad musulmana,
se basa en el Corán y los hadices. El Corán fue revelado a un hombre
que era analfabeta. Para los que conocen el árabe clásico, la poesía,
la profundidad y la belleza del Corán son imposibles de imitar. De
manera que las traducciones del Corán no le pueden hacer justicia
al texto original. Resulta imposible traducir el Corán en todas sus
dimensiones. Los místicos del islam hablan de siete niveles distintos
de sentido en cada verso del Corán. Mientras en el cristianismo el
milagro es el nacimiento mismo de Jesús de una virgen, en el islam
el milagro es el Corán como palabra revelada directamente de Alá.
Lo tercero que aclarar es que la relación del islam con la sexua-
lidad es abierta y se reconoce como un placer, y siempre que se
practique con moderación y siguiendo ciertas reglas éticas, no hay
nada moralmente problemático. De manera que el placer de la vida
material, incluida la sexualidad, es visto como una bendición de Alá
y no como algo negativo que se deba reprimir.
14 FEMINISMOS ISLÁMICOS

Lo cuarto a clarificar es que el islam reconoce a todos los profetas

de todas las tradiciones sagradas anteriores al islam. Todos los
profetas del Antiguo Testamento son reconocidos como tal por el
Corán. Lo mismo con Jesús, que es considerado en el Corán como
uno de los grandes profetas junto a Moisés. Una diferencia impor-
tante con el cristianismo es que el islam no reconoce a Jesús como
hijo de Dios, sino como un profeta. Por tanto, el islam se opone al
dualismo trinitario y enfatiza en el principio del tawhid, de la diver-
sidad dentro de la unidad o de la unidad con diversidad. El islam se
opone a cualquier versión de “unicidad sin diversidad” o “unicidad
homogeneizadora”. El islam es radicalmente antidualista y concibe
el cosmos como un todo o una unicidad con diversidad, heteroge-
neidad y diferencia. Esa diversidad permite reconocer que todas
las otras espiritualidades con sus profetas fueron creadas por Alá y
tienen su razón de ser. Por tanto, no hay por qué eliminar la dife-
rencia. Existe un hadiz que dice que Alá envió 124 mil profetas a
los diversos pueblos, culturas y civilizaciones humanas a través de la
historia. Lo que el islam enfatiza es que Mohamed es el último de los
profetas, pero no es el único, y ningún profeta es hijo de Alá.
Lo quinto que hay que considerar es que en el islam no hay
pretensión de separar el mundo material ni la cotidianidad humana
de la espiritualidad, esta no es una práctica reservada a los días
domingos y separada de lo que se hace de lunes a viernes. De ahí
que el islam prescriba la obligación a todo musulmán de hacer
cinco rezos diarios durante toda la vida. Lo espiritual y lo material
coexisten y están unidos, siendo imposible separarlos. No existe un
dualismo entre la vida material y la vida espiritual, donde la primera
se asocia con el diablo y la segunda a Alá. Todo está imbricado y
tiene dimensiones tanto materiales como espirituales.
Lo sexto a destacar es que así como el cristianismo tiene una
diversidad inmensa de sectas y tendencias, igualmente el islam se
 Presentación 15

compone de diversas sectas e interpretaciones. Para una mirada

orientalista eurocéntrica, el islam sería algo homogéneo sin diver-
sidad. Sin embargo, el islam tiene dos grandes grupos que son los
sunitas y los chiitas. Pero dentro del sunismo y dentro del chiismo
existen una gran diversidad de sectas, tendencias e interpretaciones.
A pesar de las divergencias en interpretaciones, todos reconocen
los cinco pilares del islam: a) la existencia de un solo Dios y que
Mohamed es su profeta (shahada); b) la obligación de hacer cinco
rezos diarios (zalá); c) la peregrinación a la Meca al menos una vez
en la vida (haj); d) la limosna, donde se exige la donación de una
parte de los recursos e ingresos a los más necesitados (zakat) y e)
el ayuno durante un mes una vez al año (ramadán). Además, con
respecto al Corán, si bien hay diversas interpretaciones, nadie cues-
tiona la veracidad de este tal como existe en su versión árabe. Todos
los musulmanes del mundo lo reconocen como palabra revelada de
Alá. Es decir, que no hay diferentes Coranes con diversos versos y
secciones, sino uno solo reconocido por todos los musulmanes.
Lo séptimo a enfatizar es que el islam no tiene Vaticano. Se trata
de una espiritualidad descentralizada sin un centro único de auto-
ridad. Esto hace que haya más fluidez y menos control centralizado
en las prácticas y la legitimidad del islam que en el cristianismo.
Nadie puede imponer a los demás una versión única del islam desde
una posición de autoridad.
Lo octavo a decir es que el colonialismo no solamente afectó a los
pueblos musulmanes por medio de la destrucción de su civilización,
la explotación y extracción de riquezas y el empobrecimiento y anal-
fabetismo masivo de los diversos pueblos musulmanes colonizados,
sino que además afectó las propias narrativas y concepciones de la
teología islámica. La siguiente anécdota constituye una metáfora
poderosa de lo que pasó a nivel teológico con el islam:
16 FEMINISMOS ISLÁMICOS

En una visita que hice a Marruecos, invitado por el Centro de

Estudios Femeninos e Islam, dirigido por Asma Lamrabet, pude
notar que en todas las mezquitas se prohíbe la entrada a los no
musulmanes. Esto me sorprendió muchísimo porque en el resto del
mundo musulmán, y desde los tiempos del profeta, las mezquitas
siempre estuvieron abiertas a los no musulmanes. De manera que
me preguntaba de dónde venía esto. Para mi sorpresa, esto fue insti-
tucionalizado a partir del colonialismo francés, cuando un general
de nombre Louis Hubert Lyautey pasó un decreto prohibiendo la
entrada de no musulmanes a las mezquitas como parte de una estra-
tegia colonial de “divide y reinarás” o “divide y vencerás”. Hoy día
este decreto sigue institucionalizado en Marruecos, el que prohibía
a los no musulmanes entrar a las mezquitas, y es reciclado entre los
musulmanes marroquíes como algo auténtico del islam, justificado
con falsos hadices como fuente para explicar esta práctica excluyente.
Esta distorsión colonial de la tradición musulmana nos sirve de
metáfora para entender que hay muchas interpretaciones del islam
contemporáneo, que circulan hoy día como un islam auténtico,
cuyas revisiones teológicas son el resultado de la historia colonial
británica y francesa en el mundo musulmán. Por ejemplo, el waha-
bismo saudí es una versión del islam que adopta como métodos de
lectura del Corán los mismos métodos de lectura literalistas de la
Biblia de los fundamentalistas protestantes.
El fenómeno del wahabismo no se puede entender sin la fuerte
influencia del Imperio británico en esa región del mundo, en espe-
cial, la península arábica. El wahabismo es la primera secta del islam
que justifica hacer yihad para hacerles la guerra y hasta matar a
otros musulmanes que no congenien con su filosofía. Su principal
objetivo es atacar a otros musulmanes. La alianza de los wahabistas
con la monarquía saudí desde el siglo xviii fue vital para el expan-
sionismo del wahabismo, que se impuso, a través de la península
 Presentación 17

arábica, por medio de matanzas contra otros musulmanes. En un

momento histórico ya pasado, en que los imperios occidentales
necesitaban aliados para destruir el sultanato otomano, en los siglos
xviii y xix, o en el pasado reciente para luchar contra los soviéticos
durante la guerra fría, o en el presente para destruir las resistencias
antiimperialistas, el wahabismo saudita ha sido –y es todavía– soste-
nido por los británicos y americanos, a pesar de lo sanguinario de
sus métodos y de su influencia nefasta en muchas partes del mundo,
donde producen conflictos violentos para destruir las resistencias
antiimperialistas.
El wahabismo es la versión del islam que alimenta ideológica
y financieramente el yihadismo y a los tafiris con organizaciones
como la red de al Qaeda o el Islamic State of Iraq and Syria (Estado
Islámico de Irak y Siria), conocido como Isis. El wahabismo surge
en el siglo xviii, pero nunca fue reconocido como una versión
legítima del islam por ninguno de los sabios y ulemas sunitas de
la época, hasta entrado el siglo xx cuando, con el desarrollo de la
industria petrolera, forjaron una fuerte alianza con los imperios
occidentales, y a fuerza de billetes lograron imponer su influencia
en muchas partes del mundo. Al aprovechar su riqueza petrolera y la
pobreza en el tercer mundo, el wahabismo logra su expansión y legi-
timidad a fuerza de invertir millones de dólares en el mundo para
la propaganda de la versión wahabista, para construir mezquitas y
para comprar la conciencia de muchos musulmanes empobrecidos
por la dominación colonial occidental de sus territorios.
El wahabismo11 es una revisión tan enorme del islam, que su
legitimidad se ha forjado a fuerza de petrodólares y su complicidad
con los proyectos imperialistas occidentales en la región. Yihadistas
como Isis, al Qaeda, talibanes –y otros grupos fundamentalistas

11 Sobre el wahabismo ver el libro de Hamid Algar. Wahhabism: A Crittical

Essay, Islamic Publications International, New York: 2002.
18 FEMINISMOS ISLÁMICOS

islámicos– son formados ideológicamente y financiados por los

wahabís saudíes con la aprobación, beneplácito y consentimiento de
los imperios occidentales en sus proyectos imperiales en la región.
Los talibanes (palabra que significa “estudiantes”) en Afganistán
son un resultado de las madrasas (escuelas coránicas), wahabís
organizadas por los saudíes en Pakistán con los refugiados afganos,
durante los años del yihadismo contra el imperio del mal (los sovié-
ticos), en los años ochenta del siglo pasado. Estas redes yihadistas
fueron creadas materialmente y financieramente por la CIA, el
Mossad (Agencia de Inteligencia Israelí) e ideológica y económica-
mente sostenida por los saudíes.12
Hoy día existe una alianza imperialista entre Estados Unidos,
Israel y Arabia Saudita que opera en el Medio Oriente como
proyecto contrarrevolucionario contra las primaveras árabes. El
bloque imperial americano/sionista/saudí coordinado está detrás
de las invasiones y el caos en Libia, Siria, Yemén, Mali, Bahrain,

12 Véase Toby Matthiesen. Sectarian Gulf. Bahrain, Saudi Arabia and

the Arab Spring that wasn’t, Stanford University Press, Stanford, Cali-
fornia: 2013; Nafeez Mosaddeq Ahmed. The War on Freedom. How and
why America was Attacked, Progressive Press, United Kingdom: 2002;
Idem. Behind the War on Terror: Western Secret Strategy and the Struggle
for Iraq. New Society Publishers, United Kingdom: 2003; Idem, Olive
Brach Press, Northampton, Massachusetts: 2005. The War on Truth.
9/11, Disinformation and the Anatomy of Terrorism. Olive Brach Press,
Northampton, Massachusetts: 2005; David Gray Griffin. The New
Pearl Harbor. Disturbing Questions about the Bush Administration and
9/11. Olive Brach Press, Northampton, Massachusetts: 2004; Idem.
The New Pearl Harbor Revisited. 9/11, the Cover-up, and the Exposé.
Olive Brach Press, Northampton, Massachusetts: 2008; Idem. 9/11
Ten Years Later. When State Crimes Against Democracy Succeed. Olive
Brach Press, Northampton, Massachusetts: 2011; Peter Dale Scott.
The Road to 9/11: Wealth, Empire and the Future of America. University
of California Press, Berkeley: 2008; Idem. The American Deep State:
Wall Street, Big Oil and the Attack on U.S. Democracy, Rowman and
Littlefield Publishers, United Kingdom: 2014.
 Presentación 19

Irak, Afganistán y el reciente sangriento golpe de Estado militar

en Egipto. Millones de muertos en los últimos 10 años son el resul-
tado de aventuras imperialistas occidentales con la cooperación del
wahabismo saudí.
De la “primavera árabe” pasamos al “invierno árabe” gracias al
exitoso intervencionismo del bloque imperial americano/sionista/
saudí. Las movilizaciones democráticas de los pueblos a través de
toda la región contra sus dictadores neocoloniales –la mayoría
impuestos a través de golpes de Estado organizados por Occidente–
fueron destruidas por medio de la intervención de este bloque impe-
rial. Por ejemplo, en Siria los yihadistas wahabís de al Qaeda y del
Estado Islámico destruyeron, por medio del asesinato masivo de sus
líderes, el movimiento popular que se levantó contra la dictadura de
Asad. Ellos ahora ocupan el espacio de control de la insurrección y
resistencia político-militar contra Asad.13
Existe una muy clara división del trabajo entre este triunvirato
que compone el bloque imperialista occidental: los yihadistas con
la ideología wahabís los ponen los saudíes, la coordinación e infor-
mación de inteligencia la provee el Mossad (Agencia de Inteligencia
Israelí), y las armas, publicidad y apoyo moral los proveen los impe-
rios occidentales, en especial Estados Unidos. Los tres trabajan
orquestados. Los recursos para estas operaciones son cofinanciadas
por los tres Estados. Este triunvirato está detrás de las interven-
ciones contrarrevolucionarias directas e indirectas en los países del
Medio Oriente hoy. El yihadismo patrocinado por el triunvirato
imperial es lo mismo usado para justificar intervenciones militares
(Irak, Afganistán, Mali, Yemén, Somalia, etc.), para desestabilizar
gobiernos que no son del agrado de Occidente (Gadafi en Libia y
Asad en Siria), y para hacer ataques en territorios metropolitanos

13 Véase Reese Erlich. Inside Syria; The backstory of the Civil War and
What the World can Expect. Prometheus Books, New York: 2014.
20 FEMINISMOS ISLÁMICOS

occidentales que justifiquen a los ojos de las poblaciones metropo-

litanas “la guerra contra el terrorismo” (War on Terrorism) como
diseño global/imperial que sirve para imponer sus agendas de
dominación y explotación. Esta última modalidad de ataques yiha-
distas, dentro de países imperiales metropolitanos, busca que las
poblaciones de sus países legitimen sus leyes fascistas eliminando
derechos ciudadanos y justifiquen sus intervenciones militares
imperialistas a través de Asia y el Medio Oriente.
En fin, sería un grave error si caemos en la trampa islamófoba:
a) Ver el yihadismo como algo inherentemente producido por
una “religión violenta” en lugar de verlo como individuos y grupos
creados e instrumentalizados por el triunvirato imperial compuesto
por el bloque americano/sionista/saudí.
b) Ver el yihadismo como desvinculado del bloque americano/
sionista/saudí en lugar de verlo como un instrumento inherente a la
producción y legitimación de sus objetivos político-militares-eco-
nómicos imperiales en el mundo.
Lo noveno que se debe tener en cuenta es que con la caída del
Imperio soviético y el fin de la Guerra Fría, el complejo militar
industrial estadounidense se vio en la necesidad de buscar un nuevo
enemigo para justificar, mantener y aumentar el presupuesto militar
del Departamento de Defensa de Estados Unidos. Como estas
empresas viven de los contratos de billones de dólares que salen del
fisco del Estado imperial para comprarles sus armamentos, nece-
sitan guerras que justifiquen que el presupuesto del Departamento
de Defensa siga creciendo. Ahora mismo los gastos del Departa-
mento de Defensa cubren más de 50% de los gastos del Gobierno
Federal estadounidense. En el período postsoviético esto se logró
justificar con la tesis de Samuel Huntington acerca del “choque
de civilizaciones” donde los musulmanes pasan a ser los nuevos
enemigos. Pero el reto es: ¿cómo justificar a los ojos de la opinión
 Presentación 21

pública occidental la tesis del “choque de civilizaciones” para

aumentar los presupuestos militares con el objetivo de atacar pobla-
ciones y países musulmanes si estos nunca han hecho un ataque a
Occidente? Ahí viene la lista de ataques yihadistas en Occidente que
van a justificar pasar a la acción con las tesis de Samuel Hungtinton:
11 de septiembre de 2001 en Estados Unidos, 11 de marzo de 2004
en España, 7 de julio de 2005 en Londres y el 7 de enero de 2015 en
París. Todos son ataques hechos por yihadistas identificados con
la red al Qaeda, que es precisamente la red yihadista creada por las
agencias de inteligencia occidentales14. Si tomamos en cuenta que al
Qaeda es una red yihadista creada por la CIA –en colaboración con
el Mossad– y compuesta por militantes formados por el wahabismo
saudí, es muy difícil pensar que esta red no esté hoy día infiltrada
por estas mismas agencias de inteligencia de los Estados que la han
creado. Esta ha sido cofinanciada por estos tres Estados y está en
acción ahora –más que nunca– en el Medio Oriente y en Occidente,
con el fin de justificar las políticas imperiales.
El reciente ataque a París es muestra de que la red sigue funcio-
nando, pues los atacantes se identificaron nuevamente como miem-
bros de al Qaeda. Los cuatro ataques reclamados por al Qaeda en
territorios metropolitanos constituyen algo sospechoso a la hora
de analizar quién se ha beneficiado y qué políticas imperiales han
patrocinado estos ataques. Independiente del debate acerca de
quiénes son los autores institucionales, intelectuales y financieros
de estos ataques, de si son producidos o no por las agencias de inte-
ligencia del bloque imperial, estos ataques terroristas en Occidente
han justificado el resurgimiento del viejo racismo islamófobo occi-
dental y legitimado intervenciones militares imperiales que han
costado la vida a millones de personas en el mundo, mientras al

14 Véanse las referencias en la nota 12.

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