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President Obama continues to rely on the authorization to give his drone-killing programme a veneer of legality. This is the old colonial formula of liberal values at home sustained by a hidden illiberalism in the periphery – where routine extra-judicial killing is normalised.

colonial history teaches us that violence always ‘comes home’ in some form: whether as refugees seeking sanctuary, whether as the re-importing of authoritarian practices first practised in colonial settings, or indeed as terrorism.

What results is a mutual reinforcing of the militarized identity narrative on both sides: the jihadists point to numerous speeches by western leaders to support their claim of a war on Islam; and western leaders legitimise war with talk of a ‘generational struggle’ between western values and Islamic extremism. What is striking today is the tired rhetoric of military aggression – Hollande’s “pitiless war” – once again recycled, despite the obvious failures of the past 14 years.

in that polarisation, Islam was avoiding the main questions. The nature of the state is one thing, but there are other major challenges - what it will take to tackle the issues of social corruption, for example, social justice, and the economic system – and what are the future challenges when it comes to equality between the citizens, in particular in the field of the job market and equal opportunity for men and for women? This is at the centre of the question that is the Arab Awakening

Since the beginning of the 1920’s, Islamism was very close in positioning in some respects to ‘liberation theology’. But that is no longer the case. Now the most important example of the last fifteen years is the move from Erbakan to Erdoğan, creating the Turkish model that has been highly successful in economic terms, but only in fact by buying into and succeeding in being integrated into the global economic system. 

Don’t they talk about the need for redistribution? One gets the impressions that the Salafi argument is often more concerned about looking after the poor? TR: Yes, but within the system.  You can be a very charitable capitalist.  Like Sarkozy was saying, we have to ‘moralise capitalism’, which for me is a contradiction in terms.

They support a form of "lumpen development" -- to use the term originally coined by André Gunder Frank -- that imprisons the societies concerned in a spiral of pauperization and exclusion, which in turn reinforces the stranglehold of reactionary political Islam on society.

A strong, upright Egypt would mean the end of the triple hegemony of the Gulf (submission to the discourse of Islamization of society), the United States (a vassalized and pauperized Egypt remains under its direct influence), and Israel (a powerless Egypt does not intervene in Palestine).

The planned failure of the "Egyptian revolution" would thus guarantee the continuation of the system that has been in place since Sadat, founded on the alliance of the army high command and political Islam.  Admittedly, on the strength of its electoral victory the Brotherhood is now able to demand more power than it has thus far been granted by the military.  However, revising the distribution of the benefits of this alliance in favor of the Brotherhood may prove difficult.

In a way counterrevolution started already mid-March 2011 when Saudi and Emirati troops invaded Bahrain to put an end to the movement. Precisely at the same moment NATO forces struck Gaddafi. Cracking down on the uprising in Bahrain, while supporting Benghazi ?

It was an Arab movement in the sense that it happened from the Atlantic Ocean to the Persian-Arabian Gulf, which constitutes a cultural and linguistic zone, even if the local dialects are different, a significant number of people have a mother tongue other than Arabic (Tamazight, Kurds…) or do not consider themselves Arabs. A region stretching out from its common destiny.

Through the policies of infitâh (economic opening) and the process of privatization, the coherence of the system built post independence has vanished. Neoliberalism has deepened the differences between rich and poor. For the oligarchies, privatization was the opportunity to plunder and control the benefits of oil and other raw materials but also to snaffle the grants of foreign aid. In each country the gap between oligarchy and society has widened. And rage has accumulated.

Immediately after the July 2013 coup, Gomaa jumped into the picture again, eclipsing the current Mufti of Egypt (rumours had it that he opposed the coup) and even the Grand Sheikh of Al Azhar, Ahmad al-Tayyib, who was present at and blessed General Sisi’s announcement of his roadmap, including the immediate suspension of the constitution and the appointment of an interim president. Gomaa had established a reputation as an important scholar of “moderate” Islam, calling for dialogue with other religions, and issuing fatwas that supported the rights of women and minorities. Understandably, he enjoys much popularity among the more “liberal” segments of the Egyptian society and the rest of the Arab and Muslim worlds.  

Apparently appalled by the unexpected release of the video clip, Gomaa was quick in denying that he was talking about the MB or the protesters and asserted that he meant the “terrorists in Sinai and elsewhere”. Hardly anybody took these claims seriously given Gomaa’s frequent references in his speech to President Morsi’s (lack of) legitimacy. In fact, Gomaa has kept a low profile since that incident a few weeks ago, and it is likely that he would not be playing a significant role in Egypt’s future even if the current regime succeeds in holding onto power.

The new Egyptian Constitution (now under preparation by an appointed committee made up of almost exclusively “liberal” figures) will determine the new relationship between the ruling military elite and “official Islam.”