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Los tunecinos lo saben: lo más duro está por hacer, ahora que la dictadura ha sido expulsada. La situación del país es incierta, siguen estallando disturbios un poco en todas partes, fomentados sobre todo por los partidarios del antiguo régimen, a quienes interesa el caos, pero también por las poblaciones desheredadas, que esperan con impaciencia un cambio de su situación social. Detrás de este escenario, hay también opciones de fondo relativas a la organización del pluralismo político. En el centro de los debates, el tema del islamismo: ¿hay que legalizar el partido En Nahda de Rachid Ghanuchi, del que muchos sospechan que, si llega al poder, querrá imponer una dictadura integrista? Recordemos que el régimen caído encontraba en la represión de este partido una buena excusa a ojos de los occidentales para legitimar su dictadura. Pero en Túnez nadie se lo creía.

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No se puede excluir de la política al partido de Rachid Ghanuchi, que representa a más del 15% del electorado

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MÁS INFORMACIÓN

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Lo cierto es que ha llegado la prueba de verdad: hay que zanjar democráticamente el tema de la gestión política del islamismo. Salvo algunas asociaciones de mujeres demócratas, que no confían en los islamistas, parece que todas las fuerzas políticas están de acuerdo en legalizar el partido religioso y permitir que tome parte en el proceso democrático. El principal argumento expuesto es que no se puede excluir de la política nacional a una organización que representa entre el 15% y el 25% del electorado.

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Por otra parte, el jefe de este partido, Rachid Ghanuchi, en una entrevista en el periódico Le Temps (6 de febrero de 2011), puso el acento sobre varios puntos, con la intención de tranquilizar en cuanto a sus intenciones. Los islamistas, según él, no volverán a poner en duda el código de estatuto personal sobre las mujeres, el más avanzado del mundo musulmán, ya que este \"se basa en la sharia (ley islámica)\"; no tocarán las relaciones entre la religión y el Estado, pues \"Túnez es un Estado islámico según su Constitución\"; a la vez que rehúye la poligamia y hace del velo un tema de elección personal, rechaza las medidas más aberrantes del derecho musulmán para castigar los delitos (lapidación de la adúltera o amputación de las manos del ladrón), que son \"en nuestros días métodos impracticables\". Pero también proclama abiertamente que está \"en contra de la laicidad, que no quiere decir democracia\". Y añade: \"La laicidad pretende que estemos ligados a las cosas del mundo de aquí abajo y llama a un desarrollo económico y a una equidad que no tienen en cuenta a la religión\". A los laicos les parecerá curiosa una tal definición de la laicidad, pero esta es la visión del líder islamista...

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Aunque estas propuestas de Rachid Ghanuchi implican siempre indirectamente una interpretación muy particular de lo que acepta o finge aceptar, confiesa sin embargo de manera clara el objetivo a largo plazo de su partido: \"Nuestro objetivo consiste en traer una reforma respecto a la religión, pero como quien no quiere la cosa\".

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De momento, la estrategia islamista parece por tanto basada en varios ejes: 1)Como no estuvieron en el origen ni en el corazón de la revolución democrática y fueron rechazados cada vez que intentaron aparecer de forma autónoma, hacen pues prueba de humildad para entrar en el movimiento en curso; 2) Han firmado incluso recientemente, lo que demuestra su amplitud de miras, textos con el Partido Comunista Obrero de Túnez, partido supuestamente ateo, donde proclaman su vinculación con la ciudadanía (madanya) y el Estado \"civil\"; 3)Quieren evitar que se les vea como adversarios de la tradición secular tunecina, profundamente enraizada en las élites pero también en amplios segmentos de la población. 4) Saben que las mujeres, y no solo las que militan en organizaciones democráticas, no renunciarán a sus conquistas en materia de estatus personal; evitan pues plantear de buen principio la \"cuestión\" femenina; 5) Conscientes de que las otras fuerzas políticas no confían en ellos, están sin embargo convencidos de que el régimen democrático no podrá responder rápidamente a las expectativas sociales de la población. El tiempo juega por tanto en su favor.

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Por todas estas razones, los islamistas han decidido no presentar a ningún candidato en las elecciones presidenciales: antes prefieren medir su fuerza en las próximas elecciones municipales. Sin embargo, cada uno es consciente de lo que está en juego. El lugar que ocupará el islamismo en el tablero político tendrá consecuencias vitales para el futuro de la democracia en Túnez.

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Traducción de M. Sampons.

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