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La comparación entre el año 2011 y \"nuestro\" año 1989 no se sostiene por toda una serie de motivos, empezando por el hecho de que, al fin y al cabo, la mayoría de los habitantes de los países del bloque comunista se hacían una idea, aunque deformada, de qué es la democracia y cómo funciona. Esto se debe a que procedían de la cultura en el origen mismo de la democracia, en la que ya se daban las condiciones sociales y las instituciones informales necesarias para facilitar la transición. ¿Qué ocurre en Oriente Próximo?

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Los actuales regímenes árabes son producto de golpes de Estado militares. La mayoría se produjeron durante los años 50 y 60. Del mismo modo que Lenin había inventado en otro tiempo la ecuación soviets + electrificación = comunismo, las revoluciones de los colonos en Egipto, en Siria, en Irak e incluso en Libia, propusieron la fórmula de nacionalismo árabe + ejército = independencia.

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Junto a las monarquías que habían sobrevivido a esta oleada de golpes de Estado, se instauró entonces un modelo de régimen que surgía como una repuesta bastante idónea a los problemas de la época. Los nuevos Estados construyeron presas, implantaron sistemas de sanidad y de educación, realizaron nacionalizaciones y recibieron un importante apoyo del bloque soviético. Pero otros factores impidieron que se instalara la democracia.

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Las sociedades árabes se apoyan en la sumisión a la autoridad

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El mundo árabe no ha conocido esta realidad, algo de lo que incluso Europa del Este sí tenía experiencia antes de 1989, al menos de forma imperfecta. Me vienen a la mente aspectos como la sociedad civil, el concepto de libertad individual, esta tradición del debate abierto y sin prejuicios o incluso la responsabilidad personal. Un ejemplo elocuente es el nombre de la Plaza de la Liberación de El Cairo, escenario de las concentraciones para la libertad, que no hace referencia a la libertad civil, sino a lo que se denominó como golpe de Estado de los coroneles de 1952. Se refiere a la independencia nacional colectiva y no a la autonomía individual del ciudadano de los países occidentales.

\r\n
\r\n

El nacionalismo árabe, paradójicamente inspirado en el socialismo y el nacionalismo europeo, es lo que actúa como ideología que debe sustituir a los conceptos occidentales como el derecho a \"cultivar su propia felicidad\", algo que ha conseguido hacer durante algún tiempo. Ha ofrecido a la gente un sentimiento de identidad y de adhesión a un mismo objetivo, por el que han sido capaces de sacrificar muchas cosas.

\r\n

Los hombres jóvenes cairotas (pues, al contrario que en Túnez, que es un país más laico, las mujeres aquí son mucho menos visibles) también pronuncian palabras como \"libertad\". Pero cuando se les insta a detallar más concretamente sus reivindicaciones, invocan palabras como \"justicia\" (en contraposición a la corrupción y la desigualdad) o \"dignidad\" (contra el Estado policial y los tratamiento humillantes).

\r\n

Las sociedades árabes se apoyan mucho más en la sumisión a la autoridad que Occidente. Deben respetarse la voluntad del Estado, la opinión del más anciano o del representante de la autoridad. Las cosas que avergüenzan no se expresan en voz alta. Las divergencias de opinión a menudo se consideran un problema. Para que la democracia pueda tener éxito, en primer lugar es necesario que se desarrolle una cultura del diálogo y sobre todo el espíritu crítico.

\r\n

 

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No hay democracia que nazca de la noche a la mañana

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Oriente Próximo nunca ha tenido un espacio de libertad, tanto en lo que respecta a la elección de vida personal como a la libertad de expresión, pero sin duda ya no es una tierra privilegiada para la implantación del absolutismo. Aquí existe una idea bien arraigada y clara de lo que es un gobierno justo y legal, limitado no sólo por el derecho religioso, sino también por las tradiciones, las figuras de autoridad y por diversas instituciones bien establecidas. Además, conviene saber que el islam cree en la igualdad fundamental de los hombres, con lo que se convierte en un medio más propicio para que surja la democracia que, por ejemplo, el sistema de castas de la India.

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Pero volvamos al momento actual. La idea de la repetición del \"caso tunecino\" en Egipto se basa no sólo en una analogía errónea con Europa del Este [el fin del Telón de Acero], sino también en similitudes equivocadas entre los dos regímenes del Norte de África. El gobierno de Ben Ali ha sido la dictadura personal de una sola clase cuyo destino cambió cuando el ejército se volvió contra ella. En Egipto tan sólo podría producirse parcialmente una evolución similar. La marcha forzada de Mubarak no cambiaría la esencia del régimen, que se caracteriza por el lugar preeminente que ocupan los militares en el Estado.

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¿Veremos surgir en Egipto una democracia o un régimen fundamentalista? No se puede predecir la respuesta a esta pregunta. Quizás sea interesante recordar en este caso el análisis propuesto por Alexis de Tocqueville sobre el advenimiento de la democracia hace 180 años en el mundo occidental. Tocqueville observó que si bien es cierto que el gobierno de las masas entraña numerosos peligros, oponerse a este proceso ineluctable al final es más peligroso aún que seguirlo y regularlo. En ninguna parte se ha escrito que la democracia egipcia deba ser irreprochable al instante. Incluso en nuestro país [en República Checa], sabemos perfectamente que no hay ninguna democracia digna de tal nombre que surja de la noche a la mañana.

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¿CUÁL ES EL ORIGEN DEL MOVIMIENTO REVOLUCIONARIO CONOCIDO COMO LA PRIMAVERA DE LOS ÁRABES?

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El 17 de diciembre de 2010, en Sidi Bouzid, al sur de Túnez, la policía local confisca la carreta a un joven vendedor ambulante. En un gesto de protesta contra las humillaciones y la corrupción, Mohammed Bouazizi se prende fuego. El sacrificio provoca disturbios que se extienden por Túnez y el régimen despótico que parecía indestructible se desestabiliza en tan solo tres semanas.

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La Primavera Árabe acaba de comenzar. Las dictaduras son derrocadas en Egipto, Libia, Marruecos, Baréin, Yemen y Siria, países que no logran escapar de las juventudes que luchan por defender sus derechos.

\r\n

Jean-Pierre Filiu y Cyrille Pomès retratan este movimiento revolucionario y sus protagonistas: los hombres y las mujeres que arriesgaron sus vidas. Un relato esclarecedor y sin precedentes sobre la Primavera Árabe.

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