Eric Walberg’s third book on geopolitical strategy focuses on the Middle East and the global
ramifications of the multiple state destruction resulting from Western aggression. It addresses
What is left of the historic Middle East upheavals of 1979 (Afghanistan, Iran) and 2011 (the
How does 9/11 fit into the equation of Islamic resistance?
Is al-Qaeda’s long term project still on track?
What are the chances that ISIS can prevail in Iraq and Syria? Are they and likeminded
jihadists dupes of imperialism or legitimate resistance movements?
The imperial strategy of manipulating Muslims to promote imperial ends is at least two centuries
old. Emerging most notably in the British use of Arabs to fracture the Ottoman Empire, it led to
the creation of ‘Islamic states’ (Saudi Arabia and Pakistan) allied with the West; ongoing
cooperation between western security forces and Islamists opposed to the atheism of socialist
regimes; and the financing and training of jihadists.
But the largely nonviolent 1979 Iranian revolution, inspired by antipathy towards the neocolonial
regime and a deep religious faith, was carried out in the name of Islam and had echoes in the
Sunni world. That same year, it prompted Saudi rebels to occupy the Kaaba in a desperate
attempt to spark revolution, Syrian Islamists to rise against their secular dictator Hafez al-Assad
in 1980, and future al-Qaeda leader Ayman Zawahiri to conspire to assassinate Egyptian
president Sadat in 1981.
But these uprisings were crushed, and the Sunni world remained mired in its neocolonial
purgatory, defeated by empire’s machinations and falling prey to Saudi instigations against Shia
Sunni jihadists’ refusal to see through and foil the empire’s strategies to co-opt their efforts
doomed al-Qaeda and the Taliban’s battle with the empire from the start, and dooms the project
to resist empire in post-war Afghanistan and Iraq today.
Part I addresses the colonial legacy, the meaning of jihad, and the parallel movements among
Sunni and Shia to confront imperialism
Part II considers the main figures among the ˜neo-Wahhabi" movement: Azzam, Bin Laden, and
Zawahiri. The justification of indiscriminate violence is questioned, as is their legacy. It then
turns to the movements to re-establish the Caliphate, the Color Revolutions and the Arab Spring,
and the experience of key Muslim-majority countries in the past two decades (Turkey,
Afghanistan, Iraq, Egypt, Morocco, Tunisia, Iran).
It then sums up the state of the ummah in the 21st century and prospects for future Islamic
resistance to imperialism.
Some of the themes it addresses include:
- The Islamic deen, constraining the power of money and denying the centrality of economics,
asserting Allah as all powerful and the Quran as the guide to social values based on justice,
equity and respect, whether as the guiding force of resistance or of ultimate social and spiritual
- Islam’s uniqueness (its stubborn anti-imperialism, its resilience in the face of color revolutions
and attempts to recruit spies)
- The Muslim Brotherhoods’, Hamas’, and Hizbullah’s program for reuniting Muslims
- An assessment of Egyptian and Iranian experience in implementing an Islamic agenda
- Different approaches to renewing the Caliphate
- Western/European anarchist terrorism as an influence on al-Qaeda, compared to the effort by
ISIS to capture, hold and govern territory
- Recognition of Western/Zionist interference in the region and their efforts to use, abuse and
misrepresent Islamic movements.
- The need for reconciliation of Muslims, Christians and Jews based on morality and ethics implicit
in their religions, and the need for all anti-imperialists to work together