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Evola and Nasser

In the fifth decade of the last century, after having sent king Faruk into exile and proclaimed the Republic, in Egypt the Free Officers started a program of reforms, nationalized the foreign capital, expelled the British troops from Suez, refused the military alliances imposed by London, afforded asylum to hundreds of German ex-officials persecuted in their country. Gamal Abd el-Nasser and his comrades instituted a form of socialism that, according to their pan-Arabian project, should extend to the whole Arabian Nation.
So in 1956, when the Egyptian people had to resist to the Anglo-French-Zionist aggression, many of those who had fought against the Western pluto-democracies considered Egypt as a new front against the old enemies and expressed their solidarity with Egyptian people and his Leader.
The Italian neo-fascists had not forgotten the pro-Arabian and pro-Islamic attitude maintained by their country in the fascist period and remembered that during the World War the independentist movements of the Muslim world had cooperated with Rome and Berlin.
Julius Evola, who in the '50s actively collaborated with the neo-fascist press, wrote an article that appeared with the title Islam's emancipation is a way towards communism in "Il Meridiano d'Italia" (March 3rd, 1957); the same article, a bit modified, was republished in the Neapolitan newspaper "Roma" (Juin 25th, 1958).
In the opinion of Evola, the neo-fascist people was committing a mistake, because, while looking sympathetically at "the irredentist Arabian movements and the Egyptian initiatives" and condemning the colonialism indiscriminately, they forgot that the latter represented "the very principle of white race's hegemony". According to Evola, “it is enough evident that the aforesaid movements for independence run the risk of debouching into communism”; in his opinion, nasserian Egypt has advanced more than other countries on this dangerous way. To the position represented by nasserism and other liberation movements of the Muslim world Evola opposes "orthodox Islam", which "is being defended by Saudi Arabia and by the organization of Muslim Brethren", though the latter has included in its program "extremist ideas for a radical social reform".
If, concerning the "white race's hegemony", it must be noted that in the review "Lo Stato" (July 1936) the same Evola had presented the subject of the "supremacy of the white race" as a problematic one, it is difficult to understand how he could see the Islamic orthodoxy in Saudi Arabia, as the wahhabi sect has always been considered heterodox by all the masters of Islamic tradition.
Besides, it is strange that Evola did non take into account the fact that Saudi Arabia was the result of the "occult war" waged by England against the Ottoman Empire and that in the 50s it had become an important chess-man in the American strategy.
To say the truth, after the Second World War the opinion of Evola (see Orientamenti) was that under the historical circumstances (not from an ideological point of view) West represented "the lesser evil". As we know, in his eyes the principal enemy was represented by Soviet Union, which was considered a real danger by many Western people. So the obsession of the communism induced him too, like many others, to see a communist menace also where it did non subsist: in Egypt, indeed, the communist party had been banned and its leaders, many of whom were Jews, had been made innocuous.
In the mentioned Evola's article, there is a concept considered “essential” by the author himself and expressed with the following words: “the Muslim peoples become independent from West just westernizing themselves, that is accepting the spiritual and cultural western invasion”. In other terms, "they emancipate themselves abandoning their traditions in a large mesure and imitating the western States in more or less perfect manner”.
If the fear that the struggle against the Western hegemony could push the Muslim countries between the arms of communism was not justified, Evola was not totally wrong when he affirmed that the political emancipation from colonialism was often accompanied by the adoption of alienating cultural elements. Evidently, in that period Evola could not see those possibilities which twenty years later gave rise to the “Islamic awakening” and permitted to some Muslim people, like the Iranian one, to free itself from the Western domination setting aside the imported ideologies and to applying to the traditional models.

Inserita il 23/11/2011 alle 17:01:52      Versione stampabile della notizia      Invia la notizia ad un amico