Palestine: Peace activist murdered by jihadi-Salafi group
Italian activist Vittorio Arrigoni has been killed in the Gaza Strip by individuals identifying themselves as belonging to a small jihadi-Salafi group. The discovery of Vittorio’s body came after the Italian’s abductors had released a video announcing their demands and a deadline. In fact, it now seems they murdered Vittorio not long after his abduction. Vittorio was part of the International Solidarity Movement, whose members and supporters in Palestine/Israel and internationally are shocked and saddened.
Reuters have produced a factbox on jihadi-Salafi factions in the Gaza Strip. “Al Qaeda’s affiliates” is perhaps a misleading description, since the fragmented and incoherent nature of these marginal groupings makes accurate analysis difficult:
On the margins of the [Salafi] mainstream, particularly in the Gaza Strip, small splinter groups –Jihadi-Salafis—have appeared (and disappeared) in the past few years. Among these groups, a number have adopted a radical discourse drawn from al-Qaeda and Osama bin Laden’s statements and experiences. Yet, lack of clarity, and the sudden emerging and vanishing of groups and subgroups makes it difficult to draw any concrete conclusion as to whether al-Qaeda has actually established its own branch in Palestine. [Khaled Hroub, ‘Salafi formations in Palestine’, Holy Land Studies, Vol. 7, No.2]
Less than three weeks ago, the International Crisis Group produced abriefing called ‘Radical Islam in Gaza’, noting:
The international community’s policy of snubbing Hamas and isolating Gaza has been misguided from the outset, for reasons Crisis Group long has enumerated. Besides condemning Gazans to a life of scarcity, it has not weakened the Islamist movement, loosened its grip over Gaza, bolstered Fatah or advanced the peace process. To that, one must add the assist provided to Salafi-Jihadis, who benefit from both Gaza’s lack of exposure to the outside world and the apparent futility of Hamas’s strategy of seeking greater engagement with the international community, restraining – until recently – attacks against Israel and limiting Islamising policies advocated by more zealous leaders…
In 2007 - before the devastation of “Operation Cast Lead” and a further 3 years of ongoing siege - United Nations Works and Relief Agency officials in Gaza were warning that:
We’re losing the fight to those who are on the extreme end of the groups in Gaza - and they’re the ones that are benefitting by this isolation and this continual squeeze on Gaza and its economy and the people of Gaza
While as early as 2006, witnessing inter-Palestinian violence, Amira Hass wrote in Ha’aretz:
The experiment was a success: The Palestinians are killing each other. They are behaving as expected at the end of the extended experiment called “what happens when you imprison 1.3 million human beings in an enclosed space like battery hens…
But today, the last word must go to Vittorio himself.
Radical Islam in Gaza
International Crisis Group Middle East Report N°10429 Mar 2011
The recent Israel-Hamas escalation returns a spotlight to Gaza and the Islamist movement’s relationship with more militant organisations. Gaza arouses multiple concerns: does Hamas seeks to impose religious law; has its purported Islamisation stimulated growth of Salafi-Jihadi groups; and will al-Qaeda offshoots find a foothold there? Hamas faces competition from more radical Islamist groups, though their numbers are few, organisation poor, achievements against Israel so far minor and chances of threatening Gaza’s government slight. The significance of Gaza’s Salafi-Jihadis is less military capability than constraints they impose on Hamas: they are an ideological challenge; they appeal to members of its military wing, a powerful constituency; through attacks within and from Gaza, they threaten security; by criticising Hamas for not fighting Israel or implementing Sharia, they exert pressure for more militancy and Islamisation. The policy of isolating Gaza and ignoring Hamas exacerbates this problem. As the international community seeks new ways to address political Islam in the Arab upheaval’s wake, Gaza is not the worst place to start.
In the last few years, Hamas has faced new Islamist challengers in Gaza. They are groups of militants, known as Salafi-Jihadis, who adhere to a strict interpretation of Islamic law and see themselves not as liberators of Palestine but as part of a global movement of armed fighters defending Muslims against non-Muslim enemies, a category many of them believe also includes Shiites and Palestinian secularists. Although their current strength is low, these groups – which are responsible for a sizeable proportion of Gaza-based rocket attacks toward Israel – could well trigger an escalation that, as illustrated in the past week, could have serious consequences for Gaza, Israel and the region as a whole.
Over time, Hamas’s relationship with such militants has shifted from cooperation to antagonism. One of Gaza’s oldest Salafi-Jihadi groups, Jaysh al-Islam (Army of Islam), participated with Hamas and another faction in the 2006 capture of Israeli corporal Gilad Shalit. In the years since, Hamas has cracked down on Jaysh al-Islam and similar groups, acting decisively when it met with anything resembling a direct defiance of its governmental authority. In August 2009, when the spiritual leader of Jund Ansar Allah (Soldiers of God’s Supporters), a newer Salafi-Jihadi group based in Rafah, denounced Hamas, declared an Islamic Emirate in Palestine, and demanded the imposition of Sharia (Islamic law), Hamas brutally confronted it, resulting in more than two dozen deaths, 100 injuries and the group’s near total elimination.
Hamas’s policy since then has been one of containment, directed not only at Salafi-Jihadi militants, who are arrested when caught violating the ceasefire it until recently had been upholding, but also at Hamas members who sympathise with these groups. Most Salafi-Jihadis in Gaza are young, low-ranking former members of the military wings of established factions, primarily Hamas and Islamic Jihad but also the Popular Resistance Committees and Fatah. Reasons for their defections vary, but the majority state that primary among their sources of dissatisfaction with Hamas were its participation in the 2006 legislative elections, acquiescence to ceasefires with Israel and failure after taking over Gaza to implement Sharia.
The influence of Salafi-Jihadis is not prominent, but nor is it negligible. They accuse Hamas of laxity in enforcing religious mores, a charge that resonates with many movement supporters and leads the government to greater determination in applying Islamic law. At the same time, the exigencies of governing, hope of increasing diplomatic ties and pressure from many Gazans, human rights activists and Westerners pull in an opposite direction. The result has been a zigzagging policy in which Islamising decisions are announced, at times retracted when citizens object, and on occasion nonetheless enforced. More worrying has been a series of bombings, shootings, burnings and lootings aimed at targets that appear un-Islamic and for which no suspect has been publicly tried. In many cases, it is still unclear who or what was behind them. Some suspect Salafi-Jihadi groups, others Hamas’s more militant members, who were thought difficult to reprimand while the government faced criticism for imposing a ceasefire – now broken – that had neither convinced Israel to lift its closure of Gaza’s borders nor ended the Islamist movement’s diplomatic isolation.
The international community’s policy of snubbing Hamas and isolating Gaza has been misguided from the outset, for reasons Crisis Group long has enumerated. Besides condemning Gazans to a life of scarcity, it has not weakened the Islamist movement, loosened its grip over Gaza, bolstered Fatah or advanced the peace process. To that, one must add the assist provided to Salafi-Jihadis, who benefit from both Gaza’s lack of exposure to the outside world and the apparent futility of Hamas’s strategy of seeking greater engagement with the international community, restraining – until recently – attacks against Israel and limiting Islamising policies advocated by more zealous leaders. There is no guarantee that engaging Hamas politically and normalising the situation in Gaza would lead the Islamist movement to greater pragmatism or diminish the appeal of more radical alternatives. But it is worth the try.
President Mubarak’s ouster likely will be followed by a revision of Egypt’s approach toward Gaza – notably a significant loosening of the border closure and improved relations with Hamas. This would appear to be the natural consequence of the eventual election of a more representative, accountable government that better reflects the views of a citizenry dismayed by the former regime’s policies. Such a shift should be seen as an opportunity for others – Europeans and Americans in particular – to revisit their own assumptions. And to understand that the alternative to Hamas in Gaza is not only or necessarily Fatah. It also is the more radical Islamist groups they have every interest in combating.
Gaza City/Ramallah/Jerusalem/Brussels, 29 March 2011
- Afghan clerics uneasy as civil rights movement gains momentum
- Aceh Prepares to Enforce Broader Sharia Criminal Code, With Stiffer Penalties
- “Good Iranian Women Don’t Watch Sports”
- Karima Bennoune Featured in TEDxExeter 2015 – Taking the Long View
- 'There's no life without music': the Malian musicians fighting Islamists with songs – video
- Women Living Under Muslim Laws (WLUML) condemns the harassment of Sri Lankan activist Sharmila Seyyid
- Call for Iraqi Women Victimized by ISIS
- 'Stop the extreme group of monks called Bodu Bala Sena who ignites the religious hatred, enmity and violent oppressions in Srilanka
- NIGERIA: Bring back the abducted school girls of Chibok
- Urgent Action: Zahra and Ali in Imminent Danger of Stoning!
- Position Statement on Apostasy and Blasphemy
- Report of the Special Rapporteur on Freedom of Religion or Belief, Heiner Bielefeldt, Human Rights Council 28th Session
- Dossier 30-31: The Struggle for Secularism in Europe and North America
- Towards a Future without Fundamentalisms
- Feminists on the Frontline: AWID Case Studies of Resisting Fundamentalisms