President Obama’s recent claim that Islamic State has nothing to do with Islam was nothing new. Since 9/11, we have heard from both ends of the political spectrum that jihadist terror has material causes and psychological conditions created by social, political, or economic dysfunctions. This argument is an old one, and was common in the aftermath of 9/11. Typical of such thinking was Bill Clinton’s claim that “these forces of reaction [al Qaeda] feed on disillusionment, poverty, and despair.” Left unexplained is the fact that billions of other people around the world even more impoverished and hopeless have not created a multi-continental network of groups dedicated to inflicting brutal violence and mayhem on those who do not share their faith or who block their visions of global domination.
Such materialist analyses ignore or rationalize the historical and theological context of modern Islamic violence. As a result, well into the second decade of our war against jihad we are still misdiagnosing the problem and hamstringing ourselves by resorting to democracy-promotion or economic development, solutions that have nothing to do with the root of the problem––the theologically sanctioned violence, intolerance, and totalitarian universalism that define traditional Islam.
A recent example of this failure of imagination appeared in The Wall Street Journal in an essay by Peruvian economist Hernando de Soto. De Soto is one of Latin America’s most eloquent champions of free-market economies and the prosperity, freedom, and opportunity they create. Referencing the success of some Latin American countries in throwing off dirigiste or socialist economies, de Soto claims that in the Muslim world as well, “Economic hope is the only way to win the battle of the constituencies on which terrorist groups feed.”
To buttress this claim, de Soto uses an analogy between Islamic jihadists and the radical Marxist-Leninist terrorist group “Shining Path” that troubled Peru in the 90s. Just as economic and legal reforms created opportunity and wider prosperity, and thus drained support for Shining Path, de Soto argues, so too in the Middle East similar attention to encouraging entrepreneurship and laws favorable to business could neutralize the numerous jihadist outfits. This analogy, however, ignores crucial differences between a faith-based movement and one like communism predicated on a secular, materialist ideology.