Zizek on Iran

I am sometimes skeptical, not to say dismissive, of Slavoj Zizek (although I always enjoy reading some of his criticism), but I liked this passage on Iran:

The events in Iran can also be read as a comment on the platitudes of Obama’s Cairo speech, which focused on the dialogue between religions: no, we don’t need a dialogue between religions (or civilisations), we need a bond of political solidarity between those who struggle for justice in Muslim countries and those who participate in the same struggle elsewhere.

Two crucial observations follow. First, Ahmadinejad is not the hero of the Islamist poor, but a corrupt Islamofascist populist, a kind of Iranian Berlusconi whose mixture of clownish posturing and ruthless power politics is causing unease even among the ayatollahs. His demagogic distribution of crumbs to the poor shouldn’t deceive us: he has the backing not only of the organs of police repression and a very Westernised PR apparatus. He is also supported by a powerful new class of Iranians who have become rich thanks to the regime’s corruption – the Revolutionary Guard is not a working-class militia, but a mega-corporation, the most powerful centre of wealth in the country.

Second, we have to draw a clear distinction between the two main candidates opposed to Ahmadinejad, Mehdi Karroubi and Mousavi. Karroubi is, effectively, a reformist, a proponent of an Iranian version of identity politics, promising favours to particular groups of every kind. Mousavi is something entirely different: he stands for the resuscitation of the popular dream that sustained the Khomeini revolution. It was a utopian dream, but one can’t deny the genuinely utopian aspect of what was so much more than a hardline Islamist takeover. Now is the time to remember the effervescence that followed the revolution, the explosion of political and social creativity, organisational experiments and debates among students and ordinary people. That this explosion had to be stifled demonstrates that the revolution was an authentic political event, an opening that unleashed altogether new forces of social transformation: a moment in which ‘everything seemed possible.’ What followed was a gradual closing-down of possibilities as the Islamic establishment took political control. To put it in Freudian terms, today’s protest movement is the ‘return of the repressed’ of the Khomeini revolution.

What all this means is that there is a genuinely liberatory potential in Islam: we don’t have to go back to the tenth century to find a ‘good’ Islam, we have it right here, in front of us. The future is uncertain – the popular explosion has been contained, and the regime will regain ground. However, it will no longer be seen the same way: it will be just one more corrupt authoritarian government. Ayatollah Khamenei will lose whatever remained of his status as a principled spiritual leader elevated above the fray and appear as what he is – one opportunistic politician among many. But whatever the outcome, it is vital to keep in mind that we have witnessed a great emancipatory event which doesn’t fit within the frame of a struggle between pro-Western liberals and anti-Western fundamentalists. If we don’t see this, if as a consequence of our cynical pragmatism, we have lost the capacity to recognise the promise of emancipation, we in the West will have entered a post-democratic era, ready for our own Ahmadinejads. Italians already know his name: Berlusconi. Others are waiting in line.

Or maybe do I really just hate Berlusconi?