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Argues that the Arabic nations, particularly those of the Magreb, limited their modernization following liberation from European colonialism to science, technology, & economics. In an attempt to retain their non-Western identity, they embraced an ideological form of Islam that does not reflect the religion's humanism & tolerance. This has produced totalitarian, nonsecular states that suppress the social expression of tolerant forms of Islam by the majority of their citizens. This political phenomenon, combined with Western leaders' misrepresentation of Islam as an inherently fundamentalist & violent religion, eclipses the genuine Islamic religion defined by brotherhood, faith, & charity. The irony is that Islam, perhaps more than any other world religion, embraces democratic values. It is concluded that Arabic nations could politically modernize if they drew on the traditional Islamic values that revolve around tolerance & diversity. Adapted from the source document.

Examines the European origins of terms in common usage in the media and academic writings, including "East," "Middle East," "Arab countries," and "Islam." Summary in English.

El artículo trata de las denominaciones de "Oriente", "Medio Oriente", "países árabes" e "Islam", habituales en la prensa y en escritos académicos. La historia de cada término muestra que su uso actual es de origen europeo ("occidental"), y no está desvinculado de la hegemonía europea y del "orientalismo" denunciando por Edward Said. Inconscientemente, la terminología europea fue adoptada por los mismos "orientales".

Analyzes the origins of Western supremacy over Islamic culture & civilization, focusing on the essentialist ethnocentric perspective of the "Other." The Western self-perception of supremacy is traced to the discovery of America, the expulsion of Muslims & Jews from Spain, colonialism, & the globalizing dynamics of the post-Cold War era. An essentialist understanding of the culture of the "Other," & thus of Islam, underlies the Western reaction to the armed conflict in Algeria, where, in the Western mind, forces of good (modernists & democrats) fight against evil (Islamic fundamentalists). J. Sadler

The 1978 revolution in Iran was unique because: it highlighted the possibility of autonomy from the US & Soviet spheres of influence in the Third World; it was motivated by religious faith; & it was an apparent paradoxical inversion of means & ends. All other modern revolutions since the French revolution in 1789, whether triumphant or defeated, have been essentially similar, in that they reinforced the myth of the past, instituted by the French revolution, & have been limited by the consequent substitution of domination of one class by another. Paradoxically, revolution is the most effective means of introducing the Western principles of rationality & domination accompanying capitalism, the same principles against which revolutions fight. M. Pflum

Análisis de la Revolución jomeinista en Irán, en donde se revelan sus contenidos místicos, tanto religiosos como modernos. Se aborda al mito como fundamento de la política, haciendo referencia al discurso marxista y su propia mitificación.

An examination of the FIS (Islamic Salvation Front) victory in Algeria & the gradual emergence of fundamentalism in North Africa. It is pointed out that rebirth of the integration tendency is not an isolated phenomenon, nor exclusive to Islam. Its characteristics, differences, & similarities with other movements are analyzed. Various Islamic integration trends are reviewed, as are Algerian fundamentalism & factors that allowed the FIS victory in the Dec 1991 elections. It is suggested that the elections showed clearly the fall of modernizing tendencies & projects in political Arabic life. 3 Tables. Adapted from the source document.

The life of Alija Izetbegovic, first president of independent Bosnia-Herzegovina is recounted. From a pan-Islamist youth who strongly advocated the creation of a Muslim community but rejected the use of violence, to a seasoned politician who strived to avoid war at all costs, Izetbegovic was a main player during the war in the Balkans. The historical timeline of the disintegration of Yugoslavia & the role played by Izetbegovic is presented. A. M. Barral

Analyzes recent political developments in Algeria, focusing on the rise of the Islamic Salvation Front; internal and external implications; 4 articles.

Das Sonderheft befaßt sich mit einem breiten Spektrum des von Abhängigkeit gekennzeichneten Verhältnisses Afrikas zu westlichen Staaten. Ökonomische, politische und militärische Aspekte werden abgedeckt. Einzelne Beiträge gelten Fallanalysen der Beziehungen Afrikas zu westlichen Staaten. Auch theoretische Überlegungen werden eingebracht. Ferner werden spezielle Punkte wie das Südliche Afrika, die Ausbreitung islamischer Bewegungen oder das Sprachenproblem behandelt. Ein Beitrag widmet sich der Frage, ob Kuba ein Partner für Süd-Süd-Kooperation mit dem Ziel der Reduktion von Abhängigkeit sein kann. (DÜI-Kör)

Argues that following September 11, 2001, the US declaration of war on terrorism, & the US bombardment of Afghanistan, the nations of Southeast Asia underwent a fundamental political-religious power shift. It is contended that in the predominantly Muslim nations of Brunei, Malaysia, & Indonesia, political leadership & political parties espousing Islamic diversity & religious moderation in politics gained power over fundamentalists. Leaders of these nations & others have demonstrated this power shift in their reserved & calculated responses to US & United Nations retaliations to terrorism. National politics & international relationships in Southeast Asia indicate a growing pan-Islamic perspective & character, one that is moderated by a sense of Muslim's rapid diversification. D. Bajo