Suchergebnisse

URL del artículo en la web de la Revista: https://www.upo.es/revistas/index.php/ripp/article/view/1538 ; Al afrontar el tema de la democratización en los países musulmanes, el pluralismo político en el "mundo islámico" se revela como una preocupación característica. Aunque algunos académicos sostienen que existen factores inherentes en el Islam que imposibilitan la democracia, otros mantienen que nada en el Islam implica que los países musulmanes deban carecer de credenciales democráticas. Este ensayo defiende que los países musulmanes poseen, desde antaño, pocas características estructurales conducentes a la democratización y a la democracia. Las dos décadas de la "tercera ola de la democracia", de mediados de los 70 a mediados de los 90, no alteraron sustancialmente esta situación, aunque se produjeron algunas señales de liberalización política y democratización en varios países musulmanes, incluyendo a Turquía, Indonesia, Jordania y Kuwait. A fin de explicar la heterogénea imagen que, en términos de pluralismo y democracia, ofrece el mundo musulmán, el presente artículo señala a la importancia de una combinación de factores, tanto internos como externos, (incluyendo la influencia de la política exterior de EE.UU. y de al-Qaeda), sobre las sociedades musulmanas mediante el estudio del caso de las actividades de al-Qaeda en Kenia. ; The issue of political pluralism in the "Islamic world" is a defining concern when addressing the wider issue of democracy among Muslim countries. While some scholars contend that there are inherent factors within Islam that deny the possibility of democracy, others contend that there is nothing within Islam that means that Muslim countries will "inevitably" have a lack of democratic credentials. The article argues that Muslim countries have few structural characteristics conducive to both democratisation and democracy and that things have been that way for a long time. This situation did not fundamentally change during the two decades of the "third wave of democracy", from the mid- 1970s to mid-1990s, although during this time there were some signs of political liberalisation and democratisation in some Muslim countries, including Turkey, Indonesia, Jordan and Kuwait. To explain the varying picture regarding pluralism and democracy in the Muslim world, the article points to a the importance of a combination of both internal and external factors, including the influence of US foreign policy and of al-Qaeda on Muslim societies, with a case study of al-Qaeda's activities in Kenya. ; Universidad Pablo de Olavide

Cover -- Title -- Copyright -- Contents -- Introduction -- 1. America's Evolving Perspectives on Islam: From Threat Abroad to Challenge at Home -- America's Colonial Inheritance from Europe -- Islam as a Foreign Policy Matter in Early America -- The Barbary Wars -- The Sumatra Expeditions -- The Moro Rebellion -- The Perdicaris Affair -- U.S. Relations with the Ottoman Empire -- The Early Muslim Presence in North America -- The Trans-Atlantic Slave Trade -- Muslim Immigration before World War I -- Black Muslim Activism: Islam as a Domestic Challenge -- The Emergence of African American Islamic Movements -- The Beginning of FBI Counterintelligence -- Wartime Domestic Counterintelligence -- Civil Rights Era Domestic Counterintelligence -- The Growing Presence of Muslims in America: Islam as a Security Concern -- Containing Palestinian Activism -- Countering the Threat from Iran -- Countering a Diverse Terrorist Threat -- 2. 9/11 and the New Homeland Security Paradigm -- The Homeland Security Enterprise -- Homeland Security and Muslims in America -- Arrest and Detention -- Surveillance and Monitoring -- Targeting Islamic Charities -- Extrajudicial Imprisonment and Interrogation -- Targeted Killing and Collateral Casualties -- 3. Homeland Security and the Muslim Experience at the State and Local Levels -- The Homeland Security Enterprise Beyond Washington -- Law Enforcement and the Special Case of the NYPD -- Discriminatory Policies and Practices -- Bias against Appearance and Dress -- Bias against Religious Practice -- Religious Bias in Government-Run Institutions -- Bias against Houses of Worship -- Countering the "Sharia Threat" -- 4. Climate of Fear -- Evolving Attitudes toward Islam -- Militant Islam and the Terrorist Threat -- Framing Islam in the Media -- News Media -- Entertainment Media -- Anti-Muslim Activism.

This article discusses the position of religion in politics that has relation to leadership. The main argumentation of this research is religion will constantly become a political power and social movement. In one side the research has a different opinion from the integration politic paradigm and secular that proposed by Hasan al-Bannā and 'Alī Abd. al-Rāziq, but in other side, it has reinforced the two paradigms. By using literature study and descriptive method and philosophical historical approach, it indicates Islam will constantly exist and has influence in the political process. Although Islam is not depending on politics and on the contrary. Islam and politic are both integrated dimensions of life, so both are not able to be separated from social political dynamics.

A vast literature has been produced since the 1980s on the emergence of Islamist movements in the Middle East. This literature offers different rationales for the emergence of new kinds of foes to the political regimes of the region. Filling the void left by the leftist opposition, the Islamist militants appeared around the 1970s as new political actors. They were expected neither by the state elites, which had initiated earlier modernizing political and social reforms, nor by political scientists who based their research on modernization-theory hypotheses. The former thought that their reform policies toward the religious institution would reinforce their control of the religious sphere, and the latter expected that secularization would accompany the modernization of society. The surprise brought by this new political phenomenon pushed observers to focus mainly on the Islamists and to overlook the role of the ulema, the specialists of the Islamic law, who were considered entirely submitted to the state.