In an effort at moving away from simple survey studies and from a narrative approach of documentating current events, this article aims at providing an explanatory assessment of this new phenomenon, based on a theoretical framework which conceptualizes the interplay between cultural and economic components of social change. (DSE)
Featuring a brand new examination of Islamic fundamentalism in the wake of the Arab Spring, this fully revised and updated second edition of Islamic Fundamentalism since 1945 analyzes the roots and emergence of Islamic movements in the modern world and the main thinkers that inspired them. Providing a much-needed historical overview of a fast-changing socio-political landscape, the main facets of Islamic fundamentalism are put in a global context, with a thematic debate of issues such as:- the effects of colonialism on Islam - secularism and the Islamic reaction>
THIS ARTICLE FOCUSES ON THE NATURE OF ISLAMIC FUNDAMENTALISM IN ISRAEL. THE INTERPLAY OF ISLAMIC FUNDAMENTALISM'S ATTITUDE TOWARD THE ISRAEL-PALESTINIAN CONFLICT AND THE EXTENT OF THE MOVEMENT'S INTEGRATION INTO ISRAELI POLITICAL LIFE IS EXPLORED. IN ADDRESSING THESE THEMES, THE HISTORY OF ISRAELI ISLAMIC FUNDAMENTALISM IS REVIEWED FROM THE PRE-STATE PERIOD THROUGH THE PRESENT, AS ARE EFFECTS OF BOTH INTERNAL AND EXTERNAL FACTORS ON THE MOVEMENT'S DEVELOPMENT. IN GENERAL, THE MOVEMENT HAS FOLLOWED A PRAGMATIC LINE, ALTHOUGH ITS FUTURE ENDEAVORS AND NATURE WILL UNDOUBTEDLY BE INFLUENCED BY THE CONTINUING PEACE PROCESS.
Despite the fact that Macedonia achieved independence in a peaceful manner in 1991, its position has been continuously challenged in political, economic and security dimensions ever since. One of them is Islamic fundamentalism. In a country with over 1/3 of the population being Muslims (and still growing) this issue becomes a potential danger in the security dimension. Using a descriptive analysis method, the Author aims to highlight the specificity of Islam in Macedonia and to define the potential or real danger of Islamic fundamentalism in the country.
International audience ; This article attempts to explain why and how the Indian state has been successful in managing the militant form of Islamic fundamentalism in India, despite favourable internal and external conditions for such militancy. Internally, it includes such factors as the relative material and cultural deprivation of Indian Muslims, the context of Hindutava and the communal riots, and externally, the Islamic radical movements abroad. Varied literatures have emphasized these factors for the growth of Islamic fundamentalism and Islamic militancy across the Muslim world. However, India has not witnessed large-scale Islamic militancy, despite the growth in Islamic fundamentalist organizations. The article offers a theoretical perspective that takes into consideration the interplay of the nation-building process, the constitutional framework of minority rights, the doctrine of Indian secularism, and the democratic political process. This interplay explains the absence of large-scale militancy and violence, either on the part of Islamic fundamentalist groups/institutions or the Muslim population in India.
This article attempts to explain why and how the Indian state has been successful in managing the militant form of Islamic fundamentalism in India, despite favourable internal and external conditions for such militancy. Internally, it includes such factors as the relative material and cultural deprivation of Indian Muslims, the context of Hindutava and the communal riots, and externally, the Islamic radical movements abroad. Varied literatures have emphasized these factors for the growth of Islamic fundamentalism and Islamic militancy across the Muslim world. However, India has not witnessed large-scale Islamic militancy, despite the growth in Islamic fundamentalist organizations. The article offers a theoretical perspective that takes into consideration the interplay of the nation-building process, the constitutional framework of minority rights, the doctrine of Indian secularism, and the democratic political process. This interplay explains the absence of large-scale militancy and violence, either on the part of Islamic fundamentalist groups/institutions or the Muslim population in India.
Islamic fundamentalist movements are inherently anti-system social movements. An anti-system social movement is designed to criticize governmental institutions and the political mainstream while mobilizing disaffected individuals against the existing sociopolitical and socioeconomic institutions. What is lacking in the mindset of many Western politicians, practitioners, the media, and the general public is a basic understanding of Islamic fundamentalism; specifically, the causes. This is the first quantitative analysis of potential causes of Islamic fundamentalism. I have created a unique data set that contains every Islamic fundamentalist group that is or has been in operation from 1970 through 2008. This fundamentalist data set has a total number of 16,072 fundamentalist movements. I will utilize the negative binomial fixed effects regression model and a comparison of each independent variable's effect on the number of fundamentalist movements by looking at each independent variable's minimum, mean, and maximum score.
Fundamentalism, although many associate it with Islam, in reality this concept is a global phenomenon. So that it can happen to every other religion and civilization. Then why is it associated with Islam? In fact, whenever there is violence that threatens the stability of security, the assumption is that the subject is the Islamic movement. This is because some people perceive Islam as a religion with Islamic fundamentalism as a political ideology. Huttington, for example, in his writing Clash civilization, is seen by Tibi as having ignored the crucial difference between Islam as a religion and fundamentalism as political Islam. It must be admitted that there are distortions in understanding the verses of the Al-Qur'an as well as the political orientation and violence which are the main characteristics of almost all movements known as Islamic fundamentalism, causing them to sometimes be trapped in violence. But making generalizations that violence or terrorism is always synonymous with Islamic fundamentalism is a simplistic and unwise conclusion. Violent fundamentalism can also occur in other religions such as the Serbian orthodox, and Hindu fundamentalism which wants to realize India as Hindustan. To avoid prolonged conflict, it is time to revive peace by improving the political, economic and social conditions that triggered the emergence of Islamic fundamentalism rather than taking violent action against them. The time to revive peace is not through jihad or military force as revenge. ; Fundamentalisme, meski banyak yang mengaitkan dengan Islam namun pada realitasnya konsep tersebut merupakan fenomena global. Hingga bisa saja dapat terjadi pada setiap agama dan peradaban lain. Lalu mengapa dikaitkan dengan Islam? Bahkan pada setiap terjadi kekerasan yang mengancam stabilitas keamanan muncul anggapan bahwa subjeknya adalah gerakan Islam. Hal ini dikarenakan sebagian orang menganggap sama antara Islam sebagai agama dengan fundamentalisme Islam sebagai idiologi politik. Huttington misalnya dalam tulisannya Clash civillization dipandang Tibi telah mengabaikan perbedaan yang krusial antara Islam sebagai agama dengan fundamentalisme sebagai Islam politik. Harus diakui adanya distorsi dalam memahami ayat-ayat Al-Qur'an juga orientasi politik dan kekerasan yang menjadi ciri pokok dari hampir keseluruhan gerakan yang disebut sebagai fundamentalisme Islam, menyebabkan mereka terkadang terjebak melakukan kekerasan. Tetapi membuat generalisasi bahwa kekerasan atau terorisme selalu identik dengan fundamentalisme Islam adalah kesimpulan yang simplisit dan kurang bijaksana. Kekerasan fundamentalisme dapat juga terjadi pada agama yang lain seperti ortodox Serbia, dan fundamentalisme Hindu yang ingin mewujudkan India sebagai Hindustan. Untuk menghindari konflik berkepanjangan saatnya menghidupkan kembali perdamaian dengan lebih memperbaiki kondisi politik, ekonomi, dan sosial yang menjadi pemicu munculnya fundamentalisme Islam ketimbang mengambil tidakan kekerasan terhadap mereka. Saatnya menghidupkan perdamaian bukan lewat jihad atau kekuatan militer sebagai balas dendam.
Since 9/11 the world has regarded Pakistan and Afghanistan as the epicentre of Islamic fundamentalism. Many of the early observations dealt with the tremendous challenge that terrorism and religious-militant extremism would pose for peace and stability from a geopolitical perspective. Realising the increasingly complex scenarios as well as the causalities and impacts, analyses on the phenomenon under discussion were slowly but persistently broadening. In order to be able to address not only the militant, but also the socio-economic and political dimensions of Islamic fundamentalism - the networks and ideological foundations of internationally acting fundamentalist groups have increasingly caught the attention of observers worldwide. (.)