Die Totalitarisme van jihadi tische Islamisme en sy Challenge na Europa en die Islam

Bassam TIBI

In die lesing van die meeste van die tekste wat die gevestigde literatuur is gepubliseer deur die self-geproklameerde kenner op politieke Islam,, is maklik om die feit dat 'n nuwe beweging het na vore gekom oor die hoof gesien.. Verder, this literature fails to explain in a satisfactory manner the fact that the ideology which drives it is based on a particular interpretation of Islam, en dat dit dus 'n verpolitiseerde godsdienstige geloof,
nie 'n sekulêre een. The only book in which political Islam is addressed as a form of totalitarianism is the one by Paul Berman, Terror en Liberalisme (2003). The author is, egter, nie 'n kenner, nie kan lees Islamitiese bronne, and therefore relies on the selective use of one or two secondary sources, so nie die verskynsel te begryp.
One of the reasons for such shortcomings is the fact that most of those who seek to inform us about the ‘jihadist threat’ – and Berman is typical of this scholarship – not only lack the language skills to read the sources produced by the ideologues of political Islam, but also lack knowledge about the cultural dimension of the movement. Hierdie nuwe totalitêre beweging is in baie opsigte 'n nuwigheid
in die geskiedenis van die politiek, aangesien dit het sy wortels in twee parallelle en verwante verskynsels: first, the culturalisation of politics which leads to politics being conceptualised as a cultural system ('n oog pionier van Clifford Geertz); and second the return of the sacred, of 're-betowering' van die wêreld, as a reaction to its intensive secularisation resulting from globalisation.
Die ontleding van politieke ideologieë wat op godsdienste gegrond is, and that can exert appeal as a political religion as a consequence of this, involves a social science understanding of the role of religion played by world politics, especially after the bi-polar system of the Cold War has given way to a multi-polar world. In a project conducted at the Hannah Arendt Institute for the application of totalitarianism to the study of political religions, I proposed the distinction between secular ideologies that act as a substitute for religion, and religious ideologies based on genuine religious faith, wat die geval is in die godsdienstige fundamentalisme (sien nota
24). Nog 'n projek op' Politieke Religion ", uitgevoer aan die Universiteit van Basel, has made clearer the point that new approaches to politics become necessary once a religious faith becomes clothed in a political garb.Drawing on the authoritative sources of political Islam, this article suggests that the great variety of organisations inspired by Islamist ideology are to be conceptualised both as political religions and as political movements. The unique quality of political Islam lies is the fact that it is based on a transnational religion (sien nota 26).

wees Gesellig, Deel!

Filed Under: EgipteBesteMoslem BroederskapStudies & Ondersoek

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