Džihadistinio islamizmo totalitarizmas ir jo iššūkis Europai ir islamui

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When reading the majority of texts that comprise the vast literature that has been published by self-proclaimed pundits on political Islam, it is easy to miss the fact that a new movement has arisen. Toliau, 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, and that it is thus a politicised religious faith,
not a secular one. The only book in which political Islam is addressed as a form of totalitarianism is the one by Paul Berman, Terror and Liberalism (2003). The author is, however, not an expert, cannot read Islamic sources, and therefore relies on the selective use of one or two secondary sources, thus failing to grasp the phenomenon.
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. This new totalitarian movement is in many ways a novelty
in the history of politics since it has its roots in two parallel and related phenomena: first, the culturalisation of politics which leads to politics being conceptualised as a cultural system (a view pioneered by Clifford Geertz); and second the return of the sacred, or ‘re-enchantment’ of the world, kaip reakcija į jos intensyvią sekuliarizaciją, atsirandančią dėl globalizacijos.
Religijomis pagrįstų politinių ideologijų analizė, ir tai gali būti patraukli kaip politinė religija dėl to, apima socialinių mokslų supratimą apie religijos vaidmenį pasaulio politikoje, ypač po to, kai Šaltojo karo dvipolė sistema užleido vietą daugiapoliam pasauliui. Hannos Arendt instituto projekte, skirtame totalitarizmo taikymui tiriant politines religijas, Aš pasiūliau skirtumą tarp pasaulietinių ideologijų, kurios veikia kaip religijos pakaitalas, ir religinės ideologijos, pagrįstos tikru religiniu tikėjimu, kas yra religinio fundamentalizmo atveju (žr. pastabą
24). Kitas projektas „Politinė religija“, carried out at the University of 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 (žr. pastabą 26).

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