Nèdeem Elmahjoub's blog

I highly recommend Sami Zubaida’s book Beyond Islam from which I have chosen these passages: Islamism, the cosmopolitan and the transnational We have seen how the leading Muslim modernist reformers were in many senses ‘cosmopolitan’. They formed part of the elite circles of intellectuals, aristocrats and politicians, and focused their efforts mostly within these elites. A subsequent generation of Muslim leaders turned to populism and mass mobilization, deploying a much more puritanical and nativist Islam – notably the Muslim Brotherhood in Egypt under Hassan al-Banna, which emerged in 1928; these were the ‘fundamentalists’. Their ideology was one of a return to the purity of early Islam and the first generations – hence ‘Salafi’ ( salaf means ‘ancestors’); but their politics were essentially those of modern populist mass mobilization. Their appeal was largely that of national liberation from foreign rule, but also, essentially, from foreign customs and lifestyles; they rejected not o

I have not read most of these articles . I will be exploring their approach in the coming days.

“Jean-Daniel Lévy, managing director of Harris Interactive, which conducted the poll, said: “Overall, the French have the same views as those that were expressed by the generals. Researchers say that support for Le Pen in the army has been running at just over 40 per cent, which is not far off the level in the wider population given the far-right’s support among the young and the relative youth of active soldiers. In the police, support exceeds 50 per cent.”

  Why the French fear American ideas

 Are you Charlie or not?

An excellent summary of Political Islam Compare the following with the conventional, cultural arrogance of the gladiators of the international "liberal order" (i.e. Western imperialism) and the media pundits. "Political Islam or Islamism is the consequence of the social frustrations, articulated around the social divisions of class and generation that followed from the economic crises of the global neo-liberal experiments of the 1970s and 1980s. The demographic revolution produced large cohorts of young Muslims, who, while often well educated to college level, could not easily find opportunities to satisfy the aspirations that had been inflamed by nationalist governments. Although these diverse studies of Islam are primarily concerned with the modern period, in order to understand such contemporary social movements as Islamism, we need to start in the nineteenth century. Broadly speaking we can identify four periods of Islamic political action in response to the soc

This was written by a student two years ago and available in English and Arabic . There is a good point about both Arab nationalism and Islamism being a reaction to the "West". This "West" is not defined though.  In addition, this highlighting of "reaction" ignores or marginalises the action. "Islamism" is neither defined nor specified. The assumption is that ot is homogenous. Islamist currents have not attacked "the West". Even the violent currents have not carried out violent attacks/reacted violently against Israel. Others have always been satified with verbal attacks. Some of them have worked with  Western regimes to undermine the left and the nationalists. Some others have not. Recently, after the Arab uprisings, both the main Islamist parties in Tunisia and Egypt openly demonstrated their friendly relationship with imperialism and have not challenged or tried to question capitalism.  The socio-economic context is excluded f

Islamism and the contemporary Arab world

Western imperialism, financed, supported and used some of them. Stalinism repressed them. They were, and still have been, part of the geo-political chess board. "How the USSR’s effort to destroy Islam created a generation of radicals" Sleeping With the Devil: How U.S. and Saudi Backing of Al Qaeda Led to 9/11 A Special Relationship "CIA roots of Islamic fundamentalism" I don't agree with the title though and everything in the analysis, but there is a good background.

" Though it was originally published before the iconic events of 9/11, now more than a decade ago, S. Sayyid’s  A Fundamental Fear: Eurocentrism and the Emergence of Islamism  (1997) has assumed even more timely significance since its first appearance. In this pioneering book, Sayyid provocatively suggests, and one can still see the logic of his proposition, that we must see political Islamism as a particular phase of decolonization of Muslim political cultures. Sayyid took the rise of Islamism as a challenge to ‘Western’ political hegemony, and particularly its self-congratulatory declaration of the End of History. That proposition still demands attention." Islamism — A Eurocentric Position?

Saadat Hasan Manto