Political Islam
POLITICAL ISLAM IN THE ERA OF NEOLIBERALISM
The main topics
The post-Islamist Turn (Asef Bayat)
The relationship between the urban dispossessed and radical Islam (Asef Bayat)
Understanding of political Islam from a historical materialist perspective (the debate between Amin and Tariq Amin-Khan)
“What is post-Islamsim”:
First of all, it should be clarified at the very beginning that the categories “Islamism” and “post-Islamism” serve primarily as theoretical constructs to signify change, difference and the root of change. The advent of post-Islamism does not necessarily mean the historical end of Islamism. Post-Islamism should be identified as qualitatively different discourse and politics born out of Islamist experience. There may be simultaneous processes of both Islamization and post-Islamization.
The particular ways in which theterm post-Islamism has been employed in academic circles (the term coined by Bayat):
1. It means the departure of Islamists from the Jihadi and Salafi doctrines.
2. It is perceived in terms of the privatization of Islamization (emphasis is placed on changes in how and where Islamization is carried out) as opposed to Islamization of the state.
3. It is perceived as an empirical rather than analytical category, representing a “particular era” or “an historical end”
Considering above usages; critics underline the premature generalizations about the end of Islamism (understood in terms of establishing an Islamic state. According to Bayat, “post-Islamism” represents both “a condition” (political and social conditions compelled Islamists to reinvent itself at a cost of a qualitative shift) and “a project” (a conscious attempt to conceptualize the rationale and modalities of transcending Islamism in social, political and intellectual domain).
“Post-Islamism”, according to Bayat, is neither anti-Islamis, un-Islamic nor is it secular. It represents an endeavour to fuse religiosity with rights; faith with freedom and Islam with
The main topics
The post-Islamist Turn (Asef Bayat)
The relationship between the urban dispossessed and radical Islam (Asef Bayat)
Understanding of political Islam from a historical materialist perspective (the debate between Amin and Tariq Amin-Khan)
“What is post-Islamsim”:
First of all, it should be clarified at the very beginning that the categories “Islamism” and “post-Islamism” serve primarily as theoretical constructs to signify change, difference and the root of change. The advent of post-Islamism does not necessarily mean the historical end of Islamism. Post-Islamism should be identified as qualitatively different discourse and politics born out of Islamist experience. There may be simultaneous processes of both Islamization and post-Islamization.
The particular ways in which theterm post-Islamism has been employed in academic circles (the term coined by Bayat):
1. It means the departure of Islamists from the Jihadi and Salafi doctrines.
2. It is perceived in terms of the privatization of Islamization (emphasis is placed on changes in how and where Islamization is carried out) as opposed to Islamization of the state.
3. It is perceived as an empirical rather than analytical category, representing a “particular era” or “an historical end”
Considering above usages; critics underline the premature generalizations about the end of Islamism (understood in terms of establishing an Islamic state. According to Bayat, “post-Islamism” represents both “a condition” (political and social conditions compelled Islamists to reinvent itself at a cost of a qualitative shift) and “a project” (a conscious attempt to conceptualize the rationale and modalities of transcending Islamism in social, political and intellectual domain).
“Post-Islamism”, according to Bayat, is neither anti-Islamis, un-Islamic nor is it secular. It represents an endeavour to fuse religiosity with rights; faith with freedom and Islam with