Search results for ""Author Olivier Roy""

Investigates the emerging phenomenon of militant fundamentalist Islam of a global nature and without links to a particular country or culture. Olivier Roy investigates here the emergence of a militant 'de-territorialised' Islam that has fewer and fewer links to any particular country and/or culture. His main contention is that contemporary Islamic fundamentalism is largely a consequence of, and a factor contributing to, globalisation. Roy argues that mainstream Islamist movements in the Muslim world have become 'Islamo-nationalist', recasting their political action within a national framework (e.g. Islamic Iran, the Hamas of Palestine, the Hezbullah of Lebanon), thereby relinquishing their internationalist agenda.Hence a schism has emerged between 'political Islam' and the modern, uprooted militants who strive to establish an imaginary 'Ummah which is not embedded in any particular society or territory. A detailed comparison of these transnational movements, whether peaceful like Tabligh Jamaat and the Islamic brotherhoods or violent like Osama bin Laden, forms the core of this book. In parallel with this 'deterritorialisation', new forms of 'Western Islam' have put down strong roots.For the first time in history, a huge Muslim population has come voluntarily to live in non-Muslim countries. Among these migrants pristine ethnic cultures are being eroded and giving way to the recasting of Islam as a mere religion, one that is less and less embedded in a particular, localised culture. In this sense the 'Salafist' or neo-fundamentalist approach, which stresses the return to an authentic Islam, shorn of local traditions and superstitions, is both a consequence and an agent of the contemporary process of acculturation and globalisation. Roy also examines relations between neo-fundamentalism and globalisation, and the recasting of Islam into a personal faith. To be a 'true' Muslim in the West is an individual choice, because it usually means a double break: with an overly traditional familial environment and with the dominant secular society.

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The spread of Islam around the globe has blurred the connection between a religion, a specific society, and a territory. One-third of the world's Muslims now live as members of a minority. At the heart of this development is, on the one hand, the voluntary settlement of Muslims in Western societies and, on the other, the pervasiveness and influence of Western cultural models and social norms. The revival of Islam among Muslim populations in the last twenty years is often wrongly perceived as a backlash against westernization rather than as one of its consequences. Neofundamentalism has been gaining ground among a rootless Muslim youth-particularly among the second- and third-generation migrants in the West-and this phenomenon is feeding new forms of radicalism, ranging from support for Al Qaeda to the outright rejection of integration into Western society. In this brilliant exegesis of the movement of Islam beyond traditional borders and its unwitting westernization, Olivier Roy argues that Islamic revival, or "re-Islamization," results from the efforts of westernized Muslims to assert their identity in a non-Muslim context. A schism has emerged between mainstream Islamist movements in the Muslim world-including Hamas of Palestine and Hezbollah of Lebanon-and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tablighi Jama'at and the Islamic brotherhoods, or violent, like Al Qaeda. He shows how neofundamentalism acknowledges without nostalgia the loss of pristine cultures, constructing instead a universal religious identity that transcends the very notion of culture. Thus contemporary Islamic fundamentalism is not a single-note reaction against westernization but a product and an agent of the complex forces of globalization.

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Across the Muslim world, from Iraq and Yemen, to Egypt and the Sahel, new alliances have been forged between the latest wave of violent Islamist groups ---- including Islamic State and Boko Haram ---- and local tribes. But can one now speak of a direct link between tribalism and jihadism, and how analytically useful might it be? Tribes are traditionally thought to resist all encroachments upon their sovereignty, whether by the state or other local actors, from below; yet by joining global organisations such as Islamic State, are they not rejecting the idea of the state from above? This triangular relationship is key to understanding instances of mass 'radicalisation', when entire communities forge alliances with jihadi groups, for reasons of self-interest, self-preservation or religious fervour. if Algeria's FIS or Turkey's AKP once represented the 'Islamisation of nationalism', have we now entered a new era, the 'tribalisation of globalisation'?

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Islamic State has replaced Al Qaeda as the great global threat of the twenty-first century, the bogeyman we have all come to fear. But Daesh started as a local movement, rooted in the resentment of the Sunni Arabs of Iraq and Syria. It is they who have lost most in the geo-strategic shift in the balance of power in the region over the last thirty years, as Iranian-backed Shias have mobilised politically and advanced on the social and economic fronts. How has Islamic State been able to muster support far beyond its initial constituency in the Arab world and to attract tens of thousands of foreign volunteers, including converts to Islam, and seemingly countless supporters online? In this compelling intervention into the debate about Islamic State's origins and future prospects, the renowned French sociologist of religion, Olivier Roy, argues that the group mobilised a highly sophisticated narrative, reviving the myth of the Caliphate and recasting it into a modern story of heroism, death and nihilism, using a very contemporary aesthetic of violence, well entrenched amid a youth culture that has turned global and violent.

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Are we confronting a new cultureglobal, online, individualistic? Or is our existing concept of culture in crisis, as explicit, normative systems replace implicit, social values?Olivier Roy's new book explains today's fractures via the extension of individual political and sexual freedoms from the 1960s. For Roy, twentieth-century youth culture disconnected traditional political protest from class, region or ethnicity, fashioning an identity premised on repudiation rather than inheritance of shared history or values. Having spread across generations under neoliberalism and the internet, youth culture is now individualised, ersatz.Without a shared culture, everything becomes an explicit code of how to speak and act, often online. Identities are now defined by socially fragmenting personal traits, creating affinity-based sub-cultures seeking safe spaces: universities for the left, gated communities and hard borders for the right.Increased left- and right-wing refer

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Asks how representatives of Political Islam are conducting themselves in the field of international politicsDoes political Islam have a specific vision of global politics? How has the foreign policy of Islamist forces developed in order to impose their ideas onto the diplomatic agenda of other countries? How do these actors perceive the world, international affairs, and the way Islamic countries should engage with the international system?Eager to break with the dominant grammar of international relations, and instead to fuse Muslim states in a unique religious and political entity, Muslim actors have had to face up to the realities that they had promised to transform. Drawing on a series of case studies, this collective work sheds light on six national trajectories of Islamism: in Morocco (the Party of Justice and Development), Tunisia (Ennhada), Egypt (the Muslim Brotherhood), Palestine (Hamas), Lebanon (Hizbullah) and Turkey (AKP). It looks at what has been produced by the representatives of political Islam in each case, and the way these representatives have put their words and their ideological aspirations into action within their foreign policies.Key FeaturesIncludes a Preface by Olivier RoyThe first up-to-date, detailed analysis of how Islamist forces in the Middle East try to redefine the relationships of power within the international system post-2010Looks at how Islamist ideology has evolved in the face of reality (e.g. opening up to democratic principles or co-operating with non-Muslim states)Analyses the ways in which political Islam's actors put their ideology into practice with regard to foreign policy and IR

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Widespread confusion over the use of the terms Islamism or Political Islam often obscures the fact that these are not new phenomena and can be traced back more than a century. But like all utopian beliefs, such as Communism, Islamism cannot entirely resist the broader currents of political and social change that confront it today, especially globalisation. Through meticulous on the ground and theoretical research in to the trajectories of current and former Islamists, the contributors to this book seek to understand what has become of political Islam. While many scholars have focused on the drift to violence of historical Islamism, they look at the other side of the coin to describe the continuities and not the ruptures of Islamism with its own ideology.Political Islam remains relevant to a new generation of militants but the channels through which it is expressed have changed. Jihad is often conducted electronically, via membership of Islamist e-mail list-servers; Islamist activism has been personalized, domesticated even, through the consumption of Islamic soft drinks and other lifestyle choices; and, the street protests that characterized the Islamist struggle in its heyday face competition from Islamic rap stars' concerts. These are among the issues addressed in this innovative volume.

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The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French--and, consequently, secular and liberal-society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining the identity of a "true believer." They have formulated a language that recognizes two spaces: that of religion and that of secular society. Western society is unable to recognize this process, Roy argues, because of a cultural bias that assumes religious practice is embedded within a specific, traditional culture that must be either erased entirely or forced to coexist in a neutral, multicultural space. Instead, Roy shows that new forms of religiosity, such as Islamic fundamentalism and Christian evangelicalism, have come to thrive in post-traditional, secular contexts precisely because they remain detached from any cultural background. In recognizing this, Roy recasts the debate concerning Islam and democracy. Analyzing the French case in particular, in which the tension between Islam and the conception of Western secularism is exacerbated, Roy makes important distinctions between Arab and non-Arab Muslims, hegemony and tolerance, and the role of the umma and the sharia in Muslim religious life. He pits Muslim religious revivalism against similar movements in the West, such as evangelical Protestantism and Jehovah's Witnesses, and refutes the myth of a single "Muslim community" by detailing different groups and their inability to overcome their differences. Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy brilliantly demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a screen onto which Western societies project their own identity crisis.

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The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French--and, consequently, secular and liberal-society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining the identity of a "true believer." They have formulated a language that recognizes two spaces: that of religion and that of secular society. Western society is unable to recognize this process, Roy argues, because of a cultural bias that assumes religious practice is embedded within a specific, traditional culture that must be either erased entirely or forced to coexist in a neutral, multicultural space. Instead, Roy shows that new forms of religiosity, such as Islamic fundamentalism and Christian evangelicalism, have come to thrive in post-traditional, secular contexts precisely because they remain detached from any cultural background. In recognizing this, Roy recasts the debate concerning Islam and democracy. Analyzing the French case in particular, in which the tension between Islam and the conception of Western secularism is exacerbated, Roy makes important distinctions between Arab and non-Arab Muslims, hegemony and tolerance, and the role of the umma and the sharia in Muslim religious life. He pits Muslim religious revivalism against similar movements in the West, such as evangelical Protestantism and Jehovah's Witnesses, and refutes the myth of a single "Muslim community" by detailing different groups and their inability to overcome their differences. Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy brilliantly demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a screen onto which Western societies project their own identity crisis.

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Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualization of faith and the disassociation of faith communities from ethnic and national identities. Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalization or homogenization will further divide believers from their culture.

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Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualization of faith and the disassociation of faith communities from ethnic and national identities. Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalization or homogenization will further divide believers from their culture.

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Al Qaida was unable to realize its lethal potential until it found sanctuary in Afghanistan, where Osama bin Laden fled after being expelled from Sudan. But why was the network's sanctuary not attacked before September 2001, especially after the bombing of the U.S. embassies in Kenya and Tanzania in 1998? Abou Zahab and Roy argue that the Taliban was part of a much wider radical Islamist network in the region, whose true center was Pakistan, not Afghanistan. Al Qaida, the Taliban, the Pakistani Deobandis-all of these groups are based in Pakistan, which continues to serve as the regional hub for Islamist movements and their terrorist offshoots. This indispensable book investigates and explains the almost twenty-five-year gestation of these interlinked radical Islamist networks of Pakistan, Central Asia, and Afghanistan, out of which Al Qaida emerged. Taking into account the networks'divergent histories and doctrinal rifts, the authors lay bare the political contingencies that enabled these disparate Islamist movements to coordinate with the aim of attacking what became their common adversary: the United States.

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Are Europe's 'Christian values' under threat? Can religion be a pillar of identity and culture? What will be the fate of Christianity in Europe? In this short but bracing book, Olivier Roy traces the Church's long battle against a tide of secularization in Europe. Since the Enlightenment, religion has been losing ground as the source of moral norms. But while the question of truth was contested, Christian values continued to define law and social life in even the most secular and anti-clerical countries--until the 1960s. Ever since, the Church has been swept into a new war of values, reduced to struggling over abortion and same-sex marriage. Mired in scandal, the Church's authority is crumbling, while populist demands pave the way for the final secularization of religion as part of 'national culture'. From one of the most acute observers of our times, 'Is Europe Christian?' represents a persuasive and novel vision of religion's place today.

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Western democracies are experiencing a new wave of right-wing populism that seeks to mobilise religion for its own ends. With chapters on the United States, Britain, France, Italy, Austria, the Netherlands, Poland and Israel, Saving the People asks how populist movements have used religion for their own ends and how Church leaders react to them. The authors contend that religion is more about belonging than belief for populists, with religious identities and traditions being deployed to define who can and cannot be part of 'the people'. This in turn helps many populists to claim that native Christian communities are being threatened by a creeping and highly aggressive process of Islamisation, with Muslims becoming a key, if not the, 'enemy of the people'. While Church elites generally condemn this instrumental use of religions, populists take little heed, presenting themselves as the true saviours of the people. The policy implications of this phenomenon are significant, which makes this book all the more timely and relevant to current debate.

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Olivier Roy is one of the world's leading experts on political Islam. But he is not only a scholar-he is also a traveler. Roy's keen and iconoclastic insights emerge from a lifetime of study combined with intrepid exploration through Afghanistan and Central Asia. In this book-length interview, Roy tells the lively and colorful story of his many adventures and discoveries in a variety of social and political settings and how they have come to shape his understanding of the Islamic world and its complex recent history. In Search of the Lost Orient is a candid, personal account of the experiences that led Roy to challenge his youthful ideas of an untouched, romanticized East and build a new intellectual framework to better understand and cohabit with the religions, politics, and cultures of the East, West, North, and South. In conversation with Jean-Louis Schlegel of the magazine Esprit, Roy offers insight into the key themes of his career. Roy's immersion in the complexities of many Central Asian territories started him on his critique of the idea of an essentialized Islam. Alongside tales of backpacking from Paris to Kabul, his Afghan decade during the Soviet invasion, and official travel to post-Soviet Central Asia in the 1990s, Roy reflects on the nature of political and humanitarian engagement in this part of the world. He recounts his formative years, education, and developing political commitments and speaks to his evolving place within France's shifting intellectual and religious cultures. This book outlines Roy's lifelong practice-a combination of deliberate research goals and chance encounters-that examines Islam, immigration, and, more broadly, the future of cultures, religions, and secularism in the face of globalization. Both a significant intellectual autobiography and a compelling travelogue through some of the world's pivotal places, In Search of the Lost Orient offers a striking testimony to the many facets of an exceptional thinker.

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Islam: An American Religion demonstrates how Islam as formed in the United States has become an American religion in a double sense-first through the strategies of recognition adopted by Muslims and second through the performance of Islam as a faith. Nadia Marzouki investigates how Islam has become so contentious in American politics. Focusing on the period from 2008 to 2013, she revisits the uproar over the construction of mosques, legal disputes around the prohibition of Islamic law, and the overseas promotion of religious freedom. She argues that public controversies over Islam in the United States primarily reflect the American public's profound divisions and ambivalence toward freedom of speech and the legitimacy of liberal secular democracy.

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