RACE, RACISM AND CULTURAL IDENTITY

Race, Racism and Cultural Identity

Outline:

Introduction

Discussion Racial and Ethnic Categories

Spread of Muslim movement

Traditional Territories

Sociological Aspects

Presentation's Summary

Conclusion

Race, Racism and Cultural Identity

Introduction

Westernized Muslims may have lost their heritage, but not their religion. A distinction, afresh, at odds with Huntington's views. Though most European Christians have endorsed secularism, Muslims glimpse Europe as Christian, so much in order that one UK militant assembly has called for all UK political leaders and other managers to alter to Islam. Meanwhile in U.S. mosques, 97 per hundred of attendees talk English as their prime language to reside as a few is to know-how Islam as only a belief confined to one's personal life, Roy writes. By declining the Western heritage in which they reside, neo-fundamentalists are incapable to conceive a Muslim culture. Neo-fundamentalists tension the gap between heritage and religion—they have no well liked Muslim novelists, comedians, film-makers or poets in the West—which assists to the secularization they abhor. Then, they reconstruct themselves with veils, beards and language. In clarifying this occurrence, he sketches a distinction between two kinds of Muslims those whose lives are inextricably adhered to Islamic persona, grounded in what they glimpse as the indisputable precepts of their belief; and those whose conviction is more an elongation of their government in the secular world. 

 

Discussion

Olivier Roy dedicates much of Globalized Islam to the distinction between what he calls Islamism and neo-fundamentalism. He contends that Islamist movements are inclined to request power in exact nations and have become progressively nationalistic. Neo-fundamentalist movements, on the other hand, are inclined to aim on the Islamic world as an entire and manage not focus on accomplishing power. Since its first publication, Roy's reconsider of the present urgent position in Islam has won much praise. From his location at the School of complicated enquiries in the communal Sciences in Paris, he has coordinated to account for all the significant tendencies in today's international Muslim community, or the ummah (Roy, 2004, 16). One require not acquiesce with every minutia of Roy's work neither overlook its occasional factual mistakes and swings in the main heading of unwarranted generalization to identify its virtue, which is its breadth. If Roy has a rudimentary flaw, it resides in his fondness for the anthropological other than the politico-economic set about to the argument of the "new ummah." That is, his paradigm is based on the emergence of revitalized persona in a context where accustomed persona has become fragmented by Muslim emigration to the West and the acculturation, flourishing or not, of Muslims into European and North American humanity (Connolly, 1988, 57).

 

Yet globalized and radicalized Islam started not amidst immigrants to Europe but in the Islamic world itself. In Roy's design, the environment and development of fundamental Islamist ideology as a pattern of intra-Muslim government becomes a lesser issue (Sassen,2006, 70)

Roy overstates the distinction between "neo-fundamentalists" and "Islamists"—the first declining engagement in government and the second acknowledging electoral crusades and, when thriving, retaining agency (Castoriadis, 1987, ...