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Political Islam in the Global World by Aini Linjakumpu

By Aini Linjakumpu

The mix of Islam and politics creates powerful pictures and provokes fierce dialogue. during the last few many years we've seen how Islam has generated political turbulence world wide. In "Political Islam within the worldwide World", Aini Linjakumpu develops an procedure with which you may research the politicization of Islam in numerous conditions and contexts. The e-book makes use of 3 case stories to investigate the political measurement of Islam: cooperation among the ecu Union and non-Union Mediterranean international locations (including Morocco, Algeria, Tunisia, Egypt, Israel, Jordan, Lebanon, the Palestinian Authority, Syria, Turkey, Cyprus and Malta); the Muslim Brotherhood of Egypt; and chat groups on the net. those case reports signify either conventional types of political Islam and in addition completely new practices of Muslim politics and communality.The writer additionally examines political identification. id is necessary in learning political Islam, because the political measurement of Islam is frequently hooked up with id and the formation and life of a neighborhood. The position of language can be mentioned, as politicization and the research of id are by way of their nature hooked up to it. the realization is that the combo of Islam and politics is a multidimensional and heterogeneous factor. The monolithic view of Islam is deconstructed and as a substitute the writer paints an image of a very multifaceted procedure.

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It was an attempt to combine economic, trade and development policies along with non-military security measures under one policy. From the beginning, the economic side has been merged with security because the stability of the Mediterranean area is seen as an integral part of Europe’s internal security. On the one hand, the Mediterranean is an interesting economic area but, on the other, it is understood as a potential threat to political stability and security. Islam in post-Cold War Europe The question of Islam received wide interest both before and after the Barcelona Conference.

The bilateral phase continued until 1972 when the Global Mediterranean Policy (GMP) was introduced. This program covered the entire Mediterranean area. The GMP did not concentrate just on trade but also on financial co-operation, social questions, political dialogue and techno-scientific co-operation. In the late 1980s, the GMP came under some criticism, and in 1990 a new program, the New Mediterranean Policy, was introduced for the years 1992–1996 (Lorca and Nuñes 1993, 58). Some new elements were involved compared to the previous co-operation scheme which, despite opposite intentions, had concentrated on traditional forms and bilateral activity (On the Implementation of the Financial and Technical Cooperation, 1994, 16).

Because the issue is taking care of foreign relations, there are simultaneously made assumptions and evaluations of a political target or targets, which in this case refers to SEM countries and their identities. Therefore, the productive role of power in constituting identity is very obvious: the EU defines for its own part the formation of the identity of SEM countries in its foreign policy. These assumptions and evaluations made by Europe are essentially important in thinking through the constitution of Islamic identity in the Barcelona process.

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