Please note Author is the copyright holder Paper is not to be quoted without express permission of the author Political Islam and the New Global Economy: The Political Economy of Islamist Social Movements in Egypt and Turkey Joel Beinin Department of History Stanford University Stanford, CA 94305-2024
[email protected] prepared for the conference on French and US Approaches to Understanding Islam France-Stanford Center for Interdisciplinary Studies September 12-14, 2004 © Joel Beinin 1 I. Introduction: Statement of the Argument Since September 11, 2001 much ink has been spilled analyzing “Islamic fundamentalism” or ostensibly more authoritatively, but not necessarily more precisely, “Wahhabism” and their threat to US national security and Western civilization. The armed radicals of al-Qa`ida and similar groups, while they have received the lion’s share of public attention, are only one relatively small component of a broad movement of Islamic activism that has emerged since the mid-1970s. “Islamists” or “Islamic activists” or proponents of “political Islam” – I use these terms interchangeably – are Muslims who do not necessarily accept received understandings of the Islamic tradition as the ultimate determinants of contemporary Muslim identity and practice. Rather, they self-consciously seek to refashion that tradition in response to the challenges – however defined – faced by their community and to mobilize Muslim sentiment and identity in support of their vision of a proper Islamic society.1 Even if that vision is presented as a return to an ideal past, it addresses modern political, economic, and cultural problems. The term “fundamentalism” is inadequate to describe this phenomenon because it suggests a Protestant literalist reading of the Bible which has no analog in Islam and because it implies a backward-looking rather than a modern social movement.