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Chris Harman - The Prophet and the Proletariat - (1994)

Chris Harman - The Prophet and the Proletariat - (1994)

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Published by: АлФредо Элисондо on Feb 06, 2011
Copyright:Attribution Non-commercial

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01/29/2013

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1
Chris Harman
The prophet and the proletariat
(1994)
 
2
Introduction 3Islam, religion and ideology 5The class base of Islamism 10Radical Islam as a social movement 20The contradictions of Islamism: Egypt 27 The contradictions of Islamism: Algeria 32Splitting two ways 37 The Iranian experience 41The contradictions of Islamism: Sudan 53Conclusions 58
 
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[Introduction]
The politics of the Middle East and beyond have been dominated by Islamist movements at least since the Iranian revolution of 1978-9.
 Variously described in the West as “Islamic fundamentalism”,“Islamicism”, “integrism”, “political Islam” and “Islamic revivalism”, thesemovements stand for the “regeneration” of society through a return to the
original teachings of the prophet Mohammed. They have become a majorforce in Iran and the Sudan (where they still hold power), Egypt, Algeriaand Tajikistan (where they are involved in bitter armed struggles againstthe state), Afghanistan (where rival Islamist movements have been waging war with each other since the collapse of the pro-Russian government), theoccupied West Bank of the Jordan (where their militancy is challenging theold PLO hegemony over the Palestinian resistance), Pakistan (where they make up a significant portion of the opposition) and most recently Turkey (where the Welfare Party has taken control of Istanbul, Ankara and many other municipalities).The rise of these movements has been an enormous shock to the liberalintelligentsia and has produced a wave of panic among people who
 believed that “modernisation”, coming on top of the victory of the anti
-colonial struggles of the 1950s and 1960s, would inevitably lead to moreenlightened and less repressive societies. [1]Instead they witness the growth of forces which seem to look back to amore restricted society which forces women into purdah, uses terror tocrush free thought and threatens the most barbaric punishments on those who defy its edicts. In countries like Egypt and Algeria the liberals are now lining up with the state, which has persecuted and imprisoned them in thepast, in the war it is waging against Islamist parties.But it has not only been liberals who have been thrown into disarray by therise of Islamism. So too has the left. It has not known how to react to whatit sees as an obscurantist doctrine, backed by traditionally reactionary forces, enjoying success among some of the poorest groups in society. Twoopposed approaches have resulted.The first has been to see Islamism as Reaction Incarnate, as a form of fascism. This was, for example, the position taken soon after the Iranianrevolution by the then left wing academic Fred Halliday, who referred to
the Iranian regime as “Islam with a fascist face”. [2] It is an approach
 which much of the Iranian left came to adopt after the consolidation of theKhomeini regime in 1981-2. And it is accepted by much of the left in Egyptand Algeria today. Thus, for example, one Algerian revolutionary Marxistgroup has argued that the principles, ideology and political action of the
Islamist FIS “are similar to those of the National Front in France”, and thatit is “a fascist current”. [3]
 

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