Understanding Muslim Identity
Gabrielle Marranci seeks to shift the analyses of “Islamic fundamentalism/ radicalism” discourses away from those focusing on cultural and political essentialism, scripturalism, and social determinism and toward that of exploring the dynamics of radicalization by examining the central role of emoti...
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International Institute of Islamic Thought
2010
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oai:doaj.org-article:7cc27039fb8d46779e91fe59b5b87e3c2021-12-02T17:49:36ZUnderstanding Muslim Identity10.35632/ajis.v27i4.12852690-37332690-3741https://doaj.org/article/7cc27039fb8d46779e91fe59b5b87e3c2010-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/1285https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Gabrielle Marranci seeks to shift the analyses of “Islamic fundamentalism/ radicalism” discourses away from those focusing on cultural and political essentialism, scripturalism, and social determinism and toward that of exploring the dynamics of radicalization by examining the central role of emotions on identity formation. His main thesis is that fundamentalism must be understood as a process linked to identity and identification (not a thing) and that theories which take into account the crucial role of emotions, feelings, and the environment can explain fundamentalism, including Islamic fundamentalism, more accurately then social determinist and/or cultural constructivist theories can (pp. 77-80). The author thus sets out to “engage with an incredibly expanding academic literature [on Islamic fundamentalism] that tends to treat religious fundamentalism on the basis of culturalist or social theory discourse” (p. 153). He uses the same analytical lens adopted in his Jihad beyond Islam (London: Berg, 2006) ... Adis DuderjiaInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 27, Iss 4 (2010) |
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Islam BP1-253 |
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Islam BP1-253 Adis Duderjia Understanding Muslim Identity |
description |
Gabrielle Marranci seeks to shift the analyses of “Islamic fundamentalism/
radicalism” discourses away from those focusing on cultural and political
essentialism, scripturalism, and social determinism and toward that of
exploring the dynamics of radicalization by examining the central role of
emotions on identity formation. His main thesis is that fundamentalism
must be understood as a process linked to identity and identification (not
a thing) and that theories which take into account the crucial role of emotions,
feelings, and the environment can explain fundamentalism, including
Islamic fundamentalism, more accurately then social determinist
and/or cultural constructivist theories can (pp. 77-80). The author thus sets
out to “engage with an incredibly expanding academic literature [on
Islamic fundamentalism] that tends to treat religious fundamentalism on
the basis of culturalist or social theory discourse” (p. 153). He uses the
same analytical lens adopted in his Jihad beyond Islam (London: Berg,
2006) ...
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format |
article |
author |
Adis Duderjia |
author_facet |
Adis Duderjia |
author_sort |
Adis Duderjia |
title |
Understanding Muslim Identity |
title_short |
Understanding Muslim Identity |
title_full |
Understanding Muslim Identity |
title_fullStr |
Understanding Muslim Identity |
title_full_unstemmed |
Understanding Muslim Identity |
title_sort |
understanding muslim identity |
publisher |
International Institute of Islamic Thought |
publishDate |
2010 |
url |
https://doaj.org/article/7cc27039fb8d46779e91fe59b5b87e3c |
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AT adisduderjia understandingmuslimidentity |
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1718379417733955584 |