Islamism is far more diverse than a violent political ideology. Discuss.

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Islamism is far more diverse than a violent political ideology. Discuss.

Especially after the event of 9/11, Islamism has been increasingly frowned upon in societies. Political Islam and its seemingly uncooperative nature have brought forth connotations of terrorism, suicide bombings and political instability. The world continues to be on their guard against terrorist threats, and hatreds continue to be harbored, especially in the West. However, little is known about their diversity, which is important in achieving non-biased views on Islamism as a holistic movement. In truth, Islamism is a complex phenomenon with multiple dimensions and various ramifications. According to Ayoob (2004), in practice, no two Islamisms are alike because they are determined by the contexts within which they operate. This essay will argue firstly, that Islamism, like Islam, is not monolithic. It has a diverse array of political objectives and tactics in a Muslim world spanning Africa and Asia. The essay will argue therefore, that Islamism is not an inherently violent political ideology. It will discuss the media's overemphasis on violent Jihadi groups, which has presented many misconceptions about Islamism.

It is a popular misconception that 'political Islam' and Islam both exist as a monolithic phenomenon. Many argue that adherents of Islamism believe that Islam, as a body of faith, is significant in how politics and society should be ordered in the contemporary Muslim world (Fuller, 2003). This concept is overly general and fails to consider the broad scope of political activities undertaken in the name of Islam (Ayoob, 2005). It would be more accurate to assert that Islamists are individuals, groups and organizations using Islam as an instrument to pursue political means (Denoeux, 2002). Islamists will imagine a future based on the foundation of continuously re-appropriated and reinvented concepts borrowed from the Islamic tradition (Denoeux, 2002). This is the inevitable intermingling of politics and religion, as which has happened with Hinduism in India, Zionism in Palestine, Protestants and Catholics in Ireland, etcetera. It is thus important to note that Islam and Muslims do not create Islamism. It is Islam, Muslims and non-Muslims that try to drown out Islam that creates Islamism. Different issues have been faced against Islamists, and their ideologies have adapted in ways such that they are able to survive (Paulsen, 2005). Understanding this would create space for the notion of a 'varying Islamism'. Islamism, or an Islamism, is also largely dependent on the context in which it is placed. 'What works in Egypt, will not work in Indonesia. What works in Saudi Arabia, will not work in Turkey' (Ayoob, 2004). According to Ayoob (2005), there are almost as many varieties of political Islam as there are states that are predominantly Muslim. Like Islam itself, Islamism is context-specific, as a result of the many different interpretations of religious precepts and local culture (Levin, 2006). By understanding the existence Islamism, or any other worldwide political movement, we are able understand how it is impossible for it to survive without diversity, and solely on violence.
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Lawrence (1998) suggests that the principal reason for the negative view of Islam as violent, and alien, is the predominance in popular thinking of the 'public Islam'. 'Public Islam' is defined by Lawrence as the Islam identified by political scientists, journalists, and policy makers, mostly as adversaries (Lawrence, 2005). This view of 'public Islam' stems from the hostile 'Middle Eastern Islam'.

It is true that Islamism's moral credibility has deteriorated in the recent decades because of its continuous political violence in a world that has come to embrace peace and economic stability. Islamists are remembered for ...

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