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Radical islam – infectious fear and cultural immunological reactions

100%

Zydorowicz J.

Człowiek i Społeczeństwo

2016

vol. 41

125-146

Globalization is often treated as a catch-all category, which is a universal frame of reference in the discourse of the humanities, social studies, but also economic, political, and many other fields. Depending on the perspective, some evaluate it very positively, recognizing the benefits; others, on the contrary, point out the threats, and undesirable side effects. Meanwhile, in the reflection on religions, globalization launches a range of fears and concerns (more or less openly articulated). The unquestionable ally of this phenomenon is the modern media, whose tabloid nature is more emotional than rational. Religious conflicts are often overexposed, which, in turn, accelerates tension and social phobias. Both the mainstream media and the propaganda of the Islamic State are trying to imitate the rhetoric known from the movies at the cinema. As a result, by such pop-culture cliches the Western world interprets the influx of Syrian refugees as a cultural invasion (or a religious crusade). This creates a situation of a widespread infection of fear, which triggers the cultural immune responses: rationalizations, denial, conspiracy theories, humour and aggression. Visual artists propose quite a different repertoire of resistance tactics.

Radical Islam as a Means of Self-Realization for the North Caucasian Youth: From the Terrorist-Criminal Groups to the Beginnings of the Creation of a New, Less Controlled Subculture

54%

Janelidze N.

Historia i Polityka

2015

issue 14(21)

101-109

Radical Islam with its various types of manifestations is one of the significant challenges facing the modern world. This problem has also affected the societies of autonomous republics bordering Georgia to the north. In today’s North Caucasus, the activity of radical Islam followers has reached beyond the political (in many cases terrorist) niche and has acquired quasi-social characteristics. Furthermore, the facts and tendencies indicate that this part of the society (in this case youth) purposefully or unintentionally creates the so-called uncontrolled and/or less controlled subculture with different opinions, views, ideology, behaviors, in many cases clothes, hairstyle, etc. Radical Islam (in this case as a doctrine) regulates human conduct – provides advice, dictates how to act, and in fact it sets a dogma how to dress, how to behave in public, how to live, etc. Wahhabis/Salafis are forbidden to smoke tobacco, hashish, to use beads, sing loudly, dance, etc. It is worth to separately note the so-called aggressive wing of Wahhabism/Salafism or the terrorists, field commanders, etc. One of the motives for writing the article is to show readers the fact that radical Islam in North Caucasus is not solely a terrorist activity. It encompasses a much broader spectrum of the society, and at the same time it is much more than a religion. It sets the norms of social behavior and thinking, which in itself limits the formation of subjective attitudes. Exactly the lack of the latter generates the negative trend of their activities, which quite often are used for political actions by the respective forces.

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1 Człowiek i Społeczeństwo

1 Historia i Polityka

1 Janelidze N.

1 Zydorowicz J.

1 2016

1 2015

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Radical islam – infectious fear and cultural immunological reactions

Radical Islam as a Means of Self-Realization for the North Caucasian Youth: From the Terrorist-Criminal Groups to the Beginnings of the Creation of a New, Less Controlled Subculture