GOOD MUSLIM BAD MUSLIM MAHMOOD MAMDANI PDF

Good Muslim, Bad Muslim: A Political Perspective on Culture and Terrorism. Mahmood Mamdani. Department of Anthropology and. U. MAHMOOD MAMDANI. Good Muslim, Bad Muslim: A Political Pers on Culture and Terrorism. ABSTRACT The link between Islam and terrorism became a. Mahmood Mamdani’s Good Muslim, Bad Muslim: America, the Cold. War and the Roots of Terror is a book about historical memory and politics. Mamdani hopes.

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Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror

I think of it as an enlightened version, because it does not just speak of the other, but also of self. Conclusion I would like muslin conclude with the question of responsibility.

Here is one version of the argument that the clash is inside – and not between – civilizations. To understand the question of who bears responsibility for the present situation, it will help to contrast two situations, that after the Second World War and that after the Cold War, and compare how the question of responsibility was understood and addressed in two different contexts. How do you make sense of politics that consciously wears the mantle of religion?

The first alternative gives you reason and evangelism; the second gives you the Crusades. I remain deeply skeptical that we can read people’s political behavior from their religion, or from their culture.

Culture Talk Is our world really divided into two, so that one part makes culture and the other is a prisoner of culture? It is said that culture is now a matter of life and death.

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As different factions fought over the liberated country – the Northern Mahmod against the Taliban – they shelled and destroyed musliim own cities with artillery. This was not a backwater family steeped in pre-modernity, but a cosmopolitan family. Perhaps no other society paid a higher price for the defeat of the Soviet Union than did Afghanistan.

After the meeting, Reagan brought them out into the White House lawn, and introduced them to the media in these words: Rather than see this ggood as the outcome of an archaic culture, I suggest we see neither the culture not the politics as archaic, but both as very contemporary outcomes of equally contemporary conditions, relations and conflicts.

When I read of Islam in the papers these days, I often feel I am reading of museumized peoples. Like Afghanistan, are these countries hosting terrorism, or are they also hostage to terrorism? We must not only learn to forget, we must also not forget to learn.

This conviction is so deep-seated that it is even found in its secular version, as in the old colonial notion of “a civilizing mission,” or in its more racialized version, “the White Man’s Burden.

Instead, it habitually looks for a high moral pretext for inaction. It seems just to have petrified into a lifeless custom. Contemporary “fundamentalism” is a modern project, not a traditional leftover.

Transcript: Mahmood Mamdani on Good Muslim, Bad Muslim | Jul 03, |

It is my own construction, but it is not a fabrication. This partnership bolstered a number of terrorist movements: How do we make sense of this? We are now told to give serious attention to culture.

The Question of Responsibility. By including those previously excluded, we give those previously alienated a stake in things. This is why prosperity, and not adversity, is the real litmus test of how we define community. The question mamddani responsibility for postwar reconstruction did not just arise as a moral question; it mahmoodd as a political question.

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By persuasion or force? First, it drooled at the prospect of uniting a billion Muslims around a holy war, a Crusade, against the evil empire. In Europe, its urgency was underlined by the changing political situation in Yugoslavia, Albania, and particularly, Greece. In one of these articles, Eqbal distinguished between two broad traditions in the understanding of Jihad.

Good Muslim, Bad Muslim

A student of mine gave me a series of articles written by the Pakistani academic and journalist, Eqbal Ahmed, in the Karachi-based newspaper, Dawn. Some may object that I am presenting a caricature of what we read in the press.

It was determined to put a version of tradition at the service of politics. Take the example of Islam, and the notion of Jihadwhich roughly translated means struggle. Always, the idea was to leave a few to go and tell mah,ood story, muuslim spread fear.

When the Soviet Union was defeated in Afghanistan, this terror was unleashed on Afghanistan in the name of liberation. The terrorists of September 11, we are told, did not just hijack planes; it is said that they also hijacked Islam, meaning genuine Islam!

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