Good Muslim, bad Muslim: A political perspective on culture and terrorism
Good Muslim, bad Muslim: A political perspective on culture and terrorism
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DOI：
10.1525/aa.2002.104.3.766
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发表时间：
2002-09-01
影响因子：
3.5
通讯作者：
Mamdani, M
中科院分区：
文献类型：
--
作者：
Mamdani, M
9·11事件后，伊斯兰与恐怖主义之间的联系成为媒体关注的焦点，引发了新一轮的“文化讨论”。这场演讲将宗教经验变成了非政治范畴，将“好穆斯林”与“坏穆斯林”区分开来，而不是将恐怖分子与平民区分开来。言下之意毫不掩饰：无论是在阿富汗、巴勒斯坦还是巴基斯坦，伊斯兰教都必须被隔离，好穆斯林和坏穆斯林之间的内战必须驱除恶魔。本文建议解除隔离，颠覆政治学的文化理论。除了简单但激进的建议，即如果有好的穆斯林和坏的穆斯林，也一定有好的西方人和坏的西方人，我质疑将伊斯兰政治视为伊斯兰文明的结果--无论是好的还是坏的--的倾向，以及将西方权力视为西方文明的影响的倾向。这些政治和权力都是从一次相遇中产生的，除了那次相遇的历史之外，两者都无法被理解。对政治结果的文化解释往往回避历史和问题。文化话语以真实和原创的方式思考来自“传统”文化的个体，它去历史化了政治身份的构建。本文将9·11恐怖事件置于历史和政治背景下。与其说恐怖主义是现代政治中前现代文化的残余，不如说恐怖主义是一种现代建构。即使它利用了传统和文化的一个或另一个方面，结果也是一个为现代项目服务的现代乐团。
The link between Islam and terrorism became a central media concern following September 11, resulting in new rounds of "culture talk." This talk has turned religious experience into apolitical category, differentiating "good Muslims" from "bad Muslims," rather than terrorists from civilians. The implication is undisguised: Whether in Afghanistan, Palestine, or Pakistan, Islam must be quarantined and the devil must be exorcized from it by a civil war between good Muslims and bad Muslims. This article suggests that we lift the quarantine and turn the cultural theory of politics on its head. Beyond the simple but radical suggestion that if there are good Muslims and bad Muslims, there must also be good Westerners and bad Westerners, I question the very tendency to read Islamist politics as an effect of Islamic civilization-whether good or bad-and Western power as an effect of Western civilization. Both those politics and that power are born of an encounter, and neither can be understood outside of the history of that encounter. Cultural explanations of political outcomes tend to avoid history and issues. Thinking of individuals from "traditional" cultures in authentic and original terms, culture talk dehistoricizes the construction of political identities. This article places the terror of September 11 in a historical and political context. Rather than a residue of a premodern culture in modern politics, terrorism is best understood as a modern construction. Even when it harnesses one or another aspect of tradition and culture, the result is a modern ensemble at the service of a modern project.