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Contemporary Islamism: an analysis of its functions and features
 
PIIS086919080004631-1-1
DOI10.31857/S086919080004631-1
Publication type Article
Status Published
Authors
Leonid Grinin 
Occupation: Senior Research Professor at the Institute for Oriental Studies of the Russian Academy of Sciences; Deputy Director of the Eurasian Center for Big History & System Forecasting
Affiliation:
Institute for Oriental Studies of the Russian Academy of Sciences
Eurasian Center for Big History & System Forecasting
Address: Russian Federation, Moscow
Andrey Korotayev
Occupation: Head, Laboratory for Monitoring the Risks of Socio-Political Destabilization, National Research University Higher School of Economics; Chief Research Fellow, Institute for African Studies, Russian Academy of Sciences
Affiliation:
National Research University Higher School of Economics
Institute of African Studies, Russian Academy of Sciences
Address: Russian Federation, Moscow
Journal nameVostok. Afro-Aziatskie obshchestva: istoriia i sovremennost
EditionIssue 2
Pages92-114
Abstract

The article describes Islamism as a multifaceted, multidimensional and constantly changing phenomenon. Islamism has many levels and manifestations. It is impossible to comprehend modern Muslim (and even more so Arab) societies without taking into account the influence of Islam as ideology, cultural environment, modality and way of life at the same time. It would be a mistake to represent Islamism as a node on the body of Muslim societies. In fact, Islamism largely reflects the essence of modern Muslim societies, the way of thinking and life of the majority of their population. Islamism in many ways helps to support social, economic, political and various other subsystems at different levels of society. It also creates a kind of Islamic model of modernization. In the article, the authors present their own vision of the reasons and grounds for the extensive and profound integration of Islamism into Muslim societies. Theyexaminefunctionsandaspects.

KeywordsIslamism, Radical Islamism, Moderate Islamism, Political Islam, Muslim societies, modernization, revolutions, values, democracy, mass movement, self-organization of Islamic society, social mobility
AcknowledgmentThe study was carried out with the support of the Russian Foundation for Basic Research (project No. 17-06-00464).
Received03.04.2019
Publication date18.04.2019
Number of characters61092
Cite  
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Table of contents

ПРЕДВАРИТЕЛЬНЫЕ ЗАМЕЧАНИЯ: ИСЛАМИЗМ МНОГОУРОВНЕВЫЙ И ПОЛИФУНКЦИОНАЛЬНЫЙ
Понятие «исламизм». Существует ли умеренный исламизм?
Исламизм: исторические аналогии
2. ОБЩИЕ ХАРАКТЕРИСТИКИ ИСЛАМИЗМА
2.1. Массовость, понятность, полезность
2.2. Социально-политические функции
2.3. Социальная база
ИСЛАМИЗМ, ЦЕННОСТИ, ДЕМОКРАТИЯ И НЕКОТОРЫЕ СОВРЕМЕННЫЕ ТЕНДЕЦИИ
1

ПРЕДВАРИТЕЛЬНЫЕ ЗАМЕЧАНИЯ: ИСЛАМИЗМ МНОГОУРОВНЕВЫЙ И ПОЛИФУНКЦИОНАЛЬНЫЙ
2 Исламизм во многом отражает сущность современных исламских обществ. Невозможно понять современные исламские общества, не рассматривая влияние исламизма как амальгаму идеологии, культурной среды, способов действий и образа жизни. Понять исламизм непросто, потому что это одно из самых сложных социальных явлений современности [Левин, 2014, c. 4]. Вот почему одна из целей этой статьи – продемонстрировать, что исламизм – это не монолит, а феномен многогранный, многоуровневый, постоянно меняющийся и часто внутренне противоречивый. Исламизм многолик, текуч, имеет много уровней и проявлений: от вполне респектабельных политических партий и диспутов ученых до потока сознания отдельного малограмотного или вовсе неграмотного мусульманина, от государственного уровня до групп террористов-фанатиков, от умеренных политических движений до ударных отрядов экстремистов. Таким образом, «политический ислам отнюдь не монолитное явление, а сложное многоаспектное понятие, включающее исламские политические взгляды, которые могут коренным образом отличаться в разных странах» (см., например: [Achilov, Sen, 2017, p. 609], а также [Ayoob, 2009; Denoeux, 2002; Schwedler, 2011; Tausch, 2016]). Кроме того, само понятие «ислам» нестабильно в условиях социальных и политических изменений [Achilov, Sen, 2017: 621].
3 Как отмечают специалисты, проблематика феномена даже радикального ислама чрезвычайно разнообразна. До сих пор нет и устоявшейся терминологии для его обозначения: говорят об исламизме, политическом исламе, исламском фундаментализме, исламском терроризме, джихадизме, ваххабизме, салафизме и т.д. [Кисриев, Саватеев, 2015]. Между тем есть исламизм умеренный, демократический, радикальный, воинствующий – столь же разнообразный и противоречивый, как сама жизнь. Его проявления могут колебаться от крайнего радикализма до вполне либеральных заявлений и политических действий [Kurzman, 1998; Denoeux, 2002; Ayoob, 2009; Schwedler, 2011; Achilov, 2015; March, 2015; Volpi and Stein, 2015; Achilov, 2015, 2016; Achilov, Sen, 2017].
4 Настоящая статья, конечно, не претендует на всестороннее исследование исламизма, в одном исследовании, какое бы оно ни было, это просто невозможно. Главное, что мы хотели бы донести до читателя: радикальный и террористический исламизм – печальная и жестокая реальность. Он представляет грозную и часто невидимую опасность, жертвой которой может стать каждый (включая и умеренных исламистов). Однако за реальной угрозой, которую у средств массовой информации по естественным причинам есть склонность преувеличивать, из внимания выпадает тот важнейший факт, что на самом деле радикальные исламисты составляют среди прочих очень небольшую часть. Основной исламизм – не радикальный, хотя в нем существует и некое «болото», имеющее склонность к радикализму в определенные периоды. И все же большинство населения не являются сторонниками радикальных исламистов, иначе бы весь Ближний Восток давно превратился в аналог печально известного Исламского государства. Напротив, исламизм во многом помогает налаживать социальную и иную жизнь на разных уровнях общества, создает особый исламский путь в модернизацию.

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