Culture and Counterculture in Moroccan Politics by John P. Entelis

Author:John P. Entelis [Entelis, John P.]
Language: eng
Format: epub
Tags: Ethnic Studies, Africa, Social Science, Customs & Traditions, Political Science, History, General
ISBN: 9780761803928
Google: 7p633MvYA9QC
Goodreads: 3550863
Publisher: University Press of America
Published: 1989-01-01T00:00:00+00:00

Vertically Structured Subcultures

Messianic Islam (alternative labels include: intégrisme, Islamism, militant or radical Islam, fundamentalism, populist Islam, and Islamic revivalism) has emerged in Morocco as elsewhere in the Arab-Islamic world in response to a complex and interactive set of economic, political, sociopsychological, and cultural dislocations and discontinuities, of both domestic and external origin, which have buffeted the nation in recent years. Pervasive economic and social problems have created a widespread sense of disillusionment, disaffection, and despair among many dislocated groups in the population. Both real and perceived conditions of social inequality, limited economic opportunity, a calcified political system, and cultural degeneration have led many semieducated men and women living on the economic periphery of large cities to turn to the basis of cultural tradition and identity for salvation—Islam. Overurbanization, rural migration, the loss of communal identity, the comings and goings of migrant workers to Europe—all these factors have created a mass of alienated and marginalized individuals who are open to Muslim appeals for salvation, redemption, and hope (see Etienne and Tozy 1979).

Although current socioeconomic and political problems have created the context for mass discontent, it is the perceived assault on cultural identity, symbols, and practices that has galvanized individuals toward messianic movements and radical action. Throughout history and in all societies there have been extremist responses, including acts of fanaticism and terror, to conditions of social turmoil and unrest.

Fanaticism, whether of an Islamic or other variety, breeds on social upheavals, which leave people feeling dislocated as though they and their world were falling apart. As many of Morocco's marginalized urban malcontents are discovering, the loss of traditions that give meaning to life leaves people prey to extreme ideologies. Clinging to some absolute truth brings a sense of stability and relief. The hallmark of the fanatic's ideology is an apocalyptic vision that divides the world into good and evil. This view, joined with a strong sense of hopelessness, leads those who take the next step to join and participate in fundamentalist movements. This next step takes place when the sense of hopelessness turns into burning rage. This stage has not yet been reached in Morocco.

Individuals with that burning rage have neither the expectation nor the hope of being anything other than powerless for the rest of their lives. Many perceive themselves as rootless and victimized. Fundamentalists describe a current or imminent conflict between the forces of good (Islam) and evil (non-Islam), in which the forces of evil will prevail at first but will ultimately be defeated by the forces of good. The victory will mark the end of the present era, and the initiation of a new era of peace, harmony, and general exaltation. Although a bleak and angry outlook is typical of those who grow up in circumstances of oppression, many more people share such feelings than ever join an extremist or militant organization. Yet for those who do—and in Morocco they still remain a politically insignificant minority—messianic Islam constitutes the most compelling and persuasive idiom for political mobilization.

Islamism differs from its traditional antecedents in several important ways.

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