Contemporary mass media descriptions of Muslims often suggest that Islam and Muslims are fundamentally undemocratic. Policy-makers in the West have weaponized these descriptions in attempts to legitimize anti-Muslim right-wing policy developments across the West and in the United States in particular, from surveillance in the aftermath of 9/11 to the anti-Islamic travel ban of 2017. But are Muslims undemocratic? Ahmed Khanani argues that this is not the case. In All Politics are God's Politics, Khanani shows that in fact, the opposite holds true: for socially conservative, politically active Muslims (Islamists), democracy or dimuqrāṭiyya reflects and extends their religious values. By drawing on conversations with over 100 Islamists in Morocco, this book enables readers to understand and appreciate the significance of dimuqrāṭiyya as a concept alongside new prospects for Islam and democracy in the Arab Middle East and North Africa (MENA). Khanani's in-depth analysis of the Moroccan case brings these Islamists and their attending political views to the forefront.

 

This book explores the sacralization of history with a focus on modern Eastern Europe where the erasure of Soviet traditions has triggered a search for specific “usable pasts”. It discusses the importance of sacralization in memory and identity-building politics and the complex interplay between religion, history, and identity, particularly within the context of crises and conflict situations, by showing the historical roots of these processes.
The contributors seek to identify the political, societal and religious actors promoting the sacralization of history. They consider which networks promote sacralized visions of history and who is excluded from the sacralized community of national belonging. They also explore which historical topics seem best suited for the sacralization of history and question what happens to the rituals, objects, or spaces, formerly regarded as sacral: are they profaned, neglected, or re-inscribed by new national histories, and is there a religious language of national history? These are the major questions of this book.

Fascism was the first and prime instance of a modern political religion. Rereading signs, symbols, cults, and myths, Italy's leading scholar of Fascism offers a new history of Italian nationalism as a civic religion, albeit in its extreme form, and of Italian Fascism as a vital catalyst for contemporary mass politics. Emilio Gentile decodes Italy culturally, going beyond political and social dimensions that explain Italy's Fascist past in terms of class, or the cynicism of its leaders, or modernizing and expansionist ambitions.

By looking back at the Risorgimento's civic and moral renewal of the Italians as a free people educated in the faith and worship of a "national religion," at the jarring countereffects of the secularized nation-state not trusting mass political mobilization, and at Fascism's retrieval of history from Rome, the French Revolution, and Romanticism, Gentile reconstructs the cultural configurations of a sacred politics. He shows how Mussolini used the concept of propaganda as a project in civic pedagogy, and how the Fascists thus cultivated a new consciousness that filled the void left by the decline of traditional religion. Fascism mobilized the masses through spectacle and public ceremony in an effort to conquer and shape the mentality and customs of a still emerging nation.