Civil Society and Islam

Civil Society and Islam Pessimists Optimist

Pessimists Kedourie (1994) asserts that: “the notion of popular sovereignty…, the idea of representation, or elections……,political institutions being regulated by laws……., the ideas of the secularity of the state, of society being composed of multitude of self-activating groups and associations – all of these are profoundly alien to the Muslim political tradition” (pp.5-6).

Pessimists: Gellner Islam’s resistance to secularization “exemplifies a social order which seems to lack much to provide political countervailing institutions or associations.”

Criticism to Gellner “While many secularizing reforms were made in the name of Kemalism, this ideology, which might have otherwise contributed to the development of a lively civil society, impeded civil society organizations. Especially, when these organizations had an Islamic identity, Turkish secularism became more restraining” (Ozdalga, 1997; p.83).

Pessimists Islam requiring passive citizens Waiting for a just prince to initiate the reforms

Optimists Democracy’s basic tenets (e.g., popular sovereignty, rule of law, election and accountability of political leaders, and equality among all citizens) exist in Islam and are called for in the Qur’an itself Diversity and pluralism produced by Islamic movements (How can we criticize it?) The concept of Tawhid (How can we criticize it?)

Optimists Pluralism and civility are the preconditions and Islamic organizations can achieve it It is not about Islam but about socio-economic factors Overgeneralizations for Islamic movement

Optimists: Diversity within the Islamic world Esposito and Piscatori (1991): Western analysts have often assumed the monolithic nature of Islam…., thereby obscuring the diversity of ideological interpretations and the even greater diversity of actual practice in Muslim societies. Also, the double equation of “Khomeiniism” with “Islam” ….. had led to the assumption that Islamic movements are naturally or inherently anti-Western (p.440)

Case of Morocco (article by Cavatorta) Jamiat (Justice and Spirituality Group) Is it undemocratic? 1) use the language of democratic procedures in their political discourse and emphasize the need for accountable political institutions (2) are internally democratic (but not always?) (3) generate opposition from other social groups threatened by their ideology (4) are increasingly tolerant of groups and associations that do not share their ideology (5) increasing cooperation with the secular organizations on certain issues such as torture, freedom of speech and legal protection of prisoners