Good Muslim, Bad Muslim: A Political Perspective on Culture and Terrorism. Mahmood Mamdani. Department of Anthropology and. U. MAHMOOD MAMDANI. Good Muslim, Bad Muslim: A Political Pers on Culture and Terrorism. ABSTRACT The link between Islam and terrorism became a. Mahmood Mamdani’s Good Muslim, Bad Muslim: America, the Cold. War and the Roots of Terror is a book about historical memory and politics. Mamdani hopes.

Author: Kajinn Kajikinos
Country: Uruguay
Language: English (Spanish)
Genre: Marketing
Published (Last): 13 August 2015
Pages: 464
PDF File Size: 8.78 Mb
ePub File Size: 4.10 Mb
ISBN: 995-9-44353-445-8
Downloads: 9547
Price: Free* [*Free Regsitration Required]
Uploader: Nihn

Thereby, it hoped to contain the influence of the Iranian Revolution as a minority Shia affair.

Good Muslim, Bad Muslim by Mahmood Mamdani | : Books

How do you make sense of politics that consciously wears the mantle majdani religion? When I read of Islam in the papers these days, I muspim feel I am reading of museumized peoples. That initiative was called the Marshall Plan. The minor context was the Iranian Revolution of This conviction is so deep-seated that it is even found in its secular version, as in the old colonial notion of “a civilizing mission,” or in its more racialized version, “the White Man’s Burden.

Always, the idea was to leave a few to go and tell the story, to spread fear.

Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror

Terrorism is not a cultural residue in modern politics. But now the CIA was determined to create one. It was determined to put a version of tradition at the service of politics. The terrorists of September 11, we are told, did not just hijack planes; it is said that they also hijacked Islam, meaning genuine Islam! I feel I am reading of people who are said not to make culture, except at the beginning of creation, as some extraordinary, prophetic, act.


Culture Talk Is our world really divided into two, so that one part makes culture and the other is a prisoner of culture? A student of mine gave me a series of articles written by the Pakistani academic and journalist, Eqbal Ahmed, in the Karachi-based newspaper, Dawn.

Their terrorism was of a type Africa had never seen before. I think of civilization as a constant creation whereby we gradually expand the boundaries of community, the boundaries of those with whom we share the world – this is why it is so grotesque to see bombs and food parcels raining on the defenseless people of Afghanistan from the same source.

Transcript: Mahmood Mamdani on Good Muslim, Bad Muslim | Jul 03, 2006

It was not the US which faced physical and civic destruction at the mudlim of the war. Out of a population of roughly 15 million, a million died, another million muslmi a half were maimed, and another five million became refugees.

Remember, it was not so long ago that some claimed that the behavior of others could be read from their genes. Rather than see this politics as the outcome of an archaic culture, I suggest we see neither the culture not the politics as archaic, but both as very contemporary outcomes of equally contemporary conditions, relations and conflicts.

How, one may ask, does the literal reading of religious texts translate into hijacking, murder, and terrorism?

But civilization cannot be built on just forgetting. Should we, ordinary humanity, hold official America responsible for its actions during the Cold War?

Or, the same thing, that an Orthodox Jew is a potential terrorist and only a Reform Jew is capable of being tolerant of those who do not share his convictions? And only someone who thinks of the text as not literal, but as metaphorical or figurative, is better suited to civic life and the tolerance it calls for?


In what follows, I would like to offer you a perspective on contemporary terrorism from an African vantage point. Do you convince others mulim the validity of your truth or do you proceed by imposing it on them?

The new thing was that these terrorist movements specifically targeted civilians. See also Farish Noor ‘s essay on this site on the evolution of the term ‘Jihad.

After that, it seems they just conform to culture. By doing so, we broaden the bounds of lived community, and of lived humanity. But it was not the only context. This partnership bolstered a number of terrorist movements: Should it mmuslim held responsible for cultivating terrorist movements in Southern Africa and Central America?

The Question of Responsibility. It seems gooe to have petrified into a lifeless custom. Here is one version of the argument that the clash is inside – and not between – civilizations.

I use the word Crusade, not Jihadbecause only the notion of Crusade can accurately convey the frame of mind in which this initiative was taken.