"The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French - and, consequently, secular and liberal - society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining their identities as "true believers." They have formulated a language that recognizes two spaces: that of religion and that of secular society." "Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a

This book provides in-depth examination of the recent confrontation between Islamists and secularists in Egypt and Tunisia. Presenting a new approach to understand Islamism and secularism, the research addresses the variables that could affect the outcome of transitional negotiations. The secularist-Islamist conflict proved to be a major hindrance for democratisation and a main source of political instability in the Middle East. During the Arab Spring, disputes between both political trends sparked shortly after getting rid of their common enemy: the autocratic rulers. First, they disagreed on how to lead the transitional period. Then, polarisation grew deeper with the political competition in the parliamentary and presidential elections and the ideological disagreements during the drafting of the constitution. Eventually, this conflict put Tunisia at a verge of civil strife in the summer of 2013 and led to collapse of the transitional process in Egypt after the military coup. Examining the causes of the conflict between the secularists and the Islamists during the transitional period, the work provides new insights from the Arab Spring experience. Updating the transition literature, the book is a key resource to academics and students interested in democratization theory and Middle East politics.

While Turkey has grown as a world power, promoting the image of a progressive and stable nation, several policy choices have strained its relationship with the East and the West. Providing social, historical, and religious context for Turkey's singular behavior, the essays in Democracy, Islam, and Secularism in Turkey examine issues relevant to Turkish debates and global concerns, from the state's position on religion and diversity to its involvement in the European Union. Written by experts in a range of disciplines, the chapters explore the Ottoman toleration of diversity during its classical period; the erosion of ethno-religious diversity in modern, pre-democratic times; Kemalism and its role in modernization and nation building; the changing political strategies of the military; and the effect of possible EU membership on domestic reforms. They also conduct a cross-Continental comparison of "multiple secularisms" as well as political parties, considering the Justice and Development Party in Turkey in relation to Christian Democratic parties in Europe. The contributors tackle central research questions, such as what is the legacy of the Ottoman Empire's ethno-religious plurality and how can Turkey's assertive secularism be softened to allow greater space for religious actors. They address the military's "guardian" role in Turkey's secularism, the implications of recent constitutional amendments for democratization, and the consequences and benefits of Islamic activism's presence within a democratic system. No other collection confronts Turkey's contemporary evolution so vividly and thoroughly or offers such expert analysis of its crucial social and political systems.

A schism has emerged between mainstream Islamist movements in the Muslim world (e.g. Hamas of Palestine and Hezbullah of Lebanon) and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tabligh Jamaat and the Islamic brotherhoods, or violent, like Al Qaeda. Neofundamentalism, he argues, is both a product and an agent of globalization.

Olivier Roy is one of the world's leading experts on political Islam. But he is not only a scholar—he is also a traveler. Roy's keen and iconoclastic insights emerge from a lifetime of study combined with intrepid exploration through Afghanistan and Central Asia. In this book-length interview, Roy tells the lively and colorful story of his many adventures and discoveries in a variety of social and political settings and how they have come to shape his understanding of the Islamic world and its complex recent history. In Search of the Lost Orient is a candid, personal account of the experiences that led Roy to challenge his youthful ideas of an untouched, romanticized East and build a new intellectual framework to better understand and cohabit with the religions, politics, and cultures of the East, West, North, and South. In conversation with Jean-Louis Schlegel of the French magazine Esprit, Roy offers insight into the key themes of his career. Roy's immersion in the complexities of many Central Asian territories started him on his critique of the idea of an essentialized Islam. Alongside tales of backpacking from Paris to Kabul, his Afghan decade during the Soviet invasion, and official travel to post-Soviet Central Asia in the 1990s, Roy reflects on the nature of political and humanitarian engagement in this part of the world. He recounts his formative years, education, and developing political commitments and speaks to his evolving place within France's shifting intellectual and religious cultures. This book outlines Roy's lifelong practice—a combination of deliberate research goals and chance encounters—that examines Islam, immigration, and, more broadly, the future of cultures, religions, and secularism in the face of globalization. Both a significant intellectual autobiography and a compelling travelogue through some of the world's pivotal places, In Search of the Lost Orient offers a striking testimony to the many facets of an exceptional thinker.

Reconsidering the European Union's secular identity

Polarization between political religionists and militant secularists on both sides of the Atlantic is on the rise. Critically engaging with traditional secularism and religious accommodationism, this collection introduces a constitutional secularism that robustly meets contemporary challenges. It identifies which connections between religion and the state are compatible with the liberal, republican, and democratic principles of constitutional democracy and assesses the success of their implementation in the birthplace of political secularism: the United States and Western Europe. Approaching this issue from philosophical, legal, historical, political, and sociological perspectives, the contributors wage a thorough defense of their project's theoretical and institutional legitimacy. Their work brings fresh insight to debates over the balance of human rights and religious freedom, the proper definition of a nonestablishment norm, and the relationship between sovereignty and legal pluralism. They discuss the genealogy of and tensions involving international legal rights to religious freedom, religious symbols in public spaces, religious arguments in public debates, the jurisdiction of religious authorities in personal law, and the dilemmas of religious accommodation in national constitutions and public policy when it violates international human rights agreements or liberal-democratic principles. If we profoundly rethink the concepts of religion and secularism, these thinkers argue, a principled adjudication of competing claims becomes possible.

Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualisation of faith and the disassociation of faith communities from ethnic and national identities. Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalisation or homogenisation will further divide believers from their culture.

The 'clash of civilisations' so often talked about in connection with relations between the West and Arab nations is, argues Richard Bulliet, no more than dangerous sophistry based on misconceptions in American government. He sets out the common ground between Islam and Christianity.

The denunciation of fundamentalism in France, embodied in the law against the veil and the deportation of imams, has shifted into a systematic attack on all Muslims and Islam. This hostility is rooted in the belief that Islam cannot be integrated into French and, consequently, secular and liberal-society. However, as Olivier Roy makes clear in this book, Muslim intellectuals have made it possible for Muslims to live concretely in a secularized world while maintaining the identity of a "true believer." They have formulated a language that recognizes two spaces: that of religion and that of secular society. Western society is unable to recognize this process, Roy argues, because of a cultural bias that assumes religious practice is embedded within a specific, traditional culture that must be either erased entirely or forced to coexist in a neutral, multicultural space. Instead, Roy shows that new forms of religiosity, such as Islamic fundamentalism and Christian evangelicalism, have come to thrive in post-traditional, secular contexts precisely because they remain detached from any cultural background. In recognizing this, Roy recasts the debate concerning Islam and democracy. Analyzing the French case in particular, in which the tension between Islam and the conception of Western secularism is exacerbated, Roy makes important distinctions between Arab and non-Arab Muslims, hegemony and tolerance, and the role of the umma and the sharia in Muslim religious life. He pits Muslim religious revivalism against similar movements in the West, such as evangelical Protestantism and Jehovah's Witnesses, and refutes the myth of a single "Muslim community" by detailing different groups and their inability to overcome their differences. Roy's rare portrait of the realities of immigrant Muslim life offers a necessary alternative to the popular specter of an "Islamic threat." Supporting his arguments with his extensive research on Islamic history, sociology, and politics, Roy brilliantly demonstrates the limits of our understanding of contemporary Islamic religious practice in the West and the role of Islam as a screen onto which Western societies project their own identity crisis.