Olivier Roy Libri

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.

Investigates the emergence of a militant deterritorialized Islam that has fewer links to any particular country and/or culture. This book argues that mainstream Islamist movements in the Muslim world have become Islamo- nationalist, recasting their political action within a national framework (e.g. the Hamas of Palestine, the Hezbullah of Lebanon).

Examining the political development of Central Asia, this book argues that Soviet practice had always been to build on local institutions and promote a local elite making it decentralized. It also contains an analysis of the Central Asian states - Kazakhstan, Turkmenistan, Uzbekistan, Tajikistan, Kirghizstan and Azerbaijan.

As Europe wrangles over questions of national identity, nativism and immigration, Olivier Roy interrogates the place of Christianity, foundation of Western identity. Do secularism and Islam really pose threats to the continent's 'Christian values'? What will be the fate of Christianity in Europe?Rather than repeating the familiar narrative of decline, Roy challenges the significance of secularized Western nations' reduction of Christianity to a purely cultural force- relegated to issues such as abortion, euthanasia and equal marriage. He illustrates that, globally, quite the opposite has occurred: Christianity is now universalized, and detached from national identity. Not only has it taken hold in the Global South, generally in a more socially conservative form than in the West, but it has also 'returned' to Europe, following immigration from former colonies. Despite attempts within Europe to nationalize or even racialize it, Christianity's future is global, non-European and immigrant-as the continent's Churches well know.This short but bracing book confirms Roy's reputation as one of the most acute observers of our times. It represents a persuasive and novel vision of religion's place in national life today.

Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root. This book explores the options available to powers that hope to integrate or control these groups; and whether marginalization or homogenization will further divide believers from their culture.

Everything you need to know about how Islamic State attracts new followers, by a world-renowned sociologist of Islam.

"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

Argues that the consequences of the 'war on terror' have conflated conflicts in the Middle East in such a way that they appear to be the expression of a widespread 'Muslim anger' against the West. This book unravels the complexity of these conflicts in order to better understand the political discontent that sustains them.

"Al Qaida was unable to realize its lethal potential until it found sanctuary in Afghanistan, where Osama bin Laden fled after being expelled from Sudan. But why was the network's sanctuary not attacked before September 2001, especially after the bombing of the U.S. embassies in Kenya and Tanzania in 1998? Abou Zahab and Roy argue that the Taliban was part of a much wider radical Islamist network in the region, whose true center was Pakistan, not Afghanistan. Al Qaida, the Taliban, the Pakistani Deobandis - all of these groups are based in Pakistan, which continues to serve as the regional hub for Islamist movements and their terrorist offshoots." "This book investigates and explains the almost twenty-five-year gestation of these interlinked radical Islamist networks of Pakistan, Central Asia, and Afghanistan, out of which Al Qaida emerged. Taking into account the networks' divergent histories and doctrinal rifts, the authors lay bare the political contingencies that enabled these disparate Islamist movements to coordinate with the aim of attacking what became their common adversary: the United States."--BOOK JACKET

Olivier Roy finds in the modern disconnection between faith communities and sociocultural 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 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 such fundamentalist faiths as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or "deculturate" through "purification" rituals, such as speaking in tongues, which allows believers to utter a language entirely their own. Instead of a return to traditional religious worship, Roy argues we are witnessing the individualization of faith and the disassociation of faith communities from ethnic and national identities. This has placed culturally integrated religions, such as Catholicism and eastern orthodox Christianity, on the defensive, and presents new challenges to state and society. Roy explores the options available to powers that hope to integrate or control these groups, and he considers whether marginalization or homogenization will further divide believers from their culture