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Extra resources for Identity and Global Politics: Theoretical and Empirical Elaborations (Culture and Religion in International Relations)

Sample text

In recent years, bin Laden’s rhetoric of jihad against the United States and the West has presented perhaps one of the clearest evocations of the “clash of civilizations” thesis. Bin Laden’s call for “holy war” against the United States. S. troops in the holy lands of Saudi Arabia—the “land of the two holy places” and the control of the site of the Al-Aqsa mosque by Jewish state of Israel. The United States, he argued, has been “plundering the riches” of Saudi Arabia, dictating to its rulers, humiliating its people, terrorizing its neighbors, and using it as a base from which to attack neighboring Muslim peoples (bin Laden 1998).

When viewed along the first axis of differentiation, which examines differentiation in terms of value judgements, the other is perceived as bad, historically threatening, and inferior. The other’s moral inferiority is demonstrated by its exploitation of the civilizational brethren, by its cowardice (in bin Laden’s rhetoric) or in terms of the values it upholds. When viewed along the praxeological axis, the relationship is also a bleak one. The perceived distance between self and civilizational other is great.

Layer 1, basic concepts; layer 2, general policy; layer 3, historical examples Politics, then, was not conceptualized as mediation between groups, but as a struggle by a monolithic human collective—the Soviet Union—for objective emancipation. Contradictions in politics were relegated to the outside—to relations between the Soviet Union and other collectives, to relations between the international proletariat led by the Soviet Union and other collectives, to contradictions between collectives other than the Soviet Union.

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