The Nature and Structure of the Islamic World Ralph Braibanti. Chicago: International Strategy and Policy Institute, 1995, 108 pp.

Abstract

The author offers a concise critique of Wes tern perceptions of Islam
and the Muslim world. He then proceeds to discuss the Muslim world and
proposes a taxonomy for it on the basis of certain configurations in order
to prove that the Muslim world should not be treated as a monolith.
Contemporary problems, which shall be elucidated during the course of
this review, are highlighted.
In "Prospectus," Braibanti introduces the perception dialectic that is
now prevalent in the West as regards Islam. First, there is the pejorative
"green menace," according to which the united hordes of Islam threaten to
annihilate the West. Second, there is a more sober ecclesiastical, political,
and intellectual reappraisal of Islamic issues. The author offers a tentative
prediction: In a more confrontational environment, the former view will
predominate, and vice versa. He then discusses the first component of the
dialectic in greater detail over the next three chapters.
In "Circles of Antagonism: Popular Culture," Braibanti states that the
negative bias toward Islam and the fear of it are reflected daily in American
media and in policy-shaping forums. He cites a few contemporary examples
from literature, movies, print media, and documentaries.
He argues that two "subtle rhetorical aberrations" (p. 7) prejudice the
perception of Islam. The first one is the tenn fundamentalist, which is
equated with violence. In Christianity, where this term is defined clearly,
it refers to a literal interpretation of the Bible by a minority of adherents
who believe in biblical infallibility. When this term is applied to Muslims
on this basis, virtually all can be called fundamentalists. However, as violence
cannot be linked to the quintessentials of Muslim belief, it is unfair
to blame all Muslims for the crimes committed by a minority. The author
could have elaborated on the nebulousness of this term for Muslims with
details like the following: Whereas certain groups of Christians, like the
Amish, emulate lifestyles of earlier times in minute details, no "traditional"
Muslim spurns conclusively the benefits of technetronics. So one would
not find a Muslim preferring to travel by camel when motor transport
would be affordable and more convenient.
"Fundamentalism" gained currency among Western media with the
Iranian revolution of 1979. Some Muslims often ask: Was this binary
opposition, namely, fundamentalist/other, fabricated to sow confusion
among Muslims? Would the "other" only refer to a nominal, nonpracticing
Muslim? ...