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Journey into Islam: the Crisis of Globalization

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Akbar Ahmed is a welcome departure from the roar of Muslim rage. Journey into Islam, his latest book, is an anthropological account of his 2006 travel with a team of research assistants to the three major regions of the Muslim world: the Middle East, South Asia and East Asia. It tells of mutual suspicions between the West and Islam, fed by stereotypes of the other, and how those perceptions can be reversed through direct personal exchange, how conversations even with extremists can change minds. It offers Ahmed's wise observations and reflections, documented in prose and photographs, and it has powerful implications for all of us.

I must put my cards on the table: Akbar is my friend and colleague. I was a skeptic when I first heard him in 2001, but I found the potency, eloquence and courage of his message irresistible, a vital counterpoint to the drumbeat of clash and turmoil. His central point is that civil dialogue, aimed at listening and learning -- without stifling one's own perspectives and concerns -- allows each side to understand the other, discover a common humanity, and sometimes even to develop friendships.

For Journey into Islam, Ahmed and his research team interviewed some 120 people in each of nine countries at universities, hotels and cafes, madrassahs and mosques. Ahmed had access to people that most non-Muslims would not have, including prime ministers and presidents, princes and sheikhs, but mostly ordinary Muslims. The team asked what they read, what changes they had witnessed in their communities and societies, the nature and extent of their access to technology and the news, people they regarded as role models, both contemporary and historical, and how they viewed America. The findings of his research are consistent with those of the surveys of public perceptions and opinions in Islam conducted by the Pew Global Attitudes Project and Zogby International. While his samples may be less representative of the broader populations than those of the Pew and Zogby surveys, they probe more deeply and are probably more candid. This was an exercise in dialogue as well as social science.

Ahmed reports that Muslims see themselves in a world spinning out of control, due principally to the cold forces of globalization, which brings the "poisons of greed, ignorance, and anger" into their lives. They find refuge by returning to their roots. The problem, he observes, has been exacerbated by the War on Terror, which has fueled the most revolutionary factions of Islam. Ahmed is hopeful that in time the more modern, democratic, and humanistic factions will re-emerge, and that we can accelerate such a development by returning to sanity through commitment to a more enlightened model of engagement: dialogue.

These are not the frothy slogans and dreams of a Pollyanna. Ahmed knows that some people are fanatics, beyond constructive dialogue. At the same time, as Pakistan's ambassador to Great Britain in the 1990s, he learned about changing minds and opening doors to tolerance and moderation. This book describes his extending that mission from the lofty halls of diplomacy to places where ordinary people live.

We are assaulted daily by apocalyptic images of suicide bombers acting in the name of Allah. Islam has been assaulted no less by grotesque images of Abu Ghraib and women and children killed by United States military, collateral damage inflicted in the name of freedom and democracy. Such images have become etched in the minds of the general public on each side, yet neither set bears any resemblance whatever to the lifestyles, morals and aspirations of the mainstream of either side. Ahmed's aim is to understand, chronicle, and correct these gross and toxic distortions.

Like the proverbial Persian rug, the book is not without a flaw. The absence of interviews of Persians, in fact, is a distinct flaw. More basically, anthropological research is usually plagued by questions about the representativeness of the observations, and this one is no different. While some 85% of Islam is Sunni, the countries visited were more predominantly Sunni than that, so the Shia perspective -- centered in Iran, a vast country not included in the study -- is underrepresented. Ahmed does discuss basic differences between Sunni and Shia Muslims, to be sure, but he does not probe beneath the steep ascent of Shia influence in recent years from Iran on down a crescent that runs through Iraq, Syria and Lebanon. This important development has been effectively documented by Reza Aslan and others, and the interested observer would do well to read Aslan's No god But God, too. The fundamental distortions between the perceptions and realities that Ahmed reports are bound to exist everywhere, but the differences between Sunni and Shia attitudes would be worth knowing more about, particularly given the title of his book.

Ahmed's work, in any case, with that of Aslan and others, reveals a powerful, widely overlooked truth: despite popular images to the contrary, Islam is undergoing profound reform. Muslims are seeking their religious roots for answers, but they are not hopelessly stuck in the past. The West can influence this crucial process for the better by acknowledging what is worthy about Islam and encouraging the expansion of that worthiness by showing more interest and respect. The colossal failures of hard power should make Ahmed's approach the preferred alternative for idealists and policy makers alike.

This is an important, extremely timely book. It provides an opening for those who have grown weary of TV accounts of our dire circumstances and battles lost in the war against terrorism. If you would like to learn about Islam today from a humble, learned man, a voice of reason, one who understands intimately both Islam and the West, you should read this book. You might discover that the prospects for shifting the course of the world from clash to mutual understanding and respect are real, and in our hands.

I read this book in just two sittings. I did not want it to end. The author covers so much and weaves an incredible and hopeful story throughout the deep analysis of contemporary Muslim culture and world politics. Ahmed introduces us a a real "extremist" or "jihadist" in the first pages and we see his remarkable transformation throughout the book. He is not the caricature that we see on the news or in Hollywood. Journey into Islam gives us a nuanced look into the mind of Muslims around the world ranging from fundamentalists like the one described above to modernists like President Musharraf and others to Sufi mystics. Combining history, personal narrative and jaw-dropping access to every sector of Muslim society, this book, for the first time, gives the reader an understanding of what is happening in the world today and why. I have read a lot of books on the subject but I can honestly say that I was clueless before I read this one. Extraordinary.

This is an excellent, thoughtful study of the Islamic world and the impact globalization and our "war on terror" is having on these societies, by a professor of anthropology who has devoted his career to helping the west understand Islam. I strongly recommend it to anyone wanting to get behind the rhetoric which we are getting from the media and our government these days.

This book was much needed. Unfortunately it is only a book, a drop of water in the desert, although we should never forget that single drops added up to dig the desert canyons. Much more must be done, and this requires confronting a problem not addressed by the Author.
Why are we, people of the western countries, making such a confusion between politics and religion and why, anyhow, religion appears to be the key to peace within the people referring to the three Abrahamic religions?
As modern people, living in a western democracy, we should be bound to separate Church and State. Which is not exactly achieved in too many of the western countries, USA included, and surely, despite the presence of Ahmed's Aligarh model, is not the case in the Islamic countries. Thus it appears that using a language to be appreciated by our Islamic travel mates means speaking a language that is not properly our own, although it is becoming increasingly popular in some countries having a Christian tradition.
There is a contradiction that needs been solved. I hope that our Author and other serious scholars show us how.

Feeling totally ignorant about the Muslim world, I decided to read this book which was recommended by some magazine or TV interview...don't know which. I challenge you to read it. Reading it in its entirety is the best but if you read only two chapters, let them be Chapters One and Five: An Anthropological Excursion into the Muslim World and The Clash of Civilizations?

I came away with a new enlightment of the complex relationship between our culture and theirs.

Though I am a novice in Islamic Studies, for any American who is still lured into the stereotyping of Moslims(and that means most Americans), this book is a must. It is extemely readable, current, and relevant. Not only does Profesor Ahmed give us a fresh look into Islam, both historical and contemporary, he challenges much of the accepted wisdom on globalization, as well as democratization, and he does so with detailed documentation and authority.

The book Journey Into Islam centers around the travels of Akbar Ahmed and several of his graduate students as they traveled through the "Muslim World" in 2006 interviewing different Muslims about various topics such as their role models, their beliefs about Islam and globalization, their views toward America and the West, and so on. I will put the link to Ahmed's Wikipedia page at the bottom for those who desire to learn more about Ahmed's impressive pedigree.

The main thesis of Ahmed's book is that the Muslim world is facing the onslaught of globalization in a way that much of it is unprepared for and that in turn this is causing great consternation. Most of the book revolves around this theme and Ahmed's classification of three major responses/reactions toward this clash of cultural, religious, and economic values. The models Ahmed proposes are named after three cities within India where each response is centered; Deoband (Orthodox ), Aligarh (Modernist), and Ajmer (Mystical).

In this survey of Muslim views and opinions Ahmed and his graduate researchers travel to these three cities for a firsthand account of their overarching ideologies. What surprised me most in this part of the book were the reactions of those in the three cities toward Ahmed and his students. I don't want to spoil too much but the reaction of the Sufis in Ajmer was fairly predictable; they were inclusive of Ahmed and his students. But surprisingly so were the Orthodox Professors and students in Deoband. The Deobandis were not the stereotypical anti-Westerners that some might expect. The most surprising reception though was in Aligarh where the researchers expected to find modern thinking, progressive university students and professors seeking to integrate modernity and Islam; instead they found many frustrated students including some very vocal, angry students. To understand why the researchers found what they did and what Ahmed thinks about each model (its strengths and weaknesses) you will need to read the book.

As the researchers continue on through other parts of the Muslim world (they visited 7 additional countries) they talked to everyone who would talk with them including politicians and religious figures to the everyday citizenry. There is a nice summary of how the survey responses they gathered broke down in an appendix. The results of the surveys are also discusses interspersed through the book.

In the chapter titled Who Is Defining Islam After 9/11 and Why? Ahmed expands beyond his three model view and discusses how the media in the West and Western political scientists are defining Islam. One highlight in this chapter is his telling of a lecture he gave speaking before men like Dick Cheney, Henry Kissinger, Bernard Lewis, and Francis Fukuyama; he was the only Muslim speaker that night! Needless to say, he was very nervous. Also in this section Ahmed does a pretty thorough slamming of the decision to invade Iraq. While there are certainly those who would disagree with Ahmed's view that it was a bad decision I think it is worth reading anyways (if you disagree with him). He makes very good points about it and the way the Muslim world viewed the invasion (and is still viewing it in hindsight). Unfortunately this book was published before the major turnaround in Iraq as I would like to know how different the opinions of those surveyed might be now. Nonetheless the chapter is full of interesting points about media coverage and political ideology.

One other chapter merits specific mention. The third chapter is titled Women, Tribes, and Honor and in it Ahmed discusses Islam and tribalism. The chapter is quite through and really drives home the point of how many Muslims who have never had to interact with other cultures with different values are struggling with globalization. Ahmed does not shy away from the sometimes barbaric acts of these tribes and he discusses them frankly, including their treatment of women. If the entire rest of the book stunk I would still recommend people read this chapter.

So, overall I think what I came away with from this book is that Islam is not monolithic. There is a wide range of beliefs and opinions throughout the Muslim world. I certainly thought that some of the views expressed were misguided but I could also appreciate many of what the interviewees had to say, especially many of their concerns. I found Ahmed fair and pretty straightforward. I think most reading the book will pick up pretty quick that Ahmed is a huge fan of Muhammad Ali Jinnah. In part of the book Ahmed even revisits his own spiritual journey as a young administrator in the newly formed Pakistan and a stringent follower of the Aligarh model to his introduction via his dad to the Ajmer model and his embracing of the inclusive spirit of the Sufis.

I think this book is worth reading. I think it is important to understand how Muslims think and what they think about given much of the unreliable reporting occurring today. I won't promise that you will come away satisfied with every attitude expressed. I disagreed heavily with what some people in the book had to say. But, I also gained a new perspective on how others in the world think and I guarantee you will too if you read Journey Into Islam.

This is book is the result of a tedious journey undertaken by Dr.Ahmed's team to get a pulse of the current Muslim reaction to globalization.
The author discusses the elements that contitute Muslim culture, tradition and pride. And then goes on to discuss how those elements have been impacted by the current crisis of globalization.

Once we understand the muslim culture and the way they think, we begin to understand why they act the way they do. Their actions have been mostly shaped by US foreign policies towards their country. The US policies shaped by the thoughts of neocons and other opportunists has led to the current state of affairs. The worst part is that it doesnt seem to be getting any better.

The book highlights the changes that could be adopted by the US government to ease tension with the middle-east. Surprsingly all that we need to do is to extend a hand of support and not be judgemental; that we be willing to keep our minds open to their cultural ideas and their way of life. It was interesting to see the author quote some of America's founding fathers and deriving inspiration from that. He is not biased in his views either. The mistakes made by the muslim nations have also been pointed out. This unbiased analysis of the situation makes for a very interesting read.

"Anything started in anger ends in shame" quotes the author. He stresses the need for all of us to shed our anger and misconception and the start process of dialogue with muslim countries so that we may all be spared of the bloody fights.
A very interesting read that I will recommend for anyone wishing to know to the other side of the story. The American media has been portraying the whole situation exactly the way politicians want it to be seen.
Anyone wishing peace and quite in the world will love this book and its ideas. Kudos to the author.

An intelligent look at the different souls of contemporary Islam, or rather, at the different attitudes towards globalization within the muslim world. A great starting point to understand the 'other', for muslims and non-muslims alike, and a book that challenges the reader. Dr. Ahmed is especially skilled at pointing out the misunderstandings that feed the current atmosphere of hostility, and to tease out provocation from substantive message on both sides. In the end, if each side was really true to its values, there would not even be an opportunity for conflict. Will his message be loud enough to diffuse the 'conflict of civilizations'?

Ahmad travels with students into a Muslim world where his access to people, personal visits, and many discussions search for understanding of people's heroes, attitudes, and views about Islam and about conflict today. It should be read for understanding much of the Muslim world today and also incisive critique of US policy and the roots of its powerful but ignorant driving minorities.

The accounts of personalities of those meet and of his student's reactions help make the Muslim world much more approachable - especially for the many Americans who don't really know any Muslims even in their own country. The many variations among individuals and in different countries helps also make the Muslim world more real for the reader.

This is a valuable book that should be read by anyone wanting to be informed about the Muslim world and US foreign policy. It is thoughtful and provocative. My caveats come from respect and hope to add further value.

Modeling major Muslim views on three historic approaches form India: Ajmeer (Sufi); Deoband (`orthodox') and Aligarth (modernizing) helps clarify and focus for painting differences among Muslims.

(1) The model does simplify a bit and, I believe, discounts somewhat the large traditionalist majority that is neither extremist, nor mystic. Return to the Prophet Muhammad can be renaissance for faithful inspiring confidence and ability to deal with change and need not be retrograde blind orthodoxy which is, in any case, derived from generations after the Prophet when legal schools hardened into principals often more patriarchic and non-compromising. This is the first of four caveats I suggest for the reader.

(2) Starting his travels Ahmad meets the author of an Urdu text justifying attacks on Americans. Horrible?

He misses the supreme irony that Americans also miss or deny (and one of the reasons so many Muslims did not believe that 9-11 could have been perpetrated by Muslims). Excepting Dresden and Hiroshima, Christian American seems to have no moral doubts or need to justify bombing and killing and since the Philippines and Mark Twain's "War Prayer" lose little sleep over mayhem. (This has descended further into broad acceptance of torture and imprisonment with no charges or appeal.) The "horrible" Muslim book is because powerful statements from the Qur'an condemn attacks on the innocent and non combatants - collateral damage that has been the majority of war deaths since after the First World War.

(3) The inquiry did not include Iranians and Shi'a with few exceptions. Inadvertently another point is missed by this; commenting on some Apocalyptic potential of Shi'a passions (after Karbala, remembered in Ashura annually associated with the return of a hidden Imam), he does not contrast how limited the role in Sunni faith where Muhammad stated strongly that no one could in any way predict when end times would come. This violent, hateful fixation among many Christians drives violence, exclusiveness, and less than "Christian love" - especially in the US.

(4) Ahmad now lives in the US and has sincere admiration along with the critique of foreign policy and Islam phobia. He believes in that personal dialogue can do wonders. Although he has some understanding of our history, like most Americans he does not totally realize how insularity is compounded by ease of demonizing others and a militarism uninformed (like Japan and Germany who had little fight in their homelands in WWI and were therefore more ready for aggression the next time round) by suffering on their own turf. Not much empathy for `dark peoples' and Muslim civilians here. The repeated theme of the destructive poison of "arrogance, anger, and greed" is very American, but not exclusively so as he acknowledges.

There is no design to provide details of intellectual debate and its key figures, but the models and travels do give some sense of active renaissance and reformation in the Muslim world. Readers may also want to explore the appendix providing details of heroes and celebrities of Muslims from several parts of the Muslim world. It is another way of understanding contemporary concerns.