Islam and the West: Annual Report on the State of Dialogue

<strong>Islam</strong> <strong>and</strong> <strong>the</strong> <strong>West</strong>: <strong>Annual</strong> <strong>Report</strong> on <strong>the</strong> State of Dialogue
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Introduction
Defining <strong>the</strong> “<strong>West</strong>” <strong>and</strong> “<strong>Islam</strong>”
In this report, <strong>the</strong> “<strong>West</strong>” refers mainly to Europe
<strong>and</strong> l<strong>and</strong>s of significant European settlement,
primarily North America, but also Australia <strong>and</strong>
New Zeal<strong>and</strong>. The definition is geographical-
historical ra<strong>the</strong>r than cultural. Today, Christianity,
Judaism, liberal democracy, free markets,
individualism <strong>and</strong> consumer culture, while part
of a European legacy, are increasingly
transnational <strong>and</strong> global phenomena. To identify
<strong>the</strong>m exclusively with <strong>the</strong> <strong>West</strong>, as Samuel
Huntington <strong>and</strong> o<strong>the</strong>rs do, is no longer valid.
Ageographical-historicaldefinitionof<strong>the</strong><strong>West</strong>
makes sense for ano<strong>the</strong>r reason: throughout
much of <strong>the</strong> Muslim world, <strong>the</strong> <strong>West</strong> is still
viewed through <strong>the</strong> lens of <strong>the</strong> colonial <strong>and</strong>
post-colonial European <strong>and</strong> American global
preeminence.
The term “<strong>Islam</strong>”, in this report refers to a religion
that finds diverse cultural expression around
<strong>the</strong> world. There is no single overarching “<strong>Islam</strong>ic
civilization”. For <strong>the</strong> purposes of this report, <strong>the</strong>
“Muslim world” denotes both Muslim majority
countries <strong>and</strong> a transnational Muslim community
that includes growing minorities within <strong>West</strong>ern
<strong>and</strong> o<strong>the</strong>r countries.
This transnational community is incredibly
diverse. Muslims – some more pious, o<strong>the</strong>rs
more secular – differ by race, ethnicity <strong>and</strong>
social class, <strong>and</strong> are active citizens in very
different national contexts. What binds a
diverse Muslim world toge<strong>the</strong>r is a shared
religious identity based on mono<strong>the</strong>ism, <strong>the</strong>
prophethood of Muhammad, <strong>and</strong> <strong>the</strong> revelation
of <strong>the</strong> Qur’an, however differently understood
<strong>and</strong> lived.
By this definition, <strong>the</strong> <strong>West</strong>, <strong>Islam</strong>, <strong>and</strong> <strong>the</strong>
Muslim world are not mutually exclusive
categories. Muslims who live in <strong>West</strong>ern
countries are <strong>West</strong>ern Muslims, as well as
members of a global religious community who –
in <strong>the</strong> case of immigrants – may maintain
cultural ties to countries of origin. Non-Muslims
in Muslim majority countries are part of <strong>the</strong>
Muslim world, even if <strong>the</strong>y are not affiliated
with its majority religious tradition. They may
or may not be citizens of, or identify with,
<strong>West</strong>ern countries.
This report does not focus exclusively on <strong>the</strong>
external dimension of <strong>West</strong>-Muslim relations.
Its title <strong>Islam</strong> <strong>and</strong> <strong>the</strong> <strong>West</strong>: <strong>Annual</strong> <strong>Report</strong> on
<strong>the</strong> State of Dialogue is broad enough to
encompass dialogue within <strong>the</strong> <strong>West</strong> <strong>and</strong> <strong>the</strong>
Muslim world. Debates within <strong>the</strong> <strong>West</strong> about
religious pluralism, tolerance, citizenship, <strong>and</strong>
integration have a direct bearing on Muslim-
<strong>West</strong> relations. So do conversations among
Muslims within <strong>the</strong> <strong>West</strong> <strong>and</strong> around <strong>the</strong> world,
as well as <strong>the</strong> efforts of governments of Muslim
majority countries to engage <strong>the</strong>ir Muslim <strong>and</strong>
non-Muslim citizens.
Defining “Dialogue” <strong>and</strong>
<strong>the</strong> “State of <strong>the</strong> Dialogue”
The term “dialogue” carries several meanings,
including everyday conversation among
neighbours, structured negotiations between
labour <strong>and</strong> management, <strong>the</strong>ological <strong>and</strong>
philosophical exchanges among scholars <strong>and</strong>
religious leaders, <strong>and</strong> debates among activists
<strong>and</strong> community leaders. This report defines
“dialogue” as engagement with <strong>the</strong> ideas <strong>and</strong>
experience of o<strong>the</strong>rs that is oriented to action.
Dialogue so defined includes communication
among leaders <strong>and</strong> citizens in civil society, as
well as at state <strong>and</strong> international levels.
Such communication often has a strategic
dimension; it can deceive, intimidate or advance
narrow agendas. But public discourse should
not be viewed solely as cynical manipulation.
It is also a means to articulate ends, means