By R. Griffin
Terrorist's Creed casts a penetrating beam of empathetic figuring out into the tense and murky mental global of fanatical violence, explaining how the fanaticism it calls for stems from the profoundly human have to imbue life with which means and transcendence.
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Extra resources for Terrorist’s Creed: Fanatical Violence and the Human Need for Meaning
Sample text
The term ‘fundamentalism’ is a highly contested one outside the narrow context of Christianity 22 Terrorist’s Creed and it should be emphasized that in this book it acquires two different sets of connotations. In a narrowly theological context ‘fundamentalism’ will refer to the way the most zealous representatives of revealed, scripture-based faiths react to the threats posed to their very existence by the secularization, materialism, or pluralism of modernity. Unless it is clear from the context, this will usually be referred to as ‘religious fundamentalism’ to distinguish it from the second way the term is used in this book, and will already have been encountered in this sense in Chapters 2 and 6.
The new Nizari state found itself immediately in a situation of deeply asymmetrical power with the Great Seljuq Empire which had been created by a branch of the Oghuz Turks in the early eleventh century, and by 1100 stretched from the Hindu Kush to Eastern Anatolia and from Central Asia to the Persian Gulf. As upholders of Sunni Islam, the geopolitical ambitions of the Seljuq armies threatened the Ismailis with extermination, not just military and political, but cultural and religious. With no ‘Herodian’ response to the threat of ethnocide and even genocide conceivable, Sabbah’s instinctive transformation of Nizari Islam into a deeply fundamentalist, politicized, and militarized variant of the Muslim faith can be seen as a classic example of the Zealotic reaction to a cultural threat identified by Toynbee.
Chapter 3 introduces a contrasting category of terrorism in which the fundamentalist mindset is applied not to defending an established culture under siege (nomos), but to creating a new culture, a new nomos. It is thus a tactic deployed in a revolutionary assault on the status quo carried out not through mass mobilization or popular insurgency, or even a paramilitary vanguard, but by Forethoughts: The Liquid Fear of Terrorism 21 the violent actions of a minute number of ‘urban warriors’. It will be argued that in the shift from a rear-guard conservative mission of cultural conservation to a futural, avant-garde one the Zealotic terrorist becomes a Modernist, expressing a modernism of violent political and metapolitical deeds rather than of experimental sculptures, utopian architectural projects, or visionary manifestos.
