Evaluating the Resonance of Official Islam in Oman, Jordan, and Morocco
Acts of political violence carried out by Muslim individuals have generated international support for governments that espouse so-called “moderate Islam” as a means of preventing terrorism. Governments also face domestic skepticism about moderate Islam, especially if the alteration of official Islam...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2021]
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| In: |
Religions
Year: 2021, Volume: 12, Issue: 3 |
| Further subjects: | B
Morocco
B Resonance B Jordan B official Islam B Oman |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Acts of political violence carried out by Muslim individuals have generated international support for governments that espouse so-called “moderate Islam” as a means of preventing terrorism. Governments also face domestic skepticism about moderate Islam, especially if the alteration of official Islam is seen as resulting from external pressure. By evaluating the views of individuals that disseminate the state’s preferred interpretation of Islam—members of the religious and educational bureaucracy—this research assesses the variation in the resonance of official Islam in three different Arab monarchies: Oman, Jordan, and Morocco. The evidence suggests that if official Islam is consistent with earlier content and directed internally as well as externally, it is likely to resonate. Resonance was highest in Oman, as religious messaging about toleration was both consistent over time and directed internally, and lowest in Jordan, where the content shifted and foreign content differed from domestic. In Morocco, messages about toleration were relatively consistent, although the state’s emphasis on building a reputation for toleration somewhat undermined its domestic credibility. The findings have implications for understanding states’ ability to shift their populations’ views on religion, as well as providing greater nuance for interpreting the capacity of state-sponsored rhetoric to prevent violence. | ||
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