Taliban's risks on Kurdistan (2)

Understanding Salafiyat without understanding their perspective or a form of life they define within a specific identity is impossible.

Adil Qadry

Understanding from Salafiyat without understanding their standpoint or a form of life they define within a specific identity is impossible. This means a structure of the identity they define; models and forms of meaning will determine their reality. It has been cleared to us; any political or ideological form of radical society has a set of assumptions and meanings for its own identity.

From this window, they look at the world and build all their understanding on this window. Therefore, it is significant to know about the identities that are presence among the Salafi groups due to have clear understanding from the nature of Salafi in Kurdistan.

Amartya Sen considers identity isolations to not taking account to multi-voices and multi-dimensions of identity. In his view, people have multi-color and multi-dimension identities. But when this multi-dimensionality is ignored and only one of a sources of the person's or individual's identity is revealed, therefore, every human is known only through one identity, and then being "single" appeared from the identity. Sen identifies reason for political violence in the world in attitude and confrontation with Muslims and radicalization of Muslims as a result of loneliness view to identity. He believes that the only thing that is known and defined in the identity of Muslims’ personality is Islamic identity and is not concerning to other sides of this Muslim’s identity.

Manuel castells, Identity as the process of "meaning"

Manuel castells is not agreed to a specific identity for each person, but he believes that in the current societies, each person has a variety of identities, which will lead to reveal various collection identities.

Castells differentiates three types of identity regards to power’s relations

2. The identity of the defender; this identity is created by social actors in a situation where they have been deprived by the logic of power or have been given a description of negativity, emptiness, and any kind of disobedience. In this case, the actors establish their own identity based on protection of disciplines, principles and support of community organizations.

2. The identity of giving access, this type of identity will be created by the dominant organizations in the society, aiming to having more power on social actors. This identity suit with different theories and nationalisms as well.

3. The identity of the programing; this identity is created when social actors have created a new identity based on principles of redefining new situations and their places in the society. Thus they look at changing model and shape of the whole social structure. Regards to this issue, Castells gives a feminist identity example which brings the total of patriarchal and racial structure of the society under question and taken into the circle of problems.

Salafiyat in the east of Kurdistan has been formed through its social support and various opportunities have been effective in its creation. Salafiyat in Kurdistan, despite existence of global dimensions has regional specialties. The issue of ethnic among the Kurds and the domination of secular parties in the region are two specialties, which separate Salafiyat of Kurdistan with the world’s Salafiyat.

Salafi's thinking in Kurdistan cannot be formed without its own social support and cannot pass its identity process without contact with other Kurdistan's issues. In this regard, a special theory about Salafiyat social thinking and reasons for development in Kurdistan has not yet been presented; therefore, this research is the aim to determine the worldview of Salafiyat within the Kurdistan situations.

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