The events of September 11th 2001 were crucial in the history of the United States of America
because then, according to George W. Bush, “the first generation of students […] witnessed a
war fought in America.”1
However, the events that followed were more than a war. Put in the President’s words, “this is
good versus evil.”2 Obviously, the head of the United States sees his country’s experience as
invested with a higher, quasi religious, meaning. While it is often bewildering to Europeans,
this way of understanding one’s nation is shared by many citizens of the U.S.A.3
One way of explaining this is the concept of “civil religion” by Robert Bellah. According to
this concept, “Americans share common religious characteristics expressed through civil
religious beliefs, symbols, and rituals that provide a religious dimension to the entirety of
American life.”4 It is “not […] a form of national self-worship but […] the subordination of
the nation to ethical principles that transcend it in terms of which it should be judged.”5
Being only a religious dimension, American civil religion is no alternative to existing
religions; rather, there is a division of function.
---
1 Bush, George W.. “President Launches ‘Lessons of Liberty’”. (October 30, 2001). May 23, 2006.
<http://www.whitehouse.gov/news/releases/2001/10/20011030-7.html >; The term “American” used by citizens
of the United States of America usually refers only to themselves and not to the other inhabitants of the
continent.
2 Bush, George W.. “International Campaign Against Terror Grows”. (September 25, 2001). May 23, 2006.
<http://www.whitehouse.gov/news/releases/2001/09/20010925-1.html >.
3 Studies suggest that indeed, “a wide cross section of citizens do share such civil religious beliefs.” Swatos,
William H.. “Encyclopedia of Religion and Society. Hartford Institute for Religion Research Hartford Seminary.
CIVIL RELIGION”. (1998). May 23, 2006. <http://hirr.hartsem.edu/ency/civilrel.htm>;.
4 Swatos 1998.
5 Bellah, Robert N.. “Civil Religion in America”. Dædalus. Journal of the American Academy of Arts and
Sciences. “Religion in America” Vol. 96, No. 1, pp. 1-21. (Winter 1967). May 23, 2006.
Table of Contents
Introduction
The Incorporation of Islam into American Civil Religion
The Teachings of Islam According to George W. Bush
American Muslims are Good Americans
The Exclusion from American Civil Religion
Heretics
Evildoers
The Taliban – Who Harbours a Terrorist Is a Terrorist
Celebrating Ramadan in American Civil Religion
History and Importance
Ramadan Ceasefire
No Ceasefire Granted
Ramadan Celebrations in 2001
Conclusion
Research Objectives and Core Themes
The primary objective of this work is to analyze the influence of Islam on U.S. foreign policy in the aftermath of the September 11, 2001 attacks, specifically investigating how the U.S. government rhetorically incorporates Islam into its "civil religion" to manage public perception while simultaneously excluding perceived enemies.
- The concept and function of American civil religion.
- The rhetorical assimilation of Islam and American Muslims into national identity.
- The deliberate dissociation of religious identity from terrorist actors ("hijacked Islam").
- The symbolic significance of White House celebrations like Iftaar and Ramadan.
- The disconnect between official inclusive rhetoric and actual foreign policy decisions.
Excerpt from the Book
The Incorporation of Islam into American Civil Religion
In order for assimilation to take place, the harmlessness and similarity of Islam have to be shown. This is done by discussing its teachings. Then, civil religious practices and beliefs are ascribed to Muslims.
The Teachings of Islam According to George W. Bush
In official US statements, the teachings of Islam are good. The concept it is associated with most frequently is “peace”. Islam is personified as preaching, teaching or loving peace as well as including it in its “teachings of peace”. George W. Bush even equates the two: “Islam is peace”.
Evidently, in times of war with Muslim terrorists special emphasis has to be put on the point that Islam itself is peaceful. In order to confirm that this religion does not induce violence clerics and scriptures as authorities are invoked saying that: “violence against innocents violates the fundamental tenets of the Islamic faith” and that “countries and clerics throughout the Islamic world would have rejected it”. Hence, the teachings as well as the teachers of this religion do not allow the use of violence.
However, the rhetoric strategy does not end with the taking away of the dangerousness. It also takes away differences. By stressing similarities with the American mainstream culture and Judaeo-Christian religions, Islam is assimilated into American civil religion.
Summary of Chapters
Introduction: Establishes the role of American civil religion following 9/11 and outlines the research focus on U.S. foreign policy and the rhetoric regarding Islam.
The Incorporation of Islam into American Civil Religion: Examines how official U.S. discourse characterizes Islam as inherently peaceful to assimilate it into the broader American value system.
The Teachings of Islam According to George W. Bush: Details the specific rhetorical strategies used to emphasize similarities between Islamic teachings and American civil religious values.
American Muslims are Good Americans: Explores how American Muslims are portrayed as loyal citizens who embody American values and participate in the national civil religion.
The Exclusion from American Civil Religion: Analyzes the process of defining enemies by denying their religiosity and marking them as fundamentally non-religious or "heretical."
Heretics: Discusses the metaphor of "hijacking a religion" to explain how al-Qaeda is disassociated from Islam in official rhetoric.
Evildoers: Explores the construction of the enemy as the direct antithesis to "freedom" and the values of the "free world."
The Taliban – Who Harbours a Terrorist Is a Terrorist: Investigates the strategic omission of the Taliban’s religious motivations in favor of branding them strictly as terrorists.
Celebrating Ramadan in American Civil Religion: Analyzes the significance of White House religious observances as integrative rituals.
History and Importance: Provides context on the symbolic function of religious holidays in integrating communities into the national cult.
Ramadan Ceasefire: Discusses the tension between Muslim requests for a ceasefire and the U.S. military agenda.
No Ceasefire Granted: Examines the administration's justification for continuing military operations during the holy month by denying the holiday's religious weight.
Ramadan Celebrations in 2001: Details the specific events in 2001, such as the White House Iftaar, used to demonstrate political solidarity despite the ongoing war.
Conclusion: Summarizes the finding that while Islam is rhetorically incorporated into civil religion, this does not fundamentally alter U.S. foreign policy toward the Muslim world.
Keywords
American Civil Religion, Islam, Foreign Policy, 9/11, George W. Bush, Ramadan, Assimilation, Terrorism, Rhetoric, Taliban, Al-Qaeda, Iftaar, Citizenship, Freedom, Religious Liberty.
Frequently Asked Questions
What is the core focus of this research?
The work examines how the U.S. government used rhetoric to incorporate Islam into American civil religion after 9/11 while simultaneously excluding terrorist actors from the religious sphere.
What are the central themes discussed?
Central themes include the rhetorical construction of national identity, the role of religious rituals in political integration, and the dichotomy between inclusive domestic rhetoric and foreign policy actions.
What is the primary research objective?
The goal is to determine if the official incorporation of Islam into American civil religion has any substantive influence on U.S. foreign policy, specifically regarding the handling of the war in Afghanistan.
What methodology does the author employ?
The author performs a discursive analysis of official speeches, holiday addresses, and administration statements from September to December 2001 to uncover patterns in rhetorical legitimization.
What topics are covered in the main section?
The main section covers the "good versus evil" rhetoric, the metaphor of "hijacked" Islam, the portrayal of American Muslims as loyal citizens, and the symbolic importance of Ramadan events at the White House.
Which keywords best describe this study?
Key terms include American Civil Religion, Foreign Policy, Islam, 9/11, Assimilation, and Rhetorical Strategy.
How does the author define the "hijacking" of Islam?
The author describes it as a rhetorical strategy used by the U.S. administration to suggest that terrorists have stolen a peaceful religion, thereby stripping them of religious legitimacy and branding them as "heretics."
How did the 2001 Ramadan observances reflect U.S. policy?
The 2001 Ramadan observances, such as the White House Iftaar, were used as symbolic gestures to show solidarity with moderate Muslim nations, while simultaneously justifying the continuation of the war in Afghanistan.
- Arbeit zitieren
- Anja Schmidt (Autor:in), 2007, Hijacked Islam - The Influence of Islam on American Foreign Policy, München, GRIN Verlag, https://www.hausarbeiten.de/document/147395
