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whom we thought to keep calling what they called themselves: “Islamists.” Whether these were moderate or radical—and whether they rose through elections or as armed guerrilla groups. Roy, meanwhile, unshakably repeated his thesis that they belonged to the past—terminologically at least. To Roy, the rising battalions of “beardies” were an avatar of the latest in the crowded field of “post-” concepts: “post-Islamism.” They had, he felt, abandoned the hope of applying a literalist reading of their religious dogma in the political field. I in
one the Egyptian Brothers promote. In a study of transnational religious activity with specific references to Islam, Haynes (2001: 157) argues that ‘global networks of religious activists exist who communicate with each other, feed off each other’s ideas, collectively develop religious ideologies with political significance, perhaps aid each other with funds and, in effect, form trans-national groups whose main intellectual referent derives from religious dogma’. On another level, the promotion of political Islam does not seem to be an entirely autonomous phenomenon