LAUSR

First, it enables one to trace the development of such contemporary concepts as democracy and human rights within the new Islamism. Second, it questions the rigidity of Islam and its inability to adjust to the modern times. Karagiannis shows that the use of ideas of globalization on the local level contradicts the Western vision of the new Political Islam as a purely traditional phenomenon. Karagiannis’ The New Political Islam is not only an informative reading. It addresses an issue of immediate interest in modern culture, namely an increasing tension between Western philosophy and Islam. Thus, even readers less interested in learning about Islamist groups around the world may be interested to discover how Islam changes and adjusts to the world of today. Furthermore, it is difficult to overestimate the influence of globalization on different countries. However, applying its principles to for the task of understanding the new Political Islam is innovative. In addition, understanding this religion is the best way to avoid the hostility of politicians depicting Islam as the enemy. The New Political Islam helps broaden the reader’s horizons. At the same time, the lack of focus on the colonial influence and its negative consequences for Islamic countries is a weakeness of this book. While Karagiannis does a very good job applying contemporary sociological principles to identify different frames applicable to the new Political Islam, he ignores a major reason for Islamism being such a popular and tempting solution for many Muslims, namely the long-term interference of Western civilization in the Islamic world. Karagiannis could have significantly enriched the discussion of each major Master Frame by paying more attention to the Western intervention and its outcomes, thus making it easier, especially for the Western readers, to comprehend the appeal of Islamism as such.