Editorial 
Globalization: Centralization not Globalism 

The term globalization often is used to describe the global nature of 
capital and the emergence of a single global economy in the contempo- 
rary era. The term also suggests certain homogenizing tendencies in the 
social as well as political realms. These homogenizing tendencies may 
refer to something as banal as the ubiquitous acceptance of denim jeans 
or to something as profound as the globalization of the democratic pro- 
cesses. In this brief discussion, we shall limit our comments to the realm 
of normative values. However, this does not mean that culture and the 
globalization of cultural practices is not important. Culture is important, 
but the basic normative values that underpin culture, as well as the polit- 
ical and social arenas, are more profound, and it is these upon which I will 
focus my attention. 

We shall use the term globalism to describe the current on-going 
global convergence of values. Globalism can be best understood by con- 
trasting it with the idea of centralization. Centralization conceives of the 
world as one, but clearly identifies what is the center and what consti- 
tutes the periphery. In a system undergoing centralization, a global 
power asserts its domination over “others” by locating itself as the nor- 
mative, political, and economic center of the universe. It marginalizes 
the rest of the world, and simultaneously assumes, often through coer- 
cive means, the role of leader in moral as well as material terms. There 
is a clear hierarchy in the system, and the center is the undisputed “hege- 
mon.” Thus when the periphery emulates the center, it often does so out 
of fear or insecurity, and the resulting homogenization is actually hege- 
monization. 

The centrality of the hegemon is based on an anthropological view of 
the universe, which distinguishes-or rather discriminates-behvxn the 
good/powefil and the badweak. The centrality of the hegemon is a 
manifestation of its egocentric nature and its sense of superiority over 
others. It sees itself as advanced, rational, creative, democratic, and 
peaceful, and constructs others as underdeveloped, traditional, lazy, 
authoritarian, and therefore inferior. It assumes that it is the best and that 
the rest must emulate it in their political, socioeconomic, and cultural 
constitution. Early attempts at global conquest, such as those by 



vi The American Journal of Islamic Social Sciences 15:3 

Alexander the Great and Napoleon, clearly were attempts to place their 
respective societies in the center of the universe. The contemporary phe- 
nomenon of globalization is a similar attempt at centralization, for it is a 
process that places the West in general, and the United States in particu- 
lar, at the center of the world and makes the rest of the planet peripheral. 
The relationship of power and domination between the center and the 
margins is self-evident. The global promotion of democracy and fiee 
market economics reflects the reshaping of the periphery in the image of 
the center. Thus, while there is an emergence of homogenization and 
many political, socioeconomic, and even cultural practices, this is due to 
centralization, not globalism. 

Globalism, on the other hand, assumes the hndamental equality of all 
nations, societies, civilizations, and peoples. It stems from a sophisticated, 
highly evolved, and egalitarian weltanschauung transcending the Euro- 
centric nature of contemporary globalization. It cannot emerge through the 
globalization of values particular to the West; rather, it must emerge from 
ideas and values that, in themselves, are inherently universal and nondis- 
criminatory. More importantly, this movement toward globalism must ride 
on the convergence of ideas and values, not through economic interests. 
We believe that such a globalism can emerge from Islam. 

Islam as the Foundation of Globalism 
From the very beginning, Islam asserted the equality of all people. Its 

ideas and values always were couched in the language of humanity with 
a global audience, unlike Judaism (Bani Zsrd’il) and other Semitic pre- 
cursors of Islam that addressed specific communities, peoples, and tribes. 
By asserting that all of humanity carhe from one man and one woman, 
Islam emphasized the primordial equality and unity of all. This is the first 
cornerstone around which globalism, based on the universal ethics and 
values of Islam, can be advanced. 

The second cornerstone of globalism is the Sunnah of the Prophet 
Muhammad, who declared that the entire earth is a mosque. This beauti- 
ful principle, which negates the sacredness and superiority of one place 
over any other, denies the possibility of a center-periphery division of the 
Earth. In the beginning, Jerusalem was the direction to which Muslims 
turned in prayer, but changing the direction and facing Makkah signaled 
Islam’s acceptance of the universal heritage and legacy of Prophet 
m-m. 

The third cornerstone of globalism is the values that Islam shares 
with all other civilizations: unity (tawhid), truth ( b q q ) ,  guidance 
(hkhiyah), justice (‘ado, purity CtaMrah), freedom (hurriyuh), and civi- 
lization (‘imrdn). These are values that all peoples at all times recognized 



Editorial vii 

as normative ideals. Through the realization of these values, a common 
and universally acceptable ground could be identified, just as most 
Muslims have recognized and accepted Western values of human rights 
and democracy. By emphasizing these global values in discourses and 
practices, a genuine trend towards globalism can be initiated. 

In a world increasingly divided by cultural and ethnic disparities, 
how can we initiate the conversation that will enable globalism to tri- 
umph? The first step is to move away from the traditional division of the 
world into three separate realms of peace (ddr ul Zsldm), war (dcfr a1 
barb), and treaty (& ul szdb). This division of the world into immutable 
regions of war and peace diminishes the possibility of a genuine civiliza- 
tional dialogue on globalism. 

Instead, we must identify with Fakhr a1 Din a1 R&i, who divided the 
world into two realms: dcfr ul ijdbuh (the land of acceptance, where peo- 
ple accepted Islam and Islamic va4ues are practiced) and dcfr a1 du'wuh 
(the land of invitation, to which du'wuh is presented and its people are 
invited to Islamic values and practices). This view of the world removes 
the potential for conflict and emphasizes the role and possibilities of 
cooperation, understanding, and dialogue. In calling for a globalism 
based on Islamic principles, we are providing a new vision of din, dunyd, 
and da'wuh, which will seek to advance a shared understanding of the 
global principles identified earlier in order to protect the soul, dignity, 
reason, and wealth of all peoples everywhere. 

Dr. Tiiha Jabir a1 'Alwiini 
President, School of Islamic and 

Leesburg, VA 
Social Sciences