Davids M Fakhry
Institute of Psychoanalysis, London
Psychoanal Hist. 2009;11(2):175-91. doi: 10.3366/e1460823509000397.
Muslims, as members of minority communities in the West, grow up against a background of everyday Islamophobia. I suggest that the Muslim self internalized in such a setting is denigrated (Fanon 1952), a problem usually grappled with during adolescence when identity formation is the key developmental task. This typically involves the adolescent taking on polarized positions and embracing extreme causes. Following the 9/11 and 7/7 attacks Islamophobia intensified, which can be understood, at the psychological level, as an internal racist defence against overwhelming anxiety. Within that defensive organization, which I describe, fundamentalism is inscribed as the problematic heart of Islam, complicating the adolescent's attempt to come to terms with the inner legacy of everyday Islamophobia. I explore these themes through a case study of a young man who travelled to Afghanistan in the 1990s, and by brief reference to Ed Husain's "The Islamist" and Mohsin Hamid's novel "The Reluctant Fundamentalist".
作为西方少数族裔群体的成员，穆斯林在日常的伊斯兰恐惧症背景下成长。我认为，在这种环境中内化的穆斯林自我受到了诋毁（法农，1952年），这是一个通常在青春期身份形成成为关键发展任务时会遇到的问题。这通常涉及青少年采取两极分化的立场并支持极端事业。9·11和7·7袭击事件之后，伊斯兰恐惧症加剧，从心理层面来看，这可以理解为一种内在的种族主义防御机制，以应对压倒性的焦虑。在我所描述的那种防御机制中，原教旨主义被视为伊斯兰教有问题的核心，这使得青少年难以应对日常伊斯兰恐惧症的内在遗留问题。我通过对一名在20世纪90年代前往阿富汗的年轻人的案例研究，并简要提及埃德·侯赛因的《伊斯兰主义者》和莫辛·哈米德的小说《不情愿的原教旨主义者》来探讨这些主题。
