The Al-Saud family has accorded a high infiltration level within the Saudi community as evidenced by the diverse institutions that it controls. The first includes the political segment with all sites being occupied by the Al-Saud’s. The second area is Saudi Arabia’s economic aspect where the family has acquired the most prominent positions. Thirdly, the matrimony institution evidences intermarriages are set within calculated moves to allow the Al-Saud family domination within the same place through the various forms of power present within the nation. Fourthly, the Al-Saud family has acquired supremacy within the religious sphere through their authority; thus marking the last societal element that the family manages (Okruhlik 23).
Okruhlik offers the viewpoint of the Islamic success in resisting the Al-Saud family by the fact that they have acquired control of the nation’s discourse. This has been evidenced by the adoption of dialogues within the ruling government that offers the scope for disapproval of the Al-Saud family by the rest of the populace. Additionally, Saudi Arabia’s history has been expanded to include the Islamic perspective as well as other societal and religious viewpoints. This has afforded a higher populace power in terms of representation with regard to the national affairs (Okruhlik 27).
Saudi Arabia comprises of a majority Sunni Islamists, the minority populace comprising of Shia Islamists. Islamic religious influence within the sate is very dominant in the fashioning of national edicts and subsequently the political element too. This is achieved through the Ulama, comprising of religious scholars like lawyers, jury and tutors highly acquainted with Islamic doctrines from the Qur’an and thereby infusing the same elements with regard to state affairs through Sharia regulations (Jelen and Clyde 315). Western churches are dissimilar in this issue as their power is only employed within the church institution alone; note that it is only limited to a particular sect alone as concerned with individual regulations. Subsequently, the edicts are only binding to the followers of the given sect alone. The church bears no authority to a state since the adoption of the church-state division implemented in the twentieth century and therefore, the church is only treated as an interest faction.
Chapter Seven offers a comprehensive appreciation of democracy as stipulated by Islamists within Arabic states. A notable tendency is noted in that all Arabic states are totalitarian in nature and thereby oppressive to the non-Arabic populace by adopting conformist edicts (Jelen and Clyde 153). Additionally, the Arabic nations also tend to have a high inclination towards limiting the leadership positions to a single family or Arabs. This is evidenced by the fact that nations like Iraq, Saudi Arabia, and United Arab Emirates amongst others all conform to the same patterns with an exclusion of Lebanon alone. As noted within the Saudi Arabia instance, Muslims act as the regulating body in diluting Arabic dictatorship within such nations. Therefore, chapter seven offers a succinct analysis of the control struggles that are noted between Arabs and Muslims.
The Muslim Brotherhood is a faction that operates within Arabic nations for political motives; it mainly acts as a resistance basis towards Arabic leadership. The Brotherhood was instituted around 1928 and is still active to this very day. A notable element with the faction is that it supports nonviolent concessions, applying Sunni addicts in its viewpoints. Some Islamists have opposed the Brotherhood as being non-religious by the fact that the faction is less stringent in most matters (Jelen and Clyde 143). Christian Democrats based in Germany have a level of parallelism to the Brotherhood faction by the fact that first they employ religious perspectives, precisely Catholicism, with regard to political issues. Protestant views are also employed within the group. Unlike the Brotherhood, Christian Democrats comprises of both religious and secular individuals provided that they employ Christian doctrines.
Brotherhood on the other hand comprises of Islamists only and even more limiting Sunni practitioners, unlike the German faction that comprises of various individuals. Another divergence is based on the fact that the Brotherhood faction is highly structured and organized than the Christian Democrats making it more prominent in nature (Jelen and Clyde 177). However, it is noted that both factions infuse a considerable role within the political settings.
Jelen and Wilcox in the initial part of the publication set that premise that religions serves as a core element within political movements and systems alterations within most nations (1). Although in some nations secularism has been adopted due to the diversity element as accelerated by the globalization progress religion still accords a significant position in other nations, particularly the conventional ones (Jelen and Clyde 163). A good example is that indicated within Arab nations with regard to religious convictions and the political aspects. Therefore, the arrangement of chapter seven is justified by the fact that is begins with an appraisal of the present religions as associated with political involvements. This brings out the distinction element with regard to secular nations and the devout ones. The Arab nations being devout locations therefore present a good case for the hypothesis investigation. Appraising the influence of religion on the Arab nations then presents the rationales supporting the premise.
Dissensions noted in Arabic nations namely Egypt, Tunisia, Syria, Bahrain, Yemen, Libya, Morocco, Jordan, Algeria and Oman comprise of both religious and secular individuals with the divisions arising from age and gender stratifications. The remonstrations are actually all-inclusive with religions being diverse and mostly noted as being Islamic and Christianity religions within the Arabic nations. Religions within these states therefore serve as ideals and guidelines in shaping the ideologies that act as the political issues within a nation. Religion within the South American nations like the Arabic states serves as a fundamental element in shaping ideals within the citizens. In South America however, the most outstanding religion is Catholicism that has been very active in imparting socialist practices within the nations (Jelen and Clyde 197).
This has also acted as the governance system within the nations of South America with the government based on socialism to ensure equality within the underprivileged and the affluent with regard to resource allocations. The same practices have been evidenced in Poland transforming it from a communist community into a democratic entity as shaped by the Catholicism doctrine that promoted dialogues within the government and thus enhancing harmony within the nation (Jelen and Clyde 27). Catholicism precedence within the nation had a high influence within the political field as a majority of the citizens, constituting about ninety-six percent, was all fashioned by the movement. This therefore made it unproblematic of the populace in opposing the tyrannical aspects of the communist rulers within the nation.
Jelen, Ted, and Clyde Wilcox. Religion and politics in comparative perspective: the one, the few, and the many. Cambridge: Cambridge University Press, 2002. Print.
Okruhlik, Gwenn. Networks of Dissent: Islamism and Reform in Saudi Arabia. Current History, Jan 2002. Web. 18 July 2011.