The question remains about the link between globalization and extremism, which leads the research and studies that are concerned with defining the features and future of humanity. What is the relation between the two phenomena? Is it a direct or indirect link? Can it be said that extremism (the innovator) has given the world a globalization of radical shirt?
Radical is a term derived from the word Radix, a Latin word meaning root. This concept has been present in political literature as a recipe for parties that believe in the need for change in a particular issue of societies to be radically changed. Intellectuals believe that the development of capitalism and the consolidation of liberal ideology were among the main reasons for the radical melting of liberalism, whether in extreme right-wing parties on issues of nationalism and racial racism, or in left-wing parties with an international tendency.
But there is another meaning to radicalism before the evolution of the concept tends to harden the opinion and stay on the old intellectual models, including the formulas of the meaning of violence or radical terrorism, and the West tried to stick to Islam, although the first roots Western, said the British Orientalist (Humi Baba) Radical is a word of negative connotations affixed to the Islamic world, although the phenomenon is global not limited to what was called third world countries such as India and Egypt, but found its way to the first world where the most radical evangelical in the United States, for example. In fact, radicalism today is a mixture of the two ideas. It represents the search for the roots of the original problems in preparation for the desired change. At the same time, it represents a subtle hardening that is hidden under the guise of globalization, to achieve ideological ends, which means the possibility of producing irrational, violent violence.
As for extremism, it refers to the issues of closure and a shift away from moderation and moderation, as well as to adhere to intellectual beliefs and the persistence of staying on them even with the belief that the need to change. The radicalism here contrasts with the concept of radicalism, in which there is a departure from human values and standards, which allows individuals to produce violence individually and collectively, taking on intellectual, social and religious forms. This is the third most dangerous manifestation of extremism; it is linked to religious beliefs. The world scene after the disintegration of the Communist camp and the emergence of extremist Takfiri groups such as the Taliban, Al-Qaeda, Haddash and Bukhu Haram, whose presence on global events has had negative repercussions through serious violent practices.
Now, how do we explore the relationship between globalization and extremism? What are the projections that globalization has brought to extremism? Or more precisely the projections of extremism (the innovator) on dominant globalization? To answer, we need to emphasize that human life is made up of a set of values, and religious value stands out as an active presence in the formation of elements of culture and civilization in societies. Today, religious values have become part of the spread and exchange of cultures among societies. It is natural to say that modern technologies and the rapid means of communication provided by globalization are the main reason for the spread of these values among different cultures and civilizations.
The technological and communication interdependence between the two phenomena
The development of the mechanisms of technological globalization has led to technological acceleration through the expansion of the use of the outputs of modern technology and the cheap cost of these outputs, which in turn led to a kind of loss of control over technology, providing terrorist networks across the world with countless terrorist tools at all, So that these terrorist networks are able to blackmail the major powers, and created a dilemma in how to combat terrorism, and how to deal with the accelerating mechanisms of technological globalization. This raises major questions about the future of the world order and about values such as security, freedom and privacy, culture and acculturation, and the transfer of technology in the context of globalization.
Thus, by means of technological interdependence and ideological goals, we reach the conclusion that globalization is characterized by multiple forms of political, economic and cultural fragmentation. This is a prelude to a larger project of assimilating these fragmented values and then starting the process of reproducing and placing the global product in a circle under its authority. The situation of alienation increases, and the existential feeling of al-Najdawi is strengthened, before the alienation becomes a troubled certainty that the loss of privacy and identity must be restored. The groups and currents are composed by the obsession of loss at a suppressed and defeated table.
For all these reasons, research efforts must be intensified to the risk of overlapping between radicalism and modernist extremism with universal blessing. This is through intellectual independence that allows freedom of mind and enables it to activate monetary practices by not subjecting it to the authorities of the competing ideologies to survive at the expense of human dignity and existence.
And monetary practice through the liberated mind; it needs mechanisms that stand in the middle of a process of conflicting antagonisms in a space of inflamed human existence. The subordination that the mind undergoes by surrendering to materialistic tendencies, the logic of dissolving the identities and specificities of the article, the abolition of beliefs, and the irrational control of a power that diverts the mind itself from its function will have the serious effects that must be tackled, the political, economic and social causes, Which litter the reliquaries with contemporary.
