1/ ‘Deterritorialization’ and ‘Westernization’ concepts by Roy.

Roy defines both deterritorialization and westernization in close relation with the globalization process: it has created incentives, and possibilities for Muslim populations to move throughout the world, and to settle in different places than those where they originally express and practice their faith. The failure of political Islam, as achieving Islamic states that comprises rooted and in-majority Muslims has underlined the existence of important Muslims populations all over the world, some of them no more involve and submit to the original land of their formal religious belonging (Western third generation Muslims, Russian populations…). This can be view as the bursting of the original social environment of ‘legitimate holders of [religious] knowledge’ for many Muslims, resulting in what the author describe as the appearance of a predominance of religiosity on religion (Roy, page 6). Moreover and conversely to the move of Muslims, Western culture, habits, ethics, thoughts and social customs have also spread along globalisation process (page 14) in muslim world, entrenching multiple inputs in each other.
Several mutations are according to Roy linked to this phenomenon: Islamism as aiming the ultimate goal of the Islamic state has subsequently little appeal for Muslims that are uprooted as describe upward (and as Roy sets: ‘uprooted, migrants or in minority’ (page 2). Moreover and linked to the ‘failure of political Islam’, these populations tends to identify differently to their religion: they are looking for the new Ummah, universal community of Muslims, and take distance of Nation-state to rely on private initiative-networks. Finally is to be underlined the ‘blurred divide’ between modern educated Islamists and traditional Ulama that join themselves (page 2) to carry the new religious revival (search of the believers and religious practices for autonomy and independence toward the