to improve it in this life or the next. Second, the religious revival actually owes its strength to worldwide pathways of information exchange that only globalization has instituted. It harnesses modern technologies and communications to spread its sociopolitical message; stark proof comes in the form of the videotapes featuring Osama bin Laden which surfaced in Afghanistan in late October 2001, copies of which had been distributed via Internet and global air mail to thousands of seminaries and schools across Africa, the Middle East, Southeast Asia, even Europe. Ironically, then, however much it attempts to contest it, religious resurgence needs globalization for its strength. The Dialectics of Globalization and the Islamic Revival If secularism has so thoroughly dominated as a discourse that governed politics, laws, and norms and that replicates itself in both the minds of men and the structural apparatus of states, then why has religion, partic­ularly Islam, experienced a revival? Chatterjee provides the answer: »[N]o matter how adroitly the fabric of reason might cloak the reality of power, the desire of autonomy continues to range itself against power; power is resisted … Hence one cannot be for or against modernity; one can only devise strategies for coping with it.« 66 Echoing Foucault, where there is power, there is also resistance. Yet this does not simply mean that religion views itself as the antithesis to globalization; it signifies that across the world, various individuals have consciously chosen to evince religious identities in their personal, micro-political struggles in order to make sense of what has occurred in and around their lives. This perspec­tive helps explain the meaning of the Islamic revival and the place of rad­ical Islam within it. The Re-assertion of Islamic Identity Radical Islam constitutes one small part of a wider religio-political project on the part of millions of Muslims over the last several decades. This project is the Islamic revival, the renaissance of Islam and its ethos in all sectors of Muslim societies, from culture and political life to private beliefs and civic networks of faith. The movement emerged most conspic­66. Chatterjee, 19. 102 Yom, Islam and Globalization ipg 4/2002