"This book ... [is a] study of Islamism in power in the Sudan from 1989 to the present ... This study not only affirms the continuous disintegration of the Islamist movement, but it also takes a critical look at Islamism in the Sudan, the runaway countenance of the entire experience as its institutions, and their ideological and rhetorical stances that foundered into oblivion ... We need a completely different analytical framework to understand what happened in Sudan in the past quarter century of Islamist rule. Such a framework leads us to look at the Sudanese experience and its complex and complicated developments and the way it has been informing the Sudanese's present experience, its complexity, and the rising Muslim -- not Islamist -- and global consciousness that provided for technologies of change, meaning, and liberation from tyranny. My approach builds on my previous two books, The First Islamist Republic (2008) and A Civil Society Deferred (2011, 2013) to provide some necessary background to explain the essence of the Sudanese Islamism and its relationships and forms within which it has been partly or wholly interwoven. Building on my previous colonial and postcolonial research, chapter 2 provides three points on the Sudanese Islamist field of action, conditions, and relationships in which the Islamist movement originally emerged and then developed, rose to power, degenerated, and rapidly regressed into oblivion. With a similar approach, chapter 4 proves a deeper look at the October Revolution through the lens of collective revolutionary and counterrevolutionary practices associated with the succession of political developments in the field of al-Turabi's Islamism, in particular, thereafter. Furthermore, this study -- by looking into the essence of Islamism -- argues that the prevailing state of consciousness not only provides the beginning for what lies ahead, but it also endows us with the material evidence that the belief behind pursuing Islamism as a rendezvous with an Islamic, Muslim, or even Islamist state and system has proven to be irrelevant. Here lingers the most serious question: does that projection no simply signal the end of the Sudanese model of Islamism or does it also signal the beginning of the end of Islamism itself as an ideology and political project? This study aims to show that through demonstrations in which Islamism itself has been deprived of any meaningful significance, while all the elements of failure open up in the Sudanese project, pronouncements of other models might express the nature and reveal the shape of these ventures of Islamist representations elsewhere"--Introduction.