Globalization and Islamic Identity Transformation: Turkey, Egypt and Malaysia The paper aims to explore the social and political conditions under which pro-Islamic social and political identities transform themselves and come to express pro-globalization views. Its purpose is to address the puzzle why certain Islamic movements develop a conciliatory discourse on globalization and embrace peaceful integration within global political and economic system contrary to what is commonly perceived to be the case. The paper compares and contrasts discourses of major moderate pro-Islamic parties in Turkey, Egypt, and Malaysia (the AK Party, the Wasat Party, and People's Justice Party, respectively) on modernization and globalization. The principal goal of the paper is to test the following hypothesis: identity transformation of Islamic social actors is possible when the process of socio-economic mobilization, exacerbated through modernization and globalization, is matched by a process of political liberalization. In the Turkish and Malaysian cases, where identity transformation is most visible, rapid mobilization of Muslim societal actors, who have remained traditionally on the periphery of political and economic activity, coincides with the gradual liberalization and further opening of domestic political and economic system. Furthermore, economic liberalization through globalization has led to greater opportunities for socio-economic participation by societal forces, aiding and softening the process of their upward mobilization. This has provided a learning process for Islamic movements, consequently transforming their perceptions of interests and shifting the conventional confrontational discourse to an integrationist and globalist vision. The paper then compares these two cases with the case of Egypt to discuss a possible similar transformation in the Egyptian Islamic movement in the future. By dwelling on earlier research on the impact of globalization on Islamic identity transformation in Turkey, the paper seeks to expand the research agenda to two other cases to reject the assumption that the Turkish case of Islamic identity transformation is an exception. While the narrow focus of the paper is on these three cases, the paper offers conclusions that are applicable to other cases in the larger Muslim world.