Seyyed Reza Vali Nasr
a 1979 General Muhammad Zia ul-Haq, el governant militar del Pakistan, va declarar que el Pakistan es convertiria en un estat islàmic. Els valors i les normes islàmiques servirien com a fonament de la identitat nacional, Llei, economia, i les relacions socials, i inspiraria tota l'elaboració de polítiques. a 1980 Mahathir Muhammad, el nou primer ministre de Malàisia, va introduir un pla similar de base àmplia per ancorar l'elaboració de polítiques estatals als valors islàmics, i posar les lleis i pràctiques econòmiques del seu país en línia amb els ensenyaments de l'Islam. Per què aquests governants van triar el camí de la "islamització" per als seus països? I com es van convertir els estats postcolonials laics en un temps en els agents de la islamització i en el presagi del "vertader" estat islàmic?
Des de finals de la dècada de 1970 i principis de la dècada de 1980, Malàisia i Pakistan han seguit un camí únic cap al desenvolupament que divergeix de les experiències d'altres estats del Tercer Món.. En aquests dos països la identitat religiosa es va integrar a la ideologia estatal per informar l'objectiu i el procés de desenvolupament amb valors islàmics..
Aquesta empresa també ha presentat una imatge molt diferent de la relació entre l'islam i la política a les societats musulmanes. A Malàisia i Pakistan, han estat institucions estatals més que activistes islamistes (aquells que defensen una lectura política de l'islam; també coneguts com a revivalistes o fonamentalistes) that have been the guardians of Islam and the defenders of its interests. This suggests a
very different dynamic in the ebbs and flow of Islamic politics—in the least pointing to the importance of the state in the vicissitudes of this phenomenon.
What to make of secular states that turn Islamic? What does such a transformation mean for the state as well as for Islamic politics?
This book grapples with these questions. This is not a comprehensive account of Malaysia’s or Pakistan’s politics, nor does it cover all aspects of Islam’s role in their societies and politics, although the analytical narrative dwells on these issues considerably. This book is rather a social scientific inquiry into the phenomenon of secular postcolonial states becoming agents of Islamization, and more broadly how culture and religion serve the needs of state power and development. The analysis here relies on theoretical discussions
in the social sciences of state behavior and the role of culture and religion therein. More important, it draws inferences from the cases under examination to make broader conclusions of interest to the disciplines.
KENNETH ROTH
avui, virtually every government wants to be seen as a democracy, but many resist allowing the basic human rights that would make democracy meaningful because that might jeopardize their grasp on power. En canvi, governments use a variety of subterfuges to manage or undermine the electoral process. Their task is facilitated by the lack of a broadly accepted definition of ‘democracy’ akin to the detailed rules of international human rights law. But much of the problem lies in the fact that, because of commercial or strategic interests, the world’s established democracies often close their eyes to electoral manipulation, making it easier for sham democrats to pass themselves off as the real thing. That acquiescence undermines the efforts to promote human rights because it can be more difficult for human rights organizations to stigmatize a government for its human rights violations when that government can hold itself up as an accepted ‘democracy.’ The challenge facing the human rights movement is to highlight the ploys used by dictatorial regimes to feign democratic rule and to build pressure on the established democracies to refuse to admit these pretenders into the club of democracies on the cheap. Keywords: civil society, democracy promotion, dictatorship, eleccions,
electoral manipulation, political violence Rarely has democracy been so acclaimed yet so breached, so promoted yet so disrespected, so important yet so disappointing. Democracy has become the key to legitimacy. Few governments want to be seen as undemocratic. Yet the credentials of the claimants have not kept pace with democracy’s
growing popularity. These days, even overt dictators aspire to the status conferred by the democracy label. Determined not to let mere facts stand in their way, these rulers have mastered the art of democratic rhetoric which bears
little relationship to their practice of governing.
This growing tendency poses an enormous challenge to the human rights movement. Human rights groups can hardly oppose the promotion of democracy, but they must be wary that the embrace of democracy not become a subterfuge for avoiding the more demanding standards of international human rights law. Human rights groups must especially insist that their natural governmental allies – the established democracies – not allow competing interests and short-sighted strategies to stand in the way of their
embrace of a richer, more meaningful concept of democracy.
Beyond ‘Terrorism’ and ‘StateHegemony’: assessing the Islamistmainstream in Egypt and Malaysia
gener FORT
International networks of Islamic ‘terrorism’ have served as themost popular explanation to describe the phenomenon of political Islam sincethe 11 September attacks.
This paper argues that both the self-proclaimeddoctrinal Islam of the militants and Western perceptions of a homogeneousIslamist threat need to be deconstructed in order to discover the oftenambiguous manifestations of ‘official’ and ‘opposition’ Islam, of modernity andconservatism.
As a comparison of two Islamic countries, Egypt and Malaysia,which both claim a leading role in their respective regions, shows, moderateIslamic groups have had a considerable impact on processes of democratisationand the emergence of civil society during the quarter century since the ‘Islamicresurgence’.
Shared experiences like coalition building and active participationwithin the political system demonstrate the influence and importance of groupssuch as the Egyptian Muslim Brotherhood, the Islamic Youth Movement of Malaysia (ABIM) or the Islamic Party of Malaysia (PAS).
These groups haveshaped the political landscape to a much larger extent than the current pre-occupation with the ‘terrorist threat’ suggests. The gradual development of a‘culture of dialogue’ has rather revealed new approaches towards politicalparticipation and democracy at the grassroots level.