All Entries in the "Јордански МБ" Category
Ислам, Политички ислам и Америка
Араб Инсигхт
Да ли је могуће „братство“ са Америком?
халил ал-анани
„Нема шансе да комуницирамо са било којом САД. администрацију све док Сједињене Државе задрже своје дугогодишње виђење ислама као стварне опасности, гледиште које Сједињене Државе ставља у исти чамац као и ционистички непријатељ. Немамо унапред створене идеје о америчком народу или САД. друштво и његове грађанске организације и трустови мозгова. Немамо проблема у комуникацији са америчким народом, али се не улажу адекватни напори да нас зближе,“, рекао је др. Иссам ал-Ириан, шеф политичког одељења Муслиманске браће у телефонском интервјуу.
Ал-Ирианове речи сумирају ставове Муслиманског братства о америчком народу и САД. влада. Остали чланови Муслиманског братства би се сложили, као што би покојни Хасан ал-Бана, који је основао групу у 1928. Ал- Бана је Запад посматрао углавном као симбол моралног пропадања. Друге селефије – исламска школа мишљења која се ослања на претке као узорне моделе – заузели су исти став о Сједињеним Државама, али недостаје идеолошка флексибилност коју заступају Муслиманска браћа. Док Муслиманска браћа верују у укључивање Американаца у грађански дијалог, друге екстремистичке групе не виде смисао у дијалогу и тврде да је сила једини начин да се изборе са Сједињеним Државама.
| Сеп 15, 2010 | Коментари 0
Islamism revisited
МАХА АЗЗАМ
There is a political and security crisis surrounding what is referred to as Islamism, a crisis whose antecedents long precede 9/11. Over the past 25 године, there have been different emphases on how to explain and combat Islamism. Analysts and policymakers
in the 1980s and 1990s spoke of the root causes of Islamic militancy as being economic malaise and marginalization. More recently there has been a focus on political reform as a means of undermining the appeal of radicalism. Increasingly today, the ideological and religious aspects of Islamism need to be addressed because they have become features of a wider political and security debate. Whether in connection with Al-Qaeda terrorism, political reform in the Muslim world, the nuclear issue in Iran or areas of crisis such as Palestine or Lebanon, it has become commonplace to fi nd that ideology and religion are used by opposing parties as sources of legitimization, inspiration and enmity.
The situation is further complicated today by the growing antagonism towards and fear of Islam in the West because of terrorist attacks which in turn impinge on attitudes towards immigration, religion and culture. The boundaries of the umma or community of the faithful have stretched beyond Muslim states to European cities. The umma potentially exists wherever there are Muslim communities. The shared sense of belonging to a common faith increases in an environment where the sense of integration into the surrounding community is unclear and where discrimination may be apparent. The greater the rejection of the values of society,
whether in the West or even in a Muslim state, the greater the consolidation of the moral force of Islam as a cultural identity and value-system.
Following the bombings in London on 7 Јул 2005 it became more apparent that some young people were asserting religious commitment as a way of expressing ethnicity. The links between Muslims across the globe and their perception that Muslims are vulnerable have led many in very diff erent parts of the world to merge their own local predicaments into the wider Muslim one, having identifi ed culturally, either primarily or partially, with a broadly defi ned Islam.
| Сеп 06, 2010 | Коментари 0
Islam and Democracy
ИТАЦ
If one reads the press or listens to commentators on international affairs, it is often said – and even more often implied but not said – that Islam is not compatible with democracy. In the nineties, Samuel Huntington set off an intellectual firestorm when he published The Clash of Civilizations and the Remaking of World Order, in which he presents his forecasts for the world – writ large. In the political realm, he notes that while Turkey and Pakistan might have some small claim to “democratic legitimacy” all other “… Muslim countries were overwhelmingly non-democratic: monarchies, one-party systems, military regimes, personal dictatorships or some combination of these, usually resting on a limited family, clan, or tribal base”. The premise on which his argument is founded is that they are not only ‘not like us’, they are actually opposed to our essential democratic values. He believes, as do others, that while the idea of Western democratization is being resisted in other parts of the world, the confrontation is most notable in those regions where Islam is the dominant faith.
The argument has also been made from the other side as well. An Iranian religious scholar, reflecting on an early twentieth-century constitutional crisis in his country, declared that Islam and democracy are not compatible because people are not equal and a legislative body is unnecessary because of the inclusive nature of Islamic religious law. A similar position was taken more recently by Ali Belhadj, an Algerian high school teacher, preacher and (in this context) leader of the FIS, when he declared “democracy was not an Islamic concept”. Perhaps the most dramatic statement to this effect was that of Abu Musab al-Zarqawi, leader of the Sunni insurgents in Iraq who, when faced with the prospect of an election, denounced democracy as “an evil principle”.
But according to some Muslim scholars, democracy remains an important ideal in Islam, with the caveat that it is always subject to the religious law. The emphasis on the paramount place of the shari’a is an element of almost every Islamic comment on governance, moderate or extremist. Only if the ruler, who receives his authority from God, limits his actions to the “supervision of the administration of the shari’a” is he to be obeyed. If he does other than this, he is a non-believer and committed Muslims are to rebel against him. Herein lies the justification for much of the violence that has plagued the Muslim world in such struggles as that prevailing in Algeria during the 90s
| Сеп 04, 2010 | Коментари 0
Islamic Political Culture, Демократија, and Human Rights
Даниеле. Цена
It has been argued that Islam facilitates authoritarianism, contradicts the
values of Western societies, and significantly affects important political outcomes
in Muslim nations. Consequently, scholars, commentators, and government
officials frequently point to ‘‘Islamic fundamentalism’’ as the next
ideological threat to liberal democracies. This view, however, is based primarily
on the analysis of texts, Islamic political theory, and ad hoc studies
of individual countries, which do not consider other factors. It is my contention
that the texts and traditions of Islam, like those of other religions,
can be used to support a variety of political systems and policies. Country
specific and descriptive studies do not help us to find patterns that will help
us explain the varying relationships between Islam and politics across the
countries of the Muslim world. Hence, a new approach to the study of the
connection between Islam and politics is called for.
I suggest, through rigorous evaluation of the relationship between Islam,
democracy, and human rights at the cross-national level, that too much
emphasis is being placed on the power of Islam as a political force. I first
use comparative case studies, which focus on factors relating to the interplay
between Islamic groups and regimes, economic influences, ethnic cleavages,
and societal development, to explain the variance in the influence of
Islam on politics across eight nations.
| Авг 24, 2010 | Коментари 0
Islamic Political Culture, Демократија, and Human Rights
Даниеле. Цена
It has been argued that Islam facilitates authoritarianism, contradicts the
values of Western societies, and significantly affects important political outcomes
in Muslim nations. Consequently, scholars, commentators, and government
officials frequently point to ‘‘Islamic fundamentalism’’ as the next
ideological threat to liberal democracies. This view, however, is based primarily
on the analysis of texts, Islamic political theory, and ad hoc studies
of individual countries, which do not consider other factors. It is my contention
that the texts and traditions of Islam, like those of other religions,
can be used to support a variety of political systems and policies. Country
specific and descriptive studies do not help us to find patterns that will help
us explain the varying relationships between Islam and politics across the
countries of the Muslim world. Hence, a new approach to the study of the
connection between Islam and politics is called for.
I suggest, through rigorous evaluation of the relationship between Islam,
democracy, and human rights at the cross-national level, that too much
emphasis is being placed on the power of Islam as a political force. I first
use comparative case studies, which focus on factors relating to the interplay
between Islamic groups and regimes, economic influences, ethnic cleavages,
and societal development, to explain the variance in the influence of
Islam on politics across eight nations.
| Авг 22, 2010 | Коментари 0
Political Islam in the Middle East
Су Кнудсен
This report provides an introduction to selected aspects of the phenomenon commonly
referred to as “political Islam”. The report gives special emphasis to the Middle East, in
particular the Levantine countries, and outlines two aspects of the Islamist movement that may
be considered polar opposites: democracy and political violence. In the third section the report
reviews some of the main theories used to explain the Islamic resurgence in the Middle East
(Figure 1). In brief, the report shows that Islam need not be incompatible with democracy and
that there is a tendency to neglect the fact that many Middle Eastern countries have been
engaged in a brutal suppression of Islamist movements, causing them, some argue, to take up
arms against the state, and more rarely, foreign countries. The use of political violence is
widespread in the Middle East, but is neither illogical nor irrational. In many cases even
Islamist groups known for their use of violence have been transformed into peaceful political
parties successfully contesting municipal and national elections. Nonetheless, the Islamist
revival in the Middle East remains in part unexplained despite a number of theories seeking to
account for its growth and popular appeal. In general, most theories hold that Islamism is a
reaction to relative deprivation, especially social inequality and political oppression. Alternative
theories seek the answer to the Islamist revival within the confines of religion itself and the
powerful, evocative potential of religious symbolism.
The conclusion argues in favour of moving beyond the “gloom and doom” approach that
portrays Islamism as an illegitimate political expression and a potential threat to the West (“Old
Islamism”), and of a more nuanced understanding of the current democratisation of the Islamist
movement that is now taking place throughout the Middle East (“New Islamism”). This
importance of understanding the ideological roots of the “New Islamism” is foregrounded
along with the need for thorough first-hand knowledge of Islamist movements and their
adherents. As social movements, its is argued that more emphasis needs to be placed on
understanding the ways in which they have been capable of harnessing the aspirations not only
of the poorer sections of society but also of the middle class.
| Авг 20, 2010 | Коментари 0
STRATEGIES FOR ENGAGING POLITICAL ISLAM
SHADI HAMID
АМАНДА КАДЛЕЦ
Political Islam is the single most active political force in the Middle East today. Its future is intimately tied to that of the region. If the United States and the European Union are committed to supporting political reform in the region, they will need to devise concrete, coherent strategies for engaging Islamist groups. Yet, Сједињене Америчке Државе. has generally been unwilling to open a dialogue with these movements. Слично томе, EU engagement with Islamists has been the exception, not the rule. Where low-level contacts exist, they mainly serve information-gathering purposes, not strategic objectives. The U.S. and EU have a number of programs that address economic and political development in the region – among them the Middle East Partnership Initiative (MEPI), the Millennium Challenge Corporation (MCC), the Union for the Mediterranean, and the European Neighborhood Policy (ЕНП) – yet they have little to say about how the challenge of Islamist political opposition fits within broader regional objectives. САД. and EU democracy assistance and programming are directed almost entirely to either authoritarian governments themselves or secular civil society groups with minimal support in their own societies.
The time is ripe for a reassessment of current policies. Since the terrorist attacks of September 11, 2001, supporting Middle East democracy has assumed a greater importance for Western policymakers, who see a link between lack of democracy and political violence. Greater attention has been devoted to understanding the variations within political Islam. The new American administration is more open to broadening communication with the Muslim world. У међувремену, the vast majority of mainstream Islamist organizations – including the Muslim Brotherhood in Egypt, Jordan’s Islamic Action Front (IAF), Morocco’s Justice and Development Party (ПЈД), the Islamic Constitutional Movement of Kuwait, and the Yemeni Islah Party – have increasingly made support for political reform and democracy a central component in their political platforms. Додатно, many have signaled strong interest in opening dialogue with U.S. and EU governments.
The future of relations between Western nations and the Middle East may be largely determined by the degree to which the former engage nonviolent Islamist parties in a broad dialogue about shared interests and objectives. There has been a recent proliferation of studies on engagement with Islamists, but few clearly address what it might entail in practice. As Zoé Nautré, visiting fellow at the German Council on Foreign Relations, puts it, “the EU is thinking about engagement but doesn’t really know how.”1 In the hope of clarifying the discussion, we distinguish between three levels of “engagement,” each with varying means and ends: low-level contacts, strategic dialogue, and partnership.
| Авг 19, 2010 | Коментари 0
Islamist parties : Three kinds of movements
Тамара Цофман
Between 1991 и 2001, the world of political Islam became significantly more diverse. Today, the term “Islamist”—used to describe a political perspective centrally informed by a set of religious interpretations and commitments—can be applied to such a wide array of groups as to be almost meaningless. It encompasses everyone from the terrorists who flew planes into the World Trade Center to peacefully elected legislators in Kuwait who have voted in favor of women’s suffrage.
Nonetheless, the prominence of Islamist movements—legal and illegal, violent and peaceful—in the ranks of political oppositions across the Arab world makes the necessity of drawing relevant distinctions obvious. The religious discourse of the Islamists is now unavoidably central to Arab politics. Conventional policy discussions label Islamists either “moderate” or “radical,” generally categorizing them according to two rather loose and unhelpful criteria. The first is violence: Radicals use it and moderates do not. This begs the question of how to classify groups that do not themselves engage in violence but who condone, justify, or even actively support the violence of others. A second, only somewhat more restrictive criterion is whether the groups or individuals in question
accept the rules of the democratic electoral game. Popular sovereignty is no small concession for traditional Islamists, many of whom reject democratically elected governments as usurpers of God’s sovereignty.
Yet commitment to the procedural rules of democratic elections is not the same as commitment to democratic politics or governance.
| Авг 18, 2010 | Коментари 0
Islamist Parties : A boon or a bane for democracy?
Амр Хамзави
Натхан Ј. Браон
What role do Islamist movements play in Arab politics? With their popular messages and broad followings within Arab societies, would their incorporation as normal political actors be a boon for democratization or democracy’s bane? For too long, we have tried to answer such questions solely by speculating about the true intentions of these movements and their leaders. Islamist political movements in the Arab world are increasingly asked—both by outside observers and by members of their own societies—about their true intentions.
But to hear them tell it, leaders of mainstream Arab Islamist movements are not the problem. They see themselves as democrats in nondemocratic lands, firmly committed to clean and fair electoral processes, whatever outcomes these may bring. It is rulers and regimes that should be pressed to commit to democracy, say the Islamists, not their oppositions. We need not take such Islamist leaders at their word. Заиста, we should realize that there is only so much that any of their words can do to answer the question of the relationship between these movements and the prospects for democracy.
While their words are increasingly numerous (Islamist movements tend to be quite loquacious) and their answers about democracy increasingly specific, their ability to resolve all ambiguities is limited. Први, as long as they are out of power—as most of them are, and are likely to remain for some time—they will never fully prove themselves. Many Islamist leaders themselves probably do not know how they would act were they to come to power.
| Авг 18, 2010 | Коментари 0
ISLAMIST MOVEMENTS AND THE DEMOCRATIC PROCESS IN THE ARAB WORLD: Exploring the Gray Zones
Натхан Ј. Браон, Амр Хамзави,
Марина Оттаваи
During the last decade, Islamist movements have established themselves as major political players in the Middle East. Together with the governments, Islamist movements, moderate as well as radical, will determine how the politics of the region unfold in the foreseeable future. Th ey have shown the ability not only to craft messages with widespread popular appeal but also, and most importantly, to create organizations with genuine social bases and develop coherent political strategies. Other parties,
by and large, have failed on all accounts.
Th e public in the West and, in particular, the United States, has only become aware of the importance of Islamist movements after dramatic events, such as the revolution in Iran and the assassination of President Anwar al-Sadat in Egypt. Attention has been far more sustained since the terrorist attacks of September 11, 2001. As a result, Islamist movements are widely regarded as dangerous and hostile. While such a characterization is accurate regarding organizations at the radical end of the Islamist spectrum, which are dangerous because of their willingness to resort to indiscriminate violence in pursuing their goals, it is not an accurate characterization of the many groups that have renounced or avoided violence. Because terrorist organizations pose an immediate
threat, however, policy makers in all countries have paid disproportionate attention to the violent organizations.
It is the mainstream Islamist organizations, not the radical ones, that will have the greatest impact on the future political evolution of the Middle East. Th e radicals’ grandiose goals of re-establishing a caliphate uniting the entire Arab world, or even of imposing on individual Arab countries laws and social customs inspired by a fundamentalist interpretation of Islam are simply too far removed from today’s reality to be realized. Th is does not mean that terrorist groups are not dangerous—they could cause great loss of life even in the pursuit of impossible goals—but that they are unlikely to change the face of the Middle East. Mainstream Islamist organizations are generally a diff erent matter. Th ey already have had a powerful impact on social customs in many countries, halting and reversing secularist trends and changing the way many Arabs dress and behave. And their immediate political goal, to become a powerful force by participating in the normal politics of their country, is not an impossible one. It is already being realized in countries such as Morocco, Јордан, and even Egypt, which still bans all Islamist political organizations but now has eighty-eight Muslim Brothers in the Parliament. Политика, not violence, is what gives mainstream Islamists their infl uence.
| Авг 18, 2010 | Коментари 0
ISLAMIST RADICALISATION
PREFACE
РИЦХАРД ИОУНГС
МИЦХАЕЛ ЕМЕРСОН
Issues relating to political Islam continue to present challenges to European foreign policies in the Middle East and North Africa (MENA). As EU policy has sought to come to terms with such challenges during the last decade or so political Islam itself has evolved. Experts point to the growing complexity and variety of trends within political Islam. Some Islamist organisations have strengthened their commitment to democratic norms and engaged fully in peaceable, mainstream national politics. Others remain wedded to violent means. And still others have drifted towards a more quietist form of Islam, disengaged from political activity. Political Islam in the MENA region presents no uniform trend to European policymakers. Analytical debate has grown around the concept of ‘radicalisation’. This in turn has spawned research on the factors driving ‘de-radicalisation’, and conversely, ‘re-radicalisation’. Much of the complexity derives from the widely held view that all three of these phenomena are occurring at the same time. Even the terms themselves are contested. It has often been pointed out that the moderate–radical dichotomy fails fully to capture the nuances of trends within political Islam. Some analysts also complain that talk of ‘radicalism’ is ideologically loaded. At the level of terminology, we understand radicalisation to be associated with extremism, but views differ over the centrality of its religious–fundamentalist versus political content, and over whether the willingness to resort to violence is implied or not.
Such differences are reflected in the views held by the Islamists themselves, as well as in the perceptions of outsiders.
| Авг 17, 2010 | Коментари 0
ISLAM, ISLAMISTS, AND THE ELECTORAL PRINCIPLE I N THE MIDDLE EAST
Јамес Писцатори
For an idea whose time has supposedly come, ÒdemocracyÓ masks an astonishing
number of unanswered questions and, in the Muslim world, has generated
a remarkable amount of heat. Is it a culturally specific term, reflecting Western
European experiences over several centuries? Do non-Western societies possess
their own standards of participation and accountabilityÑand indeed their own
rhythms of developmentÑwhich command attention, if not respect? Does Islam,
with its emphasis on scriptural authority and the centrality of sacred law, allow
for flexible politics and participatory government?
The answers to these questions form part of a narrative and counter-narrative
that themselves are an integral part of a contested discourse. The larger story
concerns whether or not ÒIslamÓ constitutes a threat to the West, and the supplementary
story involves IslamÕs compatibility with democracy. The intellectual
baggage, to change the metaphor, is scarcely neutral. The discussion itself has
become acutely politicised, caught in the related controversies over Orientalism,
the exceptionalism of the Middle East in particular and the Muslim world in general,
and the modernism of religious ÒfundamentalistÓ movements.
| Авг 17, 2010 | Коментари 0
Политички ислам и европска спољна политика
ПОЛИТИЧКИ ИСЛАМ И ЕВРОПСКА СУСЕДСКА ПОЛИТИКА
МИЦХАЕЛ ЕМЕРСОН
РИЦХАРД ИОУНГС
Од 2001 а међународни догађаји који су уследили кроз природу односа Запада и политичког ислама постали су одлучујуће питање за спољну политику. Последњих година предузета је значајна количина истраживања и анализа по питању политичког ислама. Ово је помогло да се исправе неке поједностављене и алармантне претпоставке које су раније постојале на Западу о природи исламистичких вредности и намера. Паралелно са овим, Европска унија (МЕ) је развио низ политичких иницијатива, пре свега Европску политику суседства(ЕНП) који се у принципу обавежу на дијалог и дубље ангажовање свих(ненасилан) политички актери и организације цивилног друштва у арапским земљама. Ипак, многи аналитичари и креатори политике сада се жале на одређени трофеј и у концептуалној дебати и у развоју политике. Утврђено је да је политички ислам променљив пејзаж, дубоко погођен низом околности, али чини се да је расправа често застала на поједностављеном питању „да ли су исламисти демократски?’Ипак, многи независни аналитичари заговарају ангажовање са исламистима, али стварно зближавање западних влада и исламистичких организација остаје ограничено .
| Авг 17, 2010 | Коментари 0
The Moderate Muslim Brotherhood
Роберт С.. Леикен
Стевен Брооке
The Muslim Brotherhood is the world’s oldest, largest, and most influential Islamist organization. It is also the most controversial,
condemned by both conventional opinion in the West and radical opinion in the Middle East. American commentators have called the Muslim Brothers “radical Islamists” and “a vital component of the enemy’s assault force … deeply hostile to the United States.” Al Qaeda’s Ayman al-Zawahiri sneers at them for “lur[ing] thousands of young Muslim men into lines for elections … instead of into the lines of jihad.” Jihadists loathe the Muslim Brotherhood (known in Arabic as al-Ikhwan al-Muslimeen) for rejecting global jihad and embracing democracy. These positions seem to make them moderates, the very thing the United States, short on allies in the Muslim world, seeks.
But the Ikhwan also assails U.S. спољна политика, especially Washington’s support for Israel, and questions linger about its actual commitment to the democratic process. Over the past year, we have met with dozens of Brotherhood leaders and activists from Egypt, Француска, Јордан, Шпанија, Сирија,Тунис, and the United Kingdom.
| Авг 16, 2010 | Коментари 0
The Management of Islamic Activism: Salafis, Муслиманска браћа, and State Power in Jordan
Фаисал гхори
In his first book, The Management of Islamic Activism, Quintan Wiktorowicz examines the Jordanian Muslim Brotherhood and the Salafis through the lens of social movement theory. Unlike some political scientists who dismiss Islamic movements because of their informal networks, Wiktorowicz contends that social movement theory is an apt framework through which Islamic movements can be examined and studied. In this regard, his work leads the field. Yet for all its promise, this book largely fails to deliver.
The book is divided into four primary sections, through which he tries to construct his conclusion: Jordanian political liberalization has occurred because of structural necessities, not because of its commitment to democratization. Додатно, the state has been masterful in what he dubs the “management of collective action,” (p. 3) which has, for all practical purposes, stifled any real opposition. While his conclusion is certainly tenable, given his extensive fieldwork, the book is poorly organized and much of the evidence examined earlier in the work leaves many questions unanswered.
| Авг 14, 2010 | Коментари 0
What Leads Voters to Support the Opposition under Authoritarianism ?
Мицхаел Д.Х. Роббинс
Elections have become commonplace in most authoritarian states. While this may seem to be a contradiction in terms, in reality elections play an important role in these regimes. While elections for positions of real power tend to be non-competitive, many
elections—including those for seemingly toothless parliaments—can be strongly contested.
The existing literature has focused on the role that elections play in supporting the regime. For example, they can help let off steam, help the regime take the temperature of society, or can be used to help a dominant party know which individuals it should promote (Schedler 2002; Blaydes 2006). Yet, while the literature has focused on the supply-side of elections in authoritarian states, there are relatively few systematic studies of voter behavior in these elections (see Lust-Okar 2006 for an exception). Радије, most analyses have argued that patronage politics are the norm in these societies and that ordinary citizens tend to be very cynical about these exercises given that they cannot bring any real change (Kassem 2004; Desposato 2001; Zaki 1995). While the majority of voters in authoritarian systems may behave in this manner, not all do. In fact, at times, even the majority vote against the regime leading to
significant changes as has occurred recently in Kenya, the Ukraine and Zimbabwe. Yet, even in cases where opposition voters make up a much smaller percentage of voters, it is important to understand who these voters are and what leads them to vote against the
regime.
| Авг 14, 2010 | Коментари 0
ИкхванСцопе На Фејсбуку
ИкхванСцопе Он Сцрибд
ИкхванСцопе На Твиттеру