islamic world final

Question 1

Domination

Answer 1

Fear based and is internalized (very expensive so you withdraw over time), relationship of inequality = normalized. Instilling fear upon those who have power and those who don’t (making the subjugated internalize rules of the colonizer so they don’t have to be told what to do directly)

Question 2

Hegemony

Answer 2

Leadership/dominance, especially by one country or social group over others. EX: using the ulema to teach and normalize their rule by inserting them in the new justice system. Co-opting use of religion.

Question 3

Taqlid

Answer 3

Imitate; do what was done before

Question 4

Ijtihad

Answer 4

Independent reasoning by an expert and based on the Quran; how one would interpret the world

Question 5

Appearance vs Essence

Answer 5

what it looks like vs what it is

Question 6

Periods of somali history

Answer 6

Precolonial, Colonial, Post colonial

Question 7

Colonization of the land of somalia

Answer 7

borders created by colonizers and then ethnic separation

Question 8

precolonial somolia

Answer 8

Political – no major state institutions, such a law enforcement, prison. Communal forums and relations was central to politics. Male elders did not have state power in terms of monopoly on force

Question 9

Economic transformation in Somalia with capitalism

Answer 9

Politics and econ (trade used to marginal be from agriculture to capital based). From rural to urban. Changes in practice of the faith. Changing it from a subsistence economy to a capital based econ – use of “taxes” as a fear based project

Question 10

Division of labor in Somalia

Answer 10

Men looked after stock (camels, water, wells, defense). Religion seen as their domain. Women took care of small stock – sheep and goats and building and maintaining the portable house – little restriction of their mobility. The implement of patriarchy via the british and italian as a tool for subduing of liberation movements. Compromised and gave the locals = patriarchy + hierarchy.

Question 11

The town of Gabiley

Answer 11

Had several madrasas but none were for girls – Girls’ first elementary was created in 1964 and was necessary for Quranic education before education. It had the sitaad center aka community center where they could share religious thoughts and stories.

Question 12

First women’s mosque

Answer 12

Sheikh Maryan joins Sitaad and shares knowledge that this is possible. Local government – provided the plot of land. Most of the money came from women in town and some volunteered as laborers or made contributions – Built by women for women. Completed in 1972. Center of Islamic learning for women were non-existent before and with a reduced male filter. Demonstrative effect of islam’s ways of equality among the sexes.

Question 13

Sharia

Answer 13

Concrete embodiment of the divine will; has roots in the Quran (sacred) and Sunnah (innovation and humanized the prophet)

Question 14

Sunnah

Answer 14

The traditions and practices of the Prophet Muhammad, considered a model for Muslims to follow and essentially encompassing his way of life

Question 15

Globalization

Answer 15

View it as a process as something that has been a part of world with different stages

Question 16

Precapitalists

Answer 16

limited access to resources and focused on local production AKA Subsistence (living on what you produce)

Question 17

Capitalist

Answer 17

no longer focused on the local, focused on commodity circulation

Question 18

Precapitalist globalization

Answer 18

The spread of human ways of knowing and different economies have a long genealogy. Muslim civilization was one of the markers of the end of the precapitalist globalization which facilitates the new era. Key to all of these societies was absence of generalized commodity production.

Question 19

Stages in capitalism

Answer 19

1. age of discoveries/robbers with primitive accumulation, land is the most productive commodity
2. industrial revolution
3. age of colonization
4. age of liberation/postcolonial
5. age of new globalization – cold war, neoliberalism, war of terror, climate change
6. The age of surveillance capitalism

Question 20

How to gauge globalization

Answer 20

Production, consumption, waste, AND culture, environment, social relations, autonomy of human behaviors and action. These developments create centers and marginalities.

Question 21

Globalization impact on muslim world

Answer 21

Political domination via colonization + segmentation of the ummah. Decentering islam in management of public affairs, except for supplicants.. Leads to a reaction to colonization
a) Resistance or submission EX: mahdi of sudan, sukarno of isonia, nasir of egypt, ben bella of algeria, sayyid of somalia, mosaddeq of iran
b) liberation

Question 22

Impact on Elites

Answer 22

Elites as pioneers of as a transmission belt. Islam is challenged in many countries from inside and outside – reliance on the power of the west in some cases. Using comparison to the west as a litmus for their freedom and setting goals – china as superseding Britain.

Question 23

Laws in post colony

Answer 23

As modernization failed, tensions rose and struggles emerged within muslim society. Iran and algeria as examples. How was the shah of Iran brought to power + what agenda did he pursue?
What about the current Egyptian regime? What about the mess in libya? (read horace campbell – global nato and catastrophic failure in libya) Sometimes tension turns into riots, suppression, and violence – attempts to overcome sectarianism.

Question 24

Islamic world views

Answer 24

traditionalists, revivalists, and modernists

Question 25

Department 1 (capital good sector)

Answer 25

doesn’t produce for consumers, but raw materials and for other industries to make it into products

Question 26

Department 2 (Consumer sector)

Answer 26

makes products for consumers to use and buy. Department 2 cannot operate without department 1

Question 27

Tawhid

Answer 27

Unity principle that there is only one God + foundation of Islamic monotheism (Shahada) and ore to the being a Muslim. Underscores the singularity of the creator from which everything else follows. Interconnectedness of Allah’s creation. Thus, humans are not masters
There is no God, but Allah and Mohamed is his prophet

Question 28

Fitra

Answer 28

Creation principle and our potential for goodness; justice towards the community. + Selected our species and taught us the power to reason and that all creation has order and purpose. This order works cause of submission to the creator — Muslim in essence.

Question 29

Mizan

Answer 29

Balance + and avoidance of greed and excess
The Quran states “Allah created the heaven and established balance”
Fancy lifestyle by royals vs. others

Question 30

Khalifa

Answer 30

Responsibility + his principle underscores the agreement between the Creator (Allah), humankind, and the rest of creation. Human beings are responsible for being trustees of this Amanah (Trust). We are the guardians of the natural order
Responsibility & trustee

Question 31

Causes for enviro decline

Answer 31

Exploitation is key. Over-consumption and increasing human population, reckless production systems. Assumption that economic growth and technological change will solve poverty and environmental decline. Modern belief that ‘man’ is the master of nature: science will fix it

Question 32

Other abrahamic religions’ basis

Answer 32

Humans must be at peace with creation
Key to all faiths: Ethics

Question 33

Ethics in Islam

Answer 33

Quran and Sunnah = foundation. Community at the center of ethics. Central concept of creation

Question 34

4 principles of human condition

Answer 34

Tawhid (Unity Principle), Fitra (humankind is one and where everything has intrinsic value), Mizan (Balance), and Khalifa (Responsibility)

Question 35

These 4 statements guide caring for Allah’s creations

Answer 35

1. Interest of the community takes precedence over individual interests
2. Relieving hardship takes precedence over advancing benefit
3. Big loss can NOT be advanced to remedy small loss
4. Small harm can be advanced to eliminate or prevent bigger harm

Question 36

ethos of islamic environmental protections

Answer 36

People hold Allah’s creation in trust. Abuse of this trust is forbidden. All natural resources to held in common (ex: water turned into a commodity). Scarce resources must be controlled for the good of all (ex: land). Benefits must be protected and harm eliminated to reduce it

Question 37

Central idea of islam and democracy

Answer 37

Muslim ethos vs political pracitce

Question 38

Example of states’ commitment to ethos (justice and accountability)

Answer 38

Saudi Arabia
Main purpose: protect royal family and political structure
State and family are inseparable. Major contributors to global warming. Location of Islam’s holy sites.
Also think of Malaysia and Egypt and the differences between all these countries and their practices even though they’re all muslim (but also all flawed in unique ways)

Question 39

Islam and Human Rights

Answer 39

Main challenge is between Islam, the West and Democracy and in order to create a Democracy, accountability is required

Question 40

Think about transformations of relationships with the West, think of the early periods of Islam:

Answer 40

1. Crusaders
2. Spread of Islam with Ottomans leadership — superiority of Islamic empire
3. Superiority of Europe and Colonization and revivalist movements
4. Post-colonial linkages
5. Era of democracy and terrorism
   (Focusing on periods 4 & 5 for Human Right Era)

Question 41

West and Muslim World’s relationship

Answer 41

MW driven by regime politics/legitimacy, resource base, strategic location of Islam and Democracy. West driven by self interest.

Question 42

Conduct for public affairs highlighted in Quran

Answer 42

Justice
Accountability
Trustee
Equality among the faithful

Question 43

Quran’s interpretations of Public Affairs can be seen in three ways.

Answer 43

1. Traditionalists/Customary - Scholars of Islam that believe we should continue what has been done before
2. Revivalist - People who follow Islamic traditions, but interpret them according to modern times
3. Modernist - Analyze topics that people believe that are holding back progress, and replacing them with new ways of reaching the same end

Question 44

Example of States from Empire -> Colony -> Independence: The Political Journey

Answer 44

Turkey
Indonesia
Sudan
Tunisia
Saudi Arabia

Question 45

Why are so many Muslim States Authoritarian?

Answer 45

Those who oppose colony or post-colony failed to understand a fundamental principle of trusteeship and consent (hegemony)

Question 46

ME’s explanation for illiberal/no democracy

Answer 46

trustees’ bribed to support the Monarchy, Arab countries are bribed into friendly silence, Cost of Saudi Arabia Monarchy’s survival is kept by economic monopoly, Oil states in the Middle East has ruling groups use oil income and military to stay in power

Question 47

UDHR

Answer 47

Focuses on individual rights and the assumption that those not on the table to decide these rights, also apply to them. Equality and safety of family
Doesn’t have a separate article for women and children’s rights

Question 48

Cairo Declaration

Answer 48

Emphasis on Qu’ran sentiments. Human dignity > ‘family’. States sets the rules and conditions for marriage. Has rights of women and rights of child in Declaration
Issued by Organization of Islamic States 1990. Participants in these conferences provide global context in 1946. When looking at RELIGION AND LIBERAL notions of HR, we need to understand who has authority to define these, such as: Role of society, community or the individual

Question 49

Ways of looking at HRs

Answer 49

1, communities of faith
2. state authority

Question 50

3 Characteristics of States that uphold human and community rights:

Answer 50

1. Accountability to the public is a key feature of a state that minds human rights
2. Protection of National assets and resources
3. Autonomous and accountable security forces and judiciary

Question 51

3 SCHOLARS view of Islam and HR

Answer 51

All of their experiences point to faithful Muslim scholars and their ability to determine the edicts of the faith

Question 52

Abdul A’la Maududi (1903-1979 India/Pakistan)

Answer 52

Experienced the humiliation of Colonialism and the horrors of the India/Pakistan division. Scholar and activist rejected economic injustice just like the other two scholars. Which led to the affirmation of the second generation of human rights. He advocated for a political and economic role of Islam

Question 52

Sayyid Qutb (1906-1966 Egyptian)

Answer 52

Similar views as Maududi
Possibly the most important Muslim scholar of his time
Limits may be placed on western thought of human rights as that leads to culture that is too permissive towards unjust and immoral behavior. He advocated deep moral values come from submission to Allah and behavior set forth in the Quran. Sometimes it’s necessary for political authority to set limits on departures from virtuous behavior. Hence, the belief in the centrality of the faith to politics and human rights
Experienced British domination of Egypt and the feudal monarchy of Kings Farouq and Faoud II. Early phase (pre-Islamicist) much influenced by Maududi
(Islamist leader of the Muslim brotherhood) reacting to inequality, and military or authoritarian regime of Nasir (partly supported by the USA). Human Rights are anchored on the central idea of Allah as the supreme and his word in the Quran as the final text – Give limited space to Ijtihad and reasoning and more focus on literal interpretations. His early book was titled “Social Justice in Islam”. All the necessary rights are in the Quran, Sunnah. He saw the institutionalization of the Shariah as the way to faithful and just society

Question 53

Abdolkarim Soroush (1945-today Iranian)

Answer 53

Unlike Maududi and Qutb, Soroush was not exposed to the tyranny of colonialism, but Iran under the Shah was a neocolonial political environment which elevated western ideals and buried Iran and Persian cultural identity. As such Soroush supported the Islamic Revolution and took a key role during the first phase. He distinguishes Islamic religion from Islamic Law (Sharia). In contrast to Qudb, Soroush does not see a conflict between reason and faith. Freedoms granted by human rights are compatible with Islam but could be necessary conditions for authentic religious life and grounded society. Submission to Allah is not the same as submission to the Sharia. But he became let down with the way in which faith was translated in political practice in the Islamic republic

Question 54

Two ways of framing human relations

Answer 54

1. trans historical – This is what they were, what they are, and what they will beaka Consistent through out
2. historical – What are the implications for this way of thinking? What is the nature of change? How do we study other people and ourselves?

Question 55

Actors framing the discussion of muslim/islamic representation

Answer 55

Travelers, journalists, and scholars
What is the particular agenda (aim) of each of these and in what context?

Question 56

Said’s typology of scholars

Answer 56

Those linked to agencies, foundations, and establishment centers +
Those who are not connected to the above institutions, but as based in the academy as independent authors

Question 57

Political and economic context for representation in media include

Answer 57

Pre-colonial relations, Colonial, Post-colonial, AND Power = heart of everything

Question 58

Principles guiding american policy

Answer 58

Strategic interest, Economics, Humanitarian

Question 59

What form do US policy take in the middle east

Answer 59

Keep the soviets/russia/china at bay
Need to secure oil flows/market for weapons
Israeli security
Keep islamists out of power

Question 60

How are us political priorities realized?

Answer 60

Arms sales and defense agreements (saudi arabia example of buying our weapons and aligning militarily)
covert and not so covert action (iran of Mosaddegh, congo, syria, and libya more recently)
Diplomatic support of pressure
Trade or trade sanctions
Economic and military assistance

Question 61

Context and interest for us foreign policy in islamic world

Answer 61

Cooperate with any regime or country willing to do so even if it was/is illegitimate. Egypt is example
Any government that stood on its way, even legitimately, was seen as an adversary –
During cold war – pro-soviets were the only enemy
Iranian revolution changed all of this
Consequently, islamic ‘fundamentalism’ seen as the threat to western interests

Question 62

facilitatin factors for why this is the politics of this policy

Answer 62

Middle East leaders lack popular legitimacy – unable to rely on the resources and loyalty of their people
Always looking for scapegoats to explain their policies’ failure
Inherent vulnerability of such rulers is at the heart of militarization of politics in the ME – this becomes exploitable for us. Staying in power can only happen via the US and holiness. They cannot use democracy anymore to validate themselves

Question 63

Current American position in the affairs

Answer 63

Preservation of strategic alliances
Sanction perpetrators of evil (perception based)
Look the other way when it comes to our allies

Question 63

Political islam reasons and appeal

Answer 63

Failure of secular politics due to, Failure of nationalism
…socialism (failed according to population), and Autocratic rule.
Lack of development, cultural autonomy, political pride
Consequently, most humiliated people – muslims and africans.

Question 64

Positional forces for democracy

Answer 64

Obstacles: regimes and american agendas where Kissinger of iraq-iran war of 80s: ultimate american interest will be served if both lose
Changed american interests in line with peoples aspirations, and serious support for two state solution in palestine-israel
FOR THINGS TO CHANGE HERE, our duplicity also needs to change!

Question 64

Framing of terrorism and islam

Answer 64

Is islam resistant or antithetical to democracy?
Is islam inherently predisposed to violence?
What does the Quran say about the use of violence (individual or organized)

Question 65

The cold war and terrorism: before and after ussr collapse

Answer 65

Key strategy was containing the communist wast and particularly the ussr
Punishing third world allies of the ussr and those nonaligned countries or leaders who did not support the western agenda
Wars in se asia, cent america
Liberation movements were considered antiwest: zimbabwe, angola and mozambique, south africa

Question 66

Historical geographic origin of terror

Answer 66

Is terror the weapon of the weak in the worlds political economy
Inventing borders and making maps as a method of terror

Question 67

Colonial terror

Answer 67

Think Congo + Germany and the Herrero and Nama Genocides

Question 68

Terror and war

Answer 68

The difference between the war on terror and the terror of war?
The weapons of the weak – the only kind of weapon they have?

Question 69

Types of terrorists

Answer 69

Local terrorists – warlords, global orgs – isis, al-qaida, kkk, states – local and global reach
The use of violence to subjugate people is what they have in common

Question 70

DOC KEY POINTS: Europe’s Veil Bans Target Muslim Women

Answer 70

Niqabis are a minority within a minority so is this actually a tool of the west to divide and heighten islamophobia as a political tool?
She brings up how women are oppressed ever where and using this tool as the one moment of being pro women when so many other forms exist is taking autonomy for those that – also tyranny supported by western countries
Lina voselute – White European women who works on religious freedom(?) – paradoxes in application of the law. Connection between terrorism and these responses. Banning has reduced women’s participation in public world
Sarah haider – “not every choice is a feminist choice” but also not a reason to ban it and ethically does not find it as an ethical thing to do. But also acting like people can’t adopt thoughts over time and using empathy, right wing taking over the issue when it should’ve been feminist discussing it without all the xenophobia
Salim ibrahim – move it from a symbol to just a piece of cloth. These policies use islamophobia without trying to adapt but only targets one type of person

Question 71

DOC KEY POINTS: Iran 1979: Legacy of a Revolution

Answer 71

Loose alliance of communists, revolutionists, and islamists in the era but the Khomeni supporters began to marginalize any other voice in the revolution
Khomeini had before told the people to give back the embassy but this time he stood by the people. Moderates did not support this.
Lasting legacy – Iran seen as hostage takers, old embassy transformed to museum of all things evil that the us does.
Iraq did not realize that they were a capable fighting force and the ayatollah took what was supposed to be a temp attack and turned it into a goal to depose saddam. Iran is using child soldiers to attack iraq. Iraq using chem weapons (given by the us)
The war actually bolstered support for him and saw martyrdom as a need for the revolution.
Starting doing work in lebanon, showed resistance via stealth.
Why does israel get to have weapons but iran doesnt? Intl double standards. Its just nuclear energy. Why do they not get it?

Question 72

AXIS OF EVIL

Answer 72

iran, iraq, and nor korea. used by bush in the war on terror rhetoric to justify violence.

Question 73

DOC KEY POINTS: Islam and the Preservation of Natural Environment

Answer 73

‘Malaysia’s Plastic Jungle’ discusses how plastics and waste were being sent to Malaysia from countries all over the world while then being burned in illegal factories. This led to a decrease in air quality, the health of civilians along with the decrease in environmental well-being.
This plastic has the effect of ruining and affecting the food chain, water pollution, air quality, and the environment on the land. The environment pollution and the water pollution affected a wide variety of things drastically.
Death threats were being sent to people who attempted to advocate for themselves and their families

Question 74

DOC KEY POINTS: Islam and Democracy: What’s the Problem? UpFront

Answer 74

do muslim and muslim majority countries have a problem with democracy?
The speaker has an issue of muslims being stagnant and our policies and forms of democracy are not up to par. Contests the earlier speaker’s idea of a spectrum of democracy and offers that it is more like a way of thinking. This speaker wonders if these broad words like secular and muslim are defined well enough and comparatively different enough for this to be a fair criticism. Plus, there are many interpretations that can be compatible with democracy and islam.The host asks that the US obviously has its democracy informed by judeo christian values, so why cant muslim countries do the same? And she also says we should do better than these countries too because its still bad and christian politics are bad. Shadhi was saying that democracy means responding to the populace and telling them you would be rejecting the popular mandate that’s requesting for public islam is to deny democracy to the people.A Turkish guy comes in and is like the Turkish party that is corrupted not because of islam but rather that the party gained power with democracy and wanted to hold on no matter what.
Conundrum of being mad of the west, the oppressor and then also can see the good things like enlightenment as useful tools for humanity.

Question 75

DOC KEY POINTS: Human Rights and Islam

Answer 75

Islam places its rights on two principles: dignity and equality. The west emphasizes self determination, but islam is more focused on the right of the role you play in society. Islam guarantees these rights as perfect aka things that make sure you have a life. Every human deserves access.
Secular rights had cristian roots and that cannot be ignored, ex: thomas jeffersons penning of the beginning of the constitution lol.
Contradictions can be based on the interpretations and if they are against human rights. But theres also plenty of cases when there arent.
Another point is the hijab again. The west does not like the supposed restriction of freedom (which is fair, but also this is sometimes people’s choice). Aka then the shariah is completely flawed
Some critics don’t appreciate the cultural differences of this and then the UNDHR is only applying one form of rights aka the European lens. Ofc its isnt all people’s perspectives. Can be seen as a form of neoliberalism and neocolonialism. No mechanism or equality to also uphold abuses in the West. Centers the liberal myths as the truth and center.
Rights can only get you so far, always a debate of who gets what protections and what is prioritized?

Question 76

DOC KEY POINTS

Answer 76

British double dealing created the legacy of bloodshed during this period
Carving out the middle east was helpful for british geoposition to access india with ease
The war was going on way to long, they were trying to think of new ways to undermine the central powers – used the soft underbelly aka turkey to get what it wanted
Tempt the arabs against the ottomans – the impetus had came from the arab world
The stupid sykes picot agreement
British thought the american decision would join on public opinion – aka using jewish people to their benefit (greatly overestimated their power of the jewery) – treated them as a monolith – was pro-german group weirdly
The fuck as mandates agreed upon by the league of nations.. EWWWWW
The balfour declaration was decidedly a bad choice they got no benefits from it but the jewish zionists got hella benefits

Question 77

DOC KEY POINTS: Edward Said on Orientalism

Answer 77

The conclusion is that orientalists’ knowledge is not objective and is instead part of a process that reflects certain interests.
Orientalism contextualizes and supported within the European conquest for empire and the desire to subdue them ideologically/logically aka justification and explanation.
The US’ version is because of a less direct and clean occupation of the ME. More based on abstraction and politicized for the sake of their indirect interests/goals. AKA consider support for Israel as a proxy/extension of US desires.
Islam is a useful foreign demon to get buy-in to the goals of conquering and securing resources.
Discourse – regulated way of producing knowledge within certain constraints and rules and codifies these learnings as objective
Arab world not even criticize this framing due to these countries dictators needing american patronage so they just deal with this poor framing
The task of interpretation and to understand beyond generalization and to identity that includes each other. HISTORICAL INVENTORY!

Question 78

DOC KEY POINTS: Breaking Silence: Truth & Lies in the War on Terror

Answer 78

Bush’s speech calling us friends to the people of afghanistan without delivering the aid, removing the unused cluster bombs, children in semi destroyed schools
Gov has no resources to rebuild because of the us government’s paternalistic control over the economy and treasury
Basically terrorists against the people controlling the land and resources via violence, with territorial backing from the US. Reestablished the opium trade.
Also repressing women
Well known that Osama bin laden was our creation because of US’ support – backing mujahedin to “combat the USSR” but the USSR was not even in the country yet! So that’s a false narrative used to retroactively justify their support of warlords.
The american control of the afghan gov to justify their desires/resource control. Proxy control
“The crazies” – US officials the government used to keep at an arm’s length because they were so rightwing. Eventual came into positions of power. Fight multiple wars for a new American frontier. Warhawks that think we were too slow to get involved.
Full Spectrum Dominance – 152 bases around the world that secure resources and land for US
torturers in other countries are given safe haven here. Trained at the Schools of America to terrorize their people.
ANDREW WILKENS – breaking cover to show that the West wanted to take over the land because they wanted oil. Showed that there was no intelligence that showed that they had weapons of mass destruction.

Question 79

RKP – Bouthaina Shaaba. “The Muted Voices of Women interpreters. In Mahnaz Afkhami (ed)” Faith and Freedom. 1995. Ch. 5

Answer 79

Thesis: Through the work of Nazira Zin al-Din, this article shows that a reduction in women’s freedom has been influenced by men’s cultural interpretations over Quran and Hadith-based evidence

Main Points:
Shabaan highlights how critical women were to the preservation of the Quran and hadiths due to their honesty and dedication. But since then, women’s oppression has increased.
Nazira Zin al-Din, a respected Lebanese scholar, concludes this is not due to Islam, but rather gender-biased interpretations. Using the hijab as an example, Zin al-Din offers intellectual and religious explanations.
First, men do not trust the women in their lives to be pure, and thus impose restrictions.
Secondly, Zin al-Din finds no consistency between scholars about the expectations of women to cover up. Importantly, women of the Prophet’s time, and well after, had maintained mixed company with no concern. The Quran itself does not ask women to replicate the lives of the Prophet’s wives – who had unique expectations. If anything, requesting women to cover face, hands, and feet is counter to the Quran’s guidelines.
Since publishing these findings, other scholars have to come to agree with the inconsistencies in interpretation being at women’s expense.

Effectiveness of the argument: I find myself disagreeing with some of Zin al-Din’s concerns about the hijab and find them dated. But this is a critique from the 1920s, it is bound to be dated and not attuned to modern choice feminism. Nevertheless, that disagreement reminded me of the breadth of women’s opinions on the matter and the value of representation in interpretation, especially with women’s issues.

Question 80

RKP – Hassan Kosebalaban (2005). “The impact of Globalization on Islamic History: The Case of Turkey.” World Affairs, 168 (1):27-37

Answer 80

Thesis: Globalization has allowed Islamicist parties, like that of the AKP in Turkey, to shift in identity thanks to upward mobility. This upward mobility needs to occur in both domestic and international participatory institutions for identity shifts to occur.

Main Points:
Globalization can be noted as international markets being more important than national borders/powers.
This neglects globalization’s impact on identity shifting, particularly eroding the need of political movements to be tied to the conditions within their borders. AKA think of when movements get access to education and can platform their grievances with a repressive state.
Author then goes over two Sam Huntington models. The first being the “destabilizing modernization” and the second being the “clash of civilizations”. The latter of the two is stagnant, essentialist, and simple in its descriptions of cultures and thus fails to explain why conflict DOES NOT exist. The former is preferred because it can explain conflict and the lack of conflict.
The case of Turkey/AKP saw a secular society that pushed islamization to the periphery. Globalization/liberalization measures in the state allowed for political discussion of islamicist policies on both a domestic and intl level. This allowed more pragmatic values to emerge and the party’s acceptance of global institutions, like the EU and democracy, as viable strategies to achieve their goals instead of violence.

Effectiveness of the argument: It is sufficient in explaining the conditions met for this situation of Islamic acceptance of Western institutions. Reducing paternalistic Western pressure to change and rather having natural integration of peripheral groups has led to conditions of acceptance of the West/globalization. It also explains how groups that seem to lose power are against this transition as more of a pragmatic disagreement. I wish the author spent more time explaining how this is not a co-opting of democratic movements, but I think that could be a good follow up assessment.

Question 81

RKP: Victoria Bernal. “Gender, Culture, and Capitalism: Women and the Remaking of Islamic Tradition in Sudanese Village.” Comparative Studies in Society and History 36 (1994): 36-67

Answer 81

Thesis: Capitalism and its effects on the economic roles has been essential in the shifting of Islamic traditions, particularly seen in the way women’s place has been reduced and disrespected.

Main Points:
Islamic determinism – idea that islamic culture is one note and predetermined. These people fail to contextualize the cultures within their historical settings.
Sudan/this village as an example of cultural construction before and after the introduction and influence of capitalism, world economy, and cultural imports attached to important things like Islam
Islam as a renegotiated concept/interpretation with new things introduced and recontextualized.
Islamic fundamentalism not just as a response to change, but a change itself thanks to the new factor of industrialization/globalization
Emulation of Saudi practices both as a global import/example of good muslim but also aspirationally tied to capital and quality life. Adjusting how they perceive islam. Their traditions are replaced by these intertwined Saudi traditions.
EX: Gender relations of a certain traditional dance practice that is now seen as haram, when it was seen as tradition. Women as left in the village but the upkeepers of community relations. The double bind of maintaining tradition and then seen as haram for keeping it up. But also not being protected for their social labor and exploited economically.
This shift is supported by the harshness of capitalism that traditions are adapting too and thus putting women and others into new, compromising positions of exploitation.

Effectiveness of the argument: incorporation in globalization is not only an economic process but also a political one. This is explained thoroughly in the ways in which the influence and power structure is sociologically constructed. This is ideological take that is informed by the material examples in sudan and illustrates cause and effect with proper contextualization. One of the more easier reads to follow for that reason.

Question 82

RKP: M. Issi Dien (1997). “Islam and the Environment: Theory and Practice.” Journal of Beliefs and Values, 18, 1: 47-57

Answer 82

Thesis: Islam is no different to other cultures in regards to environmental degradation; instead, industrial culture has triumphed over traditional culture and knowledge that has allowed materialism to triumph. Furthermore, Islam has some tools for settling disputes, like water distribution, that may aid international law creation

Main Points:
Many accept that contemporary environmental problems stem from modern, secular thinking, thus setting humans above the natural, material, and spiritual world.
Tahwid – the concept of only one God and that God is everywhere and everything. Therefore, you must take care of the land and nature. Since no other creature can perform this task, this must be one of our goals.
Why does islam have this unique stance? Explanations include: young religion, equality between the human and the establishment, etc. MOST IMPORTANTLY decisions were made between all parts of the community.
The negative impact and transition of muslim societies into adopting materialistic practices, ex: saudi arabia and the degradation of the agricultural practices that worked in tune with the land.
Islamic and industrial values were treated antagonistically with rejection of fundamental values of the environment and culture.
Example of water issues (written in 1997), Saudi having foreign investors help with the issue and Turkey building a dam and hoarding water from Syria and Iraq.
ISLAM as a solution and a method of distribution as outlined as a practice of justice and equity. Terms for rights of drinking, use, and flow that could be helpful.

Effectiveness of the argument: Very effective argument explaining the ways in which industrialization and negligence of what is required to protect the land are intertwined. Also, the author explains how Islam was attuned to the needs of both the people and the land, a fundamental aspect of the religion. So when modern problems exist, looking back at traditional practices and laws may be useful in maintaining the rights of all people in the region in a way capitalism cannot. I wish the author could’ve explained the specifics of what Islam would recommend to bring depth to the argument. But I still love the reciprocal nature of traditional knowledge as a key to land protection and vice versa.

Question 83

RKP: Charles Kurzman (ed). Introduction. In Liberal Islam (Oxford University Press, 1998).

Answer 83

Thesis: Focused on presenting the basics of liberal islam and the pitfalls this school of interpretation faces.

Main Points:
Customary islam, regional interpretations of islam pre globalization/consistent communication which allowed for local traditions to be integrated into the religion
Revivalist islam/fundamentalist – textual and very arab and the qualification of sole correct interpretations.
Liberal as a reinvention of both customary and fundamental – lens of shifting to modernity or reapplying in a manner that may make this more adjusted for our modern times. Reform as a tool of this branch, but hard to back up with logic. Often falls back on ijtihad as an authorizing factor.
Liberal, silent and interpreted modes of interpretation (aka sharia is already liberal, sharia is silent therefor ijtihad, and interpret for modern concerns)
Essential for anticolonial thought but not strong enough to maintain either power nor influence.

Effectiveness of the argument: Great job explaining all the ways in which this exists as a school of thought but struggles to meet the high standards of islamically acceptable to the masses and critics. Yet, the possibility shows that liberal democracy is possible, just not presently popular.

Question 84

RKP: Peter Schmid (2003). “Expect the Unexpected: A Religious Democracy in Iran” The Brown Journal of World Affair 9 (2): 181-196

Answer 84

Thesis: Islam, and therefore Iran, are compatible with secularism and democracy. Because of this, the author recommends that if the US aspires for a democracy in Iran, they must lift sanctions, pursue “passive” promotion, and reduce military presence.

Main Points:
Brief analysis of both the Sunni-Shia schism and the legalist-reformist schism. This is set up for Iran’s political system (with little actual description of the country/ aka assumes you have 2003 esque background knowledge)
Secularism split between sword (complete eradication of religion) and shield (separation between church and state) secularism in Western thought
Centers and then contests Islamic thought that might see secularism as a separate value system incompatible with Islam.
After this analysis, the author then explains the types of ways of implementing secularism and suggests that allowing the country and its people the space to come to its own conclusions is the most pragmatic and realistic option. It reduces resistance (to imperial/coloniali interests) and alienation.
Then goes into potential reasons for religious democracy to be feasible, particularly focused with traditional and historical values. Author uses the words of an Iranian philosopher, Abdolkarim Soroush, and his liberal assessment of Iran’s cultural and religious values compatibility with religious democracy.
This does not mean if this becomes reality that freedom, prosperity, peace, and stability will be instant or eventual. Just that democracy is possible.
There are some material changes that need to occur internally and externally for this change to occur. One political and structural change, such as a compromise of power between secular and religious leaders, needs to occur.
Finally, Schmid details the possible policy options the US could take on to make this a reality aligned with our goals. Continuing either Clinton or Bush era politics would lack incentive and proportionality, respectively.
Lifting sanctions, “passive” promotion, and military disengagement would, in comparison to the other plans, reduce alienation and shady tactics that have foiled previous attempts at reform and/or democratization in Iran. If we want reformest gains, we must allow for material support to win the day.

Effectiveness of the argument: The theoretical assessment of compatibility was digestible, therefore, I could agree with the concept that Iran’s form of Islam and politics could be compatible with democracy. The policy analysis, while well structured, lacks any empirical evidence to whether the Iranian people desire this change. Much of the details seem like circumstantial and general ideas of the era that could be true. It retains an edge that democracy is inherently good, but only had one philosopher explain why it is healthy for the nation, people, and value. Lastly, the part that I detest the most is the acceptance that the US’ goals are reasonable and that passive promotion to these inherently good goals is the ideal. I realize this paper is dated more than two decades ago, but my opinion stands.

Question 85

RKP: R. Ghannouch (2016). From Political Islam to Muslim Democracy: The Ennahda Party and the Future Tunisia.” Foreign Affairs, 95 (5): 58-67

Answer 85

Thesis: Tunisia’s transition from authoritarian secularist to democracy (aided by the Ennahda movement) was facilitated by islamic values and shows the compatibility with democratic principles.

Main Points:
Prioritizing political stability, inclusivity, and economic and social welfare OVER political control made this possible.
Repressive regime that suppressed religion, expression, and association incited the roots for the transition for democracy through revolution.
The party stepped down when players became more religiously concerning and wanted to avoid destabilization of the foundation.
Coalitions brought together to address education, labor, and more. Brings up the example of women’s rights and how advocacy and collective work can create progress.

Effectiveness of the argument: Evidence of political coexistence without compromising faith. Also shows the venn diagram of shared principles and values between democracy and islam. Interesting explains how secularism is also not perfect and can be repressive and extreme.

Question 86

RKP: United Nations. Universal Declaration of Human Rights (Paris: 1948)

Answer 86

Thesis: The UDHR is one of the most important documents in human rights history, setting standards for what rights everyone should have. However, while it has had a big impact, it is not always followed in practice, especially in some countries.

Main Points:
Reasons for the UDHR
The UDHR was created after the atrocities of World War II to ensure that such violations of human rights would never happen again.
It aims to protect people’s basic freedoms and dignity.
What it covers
30 articles that explain key rights, like the right to life, freedom, education, work, and participation in governmenta
Impact on Human Rights Movements:
It has been important for advancing issues like gender equality, racial justice, and freedom of speech

Effectiveness of the argument:
The UDHR is a strong tool for raising awareness about human rights and has influenced laws and movements worldwide.
It sets a clear standard that all people should be treated equally and fairly.
Although Since the UDHR is not legally binding, there’s no guarantee that countries will follow it.

Question 87

RKP: David L. Johnston (2015). “Islam and Human Rights: A Growing Rapprochement?” American Journal of Economics and Sociology, 74, 1: 113-148.

Answer 87

Thesis: Author argues that the ambiguity and ‘internally diverse’ states that religion and human rights adhere to, means that the values of both have the possibility to harmonize. Johnston strives for an open discussion about this under three ways: 1) analyzing the conflict between and religion and secular framing in general within the UDHR, 2) examine the history specifically with Muslim political and religious leaders and the UDHR, and 3) discuss main points from three influential Muslim scholars specialized in human rights and Islam.

Main Points:
Religion and Human Rights Discourse – Banchoff and Wuthnow (2011) states two opposing narratives: 1) religion opposes human rights (it is a secularist perspective and emphasizes the ‘toxic’ role of religion in human rights), 2) religion is ‘engaging’ human rights
AKA western pov of disregard for religion
Islamic Scholars and Human Rights
1. Khaled Abou El Fadl - Ethics and Law
2. Abdulaziz Sachedina - Develop ‘Public Theology’
3. Abdullahi An-Na’im - Shari’a Law and Modern State

Effectiveness: In conclusion, the three authors regarding Islam and human rights provide reflective insight on some reasons why incorporating and reinterpreting Islam can give Muslims the drive of means to contribute to the global discussion on democracy, social justice, and human dignity. In the end, religion and human rights must come together and work together in order to fulfill a working democracy that heals and supports and doesn’t tear down itself. It will take time, but in the long run, it will be worth it.

Question 88

RKP: Pappe Book

Answer 88

Thesis: The Nakba, at the hands of Israel, marks the foundation of different treatment between Israelis and Palestinians. Since then, this pursuit of land acquisition has come with the grave cost of Palestinians’ human rights and livelihoods. Ilan Pappe argues in the Biggest Prison on Earth that the Israeli government’s Zionist policy of annexation through occupation has created the largest prison on Earth, with Palestinians bearing the brunt of human rights violations.

Main Points:
Pappe makes it clear from the beginning that the colonization of Palestine did not happen overnight; the occupation required careful forethought and infrastructure to make this as seamless, as it was justified. To see the vision through, bureaucracy and military staff were invested into through education at the University of Jerusalem. Israel lobbied, via AIPAC,
This forethought and infrastructure continued into the decades of active military occupation following the war. Training of the military aided the swift application of policies that were intended to solely restrict the Palestinians minority in Israel. Bureaucracy was established for shaping and supporting the government’s vision of expansion.
The policy of “reward” and “punishment” established by the government and supported by the bureaucracy is a fundamental aspect of Pappe’s book. The policy is the response to Palestinians’ mere existence.
o retaliate – nonviolent or not – meant instant punishment like closure of resources, police brutality, arbitrary arrests, disappearances, and executions. For those that become refugees from unsavory conditions and harm, there is no right to return afforded to them. This level of human rights abuse is treated as standard practice and has created a prison-like environment for those that remain in the West Bank and Gaza.
While a majority of the book is dedicated to the Israeli government and structure’s violence, international neglect of the injustice that Palestinians face has enabled Israeli behavior. EX: EU sanctions and us saying no more weapons, yet no enforcement?
Still it is important to note that while the Israeli government is the active decision maker in these policies, these actions are taken with the historical precedence that the West will ignore the violations of international law and human rights.

Effectiveness:All things considered, I find this book foundational to understanding the circumstances that have enabled Israel’s continued oppression of the Palestinian people. While I find Pappe’s style of conveying messages a tad bit repetitive, I cannot act as if he doesn’t make his point clear and effectively. Israel have been committing ethnic cleansing and genocide for as long as they’ve been a settler colonial state; it is fundamental to the Zionist project to do so. Pappe’s focus on the government as instrumental in this oppression is explicit in that sense. Still, I find there to be missing analysis on the citizens and their responses to propaganda. More importantly, I wish there was more evidence of the thoughts of the people who inhabit illegal and grotesque settlements. But I digress because that seems like its own massive undertaking and not the main focus of this argument. Nevertheless, this book is more of a structural analysis of why we are here. It is deeply informative of the material conditions, structures, and policy choices that have led us to this moment of Palestinian oppression, at least to 2017.

Question 89

RKP: Edward Said. Covering Islam (1981). Introduction and Ch. 3

Answer 89

Thesis: Effectiveness of the argument: incorporation in globalization is not only an economic process but also a political one. This is explained thoroughly in the ways in which the influence and power structure is sociologically constructed. This is ideological take that is informed by the material examples in sudan and illustrates cause and effect with proper contextualization. One of the more easier reads to follow for that reason.

Main Points:
Islam, as a label, has long been subject to oversimplification with little consideration for the complexity of the religion and the people who practice.
Take the Iran hostage situation for example. Media analysis relied on painting Iranians as barbarians and the hostages as heroes. Politicians like President Carter used the media to increase public ire towards the Iranians. The dichotomy had no room to present the context in which the situation came from, only one that positioned the US and its citizens as victims of brutality.
Academics were, and continue to be, expert tools in justifying prejudice to the Western public. “Objectivity” and funders with narrative motives have shaped the conclusions touted by these experts. There was pedigree in not questioning the scholarship. But Orientalism is a political endeavor; willful ignorance cannot remove that this knowledge serves a purpose unrelated to the actual study of Islam.

Effectiveness of the Reading: This reading reminded me of the earlier Asad reading and is similarly as effective. The detailed analysis of flaws in both communication and knowledge creation helped explain how the West justified and created narratives about people. I did want more on the types of figures in the funding networks for this type of academia, but that’s a minute detail. Otherwise, Said is very convincing in elaborating on the ways in which the West represents Islam within the context of political goals with the use of tools like the media and academics.

Question 90

RKP: Ira Lapidus (2009). “American Foreign Policy and Islam” Review of Middle East Studies 43 (2): 239-246.

Answer 90

Thesis: Lapidus discusses books by Juan Cole and Emile Nakhleh that share similarities in regards to how and why American foreign policy in the Middle East and the Muslim world is misconceived and ‘counterproductive’. Despite sharing a common ground with both authors, they differ in their ways of thinking on national state issues, global Islamic revival, political conflict, and national liberation. With these regards, Lapidus argues for these same sentiments regarding a change within American Foreign Policy that can better foster global relations.

Main points:
Prof cole take on us policy – fear of Islam is brought by the way of thinking of ‘cultural and ideological conceptions of politics’. For Americans, we define political differences by race, ethnicity, religion, and gender, but don’t involve political, economic and class interests. Professor Cole deals specifically with national state issues : politics, economic and social conflicts. iran still a nuke threat to him tho.
israel – Both authors believe that America’s policy excavates the cause of violence in the Muslim world. In such America’s policies are not helping
saudi – Cole believes that Saudi Arabia is an ally of the U.S. since it allied in the war against the Russians and supplied oil imports. In which Cole doesn’t blame Wahhabism for actions of terrorism
but the other author does not like lol.
DR nakleh does outline
First, is the peaceful transformations of Muslim countries into Islamic states
Second, is Muslim activists joining the struggle for autonomy from central governments
Third, is the Islamist radicals who see all conflicts involving Muslims part of the global U.S. war on Islam
Problem of intelligence and knowledge and how not all resources of such information are the same or consistent with other, and when they are not consistent this can create bias and prejudices

Effectiveness: In conclusion, Lapidus runs through the agreements and disagreements with both Cole and Nakhleh regarding Muslims politics, economic, and social issues each to a varying degree. In such Lapidus ultimately agrees with the central premises of both of the authors that there needs to be a genuine and committed change in America’s foreign policy that fosters growth towards a liberated, safe, and democratic state within the Muslim world.

Question 91

RKP: Samuel Huntington. “Clash of Civilizations?” Foreign Affairs 72, 3 (1993): 22-49.

Answer 91

Thesis: Huntington argues that the differences between civilizations are real and significant, because as civilization-consciousness is increasing, the conflict between these civilizations will also increase. Ultimately, Huntington lays the condition of the future that is a conflict for Islamic-Confucian states and especially with the West to sort out peacefully and ethically. In such, with the West’s great power comes great responsibility and those who have relations with it.

Main Points:
Huntington defines a civilization by: “the highest cultural grouping of people and the broadest level of cultural identity people have short of that distinguishes humans from other species”/ common objective elements
In short, Huntington believes why civilizations will clash is ultimately due to ‘basic differences’, such as views between God and man, individual and the group, citizen and the state, parents and children, etc. These differences are more fundamental than differences between political ideologies and political regimes
Due to the role of the West, group of the civilization-consciousness is growing
Huntington add in how ‘fault lines’ among these civilizations are replacing the political and ideological boundaries
In some cases (like between Japan and the U.S.) cultural differences worsens economic conflicts and conditions
Where there is conflict among civilizations, Huntington includes the kin-country syndrome, which are states or groups that have their own civilization get involved with war with another civilization and attempt to gain support from members of their own civilization
Huntington adds to his main point that since the West has the resources and power of utilizing international institutions, military power and economic resources, the West will continue to do so to protect their dominance and enhance Western political and economic values

Effectiveness: In conclusion, Huntington pushes forth the notion that the West, being in power and dominance, also has the responsibility to not be so selfish in maintaining this position and to act upon ethics and to be mindful of other civilizations, especially those in the Middle East and Muslim world. Conflict and violence between civilizations are only rooted by the fundamental differences and views in life of those people in their own society. With this Huntington suggests that the West should accommodate non-Western civilizations whose power reaches a similar level to the West but ideals and values differ from the West. By accommodating the West should be more understanding of the most basic religious and philosophical knowledge within these civilizations and how their people view their particular interests.

Question 92

RKP: Mahmood Mamdani. Good Muslims, Bad Muslims (New York, 2004). Ch. 1.

Answer 92

Thesis: Mamdani argues that the Western view of Muslims as either “good” or “bad” oversimplifies their identities, ignoring the political and historical factors that influence them. This division has been used to justify harmful policies and create a distorted view of Muslims.

Main Points: In Good Muslims, Bad Muslims, Mahmood Mamdani argues that the West has created a false divide between “good” Muslims (peaceful and modern) and “bad” Muslims (violent extremists). This divide ignores the complex realities of Muslim identities and the political history that shapes them, particularly after 9/11.

Effectiveness of the argument: Mamdani challenges the oversimplified view of Muslims as “good” or “bad.” He calls for a deeper understanding of Muslim identities and the political forces that shape conflicts, rather than just blaming Muslims for extremism.