The Middle East is currently saturated with talk about “change.” Yet, the resiliency of authoritarianism and patriarchy in the region coupled with the evident failure of “democratization”-by... Show moreThe Middle East is currently saturated with talk about “change.” Yet, the resiliency of authoritarianism and patriarchy in the region coupled with the evident failure of “democratization”-by-conquest have plunged this part of the world into a depressing impasse. The region’s Muslim majority is caught up between, on the one hand, authoritarian regimes or fundamentalist inspired opposition, both of which tend to impose severe social control in the name of nation and religion, and on the other, flagrant foreign intervention and occupation in the name of democratization. We witness, then, a clear abuse of faith, freedom, and the faithful. In the midst of this, however, one thing has become clearer. If a meaningful change is to occur in these societies it should come from within, through the self-assertion of societal forces in a democratic direction. But the monumental question is how? Show less
The central function of the ISIM is to conduct and promote research in contemporary 'Muslim societies'. The term refers to both a 'particular' culture and a geographical area of the world, albeit... Show moreThe central function of the ISIM is to conduct and promote research in contemporary 'Muslim societies'. The term refers to both a 'particular' culture and a geographical area of the world, albeit one which is dispersed across the Middle East, South and South-East Asia and Africa. While the term may offer a common identity for scholars working on countries ranging from Morocco and Iran to India and Indonesia, it can also invoke a sense of anxiety and hesitation. It is not just that as an analytical category 'Muslim societies' may be vague and therefore lacks coherence, but some may fear that it can cause more intellectual harm than benefit. By employing such a broad category are we not in a sense 're-orientalizing' Muslim societies and cultures, constructing homogenous entities where they do not exist? Is it valid to speak of, say, 'Christian societies' or 'Buddist societies'? Does the category 'Muslim societies' not imply that we consider religion, i.e., Islam, as the defining feature of these societies? Finally, would this category not exclude, and otherize, the non-religious and non-Muslim from membership in Muslim majority nations? While such questions address legitimate concerns, I would like to suggest that 'Muslim societies' can serve as a useful analytical category. Show less
Understandably, the 11 September terrorist attacks in the USA have reinforced more than ever Western anxieties over the 'threat' of 'Islamic fundamentalism'. The perpetrators' Islamic identity and... Show moreUnderstandably, the 11 September terrorist attacks in the USA have reinforced more than ever Western anxieties over the 'threat' of 'Islamic fundamentalism'. The perpetrators' Islamic identity and the subsequent mass street protests in the Muslim world during the US bombings of Afghanistan left little doubt that political Islam in the Middle East is here to stay. However, the picture conceals some significant changes that Islamism in the Middle East has been undergoing in recent years. There is a clear shift from the earlier emphasis on Islamist polity to one on personal piety and ethics; from constituencies centred around impoverished middle classes to more fragmented adherents including the privileged groups. Show less
