Religious Intellectuals, the “Woman Question,” and the Struggle for the Creation of a Democratic Public Sphere in Iran

The ideas of the new generation of religious intellectuals in Iran have been the main engine for the call for reform. These intellectuals have attempted to locate their views about the way women are and should be treated in Islamic societies in their much broader—and to them more significant—attempt to offer a modernist religious understanding and a more democratic reading of the role of religion in modern polity. Iranian feminists, on the other hand, have begun to insist that the particular situation of women in Iran is in need of more attention. Religious intellectuals have responded by engaging in reluctant analysis of the way the woman question poses itself in the Iranian context. So far, their analyses fail to take into account the gender implications of the struggle against absolutism and traditional authority. However, the dynamic interaction of the reform project with demands and aspirations of various sectors of Iranian public life will not allow the issue to rest here. Religious intellectuals, in their attempt to recreate essential religious truth in the form of new intellectual concepts and systems, will increasingly have to deal with systemic gender inequalities in a more systematic manner.     

The securitisation of life: Eastern Kurdistan under the rule of a Perso-Shi'i state

Abstract

Since the 1979 Revolution, the Iranian state has adopted a sophisticated set of policies to assimilate the Eastern Kurds. The Kurds are often the main target of the Iranian state’s military operations, its assimilatory strategies, and its regime of surveillance. After the ‘conquest’ (fath) of Eastern Kurdistan (Rojhelat) in 1979, the state tried to retain control over the region through systemic militarisation, the establishment of ‘revolutionary institutions’, and new religious and cultural centres, to transform the demographic, religious and cultural profile of Kurdistan. This paper is an attempt to illuminate the state’s religious nationalism and various forms of assimilatory strategies that the Islamic Republic of Iran has employed to transform Kurdish regions.     

对抗政治视角下的美国宗教非政府组织——以“倡议国际”组织为例

在跨国对抗研究中,宗教一直是一个被＂边缘化＂的因素,然而宗教非政府组织的跨国集体行动使得它们对国际关系的影响力日益显著,形成了＂宗教性跨国对抗＂。本文从宗教非政府组织所关注的主要议题之一＂宗教人权＂领域,以个案＂倡议国际＂组织为例,结合政治社会学、国际关系的相关理论分析这一类型组织的国际政治参与。     

Performing through Friday khutbas: re-instrumentalization of religion in the new Turkey

Abstract

This study examines the relationship between religion and politics in current Turkish society, particularly since the Justice and Development Party (AKP) consolidated its power over state institutions and replaced the Kemalist establishment in the early 2010s. It argues that the AKP has re-instrumentalized the Presidency of Religious Affairs (Diyanet) and used its mosques to enact a performance of nationalism, deviating from a Kemalist, laicist-national identity towards a more encompassing, Ottomanist, religious one. After discussing the unique understanding of laicism in Turkey and the transformation of Diyanet as a state apparatus, content and discourse analyses are used to examine the texts of 1,200 Friday khutbas, weekly prayers that are ordinarily prepared and distributed nationwide by Diyanet. These indicate how citizens perform their nation simply by participating in gatherings, composing the congregation, listening to imams, and being exposed to the reminders of their (re-)identified nationality. The content analysis of Friday khutbas over three distinct periods—1927, 1997–2010, and 2011–2018—illustrates that, as political power shifts over time, the repetition of certain banal reminders used in the khutbas has resulted in different performances of the nation and that, under the rule of the AKP, a new performance has already begun.     

A Pact with the Devil? Elite Alliances as Bases of Violent Religious Conflicts

This article aims at explaining religious conflicts on the basis of an elite-centered theoretical model. Violent movements can only pertain on the long run if political elites organize and coordinate them centrally. The same holds true for the religious dimension of many conflicts. Religious elites have to persuade the believers of the religious nature of their struggle. Hence, in many cases religious conflicts can be traced back to alliances of religious and political elites. The first try to protect their religious communities and hope to expand their religious influence. The latter try to use religion as a resource for mobilization.     

Disaffection and Revolts in Nigeria During the First World War, 1914–1918

In 2012, roughly 23 million people in sub-Saharan Africa were infected with HIV, the virus that causes AIDS. Religious responses to the disease have ranged from condemnation of people with HIV to the development of innovative AIDS-related services. This article utilises insights from the social movement literature about collective identity, framing, resources, and opportunity structures to interrogate religious mobilisation against HIV/AIDS. It demonstrates that mobilisation cannot be divorced from factors such as state–civil society relations, Africa's dependence on foreign aid, or the continent's poverty. Religious HIV/AIDS activities must be analysed in a conceptual space between a civil society/politics approach and a service-provider/anti-politics framework. That is, religious mobilisation may at times seek to engage the public realm to shape policies, while at other times it may shun politics in its provision of services. Case studies that illustrate these themes and demonstrate the multi-faceted interactions between religion and HIV/AIDS are included.     

Regulating religious authority for political gains: al-Sisi’s manipulation of al-Azhar in Egypt

The shedding of blood is a serious matter in Islamic law; disregard for human life negates the very essence of just rule. By standing by General al-Sisi as he suppressed the Muslim Brotherhood, the popular legitimacy of al-Azhar – the oldest seat of Islamic learning – was called into question. This article shows how the al-Sisi government skilfully deployed the two other state-controlled religious establishments, the Ministry of Awqaf (Religious Endowments) and Dar-ul-Ifta, to boost al-Azhar’s popular legitimacy in this context. Existing scholarship highlights the importance of competition within the Egyptian religious sphere to explain how the Egyptian state co-opts the al-Azhari official establishment. This article instead shows how the state, equally skilfully, uses state institutions to boost al-Azhar’s popular legitimacy – albeit to ensure that it remains useful for the purposes of political legitimisation. Political authority and religious authority in Egypt thus remain closely entangled.     

Localized Islam(s): interpreting agents,competing narratives,and experiences of faith

This special issue investigates contemporary transformations of Islam in the post-Communist Balkans. We put forward the concept of localized Islam as an analytical lens that aptly captures the input of various interpreting agents, competing narratives, and choices of faith. By adopting an agent-based approach that is sensitive to relevant actors’ choices and the contexts where they operate, we explore how various groups negotiate and ultimately localize the grand Islamic tradition, depending on where they are situated along the hierarchy of power. Specifically, we outline three sets of actors and narratives related to revival of Islamic faith: (1) political elites, mainstream intellectuals, and religious hierarchies often unite in safeguarding a nation-centric understanding of religion, (2) foreign networks and missionaries make use of open channels of communication to propagate their specific interpretations and agendas, and (3) lay believers tend to choose among different offers and rally around the living dimension of religious practice. Contributions in this issue bring ample evidence of multiple actors’ strategies, related perspectives, and contingent choices of being a Muslim. Case studies include political debates on mosque construction in Athens; political narratives that underpin the construction of the museum of the father of Ataturk in Western Macedonia; politicians’ and imams’ competing interpretations of the Syrian war in Kosovo, Macedonia, and Albania; the emergence of practice communities that perform Muslim identity in Bulgaria; the particular codes of sharia dating in post-war Sarajevo; and veneration of saints among Muslim Roma in different urban areas in the Balkans.     

Construction Jihad: state-building and development in Iran and Lebanon’s Shiʿi Territories

Abstract

Based on fieldwork in Iran and Lebanon, this article compares the Iranian reconstruction and development organisation Construction Jihad with its Hizbullah-affiliated subsidiary in Lebanon. Beyond shedding light on Iranian and Lebanese history and politics, this comparison offers insight into the transnational diffusion of a development organisation by a state actor to its non-state or quasi-state ‘client’ in the Muslim and developing world. Despite the distinct environmental and operational conditions of Iran and Lebanon, Construction Jihad similarly assisted a nascent Islamic Republic of Iran (IRI) and a fledgling Hizbullah with state-building. The latter consisted of consolidating coercive power against domestic and foreign opponents, increasing administrative capacity through service provision and post-war reconstruction, and strengthening the political and religious identity of citizens and constituents. Regardless of the differing contexts of Iran and Lebanon, Construction Jihad counter-intuitively possessed a similar organisational and developmental model in both countries that did not neatly conform to the dichotomous typologies in development studies. This seemingly contradictory model was largely faith based, exclusive, distributive and top down with certain decentralised, community driven and participatory elements.     

Iran's Tortuous Path Toward “Islamic Liberalism”

This article provides an overview of the intellectual and sociopolitical roots of Iran's tortuous path toward Islamic liberalism and reform. It analyzes the shift in the ideological orientation of a major faction within the political elite from a radical to a relatively moderate and liberal interpretation of Islam. The authors trace the roots of this ideological shift to a series of political developments since the triumph of the Islamic revolution in 1979, including various failures of the revolutionary regime to fulfill its populist and egalitarian promises; a considerable erosion in the legitimacy of the ruling clerics; the successful (though largely silent) resistance of the youth and women against the culturally restrictive policies of the Islamic Republic; the rise of a distinctly anti-fundamentalist, liberal-reformist interpretation of Islam by a number of Iranian theologians and religious intellectuals; and the precipitous decline in the popularity of revolutionary ideas in the 1990s. In spite of the increasing appeal of liberal-democratic ideas of individual freedom, pluralism, and political tolerance in the new reform movement and the overwhelming endorsement of these ideas in four recent national elections, including two presidential polls, the authors argue that the movement has had but a limited and, for the most part symbolic, influence on Iran's objective, and still repressive, political conditions.     

The Annotated Bibliography

In 1929–1934 Galician intellectuals who emigrated to Soviet Ukraine from abroad were subject to mass repression. This article demonstrates how the party and the Soviet secret police discredited and eliminated this intelligentsia. Leading party officials perceived Galicians as possessing a strong sense of national identity and internal unity, and therefore an obstacle to plans for homogenizing Soviet Ukraine. The research draws on Ukrainian periodicals published in the early 1930s, on files relating to two major group criminal cases that were conducted in the early 1930s and that are now available to scholars in the Security Service archives of Ukraine (the former Soviet secret police archives), and on recent scholarship in the field. The archival evidence demonstrates that the cases were fabricated and the charges against Galicians were constructed as part of a planned “anti-nationalist” campaign.     

The allied occupation of İstanbul and the construction of Turkish national identity in the early twentieth century

This article tells the story of the construction of Turkish national identity in the early republican era by addressing two canonical novels about occupied ?stanbul: Sodom ve Gomore (“Sodom and Gomorrah”) by Yakup Kadri Karaosmano?lu and Biz ?nsanlar (“We People”) by Peyami Safa. Following the establishment of the Turkish Republic, Turkish nationalist intellectuals attempted to offer certain formulations and implemented various mechanisms to create a national self. The study aims to focus on the ways in which Karaosmano?lu and Safa create the new Turkish national identity and deals with the questions of how occupied ?stanbul was perceived by these intellectuals and how the memory of the Allied occupation of ?stanbul, the collapse of the Ottoman Empire, and the National Liberation Struggle shaped Turkish elites’ self-identification as well as their formulation of the national identity.     

Administrative reform in modern Iran: an historical analysis

This article discusses administrative reforms in modern Iran in an historical context. Beginning in the mid-19th century, administrative reform became a concern of national policy-makers. A number of reforms have been attempted by the three political systems/regimes of Qajar, Pahlavi, and the Islamic Republic. Additionally, several administrative reforms were carried out, though short-lived, by certain revolutionary and popular governments in Iran. Efforts toward administrative reform are reviewed with an assessment of the positive and negative consequences or implications for the development of public administration in modern Iran. It is also argued that most of the dictated administrative reforms have failed in Iran, and that a culturally sensitive attempt at administrative reform has had a much greater chance to succeed than the traditional top-down approaches. Iran's revolutionary experiences tend to empirically support the validity of the former approach. Finally, further research is suggested on recent administrative reforms in post-revolutionary Iran.     

Child marriage,human rights and international norms: the case of legislative reform in Trinidad and Tobago

Abstract

The United Nations Convention on the Rights of the Child entered into force in 1990. It condemns child marriage, violence and discrimination against children and enjoins tutelage for their education and health. Implementing such principles in national legislation sometimes conflicts with local norms relating to respect for cultural and religious traditions. This was the case of Trinidad and Tobago, a multicultural and multi-religious society that legally sanctioned child marriage until 2017. The paper makes two unique contributions to the literature. First, using the literature on child marriage and the obligations under international conventions, the paper creates a child marriage conceptual framework with the main normative positions on child marriage. Second, using the framework, it explores the normative motivations underlying the domestic legal reform debates held in parliament between 2015–2017. The paper uses the conceptual framework to explain the transformations in the traditional positions of local religious and ethnic groups, provides evidence of norm penetration from the international to a local multicultural setting and furthers the literature on international human rights norm penetration and contestation.     

Religion and Foreign Policy Making in the USA,India and Iran: towards a research agenda

This article is concerned with religious soft power in foreign policy making through a focus on the foreign policies of the USA, India and Iran. It suggests that, if religious actors ‘get the ear’ of key foreign policy makers because of their shared religious beliefs, the former may become able to influence foreign policy outcomes through the exercise of religious soft power. In relation to the above-mentioned countries, the article proposes that several named religious actors do significantly influence foreign policy through such a strategy. It also notes that such influence is apparent not only when key policy makers share religious values, norms and beliefs but also when policy makers accept that foreign policy should be informed by them.     

Overcoming Secularism? Catholic development geographies in Timor-Leste

Abstract

The Catholic Church has played a key role in the development of Timor-Leste since Dominican friars first began trading with the Timorese in the 16th century. Religious networks and spaces have been essential in delivering development services, while Catholic theologies have shaped how development is pursued and understood. In this paper we outline the changing contribution and character of the Catholic Church through three periods of Timor's tumultuous history—during colonialism, under Indonesian occupation and through independence—with a greater focus on the latter stages. We present the Timorese Church as a heterogeneous organisation that responds in both progressive and conservative ways to the socio-political contexts in which it is embedded. Our aim is to highlight the diverse religious development geographies that exist in Timor-Leste but which are marginalised within contemporary development planning and policy. Drawing upon post-development theory and performative research, we encourage debate about the role of religious institutions in inspiring ‘alternatives-to-development’.     

Religious Basis for Islamic Terrorism: The Quran and Its Interpretations

Extreme religious interpretations of the Quran and the movement of Islamic Revivalism influence the emergence and progression of violent Jihad in contemporary times. Islamic “terrorists” are able to legitimize their movement as an act of violent Jihad permitted by the Quran essentially because of religious sanctions that permit the use of violence as an act of defense and to preserve the will of God in Islamic communities. The Quran systematizes this use and relates it to other aspects of the Shariat through its discourse on revivalism. Based on the Quranic principle of ijtihad, terrorists emphasize the Quran's tenets on violence and revivalism in their religious interpretations and present it as a legitimate premise for the use of excessive aggression. According to ijtihad Muslims can interpret and determine the extent of their Islamic practices individually as long as these are directed toward ensuring the will of God in an Islamic community. Thus terrorists use ijtihad to emphasize Quranic clauses that sanction the use of violent Jihad as a method ordained by God to preserve the Shariat in an Islamic community. The manner in which terrorists use ijtihad to contextualize geopolitical factors as a cause for violent Jihad is determined by their extreme interpretations of the Quran. These interpretations also determine the extent of violence used in a Jihad for religious amelioration. The religious legitimacy of this violence prevails until the cause and course of violent Jihad correlates with the Quran's discourse on violence and revivalism. In contemporary times an extreme interpretation of the movement of Revivalism ¹ 1. Refers to the contemporary movement of Islamic Revivalism. that is inspired by “revivalism” also provides an organized premise for Islamic terrorism. When implemented, this causes variations within specific geopolitical conditions and in different Jihadi groups. However a common understanding of religious doctrines determines the extent of Revivalism in Islamic communities because this movement relies heavily on the Quranic discourse for its existence. Thus, the religious basis for Islamic terrorism is primarily found when extreme interpretations of the Quran's tenets on violence and revivalism are directed toward obtaining an equally radical version of Revivalism in specific geopolitical conditions. In this manner, extreme Quranic and Revivalist interpretations ensure the ideological persistence of Islamic terrorism as a religious effort to preserve the will of God in an Islamic community. The aim of this article is to show the manner in which religion can cause the emergence of Islamic violence as it is known today. The discourse on Islamic violence and counterterrorism needs to be urgently studied given the numerous instances of violent Jihad in contemporary times. Many writings on Islamic violence and statements released after an act of Islamic violence allude to the impact of religion on violent Jihad, but they rarely explore it or present a premise for its existence. This exploration will be conducted based on research of the author's on the Kashmir crisis and the insurgency in it. Thus, examples from insurgency in Kashmir will be used on occasion to illustratively develop this argument. In his book The Clash of Civilizations, Samuel Huntington states that a theory must be causal and simple. Using the words of Thomas Kuhn, he explains that “to be accepted as a paradigm [it] must seem better than its competitors but it need not, and in fact never does, explain all the facts with which it can be confronted.” ² 2. Samuel Huntington, Clash of Civilizations and the Remaking of the World Order (New Delhi: Penguin Books India, 1996), p. 30. Furthering such simplicity and exploration, will be the central effort of this discourse. The sources for this exploration will be mainly derived from theoretical and practical understandings of terrorism, Islamic religion and theology, and the movement of Islamic Revivalism. A comparison between Islam and other religions will not be presented when evaluating the impact of Islam on violent Jihad. It will essentially present religious premises for violent Jihad from a Muslim rather than non-Muslim or “Western” perspective; although it is accepted that parallels in the understanding of “violence” do exist in the Muslim and non-Muslim world. Non-Muslim perspectives on violence and terrorism are relevant and known to the author. However a perpetual emphasis on these factors or a failure to acknowledge them limits the scope of the study of Islamic terrorism itself. The aim will be to present an Islamic perspective on violent Jihad. Then, it is accepted that a complex interplay between religious understandings and geopolitical events influence the emergence of Islamic violence in contemporary times. Thereafter, it must be stated that extreme psychological and sociological factors intrinsic to the Jihadis influence the religious choices that cause violent Jihad. An analysis of these factors is outside the realm of this discourse, which remains political in its scope. Further, on occasion a lack of empirical data and non-circumstantial evidence is encountered to substantiate some contentions mentioned ahead. As it has been suggested previously ³ 3. Nancy C. Biggo, The Rationality of the Use of Terrorism by Secular and Religious Groups available at (http://www.dissertations.com), 2002. this is mainly because there is a dearth of such data and reliable evidence pertaining to religious terrorism. At certain points, it becomes difficult to validate external opinions mainly because of the right to individual interpretations vested by the Quran in all Muslims. The validity of these opinions is vested in the fact that they are taken from informed Muslims who practice moderate and radical interpretations of Islam. Any reader may be expected to believe that any kind of terrorism is unjustifiable. However, in order to address these movements effectively, they must be studied from all possible dimensions and especially from the cultural contexts from which they arise.     

Re-Enchanting Terrorism: Jihadists as “Liminal Beings”

Religious terrorists have been the subject of much scholarly scrutiny. While such analyses have endeavored to elucidate the ideological logic and implications of religious terrorism, the transnational character of jihadists necessitates new ways of understanding this phenomenon. My article attempts to explain how jihadists can be defined as liminal beings who seek to re-enchant the world via their symbolic and performative features. Jihadists' strategically position themselves as ambiguous not only as a distinguishing device, but also to enhance their belief of a cosmic war on earth. Jihadists' use of symbolic imagery on the internet works within the ambit of a magical kind of panoptic power which seeks to both impress and terrify viewers.     

Disrupting civility: amateur intellectuals,international lawyers and TWAIL as praxis

Abstract

This paper is a reflection on the role of intellectuals in engaging with Palestinian solidarity movements and liberation discourses, and on the place of international lawyers specifically within that context. The paper considers ‘the question of Palestine’ as a rigorous test for intellectuals in the Global North today, and examines particular debates over free speech, civility and balance that unfolded in the wake of Israel’s 2014 war on Gaza. It considers the interventions of international lawyers in these debates with reference to Edward Said’s ‘amateur’ and ‘professional’ intellectuals, and explores ways in which anti-colonial international lawyers (as amateur intellectuals) can transcend prevailing professional orthodoxies to deploy language, arguments or tactics that rupture liberal legal processes and narratives on Palestine.