The Wang Lixiong prophecy: ‘Palestinization’ in Xinjiang and the consequences of Chinese state securitization of religion

ABSTRACT

In Your Western Regions, My Turkestan (2007), Chinese dissident Wang Lixiong warned of the ‘Palestinization’ of the Xinjiang question, defined as reaching ‘a critical point in time’ where Uyghurs and Han Chinese enter an interminable ‘ethnic war’. Following the knife attack on Han civilians in Kunming (2014), seen by many as an act of Uyghur terror, Wang reminded us that he had foreseen this trajectory seven years earlier. This article outlines Wang’s six interpretations of ‘Palestinization’ in the Xinjiang context, then shows how tightened regulations on religion and intrusive religious policing was the main catalyst for local retaliatory violence in 2012–2015. I contend that state securitization of religion was counterproductive, heightening societal insecurity and promoting inter-ethnic conflict between Uyghur and Han communities. In Chen Quanguo’s era of ‘de-extremification’, the state’s purported attempt to ‘purify’ Islamic practice continues to be experienced on the ground as violation of pure, halal space.     

‘Thoroughly reforming them towards a healthy heart attitude’: China’s political re-education campaign in Xinjiang

ABSTRACT

Since spring 2017, the Xinjiang Uyghur Autonomous Region in China has witnessed the emergence of an unprecedented re-education campaign. According to media and informant reports, untold thousands of Uyghurs and other Muslims have been and are being detained in clandestine political re-education facilities, with major implications for society, local economies and ethnic relations. Considering that the Chinese state is currently denying the very existence of these facilities, this paper investigates publicly available evidence from official sources, including government websites, media reports and other Chinese internet sources. First, it briefly charts the history and present context of political re-education. Second, it looks at the recent evolution of re-education in Xinjiang in the context of ‘de-extremification’ work. Finally, it evaluates detailed empirical evidence pertaining to the present re-education drive. With Xinjiang as the ‘core hub’ of the Belt and Road Initiative, Beijing appears determined to pursue a definitive solution to the Uyghur question.     

Engagement with empire as norm and in practice in Kazakh nomadic political culture (1820s–1830s)

This article offers an analysis of the Kazakh nomadic political culture of the 1820s–30s with focus on two issues: (1) service and loyalty as elements of Kazakh engagement with the Russian Empire; and (2) the place in local political practice of the regional administrative offices (diwans) created for Middle Horde Kazakh nomads in 1822. While Russia’s goal was ‘bureaucratization’ and creation of ‘order’ in the steppe, in part through directing nomads to engage with the diwan and its elected Kazakh officials, Kazakh political actors variously embraced and rejected formal structures, and continued to define relevant norms and practices of governance. The analysis challenges both statist and nationalist narratives of nineteenth-century Kazakh steppe history by acknowledging the complexities of the Kazakh nomadic experience of empire-building. The ultimate purpose is to suggest new approaches for interpreting historical change throughout the nineteenth century and into the twentieth.     

Colonial education and the shaping of Islamism in Sudan, 1946–1956

Abstract

This article assesses the role of British colonial education in Condominium Sudan in shaping the mindsets of Sudan’s first generation of Islamists between 1946 and 1956. Drawing on post-colonial theorists such as Nandy and Bhabha, it contends that the experiences of the pioneers of Sudan’s Islamic movement at institutions such as Gordon Memorial College and Hantoub Secondary School moulded their understandings of both ‘modernity’ and ‘tradition’. As a result of their colonial education, Islamists deployed discourses concerning both ‘progress’ and ‘cultural authenticity’ that bore remarkable parallels with colonial essentialism, even as they announced a decisive break with the colonial past. Much like the conventional nationalists, they used the space created by the colonial educational institutions to establish an ideological community that transcended the narrow ethnic and regional divides previously fostered by the British. At the same time, Islamists and colonialists alike shared a contempt for Marxists and ‘deculturated’ effendis, and Muslim Brothers’ aspirations to escape the ‘English jahiliyya’, however counter-intuitive this may seem, bore similarities with the worldviews of colonial officials concerned with preventing what they saw to be the excessive impact of urbanization and modern education on Sudan.     

Xenophobia,ethnicity and national identity in eastern Germany

This article offers an explanation of the latent xenophobia in post‐unification eastern Germany from the perspective of national identity. Easterners over‐emphasised ethnicity as the one remaining identity pillar that was still not threatened by the transition processes of unification. However, instead of focusing on the ‘self — on pride in tradition, history and culture, easterners concentrated on the ‘other’ — on ethnic exclusion and ethnic chauvinism. The united Germany therefore faces the challenge of filling the empty shell of German ethnicity with a positive meaning.     

The intersectionality of gender,sexuality, and religion: novelties and continuities in Turkey during the AKP era

ABSTRACT

This article argues that in the AKP era, gender and sexuality play a central role in reshaping the secular-religious divide to instil ‘yeni milli’ (new national) – or as AKP members call it, ‘yerli ve milli’ (homegrown and national)- values. Adopting a feminist and reflexive approach, this article seeks to demonstrate that Erdo?an and the AKP have used gender and sexuality-related issue areas not as diversions to highjack the public agenda, as it is often assumed, but as a medium to regulate the neoliberal redistribution of conservative values. After a brief presentation of the historical background of the gendered evolution of the secular-religious divide in Turkish politics, this article focuses on the following three particular cases: the policies and discourse on LGBTI rights; the link that was established between the reproductive rights of women and ethnic identity; and how the AKP created new types of ‘other men’ and ‘other women.’ The article also seeks to show that in each case the meanings attributed to the secular and the religious in the secular-religious divide have shifted accordingly and that shift was reflective of, and was used to instil the particular set of values supportive of particular political positions.     

Analysing the new Taliban Code of Conduct (Layeha): an assessment of changing perspectives and strategies of the Afghan Taliban

Periodically, Afghanistan's Taliban leadership formally issues Layeha or ‘codes of conduct’ for their fighters and supporters. Layeha offer important insights into the Afghan Taliban's objectives, strategies and the psyche/perspective of Taliban leadership. This article presents an analysis of the Taliban's code of conduct and examines what Layeha tell us about Taliban objectives, strategy and organization. Such information would seem particularly important as the United States as well as its coalition allies assess their Afghan operational strategy as well as exit strategy from Afghanistan. This analysis of the Layeha suggests that the Taliban remain most concerned with: chain of command principles preventing the fragmentation of the various Taliban networks; obtaining and maintaining public support by winning ‘hearts and minds’ of local residents; ensuring enough fighters remain engaged in combat; and galvanizing the perception that the Taliban represent a capable, desirable and fair alternative to the current Afghan political establishment.     

A Divided Family: Race,the Commonwealth and Brexit

Abstract

The Commonwealth has long been conceptualised as ‘a family of nations’ in a reflection of the size, diversity and shared values of the organisation. As the discussion in post-Brexit Britain engages with questions of race and immigration, it is important to consider the role the Commonwealth played in the referendum campaigns. The combination of the Leave campaign’s promises to reinforce ties with ‘kith and kin’ in Commonwealth countries with the xenophobia that defined the campaign prompts the question what exactly does the Commonwealth mean in modern Britain? The EU referendum revealed two Commonwealths—one reflecting the backgrounds of Britain’s ethnic minorities, and one centred on the three majority white nations of Australia, New Zealand and Canada. This article will offer an investigation of these conflicting visions of the Commonwealth in the referendum, as well as the voting motivations of Commonwealth nationals and British citizens of Commonwealth descent.     

To loosen and bind: Khomeini,Rafsanjani, and supplementary governance in the Islamic Republic

ABSTRACT

Despite attention to Khomeini’s Guardianship of the Jurist (1970) and to Sunni iterations of ma?la?a, there is a dearth of Western scholarship on what Iranian scholars and journalists recognize as indispensable to governance in the Islamic Republic. With a comparative approach to modern perceptions of ma?la?a from inside and outside Iran, this article reveals a new perspective on how the outcome of debates in the earliest years of the Islamic Republic between the parliament and the Guardian Council went against the grain of traditional discussions on reconciling new laws with the shari‘a’s principles. Using academic literature, Sunni and Shi‘i jurisprudence, and, most significantly, one of Ayatullah Hashemi Rafsanjani’s (d. 2017) final interviews, this article shows that in these debates, Rafsanjani invoked the welfare of the state and national interest using the traditionally legal and limited concept of ma?la?a to justify new laws. Khomeini, on the other hand, re-imagined ma?la?a as necessary for Islamic Republic’s existence. Curiously, Khomeini’s re-imagining bears unexpected parallels with Jacques Derrida’s ‘supplement’, which, unlike ma?la?a, maintained human existence while the latter maintained political existence. Both ma?la?a and the supplement, however, provide a means and explanation for the defence of political and human existence during a real or perceived crisis.     

A critical understanding of good governance and leadership concepts written in the context of the New Partnership for Africa's Development (NEPAD) and the challenges to contextual discourse on Africa's development paradigms1

ABSTRACT

Good governance is a value-laden concept that is characteristically nebulous; it can mean different things to different people, depending on the context in which it is used. The same applies to leadership. Concepts, as Pauw (1999a, 465) puts it, are ‘tools of thinking’ and contexts are ‘the environments or frameworks in which they [concepts] operate’. Lucidity in the meanings of concepts is fundamentally important for shaping debate and enriching discourses. To maintain their power, concepts must be used in their proper contexts. This necessitates an understanding of the art of contextual discourse. Good governance is used in NEPAD as a principle and emphasised as a sine qua non for sustainable development in Africa. On the other hand, NEPAD premises Africa's re-birth or Renaissance on good governance and leadership, with a vision and commitment to repositioning the continent in global power balances. In this article good governance and leadership are considered as concepts. NEPAD is a textual context within which the two key concepts are used and should, consequently, be engaged. The article attempts a critical review of African scholarship engagement with good governance and leadership within the NEPAD context to determine the extent to which contextual discourse is practised. It further grapples with the immediate historical background to scholarship on Africa's development between the 1960s and early 1990s. The exercise reveals that much of the accumulated body of African scholarship and scholarship on Africa's development reviewed does not suffciently contextualise discourse on good governance and leadership within NEPAD, and its key assessment and monitoring device, the African Peer Review Mechanism (APRM), and offers an alternative framework.     

Imagining Islam in Kosovo - The social construction of the Kosovar Muslim subject among European political actors

ABSTRACT

Despite being a Muslim-majority society, Kosovo increasingly securitizes practising Muslims by politicizing the ostentatiously pious among them as a threat to Europe’s security and Kosovar identity. Given the EU’s significant discursive and political power in Kosovo, this article pursues the question of how European representatives conceive of pious Kosovar Muslims, and whether this image might explain their securitization. On the basis of 24 semi-structured interviews with various European officials conducted in 2018, I argue that they predominantly imagine pious Kosovar Muslims as influenced by foreign powers through indoctrination, material incentives or appeals to identity, which does condone their securitization. However, this image is in fact shaped by local Kosovar elites who instil such conceptions in European officials because such an image helps them in the pursuit of their own political agendas. The article exposes the intricate mechanism and power relations that underlie this process of policy-relevant knowledge production.     

The Woman Victim in a Country in Crisis: A Reading of Tagwira's The Uncertainty of Hope

The article is based on my reading of Valerie Tagwira’s The Uncertainty of Hope as a feminist text that portrays female victimhood in the context of a failing postcolonial state. Tagwira writes about the experiences of a woman against the background of Murambatsvina, officially termed ‘‘Operation Clean Up.’’ The Zimbabwean Operation Clean Up of 2005 was condemned worldwide; and in her novel, Tagwira gives an often-ignored dimension of a woman’s experience of it, in the general context of a country facing serious political, economic and social challenges. For Tagwira, the challenges faced by Onai, as well as those around her, do not have links to their racial identities. Thus, Tagwira redefines the enemyvictim trope of the Third Chimurenga by subverting the state’s interpretation of the struggle discourse of the Third Chimurenga. In the state’s discourse, the victim trope is racial, the state enemy is the former colonial master (in support of the opposition political party) and the victim is the previously colonised black. In my analysis, I have used Susan Wendell’s theory on oppression and victimisation as contained in her article Oppression and Victimization: Choice and Responsibility (1990).     

Identity creation and the culture of contrition: Recasting ‘normality’ in the Berlin Republic

This paper considers transformations in the concept of national identity post‐unification. In particular, it is interested in examining the changed status of the NS past in contemporary formulations of national identity. Whilst during the Historikerstreit conservative thinkers predicated the plea for conventional patriotism upon a ‘normalisation’ or ‘reladvisation’ of the NS past, left‐liberal discourse based the case for a post‐national Verfassungspatriotismus upon the critical engagement with the NS period. The collapse of the Cold War political framework has profoundly altered the polarised discourse over the German past and during the 1990s the critical consciousness of National Socialism became a central tenet of contemporary formulations of national identity. The paper attempts to place the contemporary discourse on national identity within a broader historical context and to consider reasons for recent transformations in perceptions of the German national past.     

‘The Root Is Maya,the Practice Is Pluralist’: Xel‐jú and Indigenous Political Mobilisation in Quetzaltenango,Guatemala

Since the 1990s Latin America has witnessed the emergence of ethnic, often social movement‐based, political parties. Within this context Rigoberto Quemé Chay became the first indigenous mayor of Quetzaltenango, the second‐largest city of Guatemala, a place that until then had been marked by indigenous political exclusion and racism. This article seeks to explain why Quemé was victorious in 1995 and also why he subsequently lost the election in 2004 through an analysis of the ideational struggle within the (indigenous) political organisation, Xel‐jú, which backed Quemé's candidacy twice. I use the movements of ‘departure’, ‘manoeuvre’ and ‘arrival’ in the process of the constitution of hegemonic visions of power to analyse Xel‐jú's rise to political power.     

A Purist Jihadi-Salafi: The Ideology of Abu Muhammad al-Maqdisi

This article deals with the prominent contemporary Jihadi-Salafi ideologue Abu Muhammad al-Maqdisi. In what follows, three major tenets of his ideology (al-walā? wa-l-barā?, kufr and jihad) are discussed. These concepts show that al-Maqdisi more or less transcends the boundaries of Quintan Wiktorowicz's division of Salafis into purists, politicos and jihadis. I contend that al-Maqdisi is relatively close to purist Salafism and can thus be seen as a ‘purist Jihadi-Salafi’. This implies that his ideas may resonate more easily with purists than the rhetoric of the likes of Osama bin Laden. At the same time, jihadis may take him more seriously because of his religious authority based on his close adherence to the purist creed. Although this article does not focus on explaining al-Maqdisi's popularity, it seems obvious that his specific combination of purist and jihadi Salafism may account for at least some of his standing among Salafis.     

The Qadi,the Big Merchant and Forbidden Interest (ribā)

While the imposition of interest on loans is expressly forbidden by the Quran, over the generations Muslims in fact found it difficult to observe this prohibition and lent to and borrowed from one another. The Muslim big merchants (tujjār), who held large amounts of liquid capital, were prominent among the lenders. The religious prohibition on the one hand, and everyday constraints on the other, caused a certain cognitive dissonance among many ulema, as manifested in the religious (shar‘i) courts. The records of these courts in various regions in the Middle East from the sixteenth to the beginning of the twentieth century include cases in which judges (qadis) exempted borrowers from full or partial repayment of interest on the grounds that a demand for payment of interest violates the precepts of Islam. The present article provides examples of such cases and discusses the possible effects of the courts’ retroactive annulment or amendment of contracts on the development of capitalist economies in Muslim countries during the nineteenth century when Middle Eastern economies began integrating into the global economic system. Inter alia, the discussion of this question sheds new light on the historians' critiques of Max Weber's observation regarding ‘Kadijustiz’ (qadi's justice) and its effect on the development of modern capitalism.     

The council of expediency: crisis and statecraft in Iran and beyond

Abstract

Giorgio Agamben argues that in contemporary governance the use of ‘emergency’ is no longer provisional, but ‘constitutes a permanent technology of government’ and has produced the extrajudicial notion of crisis. The engendering of ‘zones of indistinction’ between the law and its practice is what Agamben defines as a ‘state of exception’. This article adopts the notion enunciated by Agamben and revisits it in the Islamic Republic of Iran. There, the category of crisis has been given, firstly, a juridical status through the institution of maslahat, ‘expediency’, interpreted in a secular encounter between Shi^ca theological exegesis and modern statecraft. Secondly, crisis has not led to the production of a ‘state of exception’ as Agamben argues. Instead, since the late 1980s, a sui generis institution, the Expediency Council, has presided and decided over matters of crisis. Instead of leaving blind spots in the production of legislative power, the Expediency Council takes charge of those spheres of ambiguity where the ‘normal’ – and normative – means of the law would have otherwise failed to deliver. This is a first study of this peculiar institution, which invites further engagement with political phenomena through the deconstruction and theorization of crisis politics.     

From salary to resistance: mobility,employment, and violence in Dibra, 1792–1826

ABSTRACT

This article traces the military employment patterns of the highlanders of Dibra in the late eighteenth and early nineteenth centuries. It addresses how the Albanian highlanders found different opportunities for military employment in a period largely associated with political instability. The Albanians as ‘mountain bandits’ have been regarded as the primary culprit of the violence that ravaged the Balkans. The same bandits, this article shows, constituted at the same time the irregular forces the Ottoman army came to rely on in the late eighteenth century. By demonstrating different prospects of employment with which the Albanian irregulars were preoccupied, it provides a broader perspective to observe the turmoil the Balkans underwent in a period of political instability. This article also deals with the intricate interplay between the Albanian irregulars and the Ottoman military administration. It reinserts the Albanian bandits-cum-irregulars into the background of the military reforms. Showing how different prospects for military employment that ranged from freelance plunder to service either for the imperial army or the retinue of the rogue Albanian pashas came to clash with the discourse of military reforms, this article also traces the increasing tension between the Albanian irregulars and the modernising Ottoman army.     

Domesticating Ivoirité: Equating xenophobic nationalism and women’s marginalisation in Tanella Boni’s Matins de couvre-feu (2005)

Abstract

Tanella Boni, an author engaged with African women’s emancipation, has written cautionary essays since the 1990s decrying the xenophobic nature of government-sanctioned ivoirité in the Ivory Coast. Forced into exile owing to the subsequent strife (2000-2010), she wrote Matins de couvre-feu (2005), an allegorical novel in which the woman’s status as a second-class citizen is equated with that of a foreigner in a xenophobic state. This representation plays on the domestic / public space dichotomy, considered by feminist discourse to be a social barrier to women’s equal citizenship. Drawing on Boni’s own ‘feminist’ monograph, Que vivent les femmes d’Afrique? (2008), this article explores the internalisation of national politics (the public sphere) through the ‘domestication’ of an anonymous female narrator who is placed under house arrest. Thereafter an analysis of Kanga Ba, a character who is a victim of xenophobic nationalism, is used to substantiate the equation of the woman’s social and political marginalisation as being that of the foreigner. The argument concludes that Boni’s representational framework ultimately subverts the very notion of a public / domestic dichotomy through narrative strategies that illustrate the porous nature of both spaces, thus eliding the separation between private and national experiences.     

Islam,ethnicity and the state: contested spaces of legitimacy and power in the Kurdish-Turkish public sphere

ABSTRACT

The pro-Kurdish nationalist mobilization in Turkey was mostly built on the right to self-determination aligned with the Marxist-Leninist ideology for the insurgent Kurdistan Workers’ Party (PKK) in the early 1980s and ethnic minority rights for the secular-leftist pro-Kurdish legal parties in the 1990s. The Turkish state mostly framed the legal and illegal pro-Kurdish mobilization as ‘the enemy of the state’ and ‘the enemy of Islam’ in its counter-insurgency efforts. However, in the 2000s, the PKK and the pro-Kurdish legal parties became more tolerant and inclusive toward Islamic Kurdish identity by mobilizing their sympathizers in events such as ‘Civic Friday Prayers’ and a ‘Democratic Islamic Congress’. This move aimed to function as an antidote to the rising popularity of the ruling conservative Justice and Development Party (AKP) and the Kurdish Hizbullah in the early 2000s. In other words, Islam and pious Muslim identity has increasingly become contested among Turkish Islamists, Kurdish Islamists, and the secular Kurdish nationalists. This article seeks to unpack why, how, and under what conditions such competing actors and mechanisms shape the discursive and power relationships in the Kurdish-Turkish public sphere.