Reorganization of Working Time and Modalities of Employment under the New Turkish Labour Act

Islamism and nationalism are usually regarded as opposites. The main purpose of this article is to question that notion. Instead of conceptualizing these two clusters of ideologies as standing in contradiction to each other, it may be worthwhile to look for affinities between them. That argument is based on an analysis of the doctrine of sovereignty as it underlies modern nationalism (congruence between the state and nation) and how this idiom shows signs of similarities to the theory of the classical caliphate (congruence between the ruler and ummah). When modern nationalism enters the political scene of the Muslim Middle East, Islamic heritage will constitute an important element of the way the nation, in relation to the state, will come to be articulated. The article starts by discussing developments in three countries where the relationship between Islamism and nationalism has been sufficiently evident (Egypt, Iran, and Turkey), and concludes with a discussion of the need for a theory of modernity, especially when tracing the historical roots of modern ideologies such as nationalism and Islamism.     

Exclusion-moderation in the gulf context: tracing the development of pragmatic Islamism in Kuwait

While considerable existing scholarship examines the degree to which Muslim Brotherhood affiliates have toned down their religious rhetoric to compete in electoral politics, very little of that discussion centres on how Brotherhood movements react when political space narrows. Even fewer studies have examined the recent behaviour of the Brotherhood affiliate in Kuwait. In this article, we demonstrate how the Kuwaiti Muslim Brotherhood has, in the face of increased government surveillance and restriction of political space, moderated its Islamist agenda to become part of the broader opposition agitating for structural political reforms, often at the expense of the traditional agenda of Islamizing society.     

Blogging Zhanaozen: hegemonic discourse and authoritarian resilience in Kazakhstan

Post-Soviet authoritarian regimes – particularly in Central Asia – have proved highly resilient since independence. Existing explanations for regime longevity should be augmented by consideration of non-material, discursive sources of political legitimacy. A robust authoritarian regime requires the production and circulation of a hegemonic discourse that is internalized by influential social groups. This type of dominant discourse has emerged in Kazakhstan, making it difficult for political opponents to promote alternative political imaginaries and mobilize popular support. State control over media is challenged by Internet-based platforms, but in Kazakhstan social media and blogging have also offered an opportunity for the regime to reproduce its own hegemonic discourse. This article uses a discourse analysis of posts by bloggers in the aftermath of a violent conflict in Zhanaozen in Kazakhstan in 2011 to demonstrate how central elements in the state discourse are reproduced online, even by independent bloggers, suggesting that an official discourse has the ability to maintain its hegemonic status despite widespread use of blogs and social media.     

The cultural baggage of Khorezmian identity: traditional forms of singing and dancing in Khorezm and in Tashkent

After Uzbekistan gained its independence from Soviet rule, important political and economic changes took place. The mobility of the population has since then increased drastically and created new spaces for the negotiation of social identities as well as new strategies for identity politics among the culturally and regionally diverse population of Uzbekistan. This article aims to contribute to the discussions on social identity and its ‘contents’ in the light of migration processes. The main argument centres on the importance of what Barth called the ‘cultural stuff’ of social identities when maintaining boundaries during identification processes. The analysis focuses specifically on certain singing and dancing practices of Khorezmians. It shows how these practices survive, but are also transformed in the context of Tashkent, the capital city of Uzbekistan, where people from different regions reside together and are engaged in performing and presenting their own group identity in reference to ‘others’.     

MAPS OF TIME,CLOCKS OF SPACE

When Asia was conceptualized as Europe's “other,” it was also cast as a temporally delimited concept: once capitalist modernity—assumed to operate evenly across the globe by conservatives, liberals, and the left—spread to eastern Eurasia, the differences between two unequal halves of the continent were expected to evaporate. The persistence of differences long after “Asia” was incorporated into the capitalist world-economy has led to a cartographic definition of the continent. Such definitions do not allow for historical processes that reshape relations between peoples, forging new links and severing old ones. This article traces the changing imaginaries of Asia historically. Since there are no indigenous conceptions of the continent, the author argues that the changing imaginaries of Asia are linked to wider geopolitical processes. When eastern Eurasia was subordinated to the drives of the capitalist world-economy, existing linkages were severed and territories were linked to, or through, colonial metropoles. After a brief period of autarkic development after decolonization, states along the Pacific coasts were increasingly integrated through production and procurement networks leading to a new imaginary of Asia. Since the end of the cold war and the emergence of independent states with large hydrocarbon resources in Central Asia, countries that were once excluded from cold war imaginaries of Asia—as well as India—are being integrated through newer imaginaries that reflect the greater prominence of China and India today as well as the rise of Islamic militancy and new ethnic conflicts.     

African Postmodernism: Its Moment,Nature and Content

The fulcrum of this article is its exposure of postcolonial African modernity as being both historically and philosophically, an anachronistic colonial modernity, or simply Afrocoloniality. I explicate this anachronism by pointing out that while the cultural and intellectual edifice of Afrocoloniality was built on a colonial European Modernism, whose epistemic infrastructure continues to be reconstructed by the Western postmodernist movement, the structure of this Afrocoloniality remains impervious to this reconstruction. A Status quaestionis arises from the fact that, historically, in its nascent form, this African modernity that we claim is an Afrocoloniality was facilitated by an anticolonial consciousness that embraced and generated a series of political categories and a political praxis, which, in turn, had to be trapped in the paradigms of European modernism, while this very European modernism was in a state of philosophic crisis. A recognition of this incongruity, I argue, constitutes a uniquely African postmodernist conceptual prism that can serve to appraise these politico-philosophical categories that have informed the conduct of the anti-colonial struggle and the resultant postcolonial milieu. This article therefore, makes a case for this Afro-postmodernism.     

Au Retour a Gramsci: Reflections on Civil Society,Political Society and the State in South Asia

Abstract

This article critically analyses Partha Chatterjee’s recent concepts of civil society and political society, showing that their binary character is derived from a culturalist conflation of capitalism with modernity. In turn, modernity becomes equated with a naturalised liberal democratic state, precluding any appreciation of how resistance can and does shape the character of the state. Second, it compares Chatterjee’s categories of civil and political society to those of Gramsci, arguing that a return to classical Gramscian categories, along with an appreciation of the impact of colonialism on state forms, can provide studies of resistance with a richer and more elegant understanding of social change from below in contemporary India.     

From Islamic Radicalism to Islamic Capitalism: The Promises and Predicaments of Turkish-Islamic Entrepreneurship in a Capitalist System (The Case of İGİAD)

The rise of Turkish Islamic capitalism, and with it an Islamic bourgeoisie and the accompanying lifestyle has profound implications for the Muslim world, since the Turkish Muslims have been backed by a relatively successful democratic and liberal system that has allowed them to integrate more easily into the global system. Focusing mainly on the members of the Islamic-oriented Association of Economic Entrepreneurship and Business Ethics (?G?AD), the aim of this article is to demonstrate the inherent (in)compatibility and contradictions between Islam and capitalism in contemporary Turkey, and by extension in the Muslim world. From the start, for the Turkish Muslim bourgeoisie, the burning questions were ‘how to earn’ and, more importantly, ‘how to consume’ within a capitalist system while still not transgressing Islamic boundaries. In order to overcome these challenges, the article argues that, rather than creating an ‘alternative Islamic economic system’, Islamic actors have reduced – in some cases, even eliminated – this discursive and ideological tension between Islam and capitalism by (a) trying to introduce Islamic morality into capitalism and (b) redefining both Islam and capitalism. Through these mechanisms they have also broadened and deepened Turkish modernity.     

伊斯兰原教旨主义与马来西亚穆斯林妇女

伊斯兰原教旨主义推动了马来西亚社会和政治的伊斯兰化,并影响到马来穆斯林妇女的权利和地位.本文从分析伊斯兰原教旨主义妇女观入手,探讨马来西亚政府、政党、宗教部门和非政府组织如何从法律、法特瓦、政策、宣传来规范妇女的行为,并分析联邦政府与州政府、执政党与反对党、乌来玛与非政府组织围绕妇女权利展开的争论和斗争.     

(RE)EXPERIENCING THE NOW-GONE: YOUTH AND CULTURAL POLITICS IN SOVIET AND POST-SOVIET CENTRAL ASIA

The events of the so-called Arab Spring reconnected the young and their culture with images of organized political activism and resulted in huge political resonance. So this may be an appropriate point at which to reconsider the relevance of youth culture politics in the now-gone Soviet Union. The article explores the connections between cultural consumption by the young, ideology, and political ambivalence during Soviet times and considers how the Soviet genre of youth culture politics is being reproduced and continued in an extended form in the post-Soviet setting, specifically in Uzbekistan.     

Rural economies and leadership change in Central Asia

ABSTRACT

This article applies a political economy approach to questions of presidential succession in Central Asia. Using the cases of Uzbekistan and Kyrgyzstan, it examines how institutions governing rural economies generate, channel and distribute rents within these authoritarian regimes. In some, these institutions concentrate rents under long-standing rulers; in others they diffuse rents away from rulers. The article then specifies obstacles to leadership change that arise from these rural economies, and the crises those obstacles may pose for authoritarian regimes in the region.     

国家与民族整合的困境:20世纪以来泰国南部马来穆斯林社会的裂变

本文试图从社会结构变迁的角度分析泰国南部穆斯林分离主义运动产生的内在原因,并就泰南地区如何走出民族整合困境提出若干见解。泰南马来穆斯林社会的失衡状态表现为政治精英的缺失和伊斯兰教的政治化倾向。从表面上来看,泰国政府通过实施教育促进计划成功地实现了伊斯兰传统教育机构——波诺的现代转型,然而事实证明,教育改革政策并没有加强马来穆斯林的国家认同,而是导致了相反的结果。因此,泰国只有尊重马来穆斯林的文化传统,恢复马来穆斯林社会结构的内在平衡和提供多样化的制度选择,才有可能走出民族整合的困境。     

The Egyptian Muslim Brothers’ ideal state model: a religious state – out; a civil state – in

This article examines the change in the discourse of the Muslim Brothers in Egypt regarding the model of a civil state. It outlines a transition in the doctrine of the movement from an all-Islamic state to a modern nation state with Western norms and institutions. The paper traces milestones in the process that led to the acceptance of the civil model into the Muslim Brothers’ rhetoric and political platform albeit a creative interpretation of the concept. Due to the movement's inconsistency and vagueness using this vision, the article focuses on the post-Mubarak era and the Morsi administration in order to test this shift in practice.     

The Limits of Civil Society in Democratic Indonesia: Media Freedom and Religious Intolerance

Abstract

Indonesian democracy has been challenged by rising religious intolerance and discriminatory attitudes in civil society since the mid-2000s, despite expanded freedom in many areas including the media. Why has Indonesian civil society been put on the defensive by radical and conservative Islamic elements in the context of democratic consolidation? What role has expanded freedoms and a flourishing of new media and information technologies played? This article argues that two factors have contributed to the rising influence of religious hardliners/radicals and increasing religious intolerance. The first is hardliner access not only to new media but, more importantly, to traditional means and institutions for religious and political mobilisation, including state apparatus, to cultivate antagonistic sentiments and attitudes against what they consider the enemies of Islam within the Muslim communities while disseminating narrow and dogmatic interpretations of Islam. The other is the rise of conservative Muslim politicians within the state who are ready and eager to embrace new media and communication technologies while using the state office and prerogatives to advance conservative religious visions and agendas. In order to assess how those conservative politicians exploit their ministerial prerogatives and state patronage to curtail civil society, particularly the freedom of expression and religion, this article examines two prominent and controversial Muslim politicians: Tifatul Sembiring from the Islamist Prosperous Justice Party and Suryadharma Ali from the United Development Party.     

Mobile phones and self-determination among Muslim youth in Uzbekistan

ABSTRACT

This paper examines the new ways to navigate family power dynamics among Muslim youth in contemporary Uzbekistan. Migration of labour from Uzbekistan increased rapidly in the 2000s. When young workers began to experience the freedom of making their own decisions in their everyday lives after migration, they became uncomfortable with the elders of the household making decisions on everything from daily chores to serious matters concerning their families. Youth who continued to live in Uzbekistan also expanded their areas of self-determination, such as in choosing their spouses, by securing private space through the use of mobile phones. The mobile phone can be an effective tool to improve the position of young wives, who tend to have the lowest status in the husband's family. Thus, the existing hierarchy or classical patriarchy in Muslim families can be navigated, challenged and circumvented by the use of mobile phones among the youth today.     

The 2014 Parliamentary Elections in India: A Study of the Voting Preferences of Muslims in Uttar Pradesh

This paper analyses the manner in which over the past few years, the major political parties in the largest Indian state of Uttar Pradesh have calibrated their policies with the objective of wooing Muslim voters. It examines the factors which shaped Muslim electoral behaviour in the general election of 2014 to the Lok Sabha (Lower House of the Indian Parliament) and how the electoral arithmetic was transformed in the run-up to this election. By analysing institutional, political and intra-community factors, it explores the reasons for the declining importance and representation of Muslims in the electoral arena of Uttar Pradesh.     

Re-conceptualizing civil society in rentier states

ABSTRACT

Civil society is typically understood as weak or irrelevant in Gulf rentier states, the assumption being that rent-derived wealth allows the state to co-opt or repress associational life. However, for all these claims about the relationship between rents and civil society, rentier state theory relies on a number of assumptions regarding the nature of civil society itself, specifically that civil society is, by definition, independent of the state, formal and public in organization, and pro-democratic in orientation. This article examines where relaxation of these assumptions allows us to better understand the political activities of civil society groups in Gulf rentier states, even as co-optative and repressive governance tactics continue to limit space for political activity. Instead of focusing on traditional forms of civil society, we should instead search for those parts of Gulf society that fulfil the function of civil society in terms of societal entities that act collectively to pursue a political purpose (including both engagement with the state over policy matters and debates on moral and social societal norms).     

Reworking Bandung internationalism: decolonization and postcolonial futurism in Burma/Myanmar

ABSTRACT

This commentary examines how futurity has been imagined across politics and political economy in Burma/Myanmar. Three areas are discussed: the revolutionary horizons of anti-colonialists, who combined Buddhist and Marxist ideas of historical progress; the developmental socialism of the early independence area, with its industrial telos and modernist commitments; and a contemporary development project in southern Myanmar, where processes of dispossession are troubling earlier temporal imaginaries. I suggest that a vision of postcolonial transformation coheres across anti-colonial and early independence claims to futurity. This temporal imaginary, which I call postcolonial futurism, promises transitions from farm to factory, peasant to the proletariat, and precapital to capital. This imaginary resonated widely. Today, however, scholars of South and Southeast Asia argue that modernist promises of transition now lack empirical and political purchase amid ongoing dispossession and trends towards low-wage, informal labour. Yet in the wake of postcolonial futurism, responses to dispossession are creating novel political possibilities. Responding to Kuan-Hsing Chen’s call to rework Bandung internationalism in the present, I consider how struggles over dispossession today indicate both openings and limits for the making of new political futures. Integrating Glen Coulthard’s work on colonialism and dispossession, I argue that decolonizing subjectivity is central to this process.     

Political and social networks in Tajikistan and Uzbekistan: ‘clan’, region and beyond

A major debate among scholars studying Central Asian societies concerns the structure of social and political networks in the region. Still unresolved is the issue of whether to define such networks in terms of ‘clans’, ‘regionalism’, or personal networks. This article, based on data collected during fieldwork in Tajikistan and Uzbekistan, attempts to understand these social and political networks. It suggests that networks are very complex. The networks in Tajikistan and Uzbekistan draw on various loyalties including ties of family, friendship, work, education, and patron-client relationships. They are neither purely regional nor purely clan-based. Personal networks, factions, and self-interest play important roles. At the elite level, networks more closely resemble patron-client networks, which may or may not include regional or kinship ties. Among ordinary people, such ties tend to be based on localism, kinship, and/or patronage relationships.     

Narratives of Islam in Uzbekistan: authoritarian myths and the Janus-state syndrome

ABSTRACT

Under the late Islom Karimov, the authoritarian regimes in Uzbekistan created dual myths of Islam. On the one hand, Islam was encompassed in the larger context of manaviyat (spirituality), and on the other, a myth of an Islamic ‘extremism’ that challenges security and stability on a regional scale was cultivated. This ‘threat’ is so pervasive and pernicious that it commands the authoritarian nature of governance that characterizes the Karimov era, leading to a Janus-state syndrome in which Islam is simultaneously cast as a sine qua non of national myth and an existential threat to state security. This article examines the mythology of political Islam in Uzbekistan and the Janus-state syndrome resulting from the duality of Islamic myth. It argues that a civil society cannot flourish in Central Asia unless moderate Islamic groups are allowed to build the very social structures that provide the foundation for interaction, peaceful coexistence, toleration and pluralism.