Islam und Muslime im Kontext deutschschweizerischer Öffentlichkeit

This study tries to assess the status of Islam in the context of the Swiss discursive public sphere. Relying on an empirical survey conducted with representatives from fifty Muslim organisations based in the German-speaking part of Switzerland, the study examines the relative position of Muslim organisations in the political public sphere and the role of Islam in public debate from the perspective of the organisations themselves. The empirical findings will be interpreted using two ideal types. The category “public sphere” known from Jürgen Habermas’ works will help to determine the social status of the Muslim community in the context of the Swiss public sphere, while the normative concept “public religion”, as developed by the sociologist José Casanova in his book Public Religions in the Modern World, will contribute to determine the role of Islam in Swiss public debate.

Critical connections : Islamic politics and political economy in Indonesia and Malaysia

This article explores Islamic politics in two Muslim-majority countries in Southeast Asia, Indonesia and Malaysia, by linking their trajectories, from late colonial emergence to recent upsurge, to broad concerns of political economy, including changing social bases, capitalist transformation, state policies, and economic crises. The Indonesian and Malaysian trajectories of Islamic politics are tracked in a comparative exercise that goes beyond the case studies to suggest that much of contemporary Islamic politics cannot be explained by reference to Islam alone, but to how Islamic identities and agendas are forged in contexts of modern and profane social contestation.

ISIS and the climate of fear -- a political-psychology perspective

2014年6月のイスラーム国（以下ISIS）のメディアへの華々しい登場以降、米国政治を規定する主要な要因の1つとして「恐怖心」がかつてない程の重要性を帯びてきている。本稿では政治心理学的な分析手法を援用しつつ、ISISが何よりも「テロ攻撃集団」としていかに「恐怖心」を醸成するための洗練された戦略を実践しているか、またそれが統計的には圧倒的に中東現地のムスリム一般住民を標的にしており、本来的にS.ハンティントン的な「西欧文明に敵対するイスラーム」という問題を内包していないにもかかわらず、米国エスタブリッシュメントによる他者への「恐怖心」によって如何に本質が曲解されて「ムスリム排斥」のような情緒的な政治主張に向かわせているかの契機を分析する。筆者は論稿中でマキャベリから以降最近に至るまでの政治学関係の議論を渉猟しつつ、「恐怖心」をめぐる問題が「テロル」との関係においていかに扱われてきたかを再検討し、西欧のメディアにおける「テロ集団」としてのISISの登場が政治学的な観点から提起している問題の新しさと古さを跡付けようとする。同時に現在の米国社会を覆っているイスラモフォビアの情緒的反応についてもその淵源が古くかつ政治的に根深い問題から発していることを指摘している。本論稿の分析は直接的にはISISによって政治的な雰囲気が大きく変容するなかで大統領選挙の年を迎えている米国の国内政治を扱うものであるが、ここでの議論は「アラブの春」以降のシリア危機に発する難民問題に直面している欧州（EU）や、2015年11月のパリのテロ多発事件以降緊迫した雰囲気に覆われているフランスの政治状況にも通底しており、その意味では偶々2014年にISIS によって惹起されたとはいえそれ自体が自律的な展開の契機を内包する現代社会の政治的な抑圧的システムのグローバルな拡大と拡散に警鐘を鳴らそうとするものである。

MODEL COUNTRIES IN POLITICAL ANALYSIS. Is Turkey a Model for State-Building in the Arab World? Jean Monnet Occasional Paper No. 10/2014

This study analyzes the Turkish case as a model country for the state-building processes in the Arab world in the aftermath of the Arab revolts that took place in Tunisia, Egypt and Libya. To this end, it deals with the Turkish case in three phases: the founding of the Turkish Republic, political developments until 2002, and the post-2002 Justice and Development Party period. The study focuses on state-society relations manifested in the form of a secular-religious cleavage intertwined with problematic civil-military relations. Each phase of Turkey’s history is compared to cleavages and civil-military relations in Egypt, Tunisia and Libya. After analyzing the constitution-making processes in the latter three countries following the Arab revolts, the study concludes by discussing the viability of the Turkish model in the light of Turkey’s search for a new constitution.

Syria: A Roadmap for a Sustainable Political Settlement. Egmont Security Policy Brief No. 52, January 2014

On the eve of the Geneva II conference and amid continued fighting on the ground, this short paper seeks to draw up a roadmap, indicating the different stages and steps on the way to a sustainable political settlement of the conflict in Syria. A longer term perspective is put forward, adopting a broad-based and inclusive approach, focused on a Syrian-led transition process under international supervision with the assistance of key third countries, thus preparing the way for a multi-party democratic post-Baath future.

Homo Jihadicus. Islam in the former USSR and the phenomenon of the post-Soviet militants in Syria and Iraq. OSW REPORT 2015-09-21

The post-Soviet area, along with the countries of the Middle East, North Africa and Western Europe, have become one of the main global exporters of Islamic militants. Currently on the territory of Syria, and to a lesser extent of Iraq, there are several thousands of foreign fighters from the post-Soviet states. The causes of the war migration from the former USSR states to the Middle East have their roots in the dynamic changes taking place inside Islam in the post-Soviet area: primarily the growth of Salafism and militant Islam, as well as the internationalisation and globalisation of the local Islam. The deep political, economic, social and ideological changes which Muslims underwent after the collapse of the USSR, led to the creation of a specific group within them, for which Islam in its radical form became the main element of their identity. Homo sovieticus, without fully eradicating his Soviet part, became Homo jihadicus who not only identifies himself with the global Ummah, but is also ready to leave his country and join jihad beyond its borders in the name of the professed ideas.

Morocco’s illiberal regime and fragmented political society. Arab Citizenship Review No. 10, October 2015

The post-Arab Spring period in Morocco has undergone different stages of changing state-society relations with regard to democracy, citizenship and human rights. The first stage, between February 2011 and the summer of 2013, was characterised by popular protests demanding democracy and freedom. People criticised public policies related to civil, political and social rights (employment, health, education, the status of women, and the issue of Amazigh). This outburst put the state in an awkward, defensive position. If we compare Morocco with the other Arab Spring countries, the Moroccan state’s reaction was moderate in its use of violence and repression, and it was positive, in that it resulted in the implicit, yet official acceptance of the demands for democracy, citizenship and battling corruption. In his speech on 9 March 2011, the king pledged to modify the Constitution and democratise the institutions.

Great hatred, little room Northern Ireland and the European Union: Attitudes, perspectives and the role of religion. Bruges Political Research Papers 48/2015.

Little academic attention has been given to the study of Northern Irish Euroscepticism despite the fact that it is a unique and interesting example of citizens’ relationships with the EU. Northern Irish Euroscepticism is defined by the divergence in attitudes towards European integration between Catholics and Protestants. This is a divide that is rooted in historical and religious interpretations of the project, as well as the widespread belief that membership of the EU will somehow lead to a united Ireland. Membership in the EU has not had a significant political impact on Northern Ireland, with citizens’ attitudes being largely characterised by a clear lack of interest in the project. Participation at the European level provided limited opportunity for cooperation by both sides while it may be argued that European elections contributed to the sectarian divide.

The Muslim Question in Europe : Political Controversies and Public Philosophies /

In this book, the author argues that the vehement controversies surrounding European Muslims are better understood as persistent, unresolved intra-European political tensions rather than as a clash between “Islam and the West.” This title was made Open Access by libraries from around the world through Knowledge Unlatched.

A mérsékelt iszlamista mozgalmak szerepe az "arab tavaszt" követő politikai átmenetben (The Role of Moderate Islamist Movements in the Political Transition Following the Arab Spring)

Up to January 2011 authoritarian political regimes in the Middle East had widely been considered stable due to the armed forces, the underdeveloped political institutions, the economic embeddedness of the regimes, the neo-patrimonial structure of the Arab societies and, eventually the characteristics of Islam. Middle Eastern political systems are often considered to belong to a special sub-group of non-democratic regimes called “liberalized autocracies”. The 2011 events show that there is a new, as yet non-defined political structure emerging. Although there are different interpretations of the developments, there is a consensus on the determinant role of the Islamist organizations in the development of the new political structure. The results of the Egyptian and Tunisian parliamentary elections show that the secular political parties could not attract the public, while in Tunisia the long forbidden Hizb an-Nahda could form a government. In Egypt Hizb al-Hurriya established by the Muslim Brotherhood in 2011 won almost half of the parliamentary mandates, and to a great surprise, the Salafi Hizb an-Nour also received 24.3% of the votes. On the basis of the above developments the thesis of the Islamist re-organization of the Middle East, i.e. of a new wave of Islamism was elaborated, according to which the main political winners of the revolts in the Arab countries are the Islamist organizations, which could step in and fill in the political vacuum. While some speak of an Islamist autumn or Islamist winter as the result of the Arab Spring, others prefer the term Islamic revolutions.

Russia's Islam: Discourse on Identity, Politics, and Security

Despite the long history of Muslims in Russia, most scholarly and political literatures on Russia’s Islam still narrowly interpret Muslim-Slavs relations in an ethnic-religious oppositional framework. In my work, I examine Russia’s discourse on Islam to argue that, in fact, the role of Islam in post-Soviet Russia is complex. Drawing from direct sources from academic, state, journalistic, and underground circles, often neglected by Western commentators, I identify ideational patterns in conceptualizations of Islam and reconstruct relational networks among authors. To explain complex intertextual relations within specific contexts, I utilize an analytically eclectic method that appropriately combines theories from different paradigms and/or disciplines. Thanks to my multi-dimensional approach, I show that, contrary to traditional views, Russia’s Muslims participate in processes of post-Soviet Russia’s identity formation. Starting from textual contents, avoiding pre-formed analytical frames, I argue that many Muslims in Russia perceive themselves as part of Russian civilization – even when they challenge the status-quo. Building on my initial findings, I state that a key element in Russia’s conceptualization of Islam is the definition, elaborated in the 1990s, of traditional Islam as part of Russian civilizational history, as opposed to extremist Islam as extraneous, hostile phenomenon. The differentiation creates an unprecedently safe, if confined, space for Islamic propositions, of which Muslims are taking advantage. Embedded in debates on Russian civilization, conceptualizations of Islam, then, influence Russia’s (geo)political self-perceptions and, consequently, its domestic and international policies. In particular, Russian so-far neglected Islamic doctrine supports views of Islamic terrorism as a political and not religious phenomenon. Hence, Russia interprets both terrorism and counterterrorism within its own historical tradition, causing its strategy to be at odds with Western views. Less apparently, these divergences affect Russian-U.S. broader relations. Finally, in revealing the civilizational value of Russia’s Islam, I expose intellectual relations among influential subjects who share the aim to devise a new civilizational model that should combine Slavic and non-Slavic, Orthodox and Islamic, Western, and Asian components. In this old Russian dilemma, the novelty is Muslims’ participation.

Argumentación, decisión y justificación: retratos de conversos al Islam en Bogotá

Los estudios de las prácticas sociales se han abordado desde diversas perspectivas. Algunas se enfocan principalmente en el rol de las instituciones, estructuras o de las ideologías para la comprensión de las prácticas sociales; mientras que otras, de manera opuesta, se han enfocado en el estudio de las acciones de los individuos. La presente investigación se afilia a esta segunda perspectiva del estudio social y a partir de la misma estudia un fenómeno social particular, el cual es, el fenómeno de la conversión religiosa. A partir del estudio de las acciones de los individuos y, principalmente, de las argumentaciones y justificaciones que dan de la misma, el presente documento busca dar cuenta de los motivos que fundamentan e impulsan la conversión y el cambio radical dentro del sistema de creencias del Individuo.